حج — عمرہ

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

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

An important distinction exists regarding sa'i (walking between Safa and Marwah) and whether it requires prior طواف. 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 طواف. The majority of scholars maintain that sa'i should be preceded by طواف, making it dependent on completing طواف first. In the current layout of مسجد الحرام, the sa'i area (Masa'a) is technically within the مسجد complex, which raises the question of a menstruating woman entering the مسجد. 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 مسجد proper, and some permit a menstruating woman to perform sa'i if she has already performed طواف before her period began. The practical ruling for most women is straightforward: if your period begins before طواف, wait until it ends, then perform both طواف and sa'i in sequence. If your period begins after طواف 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 حج can be emotionally challenging. A woman may feel distressed at being unable to perform طواف while seeing thousands of others circling the کعبۃ اللہ. It is important to remember that نبی کریم (صلی اللہ علیہ وسلم) himself addressed Aisha with compassion and gentleness when she cried upon beginning her period during حج. 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 دعا, dhikr, and reflection. They may sit outside the Haram and make دعا, listen to lectures and قرآن 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 طواف after purification, the joy and gratitude felt often makes the experience profoundly meaningful. Trust in Allah's wisdom and mercy, and know that your حج is accepted and complete.