Nisaa
Yes. Istihadah does not stop tawaf, in the same way it does not stop her prayer or her fast. She carries the same pad-and-wudu routine that governs her prayer into tawaf and completes it, without waiting for the bleeding to stop.
The reasoning starts with what istihadah actually is. The Prophet (Salla Allahu 'Alayhi Wa Sallam) told Fatimah bint Abi Hubaysh (Radi'Allahu Anha), who asked him whether she should abandon prayer: "No, that is from a vein and not menstruation." (Narrated by al-Bukhari and Muslim). Because istihadah is not classed as hayd, it does not carry hayd's rulings, and tawaf is only closed to hayd and nifas specifically, the two states of major bleeding that the restriction actually addresses.
Why tawaf follows the same rule as prayer
Tawaf is not held to a separate standard from prayer here. Ibn 'Abbas (Radi'Allahu Anhuma) said: "Tawaf around the House is like Salah, except that Allah has permitted speech during it; whoever speaks during it should say nothing but good." (Narrated by al-Tirmidhi; graded sahih by al-Albani, though al-Nawawi and others held that the correct view is that this is a statement of Ibn 'Abbas himself rather than words of the Prophet). That equivalence is exactly why the majority ties tawaf to the same purity prayer requires, and why hayd and nifas, which close prayer outright, close tawaf outright too. It cuts the other way just as directly: istihadah, which does not close prayer to her, does not close tawaf to her either, on the same equivalence.
What actually changes for her tawaf
Nothing about the tawaf itself changes; it is the routine around it that carries over from her prayer.
- A pad or cloth, the same precaution described in the hadith of Hamnah bint Jahsh (Radi'Allahu Anha), who was told to bind herself with a cloth or a cotton pad to hold the blood back (Narrated by Abu Dawud and al-Tirmidhi).
- Wudu made within the same window she would need it for prayer. The majority of scholars across all four madhabs treat her as someone with a continuous minor hadath, comparable to chronic incontinence, so her wudu is renewed rather than assumed to carry over indefinitely. See can you pray during istihadah for that routine in full, including where the four madhabs differ on what actually invalidates it.
Neither of these is a condition on the tawaf's own validity the way purity from hayd is. They are the ordinary purity any act of worship needs from a person in her state, applied here the same way it is applied to her prayer.
Where this parts ways with hayd and nifas
For hayd and nifas, tawaf is the one rite genuinely closed to her; see can a menstruating woman perform tawaf during Hajj or Umrah for the hadith of 'Aishah behind that restriction and where the Hanafi school differs from the majority on it. Istihadah never reaches that restriction in the first place, because the blood is not hayd or nifas to begin with, and none of the four madhabs analogise a continuous minor hadath to major bleeding the way they treat hayd or nifas.
Why this is worth confirming before Hajj or Umrah
Istihadah is only istihadah once it is told apart from hayd, by its colour, thickness, and timing against her known cycle. A pilgrim whose bleeding actually matches menstrual blood, or falls inside her normal cycle, is in hayd, not istihadah, and her tawaf waits on purity the way it does for a period beginning during Hajj or during Umrah. Getting that classification right first is what decides which of these two rulings actually reaches her. Janabah parts ways with all three states in turn: unlike istihadah it does close tawaf, but unlike hayd or nifas that closure lifts the instant Ghusl is made rather than waiting on bleeding to stop; see can you perform tawaf while in a state of Janabah for that comparison in full.