Tawaf
is an essential part (rukn) of ‘Umrah, and the tawaf alziyarah (also called
‘tawaf al'ifadah') is a rukn of the Hajj altamattu; Hajj al'ifrad and Hajj
alqiran. As said earlier, the assumption of ihram is the first act of the
pilgrim regardless of whether he comes for ‘Umrah mufradah or for any of the
three types of Hajj.
Now,
after the assuming of ihram, what is the next step for the pilgrim? Is it
tawaf, or wuquf, or something else? The answer is: it depends on the purpose
(niyyah) with which the pilgrim assumes ihram. If it is ‘Umrah, then the next
step is tawaf, regardless of whether it is ‘Umrah mufradah or ‘Umrat
altamattu.’ Thus tawaf is the second step for the mu'tamir (pilgrim intending
‘Umrah), by agreement of all the legal schools.
However,
if the purpose of ihram is Hajj onlysuch as in the case of pilgrim on Hajj
al'ifrad, or one intending to perform the Hajj altamattu’ after getting through
the acts of ‘Umrahthe second step is (as shall be explained later) wuquf in
‘Arafat.
In
other words, one who enters Makkah with the sole purpose of ‘Umrah or Hajj
altamattu’ performs tawaf before everything else, then sa’y and then taqsir.
After this, if on Hajj altamattu’, he assumes ihram for a second time; but he
is not required to perform another tawaf after this ihram. The tawaf
(pertaining to the Hajj acts), as we shall explain, comes after getting through
the wuquf at ‘Arafat and passage through Mina.
The
imams of the four Sunni schools distinguish between three kinds of tawaf:
1.
Tawaf al-Qudum
It
is the tawaf performed by the ‘outsiders', (i.e. those coming from outside
Makkah and from beyond its outskirts within a radius of 88 km) on entry into
Makkah. It is similar to the two raka'at of salat performed as tahiyyat
almasjid (lit. ‘greeting of the mosque'), and so is also called ‘tawaf
altahiyyah'' The four Sunni schools agree on its being mustahabb, and no
penalty is required for default according to all except the Malikis who require
a blood sacrifice.
2.
Tawaf al-Ziyarah
This
tawaf (also called ‘tawaf al'ifadah')is performed by Hajj pilgrims after
getting through the acts of Mina, the ramy of jamarat al‘aqabah, the sacrifice
(dhibh), and the halq or the taqsir. The pilgrim performs this tawaf on
returning to Makkah. It is called ‘tawaf alziyarah' because it is performed on
the visit (ziyarah) to the Ka'bah after leaving Mina. It is called ‘tawaf
al'ifadah' because the pilgrims pour forth (‘ifadah' means ‘pouring forth')
into Makkah from Mina. It is also called ‘tawaf alhajj' because by consensus of
all the schools it is rukn of the Hajj.
After
performing this tawaf all things become permissible for the (Sunni) Hajj
pilgrim, even sexual intimacy with women. The Imamiyyah, who disagree, say that
sex is not permitted before performing the sa’y between Safa and Marwah
followed by a second tawaf, which they call ‘tawaf alnisa'.' This shall be
further clarified presently.
3.
Tawaf al-Wada’
It
is the last tawaf performed by the Hujjaj before departing from Makkah. The
Hanafi and Hanbali schools consider it obligatory, though all that is required
of the defaulter is a sacrifice. The Malikis consider it mustahabb and do not
require any penalty for the default. AlShafi'i has two opinions on this matter.
(alMughni, alFiqh ‘ala almadhahib al'arba’ah, Fiqh alSunnah)
Kinds
of Tawaf from the Imamiyyah Viewpoint
The
Shi’ah agree with the Sunni schools about the legitimacy of the above three
kinds of tawaf, and regard the second tawaf i.e. tawaf alziyarah as a rukn of
the Hajj whose omission makes the Hajj invalid.1 However, the first kind, i.e.
tawaf alqudum is considered mustahabb, and may be omitted. Regarding the third,
i.e. tawaf alwada; they agree with the Maliki school in its being mustahabb, there
being nothing on the defaulter.
However,
the Shi’ah add another kind of tawaf to the above three, the tawaf alnisa',
which they consider obligatory, its omission being impermissible in ‘Umrah
mufradah as well as in all the three kinds of Hajj (i.e. tamattu; qiran, and
ifrad). They do not permit its omission except in case of ‘Umrat altamattu;
considering the tawaf alnisa' performed during the course of Hajj altamattu’ as
sufficient.
