CAPTER 10

TAWAF

TAWAF AROUND THE KA’BAH

1. TAWAF (CIRCUMAMBULATION) Tawaf refers to the act of circling round the Ka’bah seven (7) times in accordance with the stipulated conditions. 1.1 TYPES OF TAWAF a. Tawaf Qudum – Arrival Circumambulation b. Tawaf Ifadhah – Circumambulation of the Visit (also known as the Integral Tawaf or Hajj Tawaf) c. Tawaf ‘Umrah d. Tawaf Wada’ – Farewell Tawaf / Tawaf upon Departure e. Tawaf Sunnah f. Tawaf Nazr – Tawaf in respect of a vow 1.1a. TAWAF QUDUM It is also known as the tawaf of greeting (respect) because pilgrims who have just arrived in Makkah express their respect for the sanctity of the Ka’bah by performing the tawaf. The juristic rulings on this rite:

♦ First Opinion: It is viewed as Sunnah by the Shafi’ies & Hanafiesschool of thoughts and one view among the Malikies.

♦ Second Opinion: It is viewed as obligatory by the Hanbalies and one view among the Malikies Who should perform the Tawaf Qudum?

♦ Pilgrims who perform Ifrad Hajj

♦ Pilgrims who perform Qiran Hajj

♦ Non-Meccans who come to Makkah (not donning the Ihram) for other specific business or intention For the first two groups (those performing the Hajj Ifrad & Qiran), they should only perform this tawaf if they enter Makkah before wuquf at ‘Arafah. If they entered Makkah after the wuquf at ‘Arafah without doing the tawaf qudum upon their arrival, it is no longer necessary for them to perform this tawaf. Instead those who are intending to perform Hajj Ifrad should proceed to do the Hajj Tawaf while those who are here for Hajj Qiran should proceed to do the Hajj and ‘Umrah Tawaf jointly. In the event that they went ahead to perform tawaf qudum, it will be considered that they have performed the tawaf for Hajj and not the tawaf qudum. It is similar to case of those who have not performed the obligatory Hajj but went ahead to perform the Sunnah Hajj. When this happens, he would only be considered to have performed his obligatory Hajj.

NO TAWAF QUDUM FOR ‘UMRAH There is no requirement to perform the tawaf qudum for those who arrive with the ihram for ‘Umrah as it is obligatory upon them to perform the tawaf for ‘Umrah. If they went ahead to perform tawaf qudum, it would be considered that they have performed the tawaf ‘Umrah and tawaf qudum inclusively. Just as those who enter the mosque to directly pray the obligatory prayer would be considered to have also performed the solat of respect for the mosque inclusively. There is no requirement for the inhabitants of Makkah to perform the tawaf qudum as they are not considered as visitors DELAYING THE TAWAF QUDUM There exist a difference of opinion among the scholars of the sunnah ruling of tawaf qudum if one delays its performance after entering makkah (as in the case of delaying solat tahiyyatul masjid). Some say beyond a certain time after one’s arrival in Makkah, tawaf qudum ceases to be a sunnah anymore, while others say that it is still a sunnah to do so. It is a sunnah for menstruating women who enter Makkah with the intention of performing the Hajj to do the tawaf qudum, even if it is delayed, as long as it is before wuquf at ‘Arafah. If it is already time for wuquf in ‘Arafah, it is no longer a sunnah to perform the tawaf qudum. 1.1b. TAWAF IDADHAH It is also known as the tawaf rukun (integral tawaf) as it is one of the integral rites of Hajj. “Ifadhah” means “to leave”. It is termed such as the rite is performed after the pilgrim left Makkah, and after the tawaf ifadhah is performed, the pilgrim will leave Makkah and heads for Mina. This is performed by those performing ifrad, qiran and tamattu’ Hajj. It is performed after wuquf at ‘Arafah. NO TAWAF IFADHAH PRESCRIBED FOR ‘UMRAH The juristic ruling on this rite: It’s the 3rd Integral rite of the Hajj The Hajj is rendered invalid if this rite is not performed. 1.1c. TAWAF ‘UMRAH This is the tawaf performed by those who is in the sacred state of Ihram for ‘Umrah. It is one of the integral rites of ‘Umrah. The ruling on it: The 2nd integral rite of ‘Umrah The ‘Umrah is rendered invalid if this act is not performed.

1.1d. TAWAF WADA’ This is a farewell tawaf which is performed by those departing from Makkah in the case of those performing the Hajj. There is a difference of opinion even among the Shafi’ites as to whether it is an obligatory or a sunnah act. However, more consider it an obligatory act. This subject will be deliberated further in the final chapter, Insya Allah. 1.1e. TAWAF NAZAR If anyone makes a vow to perform the tawaf, it is an obligation for him to fulfil that vow. This is highly recommended for those who wish to steadfastly perform the tawaf. An example would be a person who makes a vow such as “I will perform 5 tawaf each day as long as I am in good health”. This will motivate him to diligently perform the tawaf for fear of the sin for not fulfilling his vow. This will in turn enable him to reap the rewards and virtues of performing the tawaf. 1.1f. TAWAF SUNNAH This is the tawaf that is performed at any time and one that is not based all the aforementioned reasons. 1.2 VIRTUES OF TAWAF On the authority of Ibnu Abbas r.a. who said, Rasulullah (s.a.w) said:

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“Each day Allah bestows upon His sacred house one hundred and twenty blessings: sixty blessings dedicated to those performing the tawaf, forty for those performing the solat, and twenty for those looking (at the Ka’bah)”

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)"F�)5. On the authority of Ibnu Abbas (r.a) who said: Rasulullah (s.a.w) said, those who perform fifty tawaf around the Ka’bah, his sins will be cleansed as if he is a new born baby.

