A menstruating woman must delay طواف al-Ifadah until she is pure and has performed غسل. There is no time limit for this طواف — she may perform it days or even weeks after the Day of Sacrifice. She remains in a state of partial احرام (where marital relations are not permitted) until she completes طواف al-Ifadah. All other حج rites can be completed during menstruation.
A menstruating woman is required to delay طواف al-Ifadah (also called طواف al-Ziyarah) until her menstruation ends and she has performed غسل. This is because purity is a condition for the validity of طواف جمہور علماء کے مطابق. There is no fixed deadline for performing طواف al-Ifadah — it can be performed at any time after the standing at عرفات, even if delayed by days or weeks.
Sheikh Ibn Baz explained that when a woman menstruates before performing طواف al-Ifadah, she completes all other rites of حج — stoning, sacrifice, cutting hair — and remains in a state of partial احرام. In this state, everything becomes permissible for her except marital relations with her husband. This partial احرام continues until she becomes pure, performs غسل, and completes طواف al-Ifadah. Once she performs the طواف, full tahallul (exit from احرام) is complete.
Sheikh Ibn Uthaymeen stated that the woman should wait patiently in مکہ مکرمہ until she is pure, if possible. If her travel group must leave, she has several options: she may stay behind with a mahram and join the group later; she may travel home and return later to perform the طواف; or, in cases of extreme hardship where returning is not possible, some scholars (following the position of Ibn Taymiyyah) permit her to perform طواف with menstruation as a last resort, wearing protection. However, the stronger position is that she must wait.
نبی کریم (صلی اللہ علیہ وسلم) said to me: 'Do everything that the حاجی does, except do not perform طواف around the House until you are pure.'
نبی کریم (صلی اللہ علیہ وسلم) said to me: 'Do everything that the حاجی does, except do not perform طواف around the House until you are pure.'
Safiyyah bint Huyayy got her menses after performing طواف al-Ifadah, and نبی کریم said: 'Is she going to hold us up?' They said: 'She has already performed طواف.' He said: 'Then let us depart.'
Safiyyah bint Huyayy got her menses after performing طواف al-Ifadah, and نبی کریم said: 'Is she going to hold us up?' They said: 'She has already performed طواف.' He said: 'Then let us depart.'
Scholars from different schools of Islamic jurisprudence offer varying perspectives on this matter.
طواف al-Ifadah must be delayed until purity. The woman remains in partial احرام (no marital relations) until she completes it. There is no time limit for this طواف.
Al-Hidayah: purity is a condition for طواف; the menstruating woman waits until she is pure.
The woman must delay طواف al-Ifadah until she is pure. If she delays significantly, she may owe a sacrifice (dam) according to some Maliki scholars, though the طواف itself has no deadline.
Al-Mudawwanah: delaying طواف al-Ifadah for menstruation is permitted without time limit.
The woman must wait until she is pure to perform طواف al-Ifadah. There is no deadline. She remains in partial احرام until the طواف is completed.
Al-Majmu' by al-Nawawi: طواف al-Ifadah has no time limit and requires purity.
The woman delays طواف al-Ifadah until purity. Ibn Taymiyyah from the Hanbali school held that in cases of absolute necessity (cannot return), she may perform طواف with menstruation, but this is a minority view.
Al-Mughni by Ibn Qudamah: the standard position requires purity; Ibn Taymiyyah's position is for extreme necessity.
This is a scholarly summary, not a personal fatwa. Consult your scholar for personal rulings.
نبی کریم (صلی اللہ علیہ وسلم) said to me: 'Do everything that the حاجی does, except do not perform طواف around the House until you are pure.'
Sahih al-Bukhari #305 (sahih)Safiyyah bint Huyayy got her menses after performing طواف al-Ifadah, and نبی کریم said: 'Is she going to hold us up?' They said: 'She has already performed طواف.' He said: 'Then let us depart.'
Sahih al-Bukhari #1757 (sahih)