Imam Ahmad and others, as discussed elsewhere.

The position of the Zāhirīs is that a person in a state of major ritual impurity may recite the Quran and remain in the mosque. This is the position of Dāwūd, his followers, and Ibn Hazm, and it is also reported from some of the early scholars.

As for their position on the acts for which both forms of purification are obligatory, Ibn Hazm states that purification is obligatory only for prayer: two units of prayer, a single unit of witr, a single unit offered in circumstances of fear, or the funeral prayer. He does not consider purification obligatory for the two prostrations of forgetfulness. Accordingly, he permits a person in a state of major or minor ritual impurity, as well as a menstruating woman, to recite the Quran, perform the prostrations prescribed during its recitation, and touch a copy of the Quran. He said: “These are good deeds that are recommended. Whoever claims that such people are prohibited from performing them must provide evidence.”

As for circumambulation, it is not permissible for a menstruating woman, according to the explicit scriptural text and scholarly consensus. As for ritual impurity, the early scholars disagreed. In his work on the pilgrimage rites, ʿAbd Allāh, the son of Imam Ahmad, reported with his chain of transmission from al-Nakhaʿī and Hammād ibn Abī Sulaymān that circumambulation is permissible in a state of minor ritual impurity. It has been said that this is the position of the Hanafīs, or some of them.

Circumambulation in a state of major ritual impurity or menstruation, however, is not permissible according to the four imams. Nevertheless, Abū Hanīfah’s position is that purification for it is a required duty (wājib), but not a fundamental obligation (fard). This is also one position within Ahmad’s school.