Those who hold this view say:

The place of circumambulation is the noblest of mosques and is scarcely ever without someone circumambulating. Allah Most High has said:

“Take your adornment at every mosque.”

Thus, He commanded people to wear their adornment when entering the mosque. Prayer is different: a person praying must cover himself for the sake of prayer itself, and prayer may be performed anywhere. Even if he prayed alone in a dark room, he would still have to observe the covering prescribed for prayer. Circumambulation, by contrast, must take place in the Sacred Mosque, while spiritual retreat must take place in a mosque.

According to those who hold this view, neither a person in a state of major ritual impurity nor a menstruating woman is forbidden to circumambulate when compelled by necessity, just as, in their view, a person in a state of minor ritual impurity is never forbidden to circumambulate. This is because entering the mosque is not forbidden to either of them in such circumstances. When compelled by necessity, they have a stronger claim to permission than someone in a state of minor ritual impurity whom these scholars permit to circumambulate without any excuse.

Do you not see that someone in a state of minor ritual impurity is forbidden to pray or touch a copy of the Quran when able to purify himself, whereas someone in a state of major ritual impurity may do so after performing dry ablution? If he is unable to perform dry ablution, he prays without either a full ritual bath or dry ablution, according to one of the two scholarly views. This is the well-known position in the schools of al-Shāfiʿī and Ahmad, as it is established in an authentic report that the Companions prayed in a state of major ritual impurity before the verse concerning dry ablution was revealed.

A menstruating woman has been forbidden to fast, for she has no need to fast during menstruation: she can fast another month outside Ramadan. Thus, if a traveler and a sick person