The
schools of the Ahl alSunnah state that there is no obligatory tawaf after the
tawaf alziyarah, after which sexual intimacy is permissible. The Shi'ah say
that it is obligatory upon the pilgrim, after performing tawaf alziyarah and
the sa’y, to perform another tawaf, the tawaf alnisa; which derives its name
precisely because of the sanction of permissibility of relations with women
(nisa') following it.
They
say that if the pilgrim defaults in regard to this tawaf, sexual relations are
forbidden for man and woman (for men even the conclusion of marriage contract),
unless he/she performs it in person or deputes another to perform it on his/her
behalf; and if he/she dies without performing it or without deputing someone to
do it for him/her, it is incumbent upon the heir (wali) to have it performed on
the behalf of the dead person.
According
to them, even in case of a mumayyiz child who fails to perform the tawaf
alnisa' while performing the Hajj, even if he omits it by mistake or on account
of ignorance, women are forbidden to him after adulthood nor he may conclude a
marriage contract (‘aqd) unless he performs it himself or deputes another for
the job.
To
summarize, the Shi’ah consider three tawaf's to be obligatory for the pilgrim
on the Hajj altamattu’: (1) the tawaf of the conjugate ‘Umrah, of which it is
rukn;(2) the tawaf alziyarah (or tawaf alhajj), which is a rukn of the Hajj;
and (3) the tawaf alnisa', which is also an obligatory part of it, though not a
rukn similar to the Surat alFatihah in relation to the salat. The Ahl alSunnah
agree with the Shi’ah in all except tawaf alnisa; which they do not recognize.
However, of a pilgrim on the Hajj al'ifrad or Hajj alqiran, only two tawaf's
are required by the Shi’ah.2
Entry
into Makkah
All
the schools agree that it is mustahabb for one entering Makkah to take a bath,
pass through its heights during the approach towards the city, enter through
Bab Bani Shaybah, raise his hands on sighting alBayt alHaram, pronounce takbir
and tahlil, and to recite whatever he can of certain prayers prescribed by
tradition. The Malikis, however, disagree about the istihbab of raising the
hands for the du’a'.
Thereafter,
he approaches the Black Stone; if possible kisses it or caresses it with his
hand or else just makes a gesture with his hand, and prays.
According
to the Imamiyyah, it is mustahabb while entering the haram of Makkah to be
barefooted, to chew the leaves of a plant called ‘adhkhir' used for refreshing
the mouth, or to clean the mouth to purge its odour.
The
Conditions (Shurut) of Tawaf
According
to the Shafi'i, Maliki, and Hanbali schools ritual purity (taharah, i.e.
freedom from hadath and khabath) is required; thus the tawaf of one who is
Junub or a woman undergoing hayd or nifas, is not valid. Also, it is necessary
to cover one's private parts completely as in salat.
The
author of the Fiqh alSunnah (p. 154, 1955) says: "In the opinion of the
Hanafis, freedom from hadath is not an essential requirement. However, it is an
obligation whose omission may be compensated through a blood sacrifice. So, if
one performs tawaf in the state of minor impurity (hadath asghar) his/her tawaf
is valid, though one is required to sacrifice a sheep. If tawaf is performed in
the state of janabah or hayd,3 the tawaf is valid, though the sacrifice of a
camel is required during the pilgrim's stay in Makkah."
According
to alFiqh ‘ala almadhdhib al'arba ‘ah (vol.I, p. 535, 1939): "The taharah
of the clothes, the body, and the location of prayer (in salat) is (only) a
highly recommended sunnah (sunnah mu'akkadah) from the Hanafi viewpoint; (this
is true) even of tawaf, there being no penalty even if all the clothes are
completely ritually unclean (najis)."
According
to the Imamiyyah, taharah from hadath and khabath is a proviso for validity of
an obligatory tawaf. In the same way, covering the private parts (satr
al‘awrah) with a ritually clean cloth legitimately owned (ghayr maghsub) is
also a requirement. Moreover, it should not be made of silk or the skin of an
animal whose flesh may not be eaten, nor made of golden fabric –requirements
which are the same as for salat.