50 tawaf refers to 50 X 7 times of circling round the Ka’bah = 350 rounds. However it is not a requirement that the act be done in one continuous performance. It can be performed in phases. For instance, 5 tawaf (35 circlings around the Ka’bah) each day and within 10 days he would be able to achieve 50 tawaf.

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0����%�� �I�#�4�. On the authority of Abdullah ibn Amru r.a. who said: “I heard Rasulullah (s.a.w) said: (Those who perform the tawaf of the House of Allah and offer two rakaat of solat is like setting free a slave)”

(Hadith reported by Khuzaimah in his Sahih book and by Ibn Hibban) On the authority of Abu Walid Imam Al Azraqi (author of the Book “Akhbar Makkah”), on the authority of Amru ibn Shuib, on the authority of his father and his grandfather who said: Rasulullah said that : When one person leaves his dwelling to do tawaf around Allah’s Abode, he is greeted with blessings and when he commences his tawaf he is shrouded with blessings. Then every step that he takes is recorded by Allah Azza Wajalla in his favour where each step is recompensed with 500 good deeds (rewards) and five hundred of his sins or bad deeds are cleansed off him. And he is also raised 500 degrees in status in the eyes of Allah. When he completes his tawaf and he prays behind the Maqam (Sanctuary) of Abraham, his sins will but all be cleansed as if he was a newborn child as well as recorded in his favour of having set free all slaves of the clan of Prophet Ismail”. 1.3. CONDITIONS REQUIRED FOR TAWAF These are conditions that should exist from the start to the end of ones tawaf. If any of the conditions fail to exist during the performance of the tawaf, only the particular round when this occurs is considered invalid. This point will be clearer in our deliberations of the conditions. 1. FIRST CONDITION: PURITY We must be free from two types of impurity A. Hadath – major and minor ceremonial impurity B. Najis – Intolerable filth A. FREE from HADATH (CEREMONIAL IMPURITY) This condition of being free for major and minor ceremonial impurity is based on a hadith on the authority of ‘Aisyah r.a. of what the Prophet (s.a.w) said when she (‘Aisyah) was menstruating when in the state of ihram:

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“ Do everything that is performed by a (Hajj) pilgrim except for the tawaf round the House of Allah until you have made the (ceremonial) bath” (Hadith reported by Bukhari and Muslim) Also related by Ibnu Abbas r.a. that the Prophet (s.a.w) said

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)������� ����( “The tawaf (circumambulation) round the Ka’bah is (like) performing the solat excpet that Allah has made it ‘harus’ (possible) for us to speak while at it”. “Therefore those speak, let them not speak except for what is good” (Hadith reported by Baihaqi) The hadith on the authority of ‘Aisyah points to the prohibition for menstruating women to perform tawaf, while the hadith by Ibnu Abbas equates tawaf to solat, where tawaf adopts the rulings/conditions imposed for solat such as the need for purity/cleanliness. � ISSUE 1. The contact between male and female during tawaf There are two opinions within the Syafi’e school: � The old opinion : The tawaf of the person who touches is invalid while that of the person being touched is valid. � The new opinion : The tawaf of the person who touches and the person being touched is both invalid (Please bear in mind that both the opinions apply only to skin to skin contact and with a women to whom we may marry) The justification for this is based on verse 6 of the chapter of Al-Maidah in the Holy Qur’an:

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“In you are in a state of Janaba (major ceremonial impurity), purify yourself. But if you are ill or on a journey, or any of you comes after answering the call of nature, or you have been in contact with women, and you find no water, then perform Tayammum (substituted purification)…” This verse clearly states that the Wudhu’ (ablution) would be nullified if a male come in contact with a female, and if there is no water available for wudhu’, you should resort to tayammum. TAQLID OF THE HANAFI ‘MADZHAB’ (THEOLOGICAL SCHOOL) In view of the complication of safeguarding oneself from male/female contact which will result in the nullification of the one’s wudhu’ as opined by the Shafi’e school, it is advised that pilgrims ‘taqlid’ to the Hanafi school when performing their ablution. What is ‘taqlid’ Taqlid refers to the act of submitting oneself to a religious ruling made by the ‘mujtahid’ (scholars) without having knowledge of the justifications for the ruling. There are 3 integral pre-requisites (pillars) for taqlid: 1. Muqallid : The person doing the taqlid 2. Muqallad : The madzhab (theological school) being adopted 3. Muqallad fihi: The laws surrounding the adopted ruling. CONDITIONS FOR TAQLID 1. To have sufficient knowledge of the laws governing the mazhab being adopted to ensure the validity of the act of worship. 2. To determine the madzhab to be adopted prior to performing the act of worship. INTEGRAL PRE-REQUISITES OF WUDHU’ FOR THE HANAFI SCHOOL 1. To wash the face 2. To wash both forearms up to and inclusive of the elbows 3. To wipe one quarter of the head with water 4. To wash both feet up to and inclusive of the ankles KAIFIAT (MANNER & SEQUENCE OF ACTS) OF WUDHU’ FOR THE HANAFI SCHOOL 1. To recite the Basmallah at the beginning 2. To wash both hands (palm and hind side) (3x) 3. To brush the teeth 4. To gargle and sniff water into the nostrils and blowing it out (3x)

