He was asked again, « Here is a man who farted after starting the rounds of the Kaaba. Should he interrupt his tawaf or continue it ?
He was asked again, « Here is a man who farted after starting the rounds of the Kaaba. Should he interrupt his tawaf or continue it ?
The answer is as follows: « If the ablution of the worshipper is broken while he is circling the Ka’bah, whether the break is due to the release of wind, the emission of urine, the secretion of semen, the touching of sex or other similar factors, then the tawaf is null and void, as is the prayer. Therefore, he must go and renew his ablution before starting the tawaf again. This is the exact procedure.
It is true that there is a difference of opinion on this matter, but what is correct is that tawaf and prayer are equal in this respect, considering the saying of the Prophet (peace be upon him): If any of you farts while performing the prayer, let him perform his ablution again and start his prayer again (reported by Abu Dawud and declared authentic by Ibn Khuzayma) The tawaf is generally equated with prayer. See Madjmou Fatawa Sheikh Ibn Baz, 17/216-217).
Some ulama hold that ritual cleanliness is not a condition for the validity of tawaf. This is the opinion of Abu Hanifa (May Allah have mercy on him). This is also the opinion chosen by Shaykh al-Islam, Ibn Taymiyya. The supporters of this opinion refute the arguments of the opponents as follows: « As for the hadith: Tawaf is the same as prayer, it is not said by the Prophet (pbuh) as it is said by Ibn Abbas (pbuh).
An-Nawawi said in al-Majmu: What is correct is that these words are attributed to Ibn Abbas. This is also what al-Bayhaqi and other masters of hadith say.
Regarding the practice of the Prophet (peace be upon him) going around the Kaaba in a state of ritual cleanliness. They say that this practice does not indicate that it is obligatory. For it reflects a mere recommendation. Indeed, the Prophet (peace be upon him) acted as indicated, but did not give his companions an order in this sense.
As for his words to Aisha: Do what the pilgrims do, but do not go around the Kaaba until you recover your ritual cleanliness. The Prophet (peace be upon him) forbade her to go around the Kaaba because she was in her menstrual cycle. A woman in such a state is not allowed to enter a mosque.
Shaykh al-Islam Ibn Taymiyya said, « Those who make ablution obligatory before performing tawaf have no argument. For no one has reported from the Prophet (peace be upon him), either through an authentic or a weak chain, that he ordered ablution before performing tawaf. However, large crowds accompanied the Prophet (peace be upon him). He performed many Umrahs in the company of (many) devotees. If tawaf required ablution, he would have explained it to everyone. And if this explanation had been made, the Muslims would not have failed to report it. But it has been reliably reported that the Prophet (peace be upon him) performed ablution and tawaf. This does not indicate that it is obligatory. For the Prophet (peace be upon him) used to perform ablution for every prayer and said: I do not want to mention the name of Allah except in a state of ritual cleanliness. See Madjmu al-fatawa, 21/273.
The opinion that ritual cleanliness is not necessary for tawaf is based on very strong arguments. However, it is not appropriate to perform tawaf without the said cleanliness since there is no doubt that it is better to perform the rounds of the Kaaba in a state of ritual cleanliness. It is safer and it allows for the difference of opinion between the scholars to be taken into account.
This opinion can be adopted when it is very difficult to perform ablutions. This is the case during the days of pilgrimage. It is also the case for the sick and the elderly for whom it is difficult to maintain their state of cleanliness in the great rush…
After responding to the arguments put forward by the majority of the scholars, Shaykh Ibn Uthaymin (may Allah have mercy on him) said, « However, the reassuring opinion is that the acquisition of ritual cleanliness that removes minor defilement is not required to perform tawaf. However, the acquisition of this cleanliness is undoubtedly preferable and more perfect and more in line with the practice of the Prophet (peace be upon him). Moreover, it is not appropriate to ignore it because of the divergence of views among the ulama on this matter. However, there are times when one is obliged to follow the opinion of Shaykh al-Islam. This is what happens when the ablution is cancelled in a hustle and bustle. To say that one must leave the crowd to go and perform one’s ablution and come back is practically painful. However, one cannot impose on people an opinion that is very painful to apply if one does not have a clear argument to that effect. Therefore, in this case, one should give preference to the easiest one, since imposing painful practices on people without a clear argument is contrary to the word of the Most High: Qllqh wants for you ease, He does not want difficulty for you (Qur’an, 2: 185). See Ach-charh al-mumti, 7/300.
As for walking (between Safa and Marwa), it does not require ritual cleanliness according to the opinion of the four Imams: Malick, Shafii, Abu Hanifa and Ahmad. Furthermore, it is permissible for a woman who is in her menstrual cycle to perform the walk between Safa and Marwa. For the Prophet (peace be upon him) only forbade such a woman to walk around the Kaaba. In this sense, he said to Aisha (pbuh) who was in this state: « Do everything that pilgrims do, except for the rounds of the House. See al-Mughni, 5/246.
Shaykh Ibn Uthaymin said: If one performs the walk while carrying a minor or major defilement, if the woman in her menstrual cycle performs this walk, all this is good. But it is still better to be clean.
(See Ash-Sharh al-Mumti, 7/310-311).
Allah knows best.
