Abū Bakr ‘Abd al-‘Azīz said:

“We have already explained, in the rulings on circumambulation, the two views concerning circumambulation of the House”—meaning Ahmad’s two views.

“According to one view, if a man circumambulates without ritual purity out of forgetfulness, his circumambulation fulfils his obligation. According to the other, it does not fulfil his obligation unless he is ritually pure. If he has intercourse after having circumambulated without ritual purity out of forgetfulness, there are likewise two views, corresponding to those concerning circumambulation. Whoever considers circumambulation without ritual purity valid says that his Hajj is complete. Whoever considers it valid only with ritual purity requires him to return from wherever he remembers and perform circumambulation.”

He said: “This is the view I adopt.”

Thus, Abū Bakr and other followers of Ahmad hold that, according to one of the two reports from him, circumambulation fulfils one’s obligation when there is an excuse, and no sacrificial offering is due. Ahmad’s words are clear on this point. His answer quoted above shows that he understood the disagreement to include circumambulation by a menstruating woman as well as by others. Leniency in this matter has been reported from Ibn ‘Umar, ‘Atā’ and others.

Among the views transmitted from ‘Atā’ on this matter is that if a woman begins menstruating during circumambulation, she should complete it. This is an explicit statement from ‘Atā’ that being free of menstruation is not a condition for circumambulation, and Ahmad took his view into account. Ahmad also cited the hadith of ‘Ā’ishah, explaining that the Prophet’s words (may Allah bless him and grant him peace),

“This is something Allah has decreed for the daughters of Adam,”

show that she was afflicted with something that befell her through no doing of her own, and she is therefore excused. For this reason, she is excused if she begins menstruating while in devotional retreat, and her retreat is not invalidated; rather,