Within the sequence of Hajj rituals, several acts are obligatory and cannot be omitted. One of them is tawaf ifadah, the circumambulation performed standing at Arafah. It stands as a central pillar of the Hajj pilgrimage.
Without tawaf ifadah, a pilgrim’s Hajj remains incomplete. In fact, its validity is not fully realized, just as the standing at Arafah cannot be replaced by any other act. Therefore, both rituals define the core structure of the pilgrimage.
Allah underscores this obligation in the Qur’an:
ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ (الحج: 29)
Translation: “Then let them remove their impurities, fulfill their vows, and perform tawaf around the Ancient House (Baitullah).” (Q.S. Al-Hajj: 29)
This verse clearly establishes tawaf ifadah as an essential component of Hajj. Consequently, anyone who has not performed it has not fully exited the state of ihram.
When Ritual Purity Meets Real-World Constraints
A pressing question arises when a woman begins menstruating before completing tawaf ifadah. Under normal circumstances, a menstruating woman may not perform tawaf. The requirement of ritual purity applies, much like in prayer.
However, complications emerge when travel schedules do not allow waiting. Pilgrimage groups often follow strict itineraries. Flights, visas, and administrative limits leave little room for delay. In such cases, waiting until purification may impose significant hardship.
An answer to this dilemma appears in an authentic hadith narrated by ‘Aisyiyah regarding Safiyyah bint Huyay:
عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّ صَفِيَّةَ بِنْتَ حُيَيٍّ زَوْجَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَاضَتْ، فَذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: أَحَابِسَتُنَا هِيَ؟ قَالُوا: إِنَّهَا قَدْ أَفَاضَتْ قَالَ: فَلَا إِذًا
(رواه البخاري ومسلم)
Translation: “‘Aisyiyah reported that Safiyyah, the wife of the Prophet PBUH, began menstruating. When this was mentioned to the prophet, he asked, ‘Will she delay us?’ They replied, ‘She has already performed tawaf ifadah.’ He said, ‘Then she will not delay us.’” (Sunan al-Bukhari and Muslim)
This narration clarifies an important distinction. If a woman has already completed tawaf ifadah, her menstruation does not prevent her from departing with her group. Her essential obligation has been fulfilled.
Between Obligation and Necessity
On the other hand, if she has not yet performed tawaf ifadah, the original ruling still applies. She must wait until she is purified before performing the ritual. This is because tawaf ifadah cannot be waived. It remains a fundamental pillar of Hajj.
Nevertheless, modern travel conditions complicate this requirement. Tight schedules and logistical constraints often make waiting impractical. In response, some scholars have exercised ijtihad by applying principles of necessity (darurah).
According to scholars of the Council for Religious Opinion and Reform of The Central Board of Muhammadiyah, drawing on the views of Ibn Taymiyyah and Ibn al-Qayyim, prohibitions may be relaxed in cases of genuine necessity. Therefore, a menstruating woman may perform tawaf ifadah if delaying it would cause serious hardship and no alternative exists.
This reasoning follows a broader principle in Islamic law. Just as prohibited food becomes permissible to preserve life in emergencies, certain restrictions may be lifted under compelling circumstances. Thus, a concession (rukhsah) may apply.
Even so, the preferred solution remains clear. A woman should wait until she is purified whenever possible. Alternatively, she may consider safe medical options, such as delaying menstruation, provided no harm results. However, if these options are not feasible, the permissive view offers a practical resolution.
Reference:
Central Board of Muhammadiyah, “Tuntunan Manasik Haji”, in Berita Resmi Muhammadiyah: Tanfidz Keputusan Musyawarah Nasional Tarjih XXVIII, 2015.
