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Tawaf (Arabic: طواف) is one of the principal rites of the pilgrimage and refers to circumambulating or walking in circles around the Kaaba in an anti-clockwise motion. Seven complete circuits, with each one starting and ending at the Hajar al-Aswad , constitute one Tawaf.

• 1 Meaning of Tawaf
• 2 Virtues of Tawaf
• 3.1 Al-Bayt al-Ma’mur
• 3.2 The Universe in Motion
• 4 History of Tawaf
• 5 Types of Tawaf
• 6 Idtiba and Raml
• 7 Requisites of Tawaf
• 8.1 Start of Tawaf
• 8.2 After Tawaf
• 9 Supplications for Tawaf
• 10 Where to do Tawaf
• 11 Tawaf Tips & Advice
• 13 Jurisprudence of Tawaf

Meaning of Tawaf

Linguistically, the word is derived from the Arabic verb taafa (Arabic: طاف), which means “to walk around” or “to encircle something”. Its technical meaning is to perform seven anti-clockwise circuits of the Kaaba. One complete circuit of the Kaaba is known as a shawt (Arabic: شوط).

Virtues of Tawaf

Abdullah ibn Abbass I narrates:

The Prophet ﷺ said: ‘120 mercies descend daily upon the House of Allah, 60 of which are for those who are performing Tawaf, 40 for those who are performing salah, and 20 for those who gaze at the House of Allah.' 1 Tabarani. jQuery('#footnote_plugin_tooltip_2649_1_1').tooltip({ tip: '#footnote_plugin_tooltip_text_2649_1_1', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });

Abdullah ibn Umar  I narrates:

I heard the Messenger of Allah ﷺ say: ‘Whoever circles the Kaaba seven times (Tawaf) and prays two Rak’ahs will have a reward as if he has freed a slave. A man does not raise his foot and bring it back down except that ten good deeds will be written for him, ten bad deeds will be erased, and he will be raised by ten degrees.' 2 Ahmad, Hadith No. 27862; Ibn Majah, Hadith No. 2956 . jQuery('#footnote_plugin_tooltip_2649_1_2').tooltip({ tip: '#footnote_plugin_tooltip_text_2649_1_2', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });

Abdullah ibn Abbas I narrates:

Whomsoever makes 50 Tawafs of the Kaaba (ie. fifty by seven rounds), will be free of all his sins, just as the day his mother gave birth to him. 3 Al-Tirmidhi, Hadith No. 866 . jQuery('#footnote_plugin_tooltip_2649_1_3').tooltip({ tip: '#footnote_plugin_tooltip_text_2649_1_3', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });

Significance of Tawaf

The Tawaf is an act of devotion intended to spiritually bring the pilgrim closer to Allah. It is the only principal rite of Hajj and Umrah not associated directly with acts of worship performed by the Prophet Ibrahim S in ancient times. There are several interpretations that attempt to establish the significance of Tawaf:

Al-Bayt al-Ma’mur

One such interpretation is that when pilgrims perform Tawaf around the Kaaba, they are doing so in tandem with the angels that circumambulate al-Bayt al-Ma’mur (the Frequented House) in the celestial realm. Allah says:

وَالطَّورِ- وَكِتَـبٍ مُّسْطُورٍ- فِى رَقّ مَّنْشُورٍ- وَالْبَيْتِ الْمَعْمُورِ

By the mount. And [by] a Book inscribed. In parchment spread open. And [by] the frequented House. [Surah at-Tur, 52:1-4]

Ibn Kathir V writes the following regarding al-Bayt al-Ma’mur in his Tafsir:

In the two Sahihs it is confirmed that the Messenger of Allah ﷺ said in the Hadith about al-Isra, after ascending to the seventh heaven: ‘Then, I was taken to al-Bayt al-Ma’mur. It is visited every day by seventy thousand angels who will not come back to visit it again.’ The angels worship Allah in Al-Bayt Al-Ma’mur and perform Tawaf around it just as the people of the earth perform Tawaf around the Kaaba. Al-Bayt al-Ma’mur is the Kaaba of those who reside in the seventh heaven. During the Isra journey, the Prophet ﷺ saw Ibrahim S , who was reclining with his back on al-Bayt al-Ma’mur. It was Ibrahim who built the Kaaba on earth, and surely, the reward is compatible with the action. Al-Bayt al-Ma’mur is parallel to the Kaaba; every heaven has its own house of worship, which is also the direction of prayer for its residents. The house that is located in the lower heaven, is called Bayt al-Izzah. And Allah knows best.

Cosmologically, the Kaaba is regarded as a reflection of al-Bayt al-Ma’mur in the seventh heaven and the Tawaf of the pilgrims reflects that of the angels.

