after missing the standing at ʿArafah. She therefore cannot perform tawaf and saʿy and complete her ʿumrah.

We say to this woman: She must enter ihram for Hajj, thereby becoming one performing qirān, because the Prophet ﷺ instructed ʿAishah to do so when she menstruated at Sarif before entering Makkah (1), and the basic principle is that a command denotes obligation.

Moreover, Hajj must be performed without delay; if she does not enter ihram for it, she will miss it that year.

In reality, she began her ʿumrah for the sake of Hajj. She came only for Hajj, since ʿumrah may be performed at any time, whereas Hajj cannot be performed unless she exits ihram after the ʿumrah. Yet exiting ihram from the ʿumrah is impossible in this case, because she is menstruating, and a menstruating woman does not perform tawaf. Thus, she has no option but to enter ihram for Hajj and become one performing qirān.

The same applies to someone who encounters an impediment—for example, if his car breaks down after he has entered ihram for ʿumrah, and as a result he cannot reach Makkah until after the standing at ʿArafah has passed. We say to him: Enter ihram for Hajj.

The scenario is as follows: he travels from Madinah to Makkah and enters ihram for ʿumrah, intending tamattuʿ followed by Hajj. While on the road, his car breaks down, and he learns that it cannot be repaired until a time at which he will not be able to complete the ʿumrah until after the standing at ʿArafah has passed. We then say to him: Enter ihram for Hajj, thereby becoming one performing qirān, for if he remains in ihram for ʿumrah and does not arrive until the ninth day, he is in danger of missing Hajj.