entails the sort of invalidity that nullifies the act, so the ṭawāf of a menstruating woman is void—and this is the view held by the majority. End quote.

Nor may she perform the saʿy between Ṣafā and Marwah, for saʿy is only valid after a ritual ṭawāf; the Prophet ﷺ never performed saʿy except after he had circumambulated.

Imām al-Nawawī said in al-Majmūʿ ⦗8/82⦘: “Sub-section: If someone performs saʿy before ṭawāf, his saʿy is invalid according to us, and this is likewise the position of the vast majority of scholars. We previously cited al-Māwardī’s report of scholarly consensus on the matter. It is the school of Mālik, Abū Ḥanīfah, and Aḥmad. Ibn al-Munḏir related from ʿAṭāʾ and some ḥadīth scholars that it is valid; our fellows also attributed this view to ʿAṭāʾ and Dāwūd.”

“Our evidence,” he continues, “is that the Prophet ﷺ performed saʿy after ṭawāf and said, ‘Learn your rites from me.’ As for the ḥadīth of the Companion Ibn Shurayk ﵁ who said, ‘I went out with the Messenger of Allah ﷺ for ḥajj. People kept coming to him—one would say, ‘Messenger of Allah, I performed saʿy before I made ṭawāf,’ or, ‘I delayed something,’ or, ‘I advanced something,’ and he would reply, ‘There is no blame, except upon a man who has usurped the honor of a fellow Muslim without right; that person is ruined and liable.’—this narration was transmitted by Abū Dāwūd with a sound chain, all of whose transmitters are those of the Ṣaḥīḥayn except for the Companion Usāmah ibn Shurayk himself. The report is to be interpreted, as al-Khaṭṭābī and others have explained, such that his words ‘I performed saʿy before I made ṭawāf’ mean: ‘I performed saʿy after the arrival ṭawāf and before the ṭawāf of ifāḍah.’ End quote.