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الفتح الربانی
Fath al-Rabbani
كتاب الحج والعمرةBook of Hajj and Umrah
بَابُ الطَّهَارَةِ وَالسُّتْرَةِ لِلطَّوَافِChapter: Purity and Covering for Tawaf
Hadith 4326
اُردوEn
عَنْ زَيْدِ بْنِ يُثَيْعٍ عَنْ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ بَعَثَهُ بِبَرَاءَةٍ لِأَهْلِ مَكَّةَ: ((لَا يَحُجُّ بَعْدَ الْعَامِ مُشْرِكٌ وَلَا يَطُوفُ بِالْبَيْتِ عُرْيَانٌ وَلَا يَدْخُلُ الْجَنَّةَ إِلَّا نَفْسٌ مُسْلِمَةٌ)) الْحَدِيثَ
It is narrated from Sayyiduna Abu Bakr Siddiq (may Allah be pleased with him) that the Noble Prophet (peace and blessings be upon him and his family) sent him with the verses of Surah Bara’ah to the people of Makkah so that he may announce there that after this year, no polytheist will be able to perform Hajj, nor will any man circumambulate the House of Allah in a naked state, and only Muslims will enter Paradise.
Brief Explanation
Benefits: … The last hadith will be discussed in the commentary of Surah At-Tawbah. Two more hadiths related to circumambulation (tawaf) and their jurisprudence:
It is narrated from Sayyiduna Abdullah ibn Abbas radi Allahu anhuma that the Noble Prophet sallallahu alayhi wa sallam said: “Circumambulation (tawaf) around the House is like prayer (