The tenth and the eleventh obligation:

The tenth and the eleventh obligation of the Hajj are the ṯawāf-un-nisā and the prayer.

Although both these acts are obligations, they are not fundamental to the Hajj, and if they are not performed, it does not render the Hajj invalid, even if it happens intentionally.

#417: The ṯawāf-un-nisā is an obligation for both women and men. If a male pilgrim fails to perform it, he is prohibited from engaging in intimate contact with his wife, and if a women neglects to perform it, she is not allowed to be intimate with her husband. Someone who has been appointed as a surrogate for the ṯawāf-un-nisā of the Hajj has to act in the name of their principal and not in their own name.

#418: The procedures as well as the rules governing the ṯawāf-un-nisā and the following prayers are the same as for the ṯawāf during the Hajj and the corresponding prayers. The only difference lies in the intention.

#419: If someone is not able to perform the ṯawāf-un-nisā and the corresponding prayer because of illness or for other reasons, the same rules apply to them as in case of the ṯawāfu-l-'umrah and the corresponding prayer which are mentioned in #326.

#420: If someone fails to perform the ṯawāf-un-nisā, either knowingly and deliberately or due to ignorance of the rule or because of an oversight, they are not permitted to engage in intimate contact with their marital partner until they have fulfilled this obligation. If they find it difficult to perform it personally, they are permitted to appoint someone to do so on their behalf. Once the representative has done the ṯawāf-un-nisā in the name of the principal, the pilgrim is again allowed to engage in intimate contact with their marital partner. If the pilgrim were to die before having performed the ṯawāf-un-nisā, their wali should carry it out on behalf of the deceased. Whereby the obligation is fulfilled. Otherwise, as a precaution, the ṯawāf-un-nisā has to be compensated for in terms of a qadā, which has to be paid from the share of the adult heirs and with their consent.

#421: Performing the ṯawāf-un-nisā before the sa´ī is not permitted. If this is done on purpose, it must be repeated after the sa´ī. If it is done due to ignorance of the rule or unintentionally, it is apparently valid but – as a precaution – should be repeated.

#422: Those pilgrims mentioned in #412 are permitted to perform the ṯawāf-un-nisā before staying in the two places (Mina and Muzdalifah). Intimacies with the marital partner are not permitted before the ceremonies in Mina have been performed, i.e. throwing stones, slaughtering the sacrificial animal and shaving or cutting the hair.

#423: If a woman's menstrual period begins and it is not possible for her group to wait for her period to end because they have to return home, she is permitted to leave out the ṯawāf-un-nisā in order to join her party for the return journey. In this case, she should appoint a representative to perform the ṯawāf-un-nisā and the prayer on her behalf.

If her period did not start before she completed the fourth round, she is allowed to skip the remaining rounds and to depart with her group. As a precaution, she may appoint a representative to perform the remaining rounds of the ṯawāf-un-nisā and the prayer on her behalf.

#424: The rules that apply when the prayer after the ṯawāf-un-nisā has been forgotten are the same as the rules for when the prayer after the ṯawāf of the ´Umrah is forgotten, which are described in #329.

#425: Intimacies between spouses are once again permitted when both of them have completed the ṯawāf-un-nisā and the corresponding prayers. The prohibition against hunting remains in effect, as a precaution, until noon of the 13^th. Thereafter, everything that had been forbidden during the state of consecration is again permitted.

The prohibitions in the Holy Area (Haram) that were mentioned above (in #281 and #282) remain in effect for everyone irrespective of their situation.