The first view: Her tawaf is invalidated; she must perform wudu and begin the tawaf again, because ritual purity is a condition for tawaf.

The second view: She should complete the tawaf, and nothing is required of her. This is the correct view: purity from minor ritual impurity is not a condition for tawaf, since there is no sound, explicit text to establish it. This was the view chosen by Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him.

“When he has settled upon his mount, he says: ‘Here I am, O Allah, here I am. Here I am; You have no partner; here I am. Indeed, all praise, favor, and dominion are Yours. You have no partner.’” ...

His statement, “When he has settled upon his mount,” means: when he has mounted and become firmly seated—that is, when he has mounted fully. He then says: “Here I am, O Allah, here I am.” Its apparent meaning is that he does not recite the talbiyah until he has mounted. Yet the author previously stated that one enters ihram immediately after two rak'ahs. Is there, then, a contradiction in his words?

The answer is that there is no contradiction. He intends to enter the rites after praying, but he does not recite the talbiyah until he has settled upon his mount.

The evidence for this is that Ibn Umar, may Allah be pleased with them both, mentioned that the Prophet, may Allah's peace and blessings be upon him, began the talbiyah when he had settled upon his mount (1). This is the first view.

The second view is that he recites the talbiyah immediately after the prayer—that is, once he intends to enter the rites—and this is the position of the school.

The third view is that he recites the talbiyah when he ascends al-Bayda. Al-Bayda is a small mountain at Dhu al-Hulayfah. Thus, he recites the talbiyah when he reaches the first rise that comes after