To
ensure the validity of Tawaf, the Muhrim
should do the following:
1. He should
clean his body and clothes from all
major or minor impurities. Minor
impurity is, of course, washed away
through ablution, whereas, major
impurity such as sexual impurity,
menstruation and post-birth bleeding is
washed away through performing Ghusl
after
the bleeding in the last two cases
stops. The Hanafi school held that
purity is not requisite for the validity
of Tawaf. They stated that if a person
performed Tawaf without making ablution,
his Circumambulation is judged as valid
yet he must compensate by sacrificing.
The Hanafi school held that purity of
the clothes, body and place is a
confirmed Sunnah which cannot be
compensated for. Accordingly, the Muhrim
must be pure while performing Tawaf. The
Zahiris, such as Dawoud and Ibn Hazm
adopted a more moderate standpoint for
they were of the opinion that purity
from minor and major impurities of the
body, clothes and place while performing
Circumambulation is a Sunnah. They
stated that purity from menstruation is
requisite if a woman wants to perform
Tawaf.
They depended on the clear-cut authentic
Hadith which was narrated to the same
effect. They did not believe in drawing
analogies.
2. There is
consensus among scholars, with the
exception of Abu Hanifa, that covering 'Aurah
(the private parts) is obligatory during
Tawaf. Abu Hanifa held that it is a
requisite condition which can be atoned
for by sacrificing a sheep.
3. The Muhrim
must declare his intention of performing
the kinds of Tawaf which are not
obligatory such as: Tawaf Al Qudum
(arrival Circumambulation), Tawaf Tatawu'
(supererogatory Circumambulation), and
Tawaf Wadaa' (Farewell Tawaf). Intention
is not requisite in obligatory Tawaf
such as: Tawaf Al Umrah and Tawaf Al
Ifada (return from Mina
Circumambulation). Intention is not
necessary
because the Muhrim has already declared
his intention of performing the rites of
Hajj and Circumambulation comes under
these rites. The Hanafi school, Malik
and Ash-Shaf'i advocated this
standpoint.
4. The Muhrim must
complete seven rounds of the Ka'bah
beginning and ending at the Black Stone.
The Hanafi school was of the opinion
that Tawaf consists of four obligatory
rounds. The three remaining rounds are
judged as requisite rites which can be
compensated for by sacrifice.
5. There is a
consensus among the scholars that Tawaf
must be performed inside the Sacred
Mosque, not outside it. Tawaf must be
performed outside the Hijr of Isma'il
which is part of Ka'bah. The Muhrim must
not also perform Tawaf in the
construction contiguous
to the Ka'bah to which are fixed the
rings holding the Ka'bah cover because
it is a part of the Ka'bah. If the
Muhrim violates these limits, his Tawaf
will not be valid. The Hanafis were of
the opinion that Tawaf within the Hijr
is only a requisite condition which can
be compensated for by sacrifice. Failing
to observe this requisite condition does
not invalidate Tawaf.
6. The Muhrim must
begin every round of the Ka'bah standing
opposite to the Black Stone, with Ka'bah
on his left side until he ends all seven
rounds. The Hanafis held that these two
musts are, in fact, requisite
conditions. As such, if the Muhrim
failed to fulfill either or both, his
Circumambulation is valid but he must
atone. However, he is exempted of
compensation if he remakes Tawaf
serving these requisite conditions.
7. Close
sequence of the rounds and one round and
another is a must. The Muhrim must not
separate the round or the seven rounds
with acts which are not related to them.
If these acts were done without a strong
excuse and lasted for a long duration of
time, his Tawaf is judged as invalid.
Malik and Ahmad advocated this point of
view. However, Abu Hanifa and Ash-Shaf'i
held that close sequence is a Sunnah.
Accordingly, it is merely disliked to
separate the rounds with unrelated acts
which last for a long duration of time
and for which the Muhrim has no strong
excuse. Ibn Hazm sided with Malik and
Ahmad's standpoint. Building on the
opinion of Abu Hanifa and Ash-Shafi'i,
if the Iqamah of prayer is in progress
while the Muhrim is performing
supererogatory
Tawaf, it is disliked to cut it for
prayer unless the time of prayer is
almost over. If something very urgent
came up which he must attend to in
person, he is allowed to cut his Tawaf
then continue it after he has taken care
of this urgent matter. If the Muhrim
suffers a minor impurity - excretion of
the penis, vagina and anus - he/she can
cut Tawaf, perform ablution then resume
his/her Tawaf.
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