she remains in the mosque’s courtyard. If compelled to stay inside the mosque, she stays there. Likewise, if she menstruates during the two-month fast, this does not interrupt its continuity, by scholarly consensus.

It follows that there is nothing disliked in her attending the pilgrimage rites or joining the Muslims for Eid. She may also supplicate and remember Allah. Such actions are disliked for someone in a state of janābah (major ritual impurity), because he can purify himself, whereas she cannot and is therefore excused. Similarly, those who permit her to recite the Quran excuse her, unlike someone in janābah who can purify himself.

A menstruating woman therefore has a stronger claim to being excused than someone who circumambulated while in janābah: he can purify himself, whereas she cannot. Her excuse of inability and necessity is stronger than his excuse of forgetfulness. Since purification is required for prayer, someone who forgets it is required to undertake it when he remembers. Likewise, someone who forgets to purify himself for prayer must purify himself and pray when he remembers.

This differs from the case of someone unable to fulfil a condition, such as someone unable to purify himself with water: that requirement is waived for him. The same applies to someone unable to perform the other essential components of prayer—for example, someone unable to recite, stand, bow and prostrate fully, or face the direction of prayer. Whatever he is unable to do is waived for him. Allah has not required anyone to perform obligations of worship that are beyond his ability.

Thus, if this woman cannot circumambulate in a state of ritual purity, whatever she cannot fulfil is waived for her. Her inability to fulfil an essential component or obligation of circumambulation does not waive circumambulation itself, which she is able to perform, just as in prayer and other acts of worship. Allah Most High has said:

“So fear