5. To intend- in one’s heart when washing the face 6. To wash the face and to wet the thick beard starting from the bottom (3x) 7. To wash both forearms up to and inclusive of the elbows 8. To wipe with water one quarter of the head ( it is sunnah to wipe the entire head) inclusive of both ears (1x) 9. To wash both feet up to and inclusive of the ankles 10. To recite the prescribed supplication after wudhu’ FACTORS THAT NULLIFY THE WUDHU (HANAFI SCHOOL) 1. All excretions or discharges from the two excretory organs except for wind releases from the qubul(mouth). 2. Wiladah (child birth without wetness/bleeding) 3. The discharge of bodily filth (fluids such as blood, etc) 4. Excessive vomiting that fills the mouth 5. To loose one’s consciousness by giddiness, drowsiness, insanity and sleep 6. The contact without cover of the sexual organs of opposite sex 7. Laughter during prayer/solat 8. To discharge blood by way of ‘bekam’ (cupping) � NOTE The wudhu’ remains valid if (Hanafi School) � Skin contact between male and female for whom marriage is permissible � Touching the private part with the palm � Burbing and wind releases from mouth 2. Incontinence, bleeding, and wind releases (anus) The scholars are unanimous that people with the above problems are forgiven as they are unable to control the factors that effect the nullification of the wudhu’ due to their illnesses. They can therefore proceed with their tawaf in the state that they are in. METHOD OF CLEANSING/TAKING ABLUTION FOR THOSE WITH THE ABOVE ILLNESSES 1. Each wudhu’ is only for one fardh (obligatory) solat and as many sunnah solat as possible. If wudhu’ is taken in order to perform Hajj or ‘Umrah tawaf, he would need to perform the wudhu’ again in order to perform a fardh solat. 2. He should not perform the wudhu’ before the arrival of the time for the solat as his wudhu’ for a darurah (an urgency). As such the wudhu should be performed before the appointed time for the prayer. 3. He must cleanse his private parts before performing wudhu’ as blood from menstruation and urine are najis (intolerable filth). It must then be covered with tissue paper and clean underwear. As male in ihram is not permitted to wear underwear, he needs to pad his private parts with clean cloth on the front and back as a diaper and then tied down with a

string or a belt. This is to ensure that the ihram garment does not come in contact with najis. When performing the wudhu’ again, he only needs to change this pad. B. FREE FROM INTOLERABLE FILTH The body, clothing and place of tawaf must be free from this filth. As tawaf is like solat, one therefore needs to be free from intolerable filth during tawaf as in the case of solat. � ISSUE If the place of tawaf is littered with unavoidable filth such as the pigeon droppings, the pilgrims are excused as this is considered ‘Ummul Balwa’ (beyond ones control). 2. SECOND CONDITION : COVERING OF THE AURAH (ESSENTIALLY COVERABLE PARTS)

♦ Male Aurah: Between the navel and the knee

♦ Female Aurah: The entire body except for the face and the palms of the hands (Also exempted is the reverse side of the palm) The particular tawaf round of a man whose ihram becomes loose to the extent that his navel is exposed or his thighs can be seen when walking, is considered invalid if he does not immediately cover-up. (The tawaf round that is invalid is only the round when his essentially coverable parts become exposed). If he is able to remedy the situation immediately, it would be a forgiveable fault. The same applies to a woman who is unable to immediately cover her strands of hair or toe nails that are exposed during the tawaf. (Again, only the tawaf round when they are exposed is considered invalid). If the nullified round is not repeated, the Hajj would be considered invalid. As such everyone (male or female) is strongly advised to be very careful when donning the ihram and to adhere to the advice made in the chapter on the ihram garment. The injunction on the obligation of covering the essentially coverable parts is based on the Prophet’s hadith:

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“Women who are dressed but naked”. (Hadith reported by Bukhari dan Muslim) 3. THIRD CONDITION : WITHIN MASJIDIL HARAM (SACRED MOSQUE) The pilgrims are permitted to perform the tawaf even if his view of the Ka’bah is blocked by pillars or walls; or perform it on an elevated level of the Masjidil Haram (Sacred Mosque) where he is unable to sight the Ka’bah; or even at a below ground level. These situations are forgiven and permissible as long as the tawaf is performed within the confines of the Masjidil Haram. This is so because if the tawaf is performed outside the Mosque (on the street), it would not be considered tawaf of the Ka’bah, but tawaf of the mosque instead. As such tawaf performed outside the Masjidil Haram is considered invalid. What is most preferred is to perform the tawaf closest to or on the same level as the Ka’bah. But performing the tawaf on a level different from that of the Ka’bah is ruled as harus (possible/permissible) if the situation is pact and chaotic on ground level. But it is ruled as makruh (undesirable) if it is free and spacious at the ground level. 4. FOURTH CONDITIONS : THE KA’BAH ON YOUR LEFT SHOULDER The Ka’bah should at all times be on the left side of the person performing the tawaf. If a person does the tawaf with the Ka’bah on his right, even if he performs it by walking backwards, his tawaf is considered invalid. The same applies to those who performs the Ka’bah with their chest facing or backing the Ka’bah. This is based on a statement by Jabir r.a.. He said:

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“When the Messenger of God approaches the Ka’bah, he heads for the Hajar al Aswad (the black stone) and kiss it. Then he walks to the right (ie with his left shoulder to the Ka’bah and his right shoulder further away from the Ka’bah) and walks briskly for 3 rounds and walks at a normal pace for the remaining 4 rounds”. (Hadith by Muslim) In fulfilling this condition, one does not necessarily have to walk like a robot, but simply walk in a normal fashion with his shoulder on the side of the Ka’bah and the right shoulder facing outwards.

� ISSUES 1. If anyone bumps into us such that our position changes to one with our chest facing the Ka’bah, our tawaf will be: a. Valid, if we immediately re-position ourself to the correct posture b. Invalid, if we did not immediately correct our position and instead continued to move in this wrong posture for a few steps forward. Please note that only the particular round in which we are in the wrong posture are considered invalid. 2. If there is any defect in the tawaf as a result of (1b), we should move backward to the spot where the defect occurred and then continue to perform the tawaf. If the crowd is thick/heavy, we should proceed with the tawaf but the particular round where the defect occurred cannot be counted and one more round should be added to replace the defective round. 3. A oft-occurring mistake is when the pilgrim approaches the black line of the Hajar al Aswad in the final round. Many will turn their body with their backs to the Ka’bah while walking toward the black line. This, in effect, causes this final round to be a defective round and if it is not replaced as in (2), the tawaf will be considered invalid and so will the Hajj, if this particular tawaf is the Hajj tawaf. 4. Another common mistake is when the pilgrim performing the tawaf is at the Hajar al Aswad. They would face their entire body towards the Hajar al Aswad. This act is a sunnah at the beginning of each tawaf but not each round. However, this is on the condition that they do not step out of the black line, as making a step forward while the body faces the Ka’bah will render that step invalid within the tawaf. But what many do is to stop to face the Ka’bah at the end of each round while stepping forward. This renders the tawaf invalid and if this happens to be a Hajj tawaf or an ‘Umrah tawaf, then the Hajj and ‘Umrah will also be invalid. 5. FIFTH CONDITION : OUTSIDE OF THE KA’BAH Tawaf must be performed outside the Ka’bah. The tawaf would be invalid if the body of the

person performing the tawaf or any part thereof is inside or above the Ka’bah. This is based on Allah’s revelation:

