The majority of scholars from all four schools agree that ritual purity is a condition for the validity of Tawaf, just as it is for shalat. Therefore, a menstruating woman should not perform Tawaf until her menstruation ends and she performs mandi wajib. This is based on Nabi's instruction to Aisha when she began menstruating during Haji: 'Do everything the jamaah haji does, except do not perform Tawaf around the House until you are pure.' She was instructed to continue with all other rites of Haji but to delay her Tawaf.
Sheikh Ibn Baz stated that a menstruating woman must wait until she becomes pure and then perform mandi wajib before doing Tawaf. If she is performing Haji, she can do the standing at Arafah, stay at Muzdalifah, stone the Jamarat, and perform all other rites except Tawaf, which she delays until she is pure. He emphasized that there is no time limit for Tawaf al-Ifadah, so she should not rush or compromise her purity.
Sheikh Ibn Uthaymeen mentioned that in cases of extreme necessity — such as when a woman's travel group must leave and she cannot stay behind — some scholars from the Hanbali school permitted Tawaf with menstruation as a concession, citing the principle that conditions are waived when impossible to fulfill. However, this is a minority view, and the stronger position according to the majority is that she must wait. Modern travel arrangements generally allow women to delay their departure, reducing the need for this concession.