The Ahkam of Tawaf
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The Ahkam of Tawaf
According to the Imamiyyah, if a woman undergoes hayd during tawafshe discontinues tawafand performs sa’y, if it happens after the fourth round. Then she completes the tawafafter 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 tawaffor a woman in the state of hayd, and do not require taharah. According to the Hanafi work Fath al‑Qadir, one who leaves three or fewer rounds of the tawaf al‑ziyarah should sacrifice a sheep; if four, he remains in the state of ihramas 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 tawafat all.
According to the Imdmiyyah, if after completing the rounds of tawafone 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 tawafisconsidered 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 tawafisconsidered valid. However, if he is not certain of having performed seven rounds‑‑as in the case when he doubts whether he is in his sixth or seventh round, or in his fifth or sixth‑‑in that case his tawafisinvalid and he should start afresh. It is preferable in such a case to complete the present tawafbefore 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 non‑Imamiyyah 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, isalways the same in all cases, whether as a part of the `Umrah mufradah, `Umrat al‑tamattu; Hajj al‑qiran, or Hajj al‑'ifrad, and regardless of whether it is tawaf al‑ziyarah, tawaf al‑nisa; tawaf al‑qudum, or tawaf al‑wada`.
As mentioned above, the tawafisthe next act after ihramin `Umrat al‑tamattu; but in the Hajj its turn comes after the pilgrim has gone through the rituals of Mind (on the `Id day) as shall be explained later.
Notes:
[1]. According to the author of al‑Hada'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 al‑ramattu 'andits related `Umrah is required to perform tawaf twice; the one on Hajj al‑afrad is required to perform tawaf once. They disagree regarding Hajj al‑qiran, in which case according to al‑Shafi`i, Malik, and Ahmad ibn Hanbal, one tawaf is required, but two according to Abd Hanifah.
[3]. According to al‑Jawahir, al‑Masalik al‑`Urwat al‑wuthqa and other works of Imamiyyah fiqh, it is not permissible for one in the state of janabah or hayd to enter or pass through al‑Masjid al‑Haram or Masjid al‑Rasul (al‑Madinah), 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 al‑Lum`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 al‑Jawahir 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 ismeant 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 al‑Fiqh `ala al‑madhahib 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 al‑Sayyid al‑Hakim and al‑Sayyid al‑Khu'i.