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“Then let them complete the rites prescribed for them, perform their vows,and (again) circumambulate the Ancient House”. (Al-Haj: 22:29) It is clear from the above verse that one is suppose to ‘circumambulate’ the Ka’bah, meaning going around the outside of the Ka’bah. Please be advised that the semi-circular wall on the one side of the Ka’bah known as ‘Hijr Ismail’ is also considered part of the Ka’bah. In a Hadith, Aisyah r.a. once asked the Messenger of Allah regarding the Hijr Ismail :

“Is this part of the Ka’bah”. The Messenger (s.a.w) replied : “Yes”. “Why was it not incorporated within the Ka’bah”. The Messenger replied “Your people lacked the fund”. I then asked “Why is the door raised high (above the ground)”. The messenger replied, “Your people did that so as to allow in whomsoever they wish and to reject whomsoever they choose. If it was not because they were new to Islam such that I worry if they would oppose by actions, I would have incorporated the Hijr Ismail wihtin the Ka’bah and lower the door to the ground level”. (Hadith reported by Bukhari and Muslim) SYAZARWAN Syazarwan is the lower wall located at the foot of the Ka’bah. The height is 3 feet. It is also part of the Ka’bah. Therefore the tawaf would be defective and invalid if it is performed while touching or coming in contact with the Ka’bah as this would mean that part of the body is on the Ka’bah. One of the conditions of tawaf is that the entire body must be detached from/outside the Ka’bah. � ISSUE How could the person performing the tawaf carry out sunnah acts of wiping Rukun Yamani (Yemenites Angle) and kissing the Hajar al Aswad while both his hands and face is on the Syazarwan? The answer: As explained by Imam Nawawi: The legs of the person must be stationary while he performed the sunnah acts, and when he had carried out the two acts, he must stand upright with the Ka’bah on his left and continue with his tawaf. If he makes any forward movement while performing the sunnah acts, the distance he moved will be considered invalid. Therefore, he has to return to the spot where the mistake was made and continue with his tawaf from there. 6. SIXTH CONDITION: NO CHANGES IN INTENTION During the entire duration of the tawaf, ones intention must not change from that of performing the tawaf to any other intentions. For example: A person may be engrossed with reading a book of prayers while doing the tawaf. And he may suddenly realise that his friends are no longer in sight and he may go after them and upon sighting them he may chase after them. While seeking them, he may have inadvertently changed his intention to one of seeking out his friends. However, if he is able to maintain his intention of performing the tawaf even while pursuing his friends, then the tawaf is still valid. � NOTE What do we do if we violate the conditions required for tawaf? 1. If the fault/mistake is corrected immediately, then he can continue with the tawaf without having to return back to the spot where the mistake was committed. This is for cases such as the essentially coverable parts becoming exposed, not having the Ka’bah on one’s left, wiping part of the body against the Syazarwan and changing ones intention.

2. If the fault is not correctly immediately, it is obligatory upon the person to return to the spot where the fault was committed and to proceed from there. 3. In the case of the invalidation of the wudhu’, the tawaf ceases to be valid starting from when the wudhu’ becomes invalid. He then needs to renew his wudhu’ and return to the spot where the invalidation of the wudhu’ occurred and continue his tawaf. If he has completed 4 rounds earlier, he then needs to complete 3 more rounds. However, what is more meritorious is for him to return to the Hajar al Aswad and complete the remainder of his tawaf. 1.4 OBLIGATORY ACTS DURING TAWAF 1. INTENTION Based on the well-known hadith:

�Y��$,%�!��� )�������]� ���'=�U “Every deed is dependent on the intention” Therefore just as in the case of solat, fasting and other acts of worship, the declaration of intention is also required for tawaf. However, in this case, tawaf is divided into two parts: a. Tawaf for other than Hajj and ‘Umrah Delaration of intention is wajib (compulsory) such as in the case of tawaf qudum, wada’ and sunnah. b. Hajj and ‘Umrah tawaf Declaration of intention is preferred, but if not preceded by a specific intention, the tawaf is still valid. This is so because, tawaf is one of the rukun (pillars/integral acts) of Hajj and ‘Umrah . As such the intention for all the rukun of Hajj and ‘Umrah is subsumed in the initial intention of declaring the state of ihram for Hajj or ‘Umrah . Such as in the case of solat that has a number of rukun, it suffices to have the intention just during the takbiratul ihram5. However, on the condition that there is no change in the intention other than for completing the rites of Hajj or ‘Umrah (Please see sixth condition). Manner of declaring the intention for tawaf 1. The intention resides in the heart. It is not a compulsion to verbalise the intention, however, it is a sunnah to do so. Therefore it is sufficient to declare the intention by the simple word of “I’m performing the tawaf”. However if it is a particular tawaf, you need to declare, for example, “I’m performing tawaf Ifadhah” (tawaf for Hajj)

The best time to declare ones intention is at the beginning of the tawaf while facing the Hajar al Aswad. However, if the intention for tawaf is already made while walking toward the Ka’bah and not repeated when standing before the Hajar al Aswad, it should suffice. Wallahu’alam. 2. 2NDOBLIGATORY ACT : BEGIN AND END AT HAJAR AL ASWAD The tawaf must begin at Hajar Al Aswad. For convenience, a black line has been laid out a few inches prior to the Hajar al Aswad on the tawaf ground. So anyone wishing to perform the tawaf can invoke his/her declaration of intention on the black line. When he completes the tawaf, he must walk an additional step beyond the black line as it is one step short of the Hajar al Aswad.