It
may be said that the Imamiyyah are even more stringent with regard to tawaf
than salat. They consider a blood spot of the size of a dirham as pardonable
for one performing salat, but not for one performing tawaf. Further, they
consider wearing of silk and gold as impermissible even for women during tawaf
(which is permissible for women in salat). According to the Imamiyyah,
circumcision is a requirement for tawaf without which it is invalid, both for
an adult man and a child (alJawahir, alHada'iq).
The
manner of Performing Tawaf
According
to the Imamiyyah and Hanbali schools, the purpose or niyyah must be specified
in every tawaf; but according to the Maliki, Shafi’i and Hanbali schools, a
general niyyah for the Hajj is sufficient
and no separate niyyah for tawaf is required. (alJawahir, Fiqh alSunnah) As
pointed out earlier, niyyah as a motive behind all voluntary actions is an
inevitable and necessary matter; as such, debate and controversy regarding it
is futile.
Ibn
Rushd, in his Bidayat almujahid, writes: "The Sunni legists are in
consensus on the opinion that every tawaf whether obligatory or not, begins
from the Black Stone (and according to the Fiqh alSunnah ends thereat). The
pilgrim, if he can, kisses it, otherwise touches it with his hand. Then, with
the Ka'bah on his left, starts moving towards the right to make the seven
circumambulations, walking with a moderately fast pace (ramal) during the first
three rounds and with an ordinary pace during the last four rounds. (The ramal4
applies to the tawaf alqudum performed on entry into Makkah by the ‘Umrah and
Hajj pilgrim, not one on Hajj altamattu; also no ramal is required of women
pilgrims). Then he kisses alRukn alYamani" (the southwestern corner or
rukn of the Ka'bah which falls before the one with the Black Stone mounted on
it during the anticlockwise rounds made during tawaf.—Tr.).
According
to the Imamiyyah, there are certain things obligatory (wajib) in tawaf they are
as follows:
1.
The niyyah, to which reference has already been made.
2.
The tawaf should be made on foot, and in case of inability on a mount. Many
Imamiyyah fuqaha' do not recognize this requirement and a group of them
explicitly permit tawaf on a mount. They cite the precedent of the Prophet (s)
who performed tawaf on camelback, according to traditions in alKafi and Man la
yahduruhu al faqih.
3.
The condition that the tawaf should begin and end at the Black Stone is stated
in this manner in many books of fiqh: "The tawaf should be begun at the
Black Stone, so that the first part of one's body is in front of the first part
of the Black Stone. Then the pilgrim begins moving with the Black Stone on his
left, ending the last circumambulation exactly in line with the point where he
commenced his first, thus ensuring that the seven rounds are completed without
advancing or falling behind a single step or more.
The
danger of advancing or falling behind necessitates that the first
circumambulation should commence at the beginning of the Black Stone; because
if begun in front of its middle, one cannot be sure of having advanced or
fallen behind some steps; and if one began from its end, then the beginning may
not be said to have commenced from the Black Stone ...." and so on and so
forth.
The
author of the Jawahir alkalam makes elaborate critical remarks about this kind
of meticulousness, which show his balanced and moderate taste and temperament.
This is the substance of what he has to say: "The difficulty and the
exasperating haraj (impediment) inherent in realizing such a requirement is not
concealed .... To give it consideration is to fall into silly scruples. The
debate is similar to the depraved and unseemly musings of madmen.5 And it has
been narrated of the Prophet (s) that he performed tawaf on camelback, and
attaining this kind of precision is infeasible when on a mount."
That
which can be understood from the remarks of the author of alJawahir is that he
agrees with the author of alShara'i’, who confines himself to this statement,
without adding another word: "It is obligatory to begin and end the tawaf
at the Stone." It means—as is also apparent from his abovementioned
remarksthat in the opinion of the author of alJawahir it is sufficient to
fulfil this condition in the commonly understood sense. AlSayyid alHakim, in
alMunsik, holds a similar position when he says, "The pilgrim performing
tawaf should begin a little before the Stone with the intent of performing what
is really obligatory. When he performs in this fashion he knows that he began
at the Stone and finished thereat."
4.
The Ka'bah must be on the left during tawaf. According to alSayyid alKhu'i, it
is sufficient to realize this requirement in the commonly understood sense
(i.e. without giving scrupulous attention to precision); slight shifts of
direction do not matter as long as the movement meets the requirement in the
ordinary sense. According to him the only crucial factor is satisfaction of the
requirement in its ordinary sense.
5.
