as a statement traced back to the Prophet; rather, it is internally inconsistent and disjointed, and such a statement could not have come from the Prophet ﷺ.

As for the verse, it cannot be cited as evidence, since this would entail that a person observing iʿtikāf (seclusion in the mosque for worship) cannot have a valid iʿtikāf except while in a state of ritual purity—something no one has stipulated. The only exception is if he is in a state of major ritual impurity, in which case he must purify himself before observing iʿtikāf, because major ritual impurity is incompatible with remaining in the mosque ...

There is no doubt that, by consensus, it is better to circumambulate while in a state of ritual purity. I do not think anyone has said that circumambulation in a state of ritual purity and without it are equal, for circumambulation is a form of remembrance of Allah and because the Prophet ﷺ performed it in that state.

Issue: If a menstruating woman is compelled to circumambulate (1).

According to the view that purification from menstruation is a condition, she must not circumambulate, because if she did so, her circumambulation would not be valid, as it is a condition for validity.

But if we say that she must not circumambulate because remaining in the Sacred Mosque is prohibited for her, then if she is compelled by necessity, she may remain there; and if remaining there is permitted, circumambulation is permitted as well.

For this reason, the scholars differed concerning a woman who menstruated before performing the circumambulation of departure from Mina, while she was travelling with a caravan that would not wait for her (2). This applies to caravans that cannot wait, and where the woman cannot return after travelling—for example, if she is in the farthest part of India or America. In that case, either it is said that she is prevented from completing her rites