Hendaklah tawaf itu bermula dari Hajar Aswad. Untuk kemudahan, satu garisan hitam telah diletakkan sejengkal sebelum Hajar Aswad. Tetapi pada bulan Jun tahun 2005, pihak pemerintah Arab Saudi telah mengeluarkan garisan hitam itu. Sememangnya pun di zaman Nabi SAW dan para ulama’ kita tidak ada garisan hitam itu. Maka kita sudah boleh menjatuhkan niat dimana-mana dalam kawasan bahu kiri kita sejajar dengan Hajar Aswad. Tetapi dimana dia mula jatuhkan niat tawaf, maka disitulah dia wajib mengakhiri tawafnya. Dan sunnat dia melebihkan selangkah dua, agar menghilangkan was-wasnya.

In the event that he finishes his tawaf at the black line or before that, he has, in effect, not reached the Hajar al Aswad and his tawaf is therefore considered short of one round. If he does not continue, his tawaf is considered invalid.

Those who have brought along their aged parents to perform the tawaf by being carried aloft on a carriage must pay particular attention to the above point as often the carriers take such matter lightly by turning out of the tawaf circuit before even reaching the black line. The rationale for beginning and ending the tawaf at the Hajar al Aswad is based on the practice of the Prophet (s.a.w) enumerated in the chapter on the conditions required for tawaf. 3. 3RDOBLIGATORY ACT: SEVEN COMPLETE ROUNDS The tawaf will not be considered valid unless 7 complete rounds have been made. Even if the person is only short of one step in the seventh round (as described in the 2nd obligatory act) the tawaf would still be invalid. And if the tawaf is a Hajj or ‘Umrah tawaf , then the Hajj or ‘Umrah would also not be valid. In the event that one is in doubt whether he has done 2 or 3 rounds, or 6 or 7 rounds of the tawaf, one is recommended to assume the lesser number. 1.5 SUNNAH ACTS DURING TAWAF

1. AL-IDTIBA’ (EXPOSING THE RIGHT SHOULDER) �̂�7�_ This is the act of affixing the ihram garment beneath the arm of the right shoulder and then to sling the garment over onto the left shoulder. Simply put, the term mean to expose the right shoulder. When is Idtiba’ a Sunnah It is a sunnah to perform the idtiba’ only if the tawaf is followed by sa’i (walking between two hillocks) such as in the case of tawaf for ‘Umrah , tawaf qudum (arrival tawaf) for those who will be performing the Hajj sa’i after it, and the tawaf for Hajj if it ends with the Hajj sa’i. This is based on the hadith reported by Abu Daud, Tidmidzi and Ibnu Majah on the authority of Ya’la ibn Umaiyyah ra:

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“Verily Prophet Muhammad (s.a.w) performed the tawaf in the condition of idtiba’” (This authentic hadith reported by Tirmidzi) Also reported by Abu Daud on the authority of Ibnu Abbas (ra):

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d���B)$�! �:���G�;����. “Verily the Prophet (s.a.w) and his companions performed the ‘‘Umrah from Ji’ranah. They walked briskly/jogged and they place their ihram garment below the (right) arm and to sling over onto their left shoulders”.

(Photo of man showing the how to idtiba)

Please note that the idtiba’ is only a sunnah during the period of the tawaf. Once the tawaf is completed, the idtiba’ must be undone as it is makruh (undesirable) to pray the sunnah (superogatory) solat after tawaf when in idtiba’. This is an important advisory as many remain in idtiba all the time, to the extent that some are even found to be in idtiba’ before departure at Changi airport.

Sling the garment from under the right arm over to the left shoulder and tighten the position of the garment onto the left side of your neck

Other than during tawaf that is followed by a Sa’i, all scholars ruled that it is makruh to be inidtiba’ because it is makruh for a man to bare his chest in public, and specifically in the presence of women.* 2. RAMAL (TROTTING/SLIGHT JOGGING) This refers to the act of trotting/jogging by moving the shoulder and taking small steps during the first three rounds of the tawaf and walking normally for the remaining four rounds. Most scholars rule that it is a sunnah to perform the ramal during the tawaf that is followed by a sa’i. The ramal first took place during the Qadha’ (Compensatory) ‘Umrah, on the seventh year of hijrah as reported by all the six authentic books of hadith on the authority of Ibnu Abbas (ra). It states: “ The Messenger of Allah arrived in Makkah while suffering from the Madinah fever that have weakened them. Upon knowing this, the musyriks (infidels) said: “verily there have come within our midst a people who have been weakened by a fever such that they are frail”. Allah s.w.t subsequently informed what transpired to the Prophet (s.a.w). The Prophet then requested his people to walk briskly during the first three rounds of the tawaf and to walk between two angles of the Ka’bah (between Hajar al Aswad and Yemenite Angles). When the musyriks (infidels) saw the Muslims doing the ramal, they then said to each other: “Are those the people that you said have been weakened by fever? They are evidently stronger than we are”. Ibnu Abbas (ra) said: “Prophet (s.a.w) had not requested them to do the ramal for the entire seven rounds in order to preserve their health” However, the ramal remains a sunnah for the first three rounds because the Messenger of Allah implemented it when he performed the Hajj Wada’ (farewell Hajj) as reported by Jabir and Ibnu Umar (ra). The same is maintained during the times of the Caliphs that succeeded the Prophet (s.a.w). However, pleas be advised that the ramal is only a sunnah for the men and not for the women. � ISSUES a. To do the ramal for the first three complete rounds is the stronger opinion although there are some who opined that the ramal stops between the Yemenite Angle and the Hajar al Aswad. b. If one forgets to do the ramal during one of the first three round, there is no qadha’ (compensatory act) for the forgotten ramal. c. If one forgets to idtiba’ at the beginning of the tawaf, it is then a sunnah to do it when one remembers during the tawaf. d. If the situation is pact at the tawaf floor, then one can jog slowly on the spot.

