Issues regarding neglecting ṭawāf and deficiencies and doubts related to it
Issue 326:Ṭawāf is one of the elements of ‘umrah and if a person neglects it purposely until the end of its time, his ‘umrah will be void and there is no difference whether he is aware of the ruling or not.
Issue 327: It is not obligatory to perform ṭawāf immediately after arriving in the holy city of Mecca. One can delay it unless the time becomes too short to perform normal wuqūf at ‘Arafāt (which starts from the noon on the 9th of Dhul-Ḥijjah until sunset on the same day). There should be enough time for pilgrim so that he may perform after performing ṭawāf other rituals, becomes muḥrim for hajj and goes to ‘Arafāt on time.
Issue 328: If ‘umrah of a person becomes invalid due to a condition that was mentioned above or something to be mentioned later they, by obligatory caution, change their hajj of tamattu‘ to ifrād hajj and to perform ‘umrahmufradah after ifrād hajj. The next year, they perform ‘umrah and hajj tamattu‘ if they were obligatory for them.
Issue 329: If a person forgets the ṭawāf but remembers it before expiration of its time, he/she has to perform it with its prayer followed by sa‘y.
Issue 330: If a person forgets the ṭawāf and he remembers it after the end of its time, he should perform it with its prayer at any time, possible. However, if he remembers it after returning to his native country, then the person should return to Mecca and perform ṭawāf followed by its prayer. If this task requires extraordinary hardship, then a representative should be hired for this task. Performing sa‘y is not obligatory after performing missed ṭawāf and its prayer.
Issue 331: For a person who neglects ṭawāf deliberately or forgetfully and one who has not performed some part of ṭawāf unintentionally, things will not become ḥalāl until they perform ṭawāf themselves or their representatives perform it on their behalf.
Issue 332: If a person cannot even when assisted by others perform the ṭawāf within its time frame due to a disease, fracture or other health reasons, they carry him circling around Ka'bah if possible, or else he/she should hire a representative.
Issue 333: If a person after finishing ṭawāf and returning, i.e. after going out of ṭawāf place — doubts about the rounds taken during ṭawāf, the doubt should be ignored and ṭawāf is valid. But if a person doubts during the course of ṭawāf about the number of rounds and is doubtful whether he/she has performed seven rounds or less, his/her ṭawāf is invalid and he/she should perform ṭawāf again.
Issue 334: The third obligation of ‘umrah is prayer of ṭawāf.
Issue 335: It is obligatory for a pilgrim to offer a two-rak‘ah prayer after completing ṭawāf; this prayer may be offered loudly or quietly. Likewise, he should make intention as prayer of ṭawāf (while specifying its type like prayer for ‘umrah/tamattu‘ṭawāf) and perform it with sincerity and for the sake of nearness to Allah Almighty.
Issue 336: There must be no gap between the ṭawāf and its prayer and the criterion of recognizing the gap is common view.
Issue 337:Ṭawāf prayer is just like the morning prayer. One can recite any surah of the holy Quran after the recitation of surah Al-Fātiḥah, except the four surahs which have obligatory prostration. It is mustaḥabb to recite surah Al-Tawḥīd in the first rak‘ah after surah Al-Fātiḥah, and surah Al-Kāfirūn in the second rak‘ah of prayer after surah Al-Fātiḥah.
Issue 338: It is obligatory that the prayer of ṭawāf should be performed behind Maqām Ibrāhīm. The prayer should be performed near this point if it does not create trouble for others. If this opportunity is not available, one can say this prayer in the Masjid ul-Ḥarām behind the Maqām even at a distance.
Issue 339: If a person deliberately neglects the prayer of ṭawāf, his/her hajj would be void. But if he/she neglects it unintentionally and happens to recall it before leaving the holy city of Mecca, one should return to Masjid ul-Ḥarām and offer the prayer if it is possible without trouble. If he/she recalls it after leaving the holy city of Mecca, he/she should perform the prayer at the very place where he/she recalls it.
Issue 340: Regarding the ruling mentioned in the previous issue, a person who does not know the rule — whether he is blamed for his lack of knowledge or not — is considered as a person who has forgotten the rule.
