that of a person in a state of major ritual impurity, in that she cannot fast until the bleeding stops, whereas such a person can fast, and in that she is barred from prayer whether she has purified herself or not. A man is also prohibited from having intercourse with her. This means that the grounds for prohibition are stronger in her case. Yet when she needs to perform an act, necessity permits her to do what is otherwise prohibited, even though the grounds for its prohibition remain.

Likewise, necessity permits other forbidden things, such as blood, carrion, and pork, whereas things less strictly prohibited—such as wearing silk or drinking from gold and silver vessels—remain impermissible in the absence of need.

Similarly, praying in a direction other than the qiblah, with the parts of the body that must be covered exposed, and with impurity on one’s body and clothing, is more strictly prohibited than other acts. Yet it becomes permissible, indeed obligatory, when there is a need. Other acts, though less strictly prohibited, such as reciting the Noble Quran, remain impermissible in the absence of need.

If we suppose that someone remains in a state of major ritual impurity and is unable either to perform the full ritual bath or to purify himself with clean earth, he has the same concession as a menstruating woman, although such a case is rare. The Prophet, peace and blessings be upon him, instructed menstruating women to go out on Eid, witness the good and the Muslims’ supplications, and join the people in proclaiming Allah’s greatness.

Likewise, the Prophet, peace and blessings be upon him, instructed menstruating women and women experiencing postpartum bleeding to enter ihrām and recite the talbiyah, with the remembrance of Allah these involve; to be present at ‘Arafāt, remembering Allah and supplicating; to perform the ritual stoning while remembering Allah; and other