হজ্জ — উমরাহ

One of the most important things for women to understand is that menstruation does not invalidate হজ্জ. নবী করীম Muhammad (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) explicitly addressed this when Aisha (may Allah be pleased with her) began menstruating during the farewell হজ্জ. She was distressed and weeping, and নবী করীম comforted her saying, 'This is something that Allah has decreed for the daughters of Adam. Do everything that the হাজী does, except do not perform তাওয়াফ around the House until you have purified yourself' (Bukhari and Muslim). This foundational hadith establishes the clear principle: a menstruating woman remains in ইহরাম, continues with all the rites of হজ্জ, and only delays তাওয়াফ until she attains ritual purity. Her হজ্জ is fully valid, fully rewarded, and she should not feel that her worship is diminished in any way. Scholars across all four schools agree on this fundamental ruling. Women should prepare mentally and practically for this possibility, understanding that it is a normal part of many women's হজ্জ experience and has well-established rulings.

The list of acts a menstruating woman may perform during হজ্জ is extensive, and women should take comfort in knowing how much worship remains available to them. She may make dua (দোয়া) without restriction — calling upon Allah at any time and place. She may engage in dhikr (remembrance of Allah), including tasbih, tahmid, takbir, and recitation of the talbiyah. She may listen to কুরআন recitation. She stands at আরাফাত on the 9th of Dhul Hijjah — the most essential pillar of হজ্জ — and her standing is fully valid regardless of her menstrual state. She stays at মুযদালিফা and collects pebbles. She stones the jamarat at মিনা on the days of tashreeq. She may cut her hair (the trimming that marks exiting ইহরাম for women). She may make the sacrifice (hady). She may perform the দোয়া and remembrance associated with every ritual station. Regarding recitation of আল-কুরআন, the Maliki and Hanbali schools permit a menstruating woman to recite কুরআন, while the Hanafi and Shafi'i schools generally restrict it, though they permit recitation for the purpose of dua and protection (such as Ayat al-Kursi). In the context of হজ্জ, many contemporary scholars recommend that women follow the more lenient opinion to maximize their worship during this blessed journey.

The primary ritual affected by menstruation is তাওয়াফ (circumambulation of the কাবা শরীফ), because তাওয়াফ is performed inside মসজিদুল হারাম, and the majority of scholars require ritual purity (taharah) for তাওয়াফ. The Hanafi school holds that ritual purity is wajib (ওয়াজিব) for তাওয়াফ; performing তাওয়াফ without it is sinful and requires a penalty (dam — sacrificial animal), but the তাওয়াফ itself is technically valid. The Shafi'i school considers ritual purity a condition (shart) for the validity of তাওয়াফ, meaning তাওয়াফ without purity is invalid and must be repeated. The Hanbali school similarly considers purity a condition for valid তাওয়াফ. The Maliki school, while also considering purity required, has a notable position for cases of necessity (darurah): if a woman's period does not end and her group must leave, some Maliki scholars permitted her to perform তাওয়াফ in that state after washing, and her তাওয়াফ would be valid — though she would owe a penalty. The contemporary scholar Ibn Taymiyyah, though Hanbali, adopted a similar position to the Maliki view for cases of genuine necessity, arguing that a woman who cannot wait may perform তাওয়াফ and her হজ্জ is valid. His student Ibn al-Qayyim supported this view. Women should consult their scholar for personal rulings on which position to follow.

Several practical scenarios commonly arise that women should prepare for. If menstruation begins before তাওয়াফ al-ifadah (the ওয়াজিব তাওয়াফ of হজ্জ on the 10th of Dhul Hijjah), the woman completes all other rites and waits in মক্কা মুকাররমা until her period ends to perform this তাওয়াফ. Most scholars permit delaying তাওয়াফ al-ifadah for a valid reason such as menstruation. If a woman has already performed তাওয়াফ al-ifadah but then begins menstruating before তাওয়াফ al-wada (the farewell তাওয়াফ), she is exempted from the farewell তাওয়াফ entirely. This is based on the hadith of Ibn Abbas: 'The people were commanded that the last thing they do should be তাওয়াফ of the House, but an exception was made for menstruating women' (Bukhari and Muslim). This exemption is agreed upon by all four schools. For উমরাহ, if a woman enters ইহরাম for উমরাহ and then begins menstruating, she waits until her period ends, purifies herself, and then performs তাওয়াফ and sa'i. If she is performing হজ্জ tamattu' and cannot complete উমরাহ before the 8th of Dhul Hijjah, she may convert her intention to হজ্জ qiran (combining হজ্জ and উমরাহ) as নবী করীম instructed Aisha to do in this exact situation. Some women take medication to delay their period for হজ্জ — scholars including Ibn Uthaymeen have permitted this provided it does not harm the woman's health, though it is not ওয়াজিব.

An important distinction exists regarding sa'i (walking between Safa and Marwah) and whether it requires prior তাওয়াফ. The Hanafi and Maliki schools hold that sa'i does not independently require ritual purity, and it can be performed by a menstruating woman. However, there is a question of whether sa'i must follow a valid তাওয়াফ. The majority of scholars maintain that sa'i should be preceded by তাওয়াফ, making it dependent on completing তাওয়াফ first. In the current layout of মসজিদুল হারাম, the sa'i area (Masa'a) is technically within the মসজিদ complex, which raises the question of a menstruating woman entering the মসজিদ. Many contemporary scholars, including members of the Saudi Permanent Committee for Fatwa, have noted that the Masa'a is architecturally connected but can be considered distinct from the মসজিদ proper, and some permit a menstruating woman to perform sa'i if she has already performed তাওয়াফ before her period began. The practical ruling for most women is straightforward: if your period begins before তাওয়াফ, wait until it ends, then perform both তাওয়াফ and sa'i in sequence. If your period begins after তাওয়াফ but before sa'i, consult your scholar about whether you may proceed with sa'i. This is an area where individual scholarly guidance is particularly important.

Menstruation during হজ্জ can be emotionally challenging. A woman may feel distressed at being unable to perform তাওয়াফ while seeing thousands of others circling the কাবা শরীফ. It is important to remember that নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) himself addressed Aisha with compassion and gentleness when she cried upon beginning her period during হজ্জ. The scholars remind us that a person is rewarded for what they intended, and a woman who is prevented from an act of worship by a condition beyond her control receives the reward of that worship by Allah's mercy. Ibn al-Qayyim wrote beautifully about this, noting that patience during trial is itself an act of worship. Women in this situation should fill their time with abundant dua, dhikr, and reflection. They may sit outside the Haram and make দোয়া, listen to lectures and কুরআন recitation, and engage in remembrance of Allah. Many women report that the period of waiting actually deepened their spiritual experience, as they were forced to slow down and connect with Allah through means other than the physical rituals. When the time comes to perform তাওয়াফ after purification, the joy and gratitude felt often makes the experience profoundly meaningful. Trust in Allah's wisdom and mercy, and know that your হজ্জ is accepted and complete.