The First condition: Intention

Issue 277: Intention refers to deciding to perform ṭawāf for ‘umrah or hajj for pursuit of Allah’s pleasure and satisfaction. Ṭawāf would not be valid without this intention, even in some circles of ṭawāf.

Issue 278: While making the intention, purpose of closeness and sincerity for Allah Almighty is a condition. Therefore, one should perform the act with pure intention of submission to Allah Almighty. If a person performs the act in order to pretend they are good [i.e. not as asubmission to Allah, rather to show the people one's being excellent], he has committed disobedience to Allah Almighty and his act is void.

Issue 279: One must decide while making intention whether the ṭawāf is for ‘umrah mufradah or ‘umrah tamattu‘, and whether he is going to perform ṭawāf of ḥajjat ul-Islam, nadhr hajj, mustaḥabb hajj or hajj on behalf.

Issue 280: It is not mandatory to pronounce his intention by tongue or to recall it in one's mind. Having intention to perform ṭawāf would suffice.

Issue 281: It is also most desirable that while circling around the holy Ka`bah, he should observe humility before Allah and with full concentration remember Allah Almighty by reciting supplications.

The second condition: Being in state of wuḍū' and ghusl

Issue 282: During all obligatory ṭawāf, the person should be pure from janābah, menstruation and nifās (puerperium). Moreover, he must always be in state of wuḍū’.

Explanation: An obligatory ṭawāf is the ṭawāf which is a part of ‘umrah or hajj. So, ṭawāf of a recommended ‘umrah/hajj is also considered obligatory.

Issue 283: If a person's wuḍū'/ghusl is invalidated, his ṭawāf is invalid. He must repeat ṭawāf and its prayer even if it is due to ignorance, forgetfulness or he gets aware of this state after completion of ‘umrah/hajj practices.

Issue 284: Being in state of wuḍū' is not necessary for mustaḥabb ṭawāf. However, he must have wuḍū' for its prayer. But, a person in state of janābah, menstruation or nifās is prohibited to enter the Holy Masjid ul-Ḥarām and his his/her ṭawāf is — by obligatory caution — invalid.

Short Notes: A mustaḥabb ṭawāf is the ṭawāf that is performed separately from ‘umrah and hajj, and it may be performed for oneself or performed on behalf of others. It is one of the mustaḥabb rituals to be carried out in the holy city of Mecca and it is mustaḥabb to perform ṭawāf as much as possible, as this practice brings great rewards.

Issue 285: If wuḍū' is invalidated during ṭawāf, there are two different scenarios that are discussed below:

1. In case, it occurs before reaching the middle of the fourth round (i.e. before reaching the third corner of the Ka‘bah), one must disconnect his ṭawāf and only once the person has gained purity, he can repeat it.

2. In case, it occurs after the middle fourth round, he should discontinue his ṭawāf and complete it — after making wuḍū' — from the very place. It is conditional that muwālāt (performing acts consecutively) should not be interrupted as judged by common people.

In case, one is unable to maintain muwālāt, he/she should complete it with the intention of defective ṭawāf and perform another seven-round ṭawāf. Instead, he/she may perform only a seven-round ṭawāf with the intention of uncompleted ṭawāf or a separate new seven-round ṭawāf. Likewise, he/she may leave this uncompleted ṭawāf and perform a new seven-round ṭawāf after making wuḍū'.

Issue 286: If a ghusl invalidator occurs, one must discontinue his/her ṭawāf and leave the Holy Masjid ul-Ḥarām immediately. If this situation arises before completing the middle of fourth round, the ṭawāf is invalid and he should start a new ṭawāf after making ghusl.

In case, it occurs after the middle of fourth round, he should complete his ṭawāf — after making ghusl — from the very place. It is conditional that muwālāt (performing acts consecutively) is not interrupted as judged by common people.

In case, one is unable to maintain muwālāt, he/she should complete it with the intention of defective ṭawāf and perform another seven-round ṭawāf. Instead, he/she may perform only a seven-round ṭawāf with the intention of uncompleted ṭawāf or a separate new seven-round ṭawāf. Likewise, he/she may leave this uncompleted ṭawāf and perform a new seven-round ṭawāf after making ghusl.

Issue 287: If a person is excused from doing wuḍū’ or ghusl, he/she must do tayammum.

Issue 288: If a person is unable to perform wuḍū’ or obligatory ghusl, and he/she knows that the excuse is over by the end of ṭawāf, e.g. an ill person who knows that his illness will be cured, he/she must wait until excused is eliminated. After that he should do wuḍū’ or ghusl. It is advised to wait for the excuse to terminate keeping in mind the time constraints. If a person becomes hopeless for the excuse to end, he/she should do tayammum and perform ṭawāf.

Issue 289: If a person, who is supposed to do tayammum or wuḍū’ of jabīrah, performs ṭawāf and its prayer without getting purity due to ignorance about the ruling, they should repeat ṭawāf and prayer themselves if possible; otherwise, they should appoint a representative to do it on their behalf.

Issue 290: If a woman menstruates after wearing iḥrām for ‘umrah mufradah and she cannot wait to get clean, take ghusl, and perform the rites of ‘umrah mufradah, she should appoint someone as her representative for ṭawāf and its prayer. But, she should perform sa‘y and taqsīr herself. In this way she can come out of state of iḥrām.

If she confronts the same situation in state of iḥrām, the ruling is same. But, if she enters iḥrām of `‘umrah tamattu‘ in state of menstruation or menstruates after wearing iḥrām of ‘umrah tamattu‘ and cannot wait to get clean, take ghusl and perform ṭawāf and its prayer, another ruling applies to this situation that has been mentioned in issue 21.

Issue 291: In the rituals of ‘umrah, state of keeping wuḍū’ is mandatory only for ṭawāf and its prayer. However, maintaining state of wuḍū’ for other rituals of ‘umrah is not obligatory; though it is better to do so in all situations.

Issue 292: If one doubts about his/her state of purity, one must act as follows:

1- If one doubts about wuḍū’ before commencing ṭawāf, he/she should do wuḍū’.

2- If ghusl was obligatory for a person and before starting ṭawāf one doubts whether he made ghusl or not, he must do it prior to ṭawāf.

3- If a person was in a state of wuḍū’ but now he doubts its validity, it is not obligatory for him to do wuḍū’ again.

4- If a person who was not in a state of janābah doubts his state of purity, taking ghusl is not obligatory for him. Similarly, a woman who is doubtful whether she has started menstruation or not, taking ghusl is not obligatory for her.

5- After completing ṭawāf and before performing its prayer, if a person doubts whether he was in a state of

wuḍū’ or not, he/she should not be worried about his/her ṭawāf but one should make wuḍū’ for the prayer of ṭawāf.

6- If a person starts ṭawāf with wuḍū’ but during the ṭawāf doubts whether his wuḍū’ is invalidated or not, one should not pay attention to this doubt and assume purity.

7- If a person doubts during ṭawāf whether he/she was in state of wuḍū’ at the start of ṭawāf while he is sure he was in state of wuḍū’ before that, one should suppose he was in state of wuḍū’ and ignore the doubts. The ṭawāf would hold valid in this case.

But, if one — during ṭawāf — doubts whether he was in state of wuḍū’ before ṭawāf or knows that he was not in a state of wuḍū’ before ṭawāf, he /she should gain purity and repeat ṭawāf.

8- If a person, for whom ghusl was obligatory and during ṭawāf he/she falls in doubt whether ghusl has been performed or not, he/she should leave the mosque immediately, do ghusl and start the ṭawāf from the beginning.

the Third condition: Purity of the body and the clothes

Issue 293: While performing ṭawāf, one’s body and the clothes should be pure from blood. On the basis of obligatory caution, the body and clothing should be pure of other inherently najis materials as well. However, purity of socks, handkerchief and ring is not considered as a mandatory condition.

Issue 294: The blood spot that is lesser than a dirham, and those blood from wounds, which does not invalidate prayer, does not make ṭawāf void either.

Issue 295: If a person's body is najis, they should if they can delay ṭawāf so that they may purify their body but there should not be shortage of time.

Issue 296: If a person doubts regarding the purity of his / her body or clothes, he / she is allowed to do ṭawāf. But, if one is certain that the dress/body was najis and now doubts whether it was purified later, he/she is not allowed to do ṭawāf in it.

Issue 297: If he/she comes to know after completing ṭawāf that his/her body or the clothes were najis, his/her ṭawāf is valid.

Issue 298: If during the ṭawāf one's clothes/body become najis, e.g. if a person gets injured due to crowd and it is not possible for him/her to purify it without disconnecting ṭawāf, it is obligatory to discontinue ṭawāf, purify the body or clothes and return immediately to complete ṭawāf from the point of discontinuation, and it will be correct if muwālāt is not damaged.

Issue 299: If a person sees impurity on his / her body or the clothes during ṭawāf but he / she does not know whether it occured before or during ṭawāf, the ruling will be the same as mentioned in issue 298.

Issue 300: During ṭawāf, if a person comes to know that his body or the dress is najis and he/she is certain that body/clothes got najis before the commencement of ṭawāf, he/she should follow issue 298.

Issue 301: One who happens to forget that their body/clothes are najis and becomes aware of it during ṭawāf should follow ruling 298.

Issue 302: If a person happens to forget that his body/clothes are najis, performs ṭawāf with these clothes and remembers it after completing ṭawāf, his/her ṭawāf is valid. But, if he/she offers the prayer of ṭawāf with the same najis clothes/body, he / she will have to perform prayer again after its purification. On the basis of recommended caution, one should perform ṭawāf again after purification.

The Fourth condition: Circumcision

Issue 303: Circumcision is a necessary condition for the validity of ṭawāf of men. However, women are exempted from it. Ṭawāf of the uncircumcised man is void whether he is legally mature (bāligh) or a minor.

the Fifth condition: Covering private parts

Issue 304: On the basis of obligatory caution, covering the private parts while performing ṭawāf is a condition.

Issue 305: If a woman does not cover a few strands of her hair or a part of body that should be covered, her ṭawāf would be valid, although she has committed a sin.

the Sixth condition: clothes of Ṭawāf should not be usurped

Issue 306: It is amongst the conditions of ṭawāf that a person who is performing ṭawāf is not wearing usurped clothes. Therefore, if he/she performs ṭawāf with usurped clothes, on the basis of obligatory caution, his/her ṭawāf is void.

the Seventh condition: Muwālāt in Ṭawāf (performing the rituals consecutively)

Issue 307: On the basis of obligatory caution, conventional muwālāt (performing acts consecutively) between the parts of the ṭawāf should be observed. It means that there should not be a long interruption so that the seven rounds are not considered as a single action. However, if somebody disconnects it in the middle of ṭawāf i.e. after 3.5 rounds in order to offer prayer or the like, there is no objection.

Issue 308: If a person discontinues his/her obligatory ṭawāf after completing 3.5 rounds to offer an obligatory prayer, he/she should continue it after prayer from the point of discontinuation and complete its seven rounds. But, if he/she discontinues before completing half ṭawāf and there is a long gap, on the basis of caution, he/she should perform ṭawāf from the beginning. In case, the gap is not long, it is not remote to say it is not necessary to observe caution in such a case. However, caution is desirable in any case. There is no difference whether the prayer is performed individually or with congregation and whether the time of prayer is too short or not.

Issue 309: It is permissible to disconnect mustaḥabb and obligatory ṭawāf. Though, it is caution not to interrupt an obligatory ṭawāf so long that muwālāt according to common view would be destroyed.