between the Corner containing the Black Stone and the door, in the manner mentioned in al-Rawḍ, and he says the supplications that have been reported. The author of al-Rawḍ, may Allah have mercy on him, then mentioned a lengthy supplication, including:

“O Allah, this is Your House, and I am Your servant, the son of Your servant and the son of Your bondwoman. You carried me upon that of Your creation which You subjected for me, and You conveyed me through Your lands until, by Your grace, You brought me to Your House. You aided me in performing my rites. If You are pleased with me, then increase Your pleasure with me; but if not, then grant it to me from this moment, before my home becomes distant from Your House. This is the time of my departure, if You permit me to leave, neither seeking a substitute for You or for Your House, nor turning away from You or from Your House. O Allah, grant me well-being in my body, health in my person, protection in my religion, and make my return excellent. Provide me with obedience to You for as long as You keep me alive, and combine for me the good of this world and the Hereafter. Indeed, You are capable of all things.”

He may also supplicate with whatever he wishes and invoke blessings upon the Prophet, peace and blessings be upon him. Accordingly, clinging to the multazam is unobjectionable, so long as it causes neither harm nor overcrowding.

His statement, “And the menstruating woman stands at its door,” means: the door of the mosque.

His statement, “and offers the supplication”: this is what he said, but there is no evidence for his view that the menstruating woman should come and stand at the door of the mosque and make this supplication. When the Prophet, peace and blessings be upon him, was told that Safiyyah had performed the Ifāḍah Tawaf, he said, “Then let her depart.” (1) He did not say, “Let her come to the mosque and stand at its door,” despite the need to clarify this had it been legislated. Thus, this view is weak and should not be acted upon.