The Hajar Isma'il must be included in tawaf. That is the circumambulation should
be made around it and without entering it, 6 and it should be kept to the left
while making the tawaf. Thus if one passes between it and the Ka'bah during
tawaf making it fall to his right, the tawaf becomes invalid.
6.
The body should be completely out of the Ka'bah (because God says وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ which means
that tawaf should be made around and outside the Ka'bah, not inside it). Also
if one were to walk on its walls or on the protruding part of its walls'
foundations, the tawaf would be invalid.
7.
The tawaf should be performed between the Ka'bah and the rock called Maqam
Ibrahim, which is a stone on which Abraham (‘a) stood during the building of
the Ka'bah.
8.
The tawaf should consist of seven rounds, no more and no less. Obviously,
recognition of these points requires an informed guide to indicate them to the
pilgrims.
After
finishing tawaf it is obligatory to offer two rak'ah's of salat behind the
Maqam Ibrahim regardless of the crowd; but if it is not possible, one may offer
the prayer in front of it, and if that, too, is not possible, anywhere in
alMasjid alHaram. It is not permissible to begin a second tawaf without
performing the tworak’ah prayer. If one forgets performing them, it is
obligatory on him to return and perform them. But if returning were not
feasible, he can offer them wherever he can. This is true of the obligatory
tawaf. But if the tawaf were a mustahabb one, he can offer the two rak’ah's
wherever he can. (alTadhkirah, alJawahir, alHada'iq)
This
shows that the jurists of all the legal schools are in agreement over certain
points: the tawaf starts and ends at the Black Stone; the Ka'bah should be on
the left during tawaf; the tawaf should be made outside the Ka'bah; seven
rounds should be made; kissing the Black Stone and the Rukn is mustahabb.
However, they disagree with respect to the permissibility of break between
successive rounds of the tawaf.
According
to the Maliki, Imamiyyah, and Hanbali schools, continuity without break
(muwalat) is obligatory. According to the Shafi’i and Hanafi schools, it is
sunnah (i.e. mustahabb) to observe muwalat, so if there is a substantial break
between the rounds without any excuse, the tawaf is not invalidated. (Fiqh
alSunnah). Similarly according to Abu Hanifah, if one leaves off after the
fourth round, he must complete his tawaf if he is in Makkah; but if he leaves
Makkah, he must compensate it with a blood sacrifice. (alTadhkirah)
The
schools disagree with respect to the necessity of the tawaf being undertaken on
foot. The Hanafi, Hanbali, and Maliki schools consider it obligatory. According
to the Shafi'i school and a group of Imamiyyah scholars it is not obligatory
and one may perform tawaf on a mount. Also, they disagree with respect to the
tworak'ah prayer (rak'atan) after tawaf. According to the Maliki, Hanafi, and
Imamiyyah schools, the rak’atan—which is exactly like the daybreak prayer—are
obligatory. The Shafi'i and Hanbali schools regard it as mustahabb.
The
Mustahabbat of Tawaf
The
book Fiqh alSunnah, discussing the topic under the heading “Sunan altawaf;”
states, “Of things which are sunnah in tawaf are: kissing the Black Stone while
starting the tawaf, accompanied with tahlil and takbir, to raise the two hands
as in salat, to greet the Stone by drawing one's hands upon it (istilam), to
kiss it soundlessly, to lay one's cheek on it if possible, otherwise to touch
it only.” Other mustahabbat are: idtiba 7 for men, ramal, and istilam of alRukn
alYamani.
According
to alLum’at alDimashqiyyah, an Imamiyyah work, of things mustahabb in tawaf
are: to halt in front of the Black Stone, to make the prayer later offered with
the hands raised, to recite the Surat alQadr, remember Allah—subhanahu wa
ta'ala—, to walk peacefully, to draw one's hand on the Black Stone, to kiss it
if possible otherwise to make a gesture, to draw one's hand on every corner of
the Ka'bah every time one basses by or to kiss it, to draw one's hand on
alMustajar—which is in front of the door and before alRukn alYamani—during the
seventh round, and to keep oneself as near as possible to the Ka'bah. To speak
during tawaf apart from dhikr and recitation of the Qur'an, is makruh.