The Wisdom behind Idtiba’ and Ramal To invoke the feeling of tawaddu’ (humility) by baring the right shoulder, while briskly walking towards Allah, running away from all wrongdoings and worldly things that make us forgetful, as Allah said:

� ��!�U ��F��6�O “Then run toward Allah” (Adz-Dzariyaat: 51:5) 3. FACING THE HAJAR AL ASWAD It is a sunnah to face the Hajar al Aswad when starting the tawaf at the first round while lifting both hands. This sunnah only applies at the beginning of the first round. When facing the Hajar al Aswad, the legs remain motionless while fronting the Ka’bah. Any motion will nullify this round (please refer to the lesson on conditions required for tawaf). This is also the place when one declares the intention for performing the tawaf. 4. ISTILAM (GESTURE OF SIMULATED TOUCHING/HAILING) OF HAJAR AL ASWAD What is Istilam? Istilam is to place one or both hands on the Hajar al Aswad and touching it. It is a sunnah to perform the istilam on the Hajar al Aswad and to kiss it at the beginning of tawaf and at every round as well as after sunnah (super-erogatory) solat after tawaf. Manner of Performing the Istilam on Hajar Al Aswad The istilam can be performed by one of the following methods:

1. The most meritorius way is to place both palms of your hands on the Hajar al Aswad and your lips in between the two hands and to kiss the stone three times without making any sound and thereafter placing your cheek on the stone. This is based on the report by Ibnu Umar r.a.:

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“The Messenger of Allah faced it (Hajar al Aswad) and touched it followed by placing his lips on it while crying in a prolonged manner”. (Authentic hadith reported by Hakim)

2. If it is crowded around the Black Stone, then touching it with your hands or an object like a cane and then kissing your hands or the object as reported by Nafi:

)g�<�� �-���%� ':)[ �g�<�$�%� ���(� �! �:�+�%# �� � ��)��%��� ) � ��� ����)� ���� )C���5� ������� : � ����)�� )C���5� )c��)� )")# �.���%; ��� )��� ���� �� ��( )")+�4 �6�%�.

“I saw Ibnu Umar touching the Hajar al Aswad with his hands then kissing his hands while saying, I have not omitted it ever since I saw the Messenger of Allah (s.a.w) performed it” (Hadith reported by Bukhari and Muslim)

3. Or to make a gesture of hailing your right hand at the Hajar al Aswad, and to feel as if one is placing his hands on the stone and to then kiss the hand. This is based on the hadith reported by Bukhari on the authority of Ibnu Abbas (ra):

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“The Prophet (s.a.w) performed the tawaf at the house of Allah on a camel and each time the Prophet passes the Angle of Hajar al Aswad, He made a (waving) gesture with something in his hand and to say the takbir”(declaring God is Great)” (Hadith by Bukhari) It is a sunnah to repeat the takbir three times as mentioned by Imam Ibnu Hajar7. Do’a (Supplication/Prayer) During Istilam It is a sunnah to invoke the following do’a when one is about to kiss the black stone or to perform a waving gesture of touching it either at the beginning of the tawaf or at every round as reported by Ibnu Umar (ra):

,i��'�! H�5 )��� ���� �� ��( �:�+�# �B�$�%O �C�$�%�! ���;�j�� �H��. ���(� �! )���)G�%��� :2 )��%� �.5 )�� � �: �B��

“That the Prophet (s.a.w) approached the Ka’bah. He then wiped his hands against the Hajar al Aswad while reciting ‘Bismillah Wallahu Akbar’”.

(Hadith reported by Ahmad) � NOTE It is alright for us to join in the long and crowded queue at the Hajar al Aswad as long as we do not hurt/harm others in the process. However if the situation is not permissible due to jostling and chaos, it is better to leave the scene, especially for women. It is for this reason that it is not a sunnah for women to perform the istilam, except when the situation is clear, especially during later part of the night. Please be reminded that kissing the Hajar al Aswad is a sunnah, while harming others or jostling with women in front of the Baitullah (Allah’s Abode) is Haram (Forbidden). If one wishes to do the istilam of the Hajar al Aswad during ones performance of the tawaf, one has to pay close attention to the conditions for tawaf. (Please refer to the conditions for tawaf) 5. ISTILAM OF THE YEMENITE ANGLE This is performed by placing both hands on the angle at every round. The Yemenite Angle is the angle before the Hajar al Aswad where there is an exposed section of the angle meant for the purpose of the istilam. Muslim has reported on the authority of Ibnu Umar the following:

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“I have not omitted the istilam of both the Yemenite Angle and Hajar al Aswad ever since I saw the Messenger of Allah perform the istilam at both locations” The scholars of the all the school of thoughts are however unanimous in that it is not a sunnah to kiss or place one’s cheek on the Yemenite Angle. Manner of Performing the Istilam of the Yemenite Angle This is done by touching/wiping both palms of the hands against it while making sure that one remains motionless while doing so (please refer to the conditions for tawaf), then we should kiss our hands, as reported by Ibnu Jabir (ra):

,i��'�! 'H�5)��� ���� �� ��( �� �.F�! �:�+�%# ���� )"�+'%��G�%O ���(� �! �:�+�%# �� )g �<�� �-'��G�%O ���;����$�!.

