By our saying, “Enter ihram for Hajj,” we mean that she incorporates Hajj into her ʿumrah; it does not mean that she cancels her ʿumrah. For if it were a cancellation of the ʿumrah, then her Hajj would be ifrād. The Prophet ﷺ said to ʿAishah: “Your tawaf of the House and of Safa and Marwah will suffice for both your Hajj and your ʿumrah.” (1)

Another example: A woman enters ihram for ʿumrah, intending tamattuʿ followed by Hajj. She then performs tawaf, but menstruates after completing it. She cannot now enter ihram for Hajj, because one condition for incorporating Hajj into ʿumrah is that this must occur before tawaf. However, she may perform saʿy while menstruating, because ritual purity is not a condition for saʿy. Thus, a person in a state of major ritual impurity, a menstruating woman, and someone in a state of minor ritual impurity may all perform saʿy, although doing so in a state of purity is preferable.

Indeed, performing every act of worship in a state of purity is preferable. If the time for Hajj arrives before she has become pure, she enters ihram for it; menstruation does not prevent her from entering ihram. The evidence is that Asma bint ʿUmays, may Allah be pleased with her, experienced postnatal bleeding and sent word to the Prophet ﷺ, asking, “What should I do?” He said: “Bathe, bind a cloth around yourself, and enter ihram.” (2)

Issue: If she menstruates during tawaf, she must not complete the tawaf; rather, she leaves the tawaf and enters ihram for Hajj if she fears missing it, since tawaf cannot be completed while menstruating.

Issue: What if a person enters a state of minor ritual impurity during tawaf?

There are two views concerning this: