The Office of the Supreme Leader

The Rites of Hajj 2023

    • being mustaṭī‘
    • hajj on Behalf
    • hajj ifrād and ‘umrah Mufradah
    • Exit and entrance in the Holy city of Mecca
    • Mīqāts
    • iḥrām and its dress
    • Prohibitions of iḥrām
    • Ṭawāf and its Prayer
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      Ṭawāf and its Prayer


      Q82. A person performs recommended ṭawāf in Masjid ul-Ḥarām when it is over-crowded and creates disturbance for the people performing their obligatory ṭawāf, is his ṭawāf objectionable, particularly when there is sufficient time for recommended ṭawāf?
      Answer: There is no objection, but it is better that he does not perform recommended ṭawāf at crowded time.


      Q83. Is one ṭawāf of nisā’ sufficient for one ‘umrah mufradah and Hajj tamattu‘?
      Answer: Both ‘umrah mufradah and hajj tamattu‘ have separate ṭawāf of nisā’, and one ṭawāf is not sufficient.
      However it is possible that one ṭawāf would be sufficient for becoming a woman ḥalāl for her husband and vice versa.


      Q84. Can prayer of a mustaḥabb ṭawāf be performed in state of walking and moving?
      Answer: Although it is prayer for a mustaḥabb ṭawāf, validity of prayer of ṭawāf in state of walking is problematic and it is more compatible with caution to offer it in a stable state.


      Q85. What is the ruling about offering prayer during ṭawāf?
      Answer: If a person is able to intend both ṭawāf and recommended prayer in state of ṭawāf, there is no objection.


      Q86. If ṭawāf of Hajj and its prayer or ṭawāf of nisā’ and its prayer become void due to any reason, is its qaḍā’ to be performed in the month of Dhul-Ḥijjah or any time will be sufficient?
      Answer: The time of ṭawāf of Hajj and its prayer is in the month of Dhul-Ḥijjah but ṭawāf of nisā’ and its prayer holds no specific time.


      Q87. Is it obligatory that prayer of ṭawāf should be performed at the nearest point to the Maqām of Ibrahim (Peace be upon Him), though this deed would cause trouble and hardship for the people who are performing ṭawāf; or for the sake of being close to it, a person should perform the prayer in the center of the people who are performing ṭawāf?
      Answer: In the given case, it is not obligatory to offer prayer near the Maqām of Ibrahim (Peace be upon Him).


      Q88. Is it allowed for a Muslim woman to take a tablet to delay her menstruation so as to be able to perform ṭawāf and its prayer at their time?
      Answer: Unless this deed is considerably harmful to her health, it is allowed.


      Q89. What is the ruling about the person who adds one round of ṭawāf as a caution? Is there any difference if he intends it in the beginning or in the middle of ṭawāf?
      Answer: If a person intends in the beginning to perform seven rounds, this addition does not cause any harm for the validity of ṭawāf.


      A person thinks that the intention is considered valid only in spoken form but makes ṭawāf with some people intending within heart without saying it. As a result, he maintains that this round of ṭawāf is not valid. What is the rule if he cancels this round of ṭawāf to begin a new seven-round ṭawāf after making a verbal intention? Does it suffice to neglect this round and perform another round instead or it is necessary to do a ṭawāf invalidator?
      Answer: Permission of neglecting only one round is objectionable. Only it is permissible to neglect the whole performed ṭawāf and to start new rounds of ṭawāf. In order to relinquish/neglect ṭawāf, there is no need for passage of time or committing a deed but one's intention to do so results in relinquishment. Anyhow, in the given situation, ṭawāf is valid and intention of relinquishment one round and performing another round instead does not make the ṭawāf invalid.
      B): A person relinquishes one round due to ignorance or mistake in religious ruling, what is commandment for it?
      Answer: It does not make the ṭawāf invalid.
      C): Is belief in the invalidity of only one round sufficient for its cancellation and performing another round as its replacement? Or it is obligatory for him to intend neglecting it?
      Answer: As said in previous issue, intention of relinquishing is sufficient for its relinquishment, though it is due to belief in invalidity of a round.


      Q91.A): If a person believes that his ṭawāf and sa‘y are invalid by doing a certain deed while in fact, this deed does not make it invalid, what is the ruling about this issue?
      For example, if he believes that he committed a deed during the ṭawāf that made it invalid like congregational prayer, or short rest of one or two minutes, or that the intention should be expressed by tongue or any other deed that in fact does not make ṭawāf and sa‘y invalid.
      Answer: If due to belief in invalidity of ṭawāf, he relinquishes it and starts a new ṭawāf, his new ṭawāf is valid.
      B) If due to belief in invalidity of ṭawāf, he relinquishes ṭawāf and starts a new ṭawāf, what is ruling about it?
      Answer: His new ṭawāf is valid. He has no duty in this regard.
      C) If due to belief in invalidity of only one round of ṭawāf, he starts a new round, what is ruling about this issue?
      Answer: Permission of relinquishing only one round is objectionable but his ṭawāf is valid and it would be sufficient for him.


      Q92. If a person takes a few steps without his own will while performing ṭawāf, what is ruling about it?
      Answer: If he is performing ṭawāf of his own free will but he may go forward, this side or that side due to crowd pressure, there is no objection. But if he is driven by another person without free will, it is problematic.


    • sa‘y
    • Mash‘ar (Muzdalifah)
    • ḥalq and taqsīr
    • Sacrifice and slaughtering the animal
    • Passing the night in Minā and Departing from Minā
    • Ramy (stoning) at Jamarāt
    • Miscellaneous Issues
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