Q. If a woman arrives for pilgrimage, having chosen the tamattu’ method and then finds herself in her period, she is not able to do her Umrah. The same applies if she has chosen either of the other two methods: she cannot do her tawaf. What will be her status then? Could you also explain whether in the tamattu’ method, the Umrah must be offered in the month of Dhul Hijjah? I understand that we release ourselves from ihraam or consecration after this Umrah, until it is time for the pilgrimage. Could you please explain to what extent, and whether one can leave the Haram area as well.
V. Nishat
A. The menstrual period is a natural process which all women go through for a certain period in their lives. Therefore, a Muslim woman can do all her worship during her period, except for what is specifically pointed out as exempt, or need to be delayed. It is well-known that a woman does not pray or fast when she is in the period, but she is required to make up for her fasting days so as to bring her fasting month to its completion, but she does not make up for her missed prayers.
In pilgrimage, a woman who is going through the period performs all the pilgrimage rituals at their respective times and places except for the tawaf. It is well known that tawaf is considered a form of prayer, and it is done in the Haram. Hence, it cannot be done except in a state of complete purity. Therefore, a woman in the period must delay her tawaf until she is clean from menses. She purifies herself in the normal manner and attends to her delayed ritual. If she chooses the tamattu’ method, she will have to wait until her period is over before she performs her Umrah duties. If she finishes her period a day or more before the pilgrimage is due, she attends to her Umrah in the normal way. However, time for the pilgrimage may be due while she is still in the period. If she arrives in Makkah, say, three days before the pilgrimage, and her period starts when she is on the way to Makkah, then much of her pilgrimage would have been completed before she has finished her period. She attends to her pilgrimage duties, then she performs her Umrah duties when she is able to do so. However, it may be advisable for a woman who expects to find herself in this situation to choose the qiran method. It is more convenient for her to do so.
A woman who chooses either the qiran or the ifraad method and finds herself in this situation will proceed with her pilgrimage duties, but not the tawaf. If she has to go to Arafat before she has finished, she does so. When her period is over, she will have to perform her tawaf of ifaadah and this means that the tawaf of arrival is not applicable to her. It is a Sunnah anyway, and since its time is over, she simply omits it.
When we choose the tamattu’ method, which is the one preferred by the Prophet, we perform the Umrah on arrival in Makkah, then release ourselves from ihraam until 8 Dhul Hijjah, when we are required to re-enter into that state for pilgrimage. This release from ihraam is complete, which means that a husband and wife can have full marital and sexual relation during this period of release. The Umrah in the tamattu’ method may be offered at any time in the months of pilgrimage, which are Shawwal, Dhul Qaadah and Dhul Hijjah. A pilgrim who performs the Umrah during this period and then performs the pilgrimage in that same year is deemed to have chosen the tamattu’ method, even if he does not mention that specifically at the time of his Umrah or pilgrimage. The same applies to one who leaves Makkah to travel back home after he has performed the Umrah. This means that when a pilgrim choosing the tamattu’ method has completed his Umrah he may travel from the Haram area. However, this is not advisable for fear that he may not be able to come back for his pilgrimage duties.
Arab News Islam 6 June 2003