Issue 341: If a person recalls during sa‘y between Safā and Marvah that he/she forgot prayer of ṭawāf, he/she should discontinue sa‘y, offer the prayer in its place and return to complete the sa‘y from the point of discontinuation.
Issue 342: If a man offers his prayer parallel to a woman, or a woman prays ahead of a man, the prayer is valid.
Issue 343: It is unknown whether offering prayer of ṭawāf in congregation is allowed or not.
Issue 344: It is obligatory for every mukallaf, particularly for a person who wants to perform hajj to learn the correct form of prayer so that he may perform his religious duty with accuracy.
Issue 362:Taqsīr is the fifth obligations of ‘umrah.
Issue 363: It is obligatory for a person to perform taqsīr after finishing sa‘y. Taqsīr involves cutting some strands of the hair from head, beard, mustache, or alternatively one may cut a nail of hand or foot.
Issue 364:Taqsīr, like other rituals is an act of worship in ‘umrah. So, it is obligatory that one should make intention just as intention for iḥrām is made.
Issue 365: Shaving head is not sufficient to exit the state of iḥrām in ‘umrahtamattu‘. One must perform taqsīr so as to free oneself from state of ‘umrahtamattu‘. If a person shaves his head purposely and knowingly before rite of taqsīr, it is not sufficient and he must pay kaffārah of a sheep. But, if he has entered iḥrām for ‘umrahmufradah, he can choose between shaving head and doing taqsīr.
Issue 366: Plucking hair is not sufficient to exit iḥrām of ‘umrahtamattu‘; one should perform taqsīr as mentioned. If he plucks his hair instead of taqsīr deliberately and knowingly, it is not sufficient. Moreover, he has to pay kaffārah for it.
Issue 367: If a person plucks his hair instead of doing taqsīr unknowingly and then performs hajj, his ‘umrah is void and the performed hajj will be considered as hajj ifrād. If hajj was obligatory for him, on the basis of obligatory caution, he should perform ‘umrah mufradah after performing the rites of hajj and the next year, he has to perform ‘umrah tamattu‘ and hajj. The same ruling applies to a person who shaved his head instead of taqsīr and then performed hajj unknowingly.
Issue 368: It is not obligatory to do taqsīr directly after performing sa‘y.
Issue 369: If a person does not perform the act of taqsīr deliberately or ignorantly and without it he wears iḥrām for hajj, his ‘umrah would be void and his hajj would be considered as hajj ifrād. On the basis of obligatory caution, he should perform ‘umrah mufradah after performing hajj and if his hajj was obligatory, he should perform ‘umrah and hajj the next year.
Issue 370: If a person neglects taqsīr inadvertently and wears iḥrām for hajj, his iḥrām would be valid as well as his ‘umrah and hajj, and kaffārah is not obligatory for him. However, it is mustaḥabb to slaughter a sheep or goat as kaffārah. Rather, it is a caution not to neglect paying kaffarāh.
Issue 371: After performing taqsīr and exiting the state of iḥrām of ‘umrahtamattu‘, every forbidden thing in state of iḥrām becomes ḥalāl including intercourse with one’s spouse.
Issue 372:Ṭawāf of nisā’ is not obligatory in ‘umrahtamattu‘. On the basis of caution, it is better to perform ṭawāf of nisā’ followed by its prayer with the hope of reward before taqsīr.
However, if one wore iḥrām with the intention of ‘umrah mufradah, they after the taqsīr or ḥalq should perform ṭawāf of nisā’ and its prayer and only after that their spouse will be ḥalāl for them.
The manner and rulings of ṭawāf of nisā’ are similar to those of ṭawāf of ‘umrah which have been discussed already.
Issue 373: Apparently, one should perform ṭawāf of nisā’ for ‘umrah mufradah and hajj separately. For example, if a person performs two ‘umrah mufradahs or a hajj with an ‘umrahmufradah, although it is not remote that one ṭawāf of nisā’ is sufficient to make the wife ḥalāl for him, for the completion of rites he/she should perform two ṭawāfs of nisā’ for two ‘umrahs or for one ‘umrah or one hajj.
[1]. It means cutting some of the hair of head or beard or mustache or to cut a nail of hand or foot.