The
Ahkam of Tawaf
According
to the Imamiyyah, if a woman undergoes hayd during tawaf she discontinues tawaf
and performs sa’y, if it happens after the fourth round. Then she completes the
tawaf after attaining taharah, and she is not required to repeat the sa’y. But
if the hadath occurs before completing the fourth round, she waits until the
day of ‘Arafah. If by that time she regains taharah and is in a position to
complete the remaining acts, she does so. Otherwise her Hajj is converted to
Hajj al'ifrad.
As
mentioned earlier, the Hanafis permit tawaf for a woman in the state of hayd,
and do not require taharah. According to the Hanafi work Fath alQadir, one who
leaves three or fewer rounds of the tawaf alziyarah should sacrifice a sheep;
if four, he remains in the state of ihram as long as he does not complete the
rounds of tawaf. But if he leaves off more than four rounds, it is as if he had
not started the tawaf at all.
According
to the Imdmiyyah, if after completing the rounds of tawaf one doubts whether he
performed them correctly as required by the Shari’ah or whether he performed
the exact number of rounds, his doubt is of no consequence. His tawaf is
considered valid and complete and there is nothing upon him. But if the doubt
occurs before finishing the tawaf, he should consider whether he has performed
at least seven rounds, such as when he doubts whether he made seven or eight
rounds. If he is certain of having performed seven rounds, then his tawaf is
considered valid.
However,
if he is not certain of having performed seven roundsas in the case when he
doubts whether he is in his sixth or seventh round, or in his fifth or sixthin
that case his tawaf is invalid and he should start afresh. It is preferable in
such a case to complete the present tawaf before starting afresh.8 This is true
of a wajib tawaf. In case of a mustahabb tawaf, the basis is the least number
of rounds under seven one is certain of having performed, regardless of whether
the doubt occurs during or after the last round.
For
the nonImamiyyah schools, the rule is the least number of rounds one is certain
of having performed—a rule which is similar to the one they apply to the doubt
in the number of rak’ah's of salat.
These
are the ahkam, the mustahabbat, and the wajibat of tawaf, which, like the ruku’
and sujud in salat, is always the same in all cases, whether as a part of the
‘Umrah mufradah, ‘Umrat altamattu; Hajj alqiran, or Hajj al'ifrad, and
regardless of whether it is tawaf alziyarah, tawaf alnisa; tawaf alqudum, or
tawaf alwada’.
As
mentioned above, the tawaf is the next act after ihram in ‘Umrat altamattu; but
in the Hajj its turn comes after the pilgrim has gone through the rituals of
Mina’ (on the ‘Id day) as shall be explained later.
1.
According to the author of alHada'iq, Hajj is invalid if tawaf is omitted
intentionally, but not if omitted by mistake; although it is obligatory to
perform it after omission.
2.
According to Ibn Rushd, in his Bidayah, the four Sunni schools agree that the
pilgrim of Hajj alramattu 'and its related `Umrah is required to perform tawaf
twice; the one on Hajj alafrad is required to perform tawaf once. They disagree
regarding Hajj alqiran, in which case according to alShafi`i, Malik, and Ahmad
ibn Hanbal, one tawaf is required, but two according to Abd Hanifah.
3.
According to alJawahir, alMasalik al`Urwat alwuthqa and other works of
Imamiyyah fiqh, it is not permissible for one in the state of janabah or hayd
to enter or pass through alMasjid alHaram or Masjid alRasul (alMadinah), to say
nothing of tarrying (makth) therein. However, it is permissible for one in the
state of janabah or hayd to pass, without stopping or halting, through other
mosques.
4.
`Ramal' means walking fast, without running or making a rush. According to the
Imamiyyah work alLum`ah, ramal is mustahabb in the first three rounds of
tawaf—a position which is exactly the same as that of the four Sunni schools.
5.
The author of alJawahir makes this remark when comparing those who stipulate
such kind of conditions for tawaf to others with a similar attitude with regard
to the niyyah of salat.
6.
Hajar Isma`il ibn Ibrahim (`a) is the place where his house was built, and
there he buried his mother.
7.
By `idtiba is meant the style of wearing the rida' whose hanging sides are
drawn under the right armpit and then thrown over the left shoulder. In the
book alFiqh `ala almadhahib al'arba`ah, the istihbab of idtibta'is ascribed to
the Hanafi, Shafi`i, and the Hanbali, not to the Maliki, schools.
8.
This is in agreement with the fatawa of alSayyid alHakim and alSayyid alKhu'i.
Article
Courtesy: Al-islam.org
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