“Verily the Messenger of Allah (s.a.w) performed the istilam on the Hajar al Aswad and then kiss the stone followed by the istilam of the Yemenite Angle after which he kissed his hands”. (Hadith reported by Baihaqi)

Do we perform the gesture of waving/hailing at the Yemenite Angle if we are unable to perform the istilam (touching with the hands)? In actual fact, there is no hadith that shows that the Prophet (s.a.w) waved his hands at the Yemenite Angle when he was unable to touch it, unlike the Hajar al Aswad, where the Prophet resorted to the waving gesture when he was unable to perform the istilam. As such the Hanafite Scholars opined that we need to perform the waving gesture at the Yemenite Angle when we are unable to touch it. Some Syafi’ite scholars ruled that it is alright to wave at the Yemenite Angle, as a deduction from what was done in the case of the Hajar al Aswad. � CONCLUSION If we perform the istilam of the Yemenite Angle by touching it, we then kiss our hands. But if we simply wave at it, it is not a sunnah to kiss our hands. It is the consensus of the scholars that no istilam is required for the two remaining angles of the Ka’bah, namely, the Syami and Iraqi Angles, as stated in the hadith reported by ibn Umar (ra):

,i��'�! � �5 �:�!)��� ���� �� ��( �� ���$�%� �.F�! 'Q�U �C�$�%��! ���� ):�+�# �B ���$'%$�=����$�!

“I have not seen the Prophet (s.a.w) performing the istilam at the Ka’bah other than at two angles (Aswad and Yemenite Angles)”. (Hadith reported by Bukhari and Muslim) The scholars have explained the differences between the two angles as deliberated by Imam Ramli: “The difference between the angles exist because the Aswad Angle has two distinct virtues”: � The presence of Hajar al Aswad � It is the original foundation of the structure built by Prophet Ibrahim (as). while the Yemenite Angle has only one virtue which is the fact that it is standing on the original foundation built by Prophet Ibrahim (as). In the meantime the two remaining angles do not have specific virtues. 6. TAWAF IN CLOSE PROXIMITY TO THE KA’BAH This is provided that we do not harm others or be harm by others due to chaotic and congested situation, as well as not be in close contact or jostling with women. If any one of these should happen, it is better for us to be far removed from the Ka’bah. If we are worried that we would be unable to perform the ramal if we are in close proximity to the Ka’bah, then performing the ramal is of greater priority even if we have to move away from the Ka’bah itself. However if one is unable to perform the ramal even after drawing away from the Ka’bah, then it is more meritorious to be close to the Ka’bah without doing the ramal

The rationale for the above sunnah is as follows: � Baitullah or Allah’s Abode, is the most sacred site in the universe, and to be close to it is therefore meritorius � Because it easier to perform the istilam � Being in close proximity to the Ka’bah is more meritorius in the case of solat, so it is in the case of tawaf. However, it is not a sunnah for the women folks to be near the Ka’bah as there are bound to be a sea of man performing the tawaf near the Ka’bah. 7. ORDER OF SEQUENCE This is based on the practice of the Prophet (s.a.w) who performed his tawaf until its completion and in the event that he is confronted with obstacles to proceed with his tawaf, he would stop and later (even after a long interval) continue the tawaf from where he left off. The following is reported by Said bin Mansur on the authority of Hamid bin Zaid: “I saw Abdullah ibn Umar tawaf around the Ka’bah for 3 or 4 rounds, then he sat down resting while a servant served him. After the break, he rose to continue to perform the remaining rounds”. Among the obstacles to the continued performance of tawaf includes the nullification of the wudhu’, qadha’ (compensating/fulfilling of delayed/missed) special wishes, solat al janazah (prayer for the dead), sickness, tiredness, to establish fardh (obligatory) solat and others. 8. INCREASE IN DZIKR (THE REMEMBRANCE OF ALLAH) The period when tawaf is performed is also said to be the period when do’a (prayers and supplications) are fulfilled. Among some of the best do’a include the ma’thurat which are those that originated and are recited by the Prophet (s.a.w), even if one recite them in the Malay Language. However, it must be said that there are no hadith that prescribe specific do’a that were recited by the Prophet for each of the round of the tawaf, except for the do’a that were recited by the Prophet when he was between the Yemenite Angle and the Hajar al Aswad.

2� ���! �k�c�� ����� �� @����B�* �A�� �?�] �i�O �� @����B�* ��$�%=)<! �i�O ����;a ���'%�� The list of do’a during tawaf contained in the books of do’a are those compiled by scholars from among the many do’a of the Prophet which were performed in numerous other occasions. The do’a have very good meanings that are appropriate during the tawaf. However, if a person performs the tawaf without reciting any of the do’a contained in these books, his tawaf would still be valid and he will not be rewarded any lesser for the tawaf.

And it is not encouraged for those performing the tawaf in a congested situation to be reciting from the do’a books. This will cause him to be an impediment to the free movement of the crowd and to collide with others doing the tawaf, and not to mention the likelihood of him to be left behind by his companions which can cause one to lose ones way. What is more meritorius is for one to tawaf in total khusyu’ (full concentration) with ones heart an mind in total closeness to Allah, mindful of the fact that we are only human, sinful and despicable. We should therefore walk with tawadhu’ (all humility) and to fill our hearts with pure dzikr (remembrance of God) during the tawaf. For example it is encouraged that during the first round we should do istighfar (seek forgiveness), second round we should recite the salawat (praise for the Prophet) and so on. Among the dzikr that’s good to recite is the tasbih (praises to the greatness of God):

" �!�U �Q�� � � )< ��� �!�� � �H�� ��)� �A'�)%� �Q�� �����* �Q�� )��%� �.�5 )�� ) 'Q�U �"

�:�$�m�4�! �,$�+�4�! ���� 'Q�U" This is based on a report by Al-Iman Al-Azraqi from the book Akhbar Makkah: “When Prophet Adam (as) was sent upon the earth, he proceeded to Makkah to perform the Hajj. There he chanced upon a few Angels and he asked: ‘’where are you from” They replied, “We are from the House of Allah after having performed the Hajj that we have so done for the past 40 years. Prophet Adam probed further, “What do you recite when you tawaf around the Ka’bah”? They replied, “ We read:-

" )��%� �.�5 ��� ) 'Q�U �"�!�U �Q�� � )< ��� �!�� � �H�� ��)�"

Prophet Adam added,

" ���� 'Q�U �A'�)%� �Q�� �����* �Q�� "

When Prophet Ibrahim (as) performed the Hajj, he recited the above tasbih with the addition of:

" ,i�+�4�! �:�$�m�4�!"

