Menstruation during হজ্জ is a common concern that নবী করীম Muhammad (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) addressed directly and with compassion. When Aisha (may Allah be pleased with her) began menstruating during her হজ্জ, she was distressed, and নবী করীম reassured her by saying: 'This is something that Allah has decreed for the daughters of Adam. Do everything that the হাজীগণ do, except do not perform তাওয়াফ around the House until you are purified.' This foundational hadith establishes the principle that menstruation does not invalidate or prevent হজ্জ — it only restricts তাওয়াফ.
A menstruating woman may perform all rites of হজ্জ without restriction except তাওয়াফ around the কাবা শরীফ, which requires ritual purity. She may: enter and remain in the state of ইহরাম; stand at আরাফাত (the greatest pillar of হজ্জ); proceed to মুযদালিফা; stay at মিনা; throw pebbles at the জামারাত; have her hair cut; sacrifice an animal; make du'a; recite dhikr; and perform সাঈ between Safa and Marwah (according to the majority view, সাঈ does not require অযু). She should not enter the মসজিদ area of al-মসজিদুল হারাম during menstruation, though the open courtyard areas (mata'f) have been discussed by contemporary scholars for cases of necessity.
The farewell তাওয়াফ (তাওয়াফ al-wada) is waived entirely for menstruating women, based on the explicit hadith of Ibn Abbas. This is agreed upon by all four schools and represents a genuine concession (rukhsah). As for তাওয়াফ al-Ifadah — which is a pillar (rukn) of হজ্জ and cannot be waived — the woman should ideally wait until she is purified to perform it. If she cannot wait (for example, her travel group is departing and she cannot stay), the Hanafi school permits her to perform তাওয়াফ al-Ifadah in a state of menstruation, with a dam (sacrifice) as penalty. Other schools require her to wait, and some contemporary scholars have extended the Hanafi concession for genuine hardship cases.