on his behalf if he dies? Or is it not obligatory for him at all? There are two well-known views on this.

Those who allow her no concession other than that granted to someone prevented from completing the pilgrimage must therefore accept the fourth view: that she is not instructed to perform Hajj; indeed, it is neither obligatory nor recommended for her. On this reasoning, Hajj would remain unprescribed for many women—or most of them—in most of these circumstances, even though they can perform all its rites, merely because they cannot fulfil some of the obligations associated with tawāf.

It is well known that this contradicts the fundamental principles of the Sharia. When an act of worship is prescribed as obligatory or recommended, a person’s inability to fulfil some of its requirements does not release him from performing what he can. Rather, the Prophet, peace and blessings be upon him, said:

“When I command you to do something, do as much of it as you can.”

This accords with Allah’s words, Exalted is He:

“So fear Allah as much as you are able.”

It is well known that prayer and other acts of worship greater than tawāf are not waived because a person cannot fulfil some of their conditions or essential elements. How, then, could Hajj be waived because a person cannot fulfil some of the conditions or essential elements of tawāf?

A similar view would be to say that she is exempted from tawāf al-ifādah. This, too, contradicts the fundamental principles, for Hajj consists of standing at Arafāt and performing tawāf, and tawāf is the better and more exalted of these two pillars. Hence, it is prescribed as part of Hajj, as part of ʿumrah, and as an independent act of worship. Moreover, it has conditions that are not required for standing at Arafāt. How, then, could Hajj be valid with standing at Arafāt but without tawāf?