Menstruation During Hac and Umre: Scholarly Guidance

One of the most important things for women to understand is that menstruation does not invalidate Hac. Hz. Peygamber Muhammad (sallallahu aleyhi ve sellem) explicitly addressed this when Aisha (may Allah be pleased with her) began menstruating during the farewell hac ibadeti. She was distressed and weeping, and Hz. Peygamber comforted her saying, 'This is something that Allah has decreed for the daughters of Adam. Do everything that the haci does, except do not perform tavaf around the House until you have purified yourself' (Bukhari and Muslim). This foundational hadith establishes the clear principle: a menstruating woman remains in ihram, continues with all the rites of Hac, and only delays tavaf until she attains ritual purity. Her Hac 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 Hac experience and has well-established rulings.

The list of acts a menstruating woman may perform during Hac is extensive, and women should take comfort in knowing how much worship remains available to them. She may make dua (dua) 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 Kur'an recitation. She stands at Arafat on the 9th of Dhul Hijjah — the most essential pillar of Hac — and her standing is fully valid regardless of her menstrual state. She stays at Muzdelife and collects pebbles. She stones the jamarat at Mina on the days of tashreeq. She may cut her hair (the trimming that marks exiting ihram for women). She may make the sacrifice (hady). She may perform the dua and remembrance associated with every ritual station. Regarding recitation of Kur'an-i Kerim, the Maliki and Hanbali schools permit a menstruating woman to recite Kur'an, 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 Hac, 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 tavaf (circumambulation of the Kabe), because tavaf is performed inside Mescid-i Haram, and the majority of scholars require ritual purity (taharah) for tavaf. The Hanafi school holds that ritual purity is wajib (farz) for tavaf; performing tavaf without it is sinful and requires a penalty (dam — sacrificial animal), but the tavaf itself is technically valid. The Shafi'i school considers ritual purity a condition (shart) for the validity of tavaf, meaning tavaf without purity is invalid and must be repeated. The Hanbali school similarly considers purity a condition for valid tavaf. 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 tavaf in that state after washing, and her tavaf 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 tavaf and her Hac 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 tavaf al-ifadah (the farz tavaf of Hac on the 10th of Dhul Hijjah), the woman completes all other rites and waits in Mekke until her period ends to perform this tavaf. Most scholars permit delaying tavaf al-ifadah for a valid reason such as menstruation. If a woman has already performed tavaf al-ifadah but then begins menstruating before tavaf al-wada (the farewell tavaf), she is exempted from the farewell tavaf entirely. This is based on the hadith of Ibn Abbas: 'The people were commanded that the last thing they do should be tavaf of the House, but an exception was made for menstruating women' (Bukhari and Muslim). This exemption is agreed upon by all four schools. For Umre, if a woman enters ihram for Umre and then begins menstruating, she waits until her period ends, purifies herself, and then performs tavaf and sa'i. If she is performing Hac tamattu' and cannot complete Umre before the 8th of Dhul Hijjah, she may convert her intention to Hac qiran (combining Hac and Umre) as Hz. Peygamber instructed Aisha to do in this exact situation. Some women take medication to delay their period for Hac — scholars including Ibn Uthaymeen have permitted this provided it does not harm the woman's health, though it is not farz.

An important distinction exists regarding sa'i (walking between Safa and Marwah) and whether it requires prior tavaf. 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 tavaf. The majority of scholars maintain that sa'i should be preceded by tavaf, making it dependent on completing tavaf first. In the current layout of Mescid-i Haram, the sa'i area (Masa'a) is technically within the cami complex, which raises the question of a menstruating woman entering the cami. 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 cami proper, and some permit a menstruating woman to perform sa'i if she has already performed tavaf before her period began. The practical ruling for most women is straightforward: if your period begins before tavaf, wait until it ends, then perform both tavaf and sa'i in sequence. If your period begins after tavaf 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 Hac can be emotionally challenging. A woman may feel distressed at being unable to perform tavaf while seeing thousands of others circling the Kabe. It is important to remember that Hz. Peygamber (sallallahu aleyhi ve sellem) himself addressed Aisha with compassion and gentleness when she cried upon beginning her period during Hac. 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 dua, listen to lectures and Kur'an 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 tavaf after purification, the joy and gratitude felt often makes the experience profoundly meaningful. Trust in Allah's wisdom and mercy, and know that your Hac is accepted and complete.