خلاصة:
The present research examines the ruling of converting the intention of Umrah al-Tamattu' to Hajj al-Ifrad regarding women performing the duty of Hajj and Umrah, due to the necessity of observing the condition of purity (taharah). It also explores the fatwas of jurists and their documents in this regard. The findings of this research, which was conducted in a documentary and library-based manner, are as follows: Given that the condition for entering Masjid al-Haram and performing Tawaf is purity, women can use medication to prevent menstruation in order to observe this condition, provided that the use of medication does not cause them significant harm. However, in the event of menstruation occurring, if the opportunity to perform the acts of Umrah and complete the Hajj is limited, five theories have been proposed, and according to the famous opinion of jurists, the female pilgrim must convert the intention of Umrah al-Tamattu' to Hajj al-Ifrad. However, careful examination of two categories of existing narrations in this field leads us to the conclusion that the criterion for the ruling regarding the duty of a person experiencing menstruation is the knowledge of the possibility of achieving purity before the time of Hajj arrives and the lack of knowledge: meaning that if the person knows that achieving purity before the arrival of the time of Hajj is not possible, they must convert their intention to Hajj al-Ifrad; but if they do not have knowledge of achieving purity by that time, they must remain with the intention of Tamattu' and perform their best efforts despite the shortcoming. In this case, if there is opportunity after achieving purity, they should perform the remaining acts of Umrah al-Tamattu'; if the opportunity is limited or purity is not achieved, they should perform the acts of Hajj and thereafter make up (qada) the Tawaf of Umrah before performing the Tawaf of Hajj.
ملخص الجهاز:
2. Changing the intention from Umrah al-Tamattu' to Hajj al-Ifrad ِ Sometimes it may be that for the mukallaf, due to the occurrence of menstruation, the possibility of performing Tawaf or continuing it is not provided, and the opportunity to perform the rituals is also limited and narrow for any reason; such that the mukallaf cannot complete the acts of Umrah with the attainment of purity before the time for performing the Hajj rituals arrives and be present in the land of Arafat.
As was stated, according to the famous view of the jurists, if a female pilgrim experiences menstruation at the Miqat and before entering Ihram, or after Ihram and before performing Tawaf, if she knows that no opportunity remains to perform Umrah until the time of attaining purity, she must either be able to (according to differences in the statements of jurists) change her intention to Hajj al-Ifrad (for example, see: Muhaqqiq al-Hilli, ِ 1412 AH: Vol. 13, p.
In other words, careful consideration of both sets of narrations leads us to this conclusion: The criterion for the Imam's ruling regarding the duty of the obligated person who has experienced menstruation is the knowledge of the possibility of obtaining purity before the arrival of the time for Hajj or the lack of such knowledge; this means that the Imam, regarding an obligated person who knows after the occurrence of menstruation -- even by virtue of the presumption of continuity (istishab) of menses -- that they cannot perform the acts of Umrah before the arrival of the time for Hajj, has ruled to change the intention to Hajj al-Ifrad.
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