may be treated as a woman prevented from completing her pilgrimage and come out of ihrām by means of a sacrificial offering. However, the more cautious course is for her to send it to Mecca to be slaughtered—for example, on the Day of Sacrifice. Once it is slaughtered there, she comes out of ihrām where she is, and her husband may then have intercourse with her. If she arranges with someone to slaughter it there on a specified day, she comes out of ihrām on that day.

If she is subsequently able to go to Mecca, she should enter it in ihrām for ‘umrah and perform the circumambulation that she still owes. Then, if she wishes, she may perform Hajj from there. If she remains unable to do so until she dies, “Allah does not burden a soul beyond its capacity.” If someone can be sent after her death to perform this on her behalf, that should be done.

If her husband had intercourse with her before this circumambulation, that does not invalidate her Hajj, although it invalidates what remains. She must still perform the obligatory circumambulation, as all the imams agree, as mentioned above. However, according to Mālik and Ahmad, she must enter ihrām for ‘umrah, as reported from Ibn ‘Abbās. According to the well-known position of Abū Hanīfah and al-Shāfi‘ī, performing it without entering ihrām anew suffices. This applies if she is still there.

If, however, she has returned to her homeland and her husband has had intercourse with her, then upon returning she must enter ihrām for ‘umrah at the prescribed boundary, for entering Mecca in ihrām for Hajj or ‘umrah is either obligatory or recommended, except for those who need to enter repeatedly and similar cases.