That then is the origin of the tasbih that is recited repeatedly by the Prophet during his tawaf. The tawaf can also be filled with the recitation of the Al-Quran as it is the best of text to be recited whether by memory or by actual reading. 9. SUNNAH (SUPEROGATORY) SOLAT AFTER TAWAF It is a sunnah for a person, upon completion of the tawaf to perform a superogatory solat of two raka’at (genuflections), behind the Maqam (Sanctuary) of Ibrahim, based on the report by Jabir (ra):

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“Verily the Messenger of Allah (s.a.w) performed the tawaf around the House of Allah, for seven complete round and he prayed two raka’at behind the Maqam of Ibrahim”. (Hadith reported by Muslim) The intention: I willingly perform the sunnah solat after tawaf for Allah It is a sunnah to recite the Al Fatihah and chapter of Al Kafiruun in the first raka’at and Al-Fatihah and chapter of Al-Ikhlas in the second raka’at. This is ased on the report by Jabir (ra) that the Prophet (s.a.w) said:

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“Read during the two raka’at of (prayer) after tawaf Qul Huwallahu Ahad and Qul Ya Aiyuhal Kafiruun”. If you are unable to prayer precisely behind the Station of Ibrahim due to the crowd, you can due so in any location within the confines of the Masjidil Haram. If there is a fardh (obligatory) prayer taking place after the tawaf, this shall also compensate for the solat tawaf,

just like the solat tahiyatul (respect for) masjid. This sunnah solat for tawaf can be performed at any time, even during the prohibited periods. This is according to Jubir ibn Muth’im who said that the Prophet (s.a.w) said the following:

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“Oh People of Abdi Manaf, do not inhibit anyone who wishes to perform the tawaf at the Ka’bah and to perform the solat at any time he so chooses, be it day or night”. (Hadith by Abu Daud and Tirmidzi) 1.6 SUNNAH ACTS AFTER TAWAF 1. Sunnah solat after tawaf behind the Maqam(Sanctuary) of Ibrahim 2. Return to Hajar al Aswad and kiss it, if possible 3. To drink the water of the zam-zam spring by facing the qiblat (Ka’bah) and invoking all good do’a/supplications/wishes both for this world and the hereafter as the Prophet said:

)"�! �k��)f ����! ���/���o )R��� “The zam-zam spring is for whatever you intend it to be” (Hadith recorded by Ibnu Majah) Virtues of the Zam-Zam Water The Prophet (s.a.w) said:

:�G�� )R��6 �f�� 0:�4�E )���4�E ���b�� )��.� ���)� ���'%=�U.

“It (zam-zam water) is a blessed water. It is a food (that is filling) and a cure (for) illnesses”. (Thayalisi claim as uthentic hadith) He also said:

XR��6 �f�� :�4'7! ���� X���4�E �"�$�O ��/���o )R��� �p� ]� �" �T�� ��+�� 0R��� )� �%$ �?:�G'B! ����.

“The best of water in the universe is zam-zam water, in it is a source of food and a source of cure for all illnesses”. The manner of drinking the zam-zam water is as reported by Abu Mulaikah where he said: “A man came to Ibnu Abbas (ra) and Ibnu Abbas asked him, “Where are you from?” He replied, “I went to drink the zam-zam water”. Ibnu Abbas proceeded to ask, “Did you drink it in the right manner?” The man said “What is that way, oh Ibnu Abbas?” He replied, “When you are drinking it, face the qiblat and invoke the name of Allah (Bismillah), and breathe three times (a sip for every breath for 3 successive times), and then drink it to your heart’s content. And when you are satisfied, praise Allah for it (Alhamdullilah)”. Verily the Messenger of Allah (s.a.w) said:

��/���o ���� �H ��)4'+�̀ �#�%� �Q �:)�'%=�5 ���$�G�O���)��! ���$�%��� ����%� �%$�%� ��� X���a. “The characteristic that differentiate between us and the munafiq (hypocrite) is that they drink very little of the zam-zam water, and to fill themselves to satisfaction” (Hadith reported by Ibnu Majah, Daruquthni and Hakim) Therefore it is a sunnah to drink the zam-zam water to ones content. The Prophet once drank a few bowls of the water. After drinking it, recite the supplication invoked by the Prophet:

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“Oh Allah I ask from You beneficial knowledge, rizq (sustenance) that is vast and deeds that you favour as well as cure from all illnesses”. Drink while facing the qiblat. Then immediately proceed to the hillock of Safa to perform the sa’i (Hajj or ‘Umrah) via the entrance of Safa. If we are not performing the sa’i, it is best that do our do’a at the Multazam. 1.7. MULTAZAM Multazam is the wall of the Ka’bah between the place where the Hajar al Aswad is set and the door of the Ka’bah. The manner is by placing ones chest and the right cheek onto the wall of the Ka’bah as well as ones palms opened and raised high onto the Ka’bah wall

consumed by all humility and indignation. Supplicate sincerely and they will surely be heard. This was what the Prophet (s.a.w) did as reported by Abu Daud and Baihaqi. And Here’s what Ibnu Abbas (ra) said about the Multazam: “There is not a thing that one supplicates/prays to Allah for except that it would be fulfilled by Allah”.