The Universe in Motion

Another interpretation associates the act of Tawaf with the orbiting motions of heavenly bodies. Allah says:

وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ

And He is the One Who has created the night and the day, and the sun and the moon, each in an orbit floating. [Surah al-Ambiya, 21:33]

This verse attests to the scientific fact that the sun and the moon are in orbit; we know that the moon revolves around the earth each month and the earth revolves around the sun each year. However, this circular motion is not just confined to the planetary system but includes the entire universe, from the smallest of atoms to the largest of galaxies.

Modern science shows that electrons within an atom orbit the core, known as the nucleus, in an anti-clockwise motion. Some of these atoms are so small, they are invisible to microscopes. Similarly, our solar system orbits the galaxy, and these galaxies have their own orbit around a central axis. Since everything is made up of atoms that are in constant orbital movement, we come to the realisation that revolving around a central point, or Tawaf is a cosmic law. These systems are all obedient to the will of Allah, who has created them and manages them.

In a similar manner, when Tawaf is performed, pilgrims are participating in this cosmic ritual just as the atoms and galaxies do in their subservience to the will of Allah.

The Kaaba represents the spiritual centre of the world, the spiritual axis around which the believer’s compass rotates, and turns to on a daily basis. Allah refers to the Kaaba as the Sacred House in the following verse, indicating its status as a symbol of the human encounter with the divine:

جَعَلَ اللّٰهُ الْكَعْبَةَ الْبَيْتَ الْحَرَامَ قِيَامًا لِلنَّاسِ وَالشَّهْرَ الْحَرَامَ وَالْهَدْيَ وَالْقَلَائِدَ ذَٰلِكَ لِتَعْلَمُوا أَنَّ اللهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَأَنَّ اللهَ بِكُلِّ شَيْءٍ عَلِيمٌ

Allah has made the Kaaba, the Sacred House, standing for the people and [has sanctified] the sacred months and the sacrificial animals and the garlands [by which they are identified]. That is so you may know that Allah knows what is in the heavens and what is in the earth and that Allah is Knowing of all things. [Surah al-Ma’idah, 5:97]

The circumambulation of the Kaaba is a continuous act of worship, 24 hours a day throughout the year. It does not cease, except for a few minutes during the five daily prescribed prayers. This act of Tawaf affirms the worship of one God; just as every orbit has one centre, there is only one God worthy of worship.

History of Tawaf

During the age of Jahiliyyah, the polytheists would perform Tawaf of the Kaaba in a naked state, citing it was a custom of their forefathers. They would separate themselves from their clothes and allow them to be trampled by the feet of the people until they were torn because they felt their clothes had become tainted by the sins they had committed, and so they wished to disassociate themselves from those clothes and those sins.

Ibn Kathir V writes the following about the practice:

The Arabs, with the exception of the Quraysh, used to perform Tawaf naked. They claimed they would not perform Tawaf while wearing the clothes that they had disobeyed Allah in. As for the Quraysh, known as al-Hums, they used to perform Tawaf in their regular clothes. Whoever among the Arabs borrowed a garment from one of al-Hums, he would wear it during Tawaf. And whoever wore a new garment, would discard it and nobody would wear it after him on completion of Tawaf. Those who did not have a new garment, or were not given one by al-Hums, would perform Tawaf while naked.  Women would also perform Tawaf while naked, usually at night. This was a practice that the idolaters invented on their own, following only their forefathers in this regard. They falsely claimed that what their forefathers did was in fact following the order and legislation of Allah.

With the advent of Islam, Allah commanded the covering of the awrah :

يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ

O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess. [Surah al-A’raf, 7:31]

Ibn Kathir V , explaining this verse, writes:

There were people who used to perform Tawaf around the House while naked, and Allah ordered them to take adornment, meaning, to wear clean, proper clothes that cover the private parts. People were commanded to wear their best clothes when performing every prayer.

The Prophet ﷺ refocused Tawaf to the worship of God and prevented the practice of performing Tawaf naked in the year before his farewell Hajj . Abu Huraira  I narrates:

In the year prior to the last Hajj of the Prophet ﷺ when Allah’s Messenger ﷺ made Abu Bakr the leader of the pilgrims, the latter (Abu Bakr) sent me in the company of a group of people to make a public announcement: ‘No pagan is allowed to perform Hajj after this year, and no naked person is allowed to perform Tawaf of the Kaaba.' 4 Al-Bukhari, Hadith No. 369 , 1622 & 4655 ; Muslim, Hadith No. 1347 . jQuery('#footnote_plugin_tooltip_2649_1_4').tooltip({ tip: '#footnote_plugin_tooltip_text_2649_1_4', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });

Types of Tawaf

There are five kinds of Tawaf:

Tawaf al-Qudum (Tawaf of Arrival)

This is the initial  Tawaf carried out upon entering Masjid al-Haram in Makkah by those travelling from beyond the Miqat boundaries with the intention of performing Hajj al-Qiran or Hajj al-Ifrad . During Tawaf al-Qudum, Ihram is worn and Idtiba and Raml may be observed. This Tawaf is considered to be a sunnah.

It is called Tawaf al-Qudum (Tawaf of Arrival) as it is performed on arrival in Makkah. It is also referred to as Tawaf al-Tahiyyah (Tawaf of Greeting) as it has a similar purpose to the two rak’ah prayer, known as Tahiyyat al-Masjid (Greeting of the Mosque), that is observed upon entering the mosque.

It should be carried out by Hajj al-Ifrad and Hajj al-Qiran pilgrims after entering Makkah and before Wuquf at Arafat on the 9 th of Dhul Hijjah  at the latest. Umrah pilgrims don’t perform this Tawaf but observe  Tawaf al-Umrah  instead, which is identical with the exception of the intention.

Tawaf al-Ziyarah (Tawaf of Visitation), also known as Tawaf al-Ifadah (Tawaf of Pouring Forth)

This is carried out by all Hajj pilgrims on the 10 th of Dhul Hijjah after leaving the state of Ihram and changing into regular clothing before returning to Mina to perform Rami al-Jamarat . Marital relations are prohibited until this Tawaf is completed.

It is known as Tawaf al-Ziyarah (Tawaf of Visitation) as it is performed on visiting the Kaaba after leaving Mina. It is also called Tawaf al-Ifadah (Tawaf of Pouring Forth) because pilgrims pour forth into Makkah from Mina. It is sometimes referred to as Tawaf al-Hajj as it is, by consensus of all the schools of law, a rukn of the Hajj.

Tawaf al-Wida (the Farewell Tawaf), also known as Tawaf al-Sadr (Tawaf of Leaving)

This is performed by Hajj pilgrims just before leaving Makkah after completing the Hajj. It is the final rite that is performed in Makkah prior to moving on to the next destination. Its performance is  wajib  according to the Hanafi and Hanbali schools, requiring Fidyah as atonement if left unobserved, while the Maliki school regards it as a sunnah, requiring no expiation if neglected.

Tawaf al-Umrah

This is the Tawaf that is carried out by those performing Umrah outside of the Hajj season and those who have the intention of performing Hajj al-Tamattu. It is an obligatory rite and its non-observance would render the Umrah invalid. During Tawaf al-Umrah, Ihram is worn and Idtiba and Raml may be carried out. Sa’i  of Umrah is performed thereafter.

Tawaf al-Nafl

This is a voluntary Tawaf that may be performed anytime and as often as desired.

Idtiba and Raml

If you are performing Tawaf al-Umrah outside of the Hajj season or as part of Hajj al-Tamattu, or Tawaf al-Qudum as part of Hajj al-Qiran or Hajj al-Ifrad, it is sunnah to perform Idtiba and Raml during Tawaf. In other words, if the Tawaf you’re performing is followed by Sa’i , Idtiba and Raml should be observed. This practice only applies to male pilgrims.

Idtiba refers to the practice of uncovering the right shoulder during Tawaf. To do so, pass the top sheet of your Ihram ( rida ) under your right armpit, allowing it to hang from your left shoulder. Your right shoulder will be uncovered for the duration of the Tawaf. The Prophet ﷺ performed Idtiba during the Hajjat al-Wida , as reported by Ya’la ibn Umayyah I :

The Messenger of Allah ﷺ went round the House (the Kaaba) wearing a green Yamani mantle under his right armpit with the end over his left shoulder. 5 Abu Dawud, Hadith No. 1883 . jQuery('#footnote_plugin_tooltip_2649_1_5').tooltip({ tip: '#footnote_plugin_tooltip_text_2649_1_5', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });

Raml refers to the practice of walking quickly (not running or jogging), lifting the legs forcefully and sticking out the chest while moving the shoulders, so as to imitate a warrior. It is a sunnah to perform this for the first three rounds before returning to normal walking pace for the final four rounds. The practice originated in the seventh year of Hijri when the Prophet ﷺ and his companions came to Makkah to perform Umrah. Abdullah ibn Abbas I narrates:

When Allah’s Messenger ﷺ and his companions came to Makkah, the pagans circulated the news that a group of people were coming to them and they had been weakened by the Fever of Yathrib (Madinah). So the Prophet ordered his companions to do Raml in the first three rounds of Tawaf and to walk between the two corners ( Hajar al-Aswad and Rukn al-Yamani ). The Prophet ﷺ did not order them to do Raml in all the rounds of Tawaf out of pity for them. 6 Al-Bukhari, Hadith No. 1602 . jQuery('#footnote_plugin_tooltip_2649_1_6').tooltip({ tip: '#footnote_plugin_tooltip_text_2649_1_6', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });

Performing Raml may be difficult to perform because of crowding. If this is the case, walk as quickly as you can while moving in the manner described above, or stop and look for gaps in order to perform Raml properly.

If you forget to make Raml in the first circuit and remember in the second, you may observe it in the second and third circuits. It is makruh  to make Raml from the fourth circuit onward, so it shouldn’t be performed in the latter rounds if it is neglected in any of the first three.

Remember, although its performance is certainly virtuous, Raml isn’t obligatory. Therefore, if you feel you may cause harm to others by performing Raml, or you’re unable to carry it out due to old age or illness, don’t observe the practice.

Requisites of Tawaf

Tawaf is similar to the ritual prayer in terms of prerequisites, although excessive movement and talking are acceptable during its observance. Abdullah ibn Abbas I narrates:

The Prophetﷺ said: ‘Tawaf around the House is similar to salah except that you may talk during it. So whoever talks in it, then talk only good.' 7 Al-Tirmidhi, Hadith No. 960 . jQuery('#footnote_plugin_tooltip_2649_1_7').tooltip({ tip: '#footnote_plugin_tooltip_text_2649_1_7', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });

It is necessary to be in a state of wudhu  and be free from all major and minor physical impurities when performing Tawaf. You should also ensure that your clothing is ritually pure and clean, although there is no penalty if you do find impurities on your clothing during Tawaf. If your wudhu is nullified during Tawaf, repeat the ablution and resume from where you stopped, regardless of the length of the interval.

According to the Shafi’i , Maliki and Hanbali schools , the Tawaf of a woman in a state of major ritual impurity as a result of menstruation or post-natal bleeding is invalid. According to the Hanafi school, performing Tawaf in a state of minor ritual impurity (requiring wudhu) would necessitate the slaughter of a small animal as expiation, while Tawaf in a state of major ritual impurity (requiring ghusl) would necessitate the sacrifice of a large animal such as a camel or cow as atonement. The Tawaf would, however, still be considered valid according to this school.

Also, bear in mind that contact between a man and a non- Mahram woman invalidates the wudhu according to the  Shafi’i  school. However, if you find yourself constrained and you feel that contact with women is inevitable, you may adopt the view of the Hanafi school in this regard, which doesn’t stipulate this rule.

Covering the awrah

You must ensure your awrah is covered during Tawaf. The awrah for a man refers to any part of the body between the navel and the knees, whereas the awrah for a woman generally refers to the entire body with the exception of the face and hands.

Within Masjid al-Haram

Fairly obviously, the Tawaf must take place within the confines of  Masjid al-Haram . Your Tawaf will still be valid if your view of the Kaaba is impeded by pillars or walls, or is completely out of sight as a result of being on an elevated level or below ground level. Tawaf may not be observed outside the mosque.

The Kaaba on the Left

The Kaaba should be on your left-hand side for the entire Tawaf. Should you face the Kaaba in order to make du’a or to perform salah, take a step backwards before resuming your Tawaf and proceed as normal. If you’re knocked into a position where you’re facing the Kaaba, reposition yourself immediately. If you have taken a number of steps whilst facing the Kaaba, you may move backwards to where those erroneous steps were initially taken and proceed in the correct manner. If this isn’t possible as a result of heavy crowding, it’s advisable to repeat the circuit. Slight shifts of direction do not matter.

Outside of the Kaaba

You must be completely outside of the Kaaba whilst performing Tawaf, keeping in mind that part of its foundation extends beyond the cube structure of the Kaaba. The area known as  Hijr Ismail , situated to the north of the Kaaba, approximately three metres away from the structure itself and surrounded by a semi-circular wall (al-Hateem), forms part of the Kaaba and must be avoided during Tawaf. You should walk around it rather than entering it, keeping it to your left-hand side. Similarly, the protruding lower construction located at the base of the Kaaba, known as the Shadharwan, which is present on the east, west and south walls and is about 3ft high, shouldn’t be touched. The Shadharwan holds the rings that support the cloth which covers the Kaaba (kiswah) and is part of the Kaaba itself.

An intention should be specified for each Tawaf. Although the intention for the obligatory Tawaf of Hajj or Umrah is included in the intention for the pilgrimage itself, it is still best to declare it prior to starting the Tawaf, verbally or otherwise.

Begin and End at the Hajar al-Aswad

You must begin and end the Tawaf at the Hajar al-Aswad . If it is started from elsewhere, the distance covered will not be taken into account until arriving at the Hajar al-Aswad.

Completion of Seven Circuits

You should complete seven circuits. If you have any doubts regarding the number of circuits completed during Tawaf, perform an extra circuit. If you have doubts after having completed the Tawaf, put your doubts to one side and regard it as a complete Tawaf.

Method of Tawaf

All methods of performing Tawaf are the same, regardless of the type you’re performing. As long as the requisites of Tawaf are fulfilled, as described above, the ritual will be deemed valid and complete. The following step-by-step guide on how to perform Tawaf includes sunnah actions that an individual may obverse during Tawaf. Although many of these actions aren’t obligatory, they are certainly very virtuous as they were carried out by the Prophet ﷺ. However, if you can’t perform all of these actions due to crowding or other circumstances, don’t worry.

Start of Tawaf

Upon entering Masjid al-Haram , ensure you’re in a state of wudhu and enter the mataf, which is the area where Tawaf takes place. If your Tawaf requires it, perform Idtiba by uncovering your right shoulder. The recital of the Talbiyah should stop once the Tawaf commences.

Starting Point

Proceed towards the corner of the Kaaba where the Hajar al-Aswad is situated. This corner is the one that faces a single minaret (the other three corners face two minarets). There is a green light on the wall of the masjid opposite the Kaaba, which indicates where the Tawaf starts from. This is the starting point of each shawt (circuit). Stand just before this starting point facing the Kaaba.

As with any other act of worship, make the niyyah to perform Tawaf solely for Allah. You may also ask for acceptance and ease of your Tawaf. The following words may be said:

O Allah, I intend to perform the Tawaf of Umrah of the Kaaba for your sake and your sake alone. Please accept it from me and make it easy for me.

You may make the following intention, which is in Arabic:

The niyyah doesn’t have to be verbal.

Kissing, Touching or Saluting the Hajar al-Aswad (Istilam)

Although kissing the Hajar al-Aswad is very virtuous, it’s almost impossible to reach it. Don’t harm others around you in an attempt to get to it.

• Kissing –  If you reach the Hajar al-Aswad, place your hands on it, put your face between your hands, say “Bismi Llāhi wa Llāhu akbar (بِسْمِ اللّٰهِ وَاللّٰهُ أَكْبَرُ)” and kiss it lightly. Some scholars have said it is preferable to kiss it three times if you have the chance.
• Touching – If you’re in reaching distance but unable to kiss it, touch it with your hand(s) and kiss your hand(s).
• Saluting  – If it isn’t possible to reach the stone, as is likely to be the case, perform a symbolic Istilam from afar by directly facing the Hajar al-Aswad and raising your hands up to your earlobes (as you would do when starting salah). Ensure your palms are also facing it, as though your face and hands are on the Hajar al-Aswad, and say “Bismi Llāhi wa Llāhu akbar (بِسْمِ اللّٰهِ وَاللّٰهُ أَكْبَرُ).” You may kiss your palms if you wish.

If you decide to attempt to kiss or touch the Hajar al-Aswad, it is important to be aware that the experience can be intense. Due to the large number of people gathered around it, there is often a significant amount of pushing and shoving, which can potentially lead to injuries. It is nearly impossible to reach the Hajar al-Aswad without having to force your way through people vying to reach the sacred stone. Therefore, it’s recommended you remain safe and perform Istilam by saluting.

The following supplication, a du’a of Ali I , may be recited when coming parallel to the Hajar al-Aswad in each circuit:

Bismi Llāhi wa Llāhu akbar. Allāhumma īmānan bika wa taṣdīqan bi kitābika wa wafāʿan bi ʿahdik(a), wattibāʿan li sunnati nabiyyika Muḥammad ﷺ.

Other forms of dhikr, such as Tahlil ( lā ilāha illa Llāh ) and Salawat upon the Prophet ﷺ may also be uttered at this point.

• Don’t cause hardship for other pilgrims by trying to force your way to the Hajar al-Aswad.
• The Hajar al-Aswad, the Rukn al-Yamani and the Multazam are scented with perfume. If you touch any of them while in Ihram, you may incur a penalty if the fragrance is transferred to you.
• Make sure you don’t move back a few steps after having performed Istilam; Tawaf must be continued from the point at which you kissed or saluted the Hajar al-Aswad.
• If there is a queue to kiss the Hajar al-Aswad and you want to wait, queue before the start of the first circuit or after completing the final circuit, thereby making sure you complete the Tawaf in a continuous manner.

