Ruling on the requirement of purity from minor ritual impurity for tawaf
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Is purity from minor ritual impurity obligatory for tawaf?And what is the authenticity of the hadith: (Do what the pilgrim does, except that you do not perform tawaf around the House)?
As for the first, which is the saying of the Prophet (peace and blessings be upon him) to Aisha (may Allah be pleased with her): (Do what the pilgrim does, except that you do not perform tawaf around the House), this does not indicate the obligation of purity from minor ritual impurity; because Aisha (may Allah be pleased with her) was menstruating, and a menstruating woman cannot perform tawaf or anything else, nor can she remain in the mosque. So the cause is not the lack of purity, but rather that she was menstruating.
And as for the statement that tawaf around the House is a prayer except that Allah has permitted speech in it, this is not authentic from the Prophet (peace and blessings be upon him). Rather, it is from the words of Ibn Abbas (may Allah be pleased with him), and it is contradicted and not consistent; because tawaf differs from prayer in more than just speech: 1- Tawaf has no takbir of entry or taslim of exit, unlike prayer.
2- Tawaf is not invalidated by laughter, whereas prayer is invalidated by laughter.
3- Tawaf is not invalidated by eating and drinking, whereas prayer is invalidated by eating and drinking.
4- Recitation is not required in tawaf, neither of Surat al-Fatihah nor anything else, whereas it is required in prayer.
5- Facing the qiblah is not required in tawaf—rather, the Ka'bah must be on one's left—whereas it is required in prayer.
So it differs from prayer in many matters, and the words of the Messenger (peace and blessings be upon him) must be consistent and not contradicted. When this hadith is contradicted by what I have mentioned, it is known that it is not from the words of the Messenger (peace and blessings be upon him); because the words of the Messenger (peace and blessings be upon him) are protected from error.
Then, if we say: That wudu is not required does not mean that we say it is not prescribed. Rather, it is prescribed and better, without doubt. A person performs tawaf in a state of purity due to the action of the Prophet (peace and blessings be upon him); and because the one performing tawaf will pray two rak'ahs immediately after tawaf, and these two rak'ahs require purity by consensus.
And this is what we have mentioned is what the Shaykh al-Islam (may Allah have mercy on him) chose, preferred, and strengthened.
As for the first, which is the saying of the Prophet (peace and blessings be upon him) to Aisha (may Allah be pleased with her): (Do what the pilgrim does, except that you do not perform tawaf around the House), this does not indicate the obligation of purity from minor ritual impurity; because Aisha (may Allah be pleased with her) was menstruating, and a menstruating woman cannot perform tawaf or anything else, nor can she remain in the mosque. So the cause is not the lack of purity, but rather that she was menstruating.
And as for the statement that tawaf around the House is a prayer except that Allah has permitted speech in it, this is not authentic from the Prophet (peace and blessings be upon him). Rather, it is from the words of Ibn Abbas (may Allah be pleased with him), and it is contradicted and not consistent; because tawaf differs from prayer in more than just speech: 1- Tawaf has no takbir of entry or taslim of exit, unlike prayer.
2- Tawaf is not invalidated by laughter, whereas prayer is invalidated by laughter.
3- Tawaf is not invalidated by eating and drinking, whereas prayer is invalidated by eating and drinking.
4- Recitation is not required in tawaf, neither of Surat al-Fatihah nor anything else, whereas it is required in prayer.
5- Facing the qiblah is not required in tawaf—rather, the Ka'bah must be on one's left—whereas it is required in prayer.
So it differs from prayer in many matters, and the words of the Messenger (peace and blessings be upon him) must be consistent and not contradicted. When this hadith is contradicted by what I have mentioned, it is known that it is not from the words of the Messenger (peace and blessings be upon him); because the words of the Messenger (peace and blessings be upon him) are protected from error.
Then, if we say: That wudu is not required does not mean that we say it is not prescribed. Rather, it is prescribed and better, without doubt. A person performs tawaf in a state of purity due to the action of the Prophet (peace and blessings be upon him); and because the one performing tawaf will pray two rak'ahs immediately after tawaf, and these two rak'ahs require purity by consensus.
And this is what we have mentioned is what the Shaykh al-Islam (may Allah have mercy on him) chose, preferred, and strengthened.