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Women have been central to Hac since its origins. Hajar's (Hagar's) desperate search for water between Safa and Marwah became the ritual of sa'i performed by every haci. Hz. Peygamber's wives performed Hac, and Aisha's detailed narrations form the basis of much Hac jurisprudence. Throughout Islamic history, women have been hacilar, scholars of Hac, and benefactors of the holy sites.
The foundational story of Hac is inseparable from the story of a woman. Hajar (Hagar), wife of Prophet Ibrahim (Abraham) and mother of Prophet Ismail (Ishmael), was left by divine command in the barren valley of Mekke with her infant son. When their water ran out, she desperately ran between the hills of Safa and Marwah seven times, searching for water or help. Her faith, courage, and refusal to despair in the face of extreme vulnerability are enshrined eternally in the rite of sa'i — every Hac and Umre haci, male and female, reenacts her journey. The well of Zamzam, which burst forth beneath baby Ismail's feet (or by the strike of the angel Jibreel), has flowed continuously for thousands of years as a testament to her faith. No other individual in Islam, aside from the prophets themselves, has a ritual act of worship named in their honor in this way.
Hz. Peygamber Muhammad (sallallahu aleyhi ve sellem) performed his Farewell Hac accompanied by all his wives, who participated fully in the hac ibadeti rites. Aisha (may Allah be pleased with her) narrated extensive details of Hz. Peygamber's Hac, and her accounts form the foundation of much Hac jurisprudence. It was Aisha who reported her menstruation upon arriving in Mekke, leading to Hz. Peygamber's compassionate guidance that shaped rulings for menstruating women during Hac for all time. Umm Salamah reported riding Hz. Peygamber's mount and performing tavaf from it. Asma bint Umays gave birth at the miqat during the Farewell Hac, and Hz. Peygamber's instructions to her established rulings for women in nifas during hac ibadeti. These women were not passive participants but active narrators and transmitters of Hac knowledge whose contributions remain authoritative fourteen centuries later.
Throughout Islamic history, women have undertaken the Hac journey despite the formidable challenges of pre-modern travel. Queens and noblewomen organized elaborate Hac caravans — Zubaydah bint Ja'far, wife of Caliph Harun al-Rashid, famously commissioned the construction of water stations along the route from Baghdad to Mekke, a infrastructure project that benefited hacilar for centuries and is still commemorated today. Shajarat al-Durr, who briefly ruled Egypt in the 13th century, was a patron of Hac infrastructure. Ordinary women from across the Muslim world — from West Africa to Southeast Asia — undertook journeys of months or years to reach Mekke, often facing dangers that modern hacilar cannot imagine. Their determination and sacrifice testify to the profound spiritual pull of Hac for women throughout Islamic civilization.
The modern era has seen significant improvements in women's access to and experience of Hac. Saudi Arabia's expansion of Mescid-i Haram has dramatically increased women's namaz spaces and facilities. Female-specific medical services, security personnel, and religious guides are now standard features of the Hac infrastructure. The relaxation of mahram requirements for women over 45 in organized groups has expanded access for women who previously could not fulfill the Hac obligation. Women scholars, doctors, and organizers now play visible roles in Hac operations and guidance. Technology — including the IhramOS app — provides women with direct access to religious guidance, safety tools, and community support that were previously dependent on male intermediaries. The story of women and Hac continues to evolve, building on the profound legacy established by Hajar thousands of years ago.