Start the Tawaf

Turn to your right and start the first circuit of your Tawaf, ensuring the Kaaba is on your left. Proceed in an anti-clockwise direction and avoid walking through the Hijr Ismail . If you happen to walk through it, the circuit won’t count, and it will have to be repeated.

In the first three circuits, men should perform Raml , which is the practice of walking briskly, lifting the legs forcefully and sticking out the chest. However, if there is congestion, which is likely to be the case if you’re closer to the Kaaba, only perform this sunnah if you’re sure you won’t harm or inconvenience others. During peak times, you’re unlikely to be able to perform this action.

Dhikr & Du’a

During your Tawaf, you may recite prayers and supplications of your choice. du’as are accepted during Tawaf, so make the most of the occasion and remember Allah with sincerity and devotion. It’s perhaps advisable not to read from a du’a book, especially if you don’t understand the Arabic. Imam Ibn Hibban V said:

Specifying a du’a would take the moment away, because with specific du’as, one will merely be repeating words, whereas this occasion is for any du’a and for remembering one’s Lord with humility and sincerity.

Thus you should supplicate in any language and in any manner that you prefer. If you want to make Quranic and Prophetic supplications during your Tawaf, make an effort to memorise and learn the meanings of them. Reciting Quran and sending Salawat upon the Prophet ﷺ during Tawaf is also recommended.

Rukn al-Yamani

Upon reaching the Rukn al-Yamani (the Yemeni Corner), the corner preceding the Hajar al-Aswad, if you manage to get close enough, touch it with your right hand or both hands and say “Allāhu akbar (اللّٰهُ أَكْبَرُ)”. If there’s too much congestion, as is likely to be the case, proceed without saying Takbir or gesturing towards it.

It is a sunnah to recite the following du’a between the Rukn al-Yamani and the Hajar al-Aswad:

Rabbanā ātinā fi d-dunyā ḥasanatan wa fi l-ākhirati ḥasanatan wa qinā ʿadhāba n-nār.

Imam Shafi’i   V recommended this du’a to be recited throughout the Tawaf.

End of Circuit at the Hajar al-Aswad

Returning to Hajar al-Aswad marks the completion of one circuit. Begin the second by doing Istilam of Hajar al-Aswad as previously described and saying “Allāhu akbar (اللّٰهُ أَكْبَرُ)”. You should say Allāhu akbar while doing Istilam in all subsequent circuits. You will be performing Istilam eight times in total during the Tawaf, one before the start of the Tawaf and one at the end of each of the seven circuits.

During Tawaf

The Tawaf should be completed in a continuous manner with no interruptions between circuits. However, if a congregational prayer is due to start, you must join the congregation and resume your Tawaf from the position that you stopped. The circuit need not be repeated. These rules also apply if you need to repeat your wudhu.

Complete the Tawaf

Proceed in the same manner until you have completed seven circuits. Performing Istilam at the start of Tawaf and at the end is a highly emphasised sunnah, and performing Istilam on the other six occasions is desirable.

If you are in a state of Idtiba , cover your shoulder with your Ihram.

After Tawaf

Salah al-Tawaf

Upon finishing the Tawaf, perform two rak’ahs of salah, preferably in a position where Maqam Ibrahim is between you and the Kaaba. However, keep in mind that since Maqam Ibrahim is situated within the mataf, there is often nowhere for pilgrims performing Tawaf to move except around and almost over the top of those praying just beyond Maqam Ibrahim, resulting in a great deal of congestion. If it isn’t possible to perform the prayer there as a result of crowding, it can be performed anywhere in Masjid al-Haram .

While moving to the place where you intend to perform the two rak’ahs, it is recommended to audibly recite the following:

Wattakhidhū min maqāmi Ibrāhīma muṣalla.

• According to the Hanafi and  Maliki schools , this salah is  wajib , while the Shafi’i  and  Hanbali  schools regard it as mustahabb .
• This salah can be performed at any time, apart from makruh times.
• If it is not performed immediately, it may be observed later.
• It is sunnah to recite Surah al-Kafirun (surah 109) in the first rak’ah and Surah al-Ikhlas (surah 112) in the second, after Surah al-Fatiha.
• Make sure you also make plenty of supplication after the salah, as this is one of the stations where du’a is accepted.
• If an obligatory or optional prayer is performed after the Tawaf and an intention is also made for Salah al-Tawaf, then that prayer will suffice for Salah al-Tawaf. However, it is better to perform Salah al-Tawaf independently.
• If you have started a second Tawaf without praying the salah for the first Tawaf, perhaps due to it being a makruh time or forgetfulness, you must perform the salah for both Tawafs after the second Tawaf. Two rak’ahs must be performed separately, one after the other.
• If you’ve forgotten to perform the salah for the first Tawaf and have already begun a second Tawaf, you may stop and perform the salah for the first Tawaf, as long as you’re still in your first circuit. If one or more circuits have been completed, complete the second Tawaf and perform the salah for each Tawaf as in the previous point.
• If you’ve forgotten to perform the salah altogether and have returned home, the salah may be performed at home. No penalty will be due.

After completing salah and making du’a, drink your fill of Zamzam water which is available around the Tawaf area and from various water fountains and dispensers in Masjid al-Haram . The entrance to the old well of Zamzam has been covered to allow for more room to do Tawaf.

The Prophet ﷺ said: “The water of Zamzam is for whatever purpose it is drunk for.” Before drinking the Zamzam water, make an intention that its consumption will be a means of fulfilling your wishes, whether that is good health, success in this world, or protection from the tribulations of the grave. When drinking the water, it is mustahabb to stand and face the Kaaba, say Bismillah, pause to take a breath three times, and say Alhamdulillah after finishing. You can also rub it on your face and body. You may recite the following du’a after drinking the water:

Allāhumma innī as’aluka ʿilman nāfiʿan, wa rizqan wasiʿan, wa ʿamalan mutaqabbalan, wa shifā’an min kulli dā’.

You may also make any other supplication of your choosing as it’s another station where du’as are accepted.

After you have finished drinking Zamzam water, you may proceed to the Multazam , which is the area between Hajar al-Aswad and the door of the Kaaba.

The Multazam is almost impossible to get to during Hajj season due to the large crowds that gather. However, it is sometimes accessible during other parts of the year.

If it is possible to reach the Multazam, raise your hands above your head, cling to the wall and press your chest and cheeks against it. It is a sunnah of the Prophet ﷺ and yet another station where supplications are accepted, so you should lengthen your du’a here.

If you can’t reach the Multazam due to the crowds, you may face it and supplicate from a distance.

Istilam of the Hajar al-Aswad

Prior to performing Sa’i, it is a sunnah to perform Istilam of the Hajar al-Aswad . You will be performing Istilam for the ninth time, following the eight times you performed Istilam during Tawaf. This Istilam is only applicable if you’re going to perform Sa’i immediately after the Tawaf.

Supplications for Tawaf

During Tawaf, you may recite the following du’as:

At the Start of Tawaf

The following du’a was recited by Ali ibn Ali Talib I :

Bismi Llāhi wa Llāhu akbar. Allāhumma īmānan bika wa taṣdīqan bi kitābika wa wafāʿan bi ʿahdika wattibāʿan li sunnati nabiyyika Muḥammad ﷺ.

At the Rukn al-Yamani

It is recorded in the Mustadrak of al-Hakim, that whoever recites the following du’a at the Yemeni corner, seventy thousand angels say “Amin” to it:

Between the Rukn al-Yamani and the Hajar al-Aswad

The following two supplications were recited by the Prophet ﷺ:

O our Lord, grant us the good of this world, the good of the Hereafter, and save us from the punishment of the fire. [Surah Al-Baqarah, 2:201] اللّٰهُمَّ قَنِّعْنِيْ بِمَا رَزَقْتَنِيْ وَبَارِكْ لِي فِيهِ ❁ وَاخْلُفْ عَلَ كُلِّ غَائِبَةٍ لِّي بِخَيْرٍ

Allāhumma qanniʿnī bimā razaqtanī wa bārik lī fih(i), wakhluf ʿala kulli ghā’ibatin lī bi khayri.

When passing the Mizab al-Rahmah, between the two corners, the Prophet ﷺ recited:

Allāhumma innī as’aluka r-rāḥata ʿinda l-mawti wa l-ʿafwa ʿinda l-ḥisāb.

It is recorded in Ibn Majah that the following du’as may be read during Tawaf:

Allāhumma innī as’aluka l-ʿafwa wa l-ʿāfiyata fi d-dunyā wa l-ākhirah. 

O Allah, I ask You for forgiveness and safety in the worldly life and hereafter. سُبْحَانَ اللهِ وَالْحَمْدُ لِلّٰهِ وَلَا إِلَٰهَ إِلَّا اللّٰهُ ❁ وَاللّٰهُ أَكْبَرُ ❁ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ الْعَلِيِّ الْعَظِيمِ

Subḥāna Llāhi wa l-ḥamdu li Llāhi wa lā ilāha illa Llāh(u), wa Llāhu akbar(u), wa lā ḥawla wa la quwwata illā bi Llāhi l-ʿaliyyi l-ʿaẓīm.

Where to do Tawaf

Ground level.

The ground level is the quickest but is also the most crowded, especially during peak times. Be prepared to be pushed, squashed and possibly have wheelchairs knocked into the back of your legs.

If you’re performing Tawaf on the ground level, it’s advisable to begin the first circuit as far out as possible, then slowly move towards the Kaaba, completing circuits 2-6 in close proximity to the Kaaba, before slowly moving away from the inner circle on the final circuit.

If you start Tawaf on the ground floor, but you’re struggling to cope with the crowds, it is acceptable to continue and complete your Tawaf on another floor. You should try to complete the circuit prior to moving.

Middle Level

The middle level is also crowded and has pillars that you need to negotiate.

The roof level is less crowded and is a good option for those who want to avoid being squashed by others. However, the Tawaf will take considerably longer to finish as there is a larger space to cover.

Tawaf Tips & Advice

• Exercise patience and consideration for others.
• Talbiyah should not be read during Tawaf.
• Walking in front of someone performing salah during Tawaf is permissible.
• If a congregational prayer is due to start, you must join the congregation and resume your Tawaf from the position you stopped, or you may repeat the whole Tawaf again.
• If your wudhu breaks during Tawaf, you may repeat your wudhu and resume your Tawaf from the position that you stopped, or you may repeat the whole Tawaf again.
• If you feel tired during Tawaf, take a rest and drink some water. You may then resume your Tawaf from the position that you stopped.
• If you are unsure about whether you still have wudhu, a new wudhu won’t be required, and the Tawaf will be deemed valid.
• If you lose count of the number of circuits you have performed, use your best judgement to ascertain the remaining number of circuits. If you are informed about the remaining number of circuits from someone else, take their word for it.
• Be fully aware of what’s going on around you, especially if it’s crowded. You may well collide with people or wheelchairs.
• Become acquainted with the jurisprudence of Tawaf, so you know what’s permissible, impermissible or disliked.
• Performing Tawaf with your husband or your Mahram is not a requirement, although it is advisable to be accompanied by someone.
• If salah starts, women are to pray in designated areas unless they can’t reach the area due to crowds. Make every effort to move into one of these designated areas as salah is due to begin.
• The Tawaf area can become extremely crowded, so it is advisable to perform Tawaf on another floor where there is less of a crowd.
• If you’re performing Tawaf on the ground level, it’s a good idea to perform Tawaf away from the inner circle of people who are closest to the Kaaba and where it is most crowded.

Jurisprudence of Tawaf

References [ + ]

Cancel reply

Assalamualaikum. Very good article. However, in the section Virtues of tawaf, the first two hadith is consideree dhaif. I think it’s better to update the article with explanation. Praise be to Allah.

And your point being?

When did weak hadiths in relation to virtuous acts become prohibited to relate?

Please save us from your Albani-riddled brain & let the actual scholars & students of knowledge speak.

Imam Nawawi, an actual scholar, May Allah have mercy on him & other authentic scholars, have repeatedly spoken about the validity of weak hadiths in regards to virtues/virtuous actions.

Go learn from an authentic sheikh first before spewing your misguided opinions on others.

Fear Allah.

It is also sunna to respond in a kind way, even if someone is wrong. This answer is very aggressive and does not show the love of our religion and prophet.

Khair in shaa Allah.

This is really good & knowlegdeable literature. I ask Allah to give us good in this duty of Umra & Hajj, may Allah put us among the frequent residents of the 3′ mosques; Al-Aqsa mosque – Jerusalem, The Prophet Muhammad S.A.W. mosque – Madinah & The Grand Mosque – Makkah. Ameen.

Aameen. Very lengthy but comprehensive.

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The holy book Quran was revealed on the Holy Prophet Muhammad (S.A.W) in Mecca. He (S.A.W) moved to Madinah later on and was buried in Medina as well.

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The word Umrah is an Arabic word, which means visiting a popular place. Umrah is the shorter version of Hajj. In Umrah, many Muslims gather at Mecca and Medina to see the most sacred places. They perform some of the essential obligations of the annual Hajj but not all.

Muslims across the world travel to Saudi Arabia for both of the pilgrimage. But there is no fixed time for Umrah. That means you can perform as per your comfort & ease.

Islam has a total of seven pillars, and the Hajj pilgrimage resides on number 7. The primary purpose of performing Hajj is to purify the soul. It also makes a good bond between God (Allah) and pilgrimage.

There are some significant differences between both the pilgrimages. One is – you can go to Umrah at any time throughout the year but Hajj, only one time in a year.

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