The Ruling on Ritual Purity in Tawaf
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Your Eminence, the Shaykh! May Allah reward you: Is ritual purity a condition for tawaf?
The majority of scholars: The view is that ritual purity is a condition for tawaf,From the hadith of Ibn 'Abbas (may Allah be pleased with them both): (Tawaf around the House is a prayer, except that Allah has permitted speech in it).
Shaykh al-Islam Ibn Taymiyyah chose the view that it is not a condition, and that it is permissible for one in a state of minor ritual impurity to perform tawaf, and his tawaf is valid. He cited strong evidence for this, and if one reviews it, it becomes clear to him that it is the truth.And the hadith: (Tawaf around the House is a prayer) is not authentic from the Prophet (peace and blessings be upon him and his family); it is only a report stopping at Ibn Abbas. Ibn Abbas meant, may Allah know best, that it has the ruling of prayer because a person becomes humble in it and remembers Allah, and so on;Because His saying: except that Allah has permitted speech in it.
This does not apply, for speech is permissible in tawaf, and eating and drinking are permissible in it, and hurrying or not hurrying is permissible in it. Facing the qiblah is not a condition in it; rather, if one faced the Ka'bah, his tawaf would not be valid. There is no recitation of al-Fatihah, no takbir of ihram, and no taslim in it. So the words of Shaykh al-Islam in this matter are closer to the truth.But despite that, we do not say to the person: Whether his tawaf is with wudu' or without wudu' is the same; rather, with wudu' is undoubtedly better. However, sometimes with the severe crowds, a person becomes in a state of ritual impurity, either due to gas or the release of urine or the like. Here, a person cannot compel the servants of Allah and say to him: Go, perform wudu', and repeat the tawaf in these severe crowds. When will he find water to perform wudu' with? All the ablution areas are full. And when he performs wudu' and returns, is it guaranteed that he will not become impure again? It is not guaranteed.
He may become impure a second time,If we say: Your wudu' is invalid, go and perform wudu', and he goes. When will he find a place to perform wudu'? When he performs wudu' and returns, it is not guaranteed that he will not become impure a third time, and so on.
Making obligatory something that has not been clarified in the Book and the Sunnah as obligatory, especially given the hardship of guarding against it, is a matter of concern.
The majority of scholars: The view is that ritual purity is a condition for tawaf,From the hadith of Ibn 'Abbas (may Allah be pleased with them both): (Tawaf around the House is a prayer, except that Allah has permitted speech in it).
Shaykh al-Islam Ibn Taymiyyah chose the view that it is not a condition, and that it is permissible for one in a state of minor ritual impurity to perform tawaf, and his tawaf is valid. He cited strong evidence for this, and if one reviews it, it becomes clear to him that it is the truth.And the hadith: (Tawaf around the House is a prayer) is not authentic from the Prophet (peace and blessings be upon him and his family); it is only a report stopping at Ibn Abbas. Ibn Abbas meant, may Allah know best, that it has the ruling of prayer because a person becomes humble in it and remembers Allah, and so on;Because His saying: except that Allah has permitted speech in it.
This does not apply, for speech is permissible in tawaf, and eating and drinking are permissible in it, and hurrying or not hurrying is permissible in it. Facing the qiblah is not a condition in it; rather, if one faced the Ka'bah, his tawaf would not be valid. There is no recitation of al-Fatihah, no takbir of ihram, and no taslim in it. So the words of Shaykh al-Islam in this matter are closer to the truth.But despite that, we do not say to the person: Whether his tawaf is with wudu' or without wudu' is the same; rather, with wudu' is undoubtedly better. However, sometimes with the severe crowds, a person becomes in a state of ritual impurity, either due to gas or the release of urine or the like. Here, a person cannot compel the servants of Allah and say to him: Go, perform wudu', and repeat the tawaf in these severe crowds. When will he find water to perform wudu' with? All the ablution areas are full. And when he performs wudu' and returns, is it guaranteed that he will not become impure again? It is not guaranteed.
He may become impure a second time,If we say: Your wudu' is invalid, go and perform wudu', and he goes. When will he find a place to perform wudu'? When he performs wudu' and returns, it is not guaranteed that he will not become impure a third time, and so on.
Making obligatory something that has not been clarified in the Book and the Sunnah as obligatory, especially given the hardship of guarding against it, is a matter of concern.