until she dies.

Or it is said that she should leave ihrām just as someone prevented from completing the pilgrimage does, while completing Hajj remains an obligation for which she must return. This is like anyone prevented from reaching the House by an excuse: he leaves ihrām, but the obligation is not waived; rather, it remains incumbent upon him by scholarly agreement. If, however, he entered ihrām for a voluntary Hajj or ʿumrah and was then prevented from completing it, must he make it up? There are two well-known views, both reported from Ahmad. The better-known report from him is that he need not make it up; this is also the view of Mālik and al-Shāfiʿī. The second is that he must make it up; this is the view of Abū Hanīfa.

Both sides cited ʿUmrat al-Qadiyya as evidence. Those who require it to be made up said, “The Prophet, may Allah bless him and grant him peace, made it up.” The others said, “Those who had been prevented along with him did not make it up. They numbered more than fourteen hundred, whereas those who performed ʿUmrat al-Qadiyya with him the following year were far fewer.” They also said, “It was called ʿUmrat al-Qadiyya because he negotiated an agreement concerning it with the polytheists, not because he was making it up. Rather, it was an independent ʿumrah.”

Or it is said that a woman who fears she will menstruate and thus be unable to perform circumambulation in a state of ritual purity should not be instructed to perform Hajj, whether as an obligation or a recommended act. Half of women, or nearly half, begin menstruating either on the tenth or a few days beforehand, and their menstruation continues until one, two, or three days after the days of Tashrīq. Thus, in these times, in many or most years, these women cannot perform tawāf al-ifāda—the principal circumambulation of Hajj—in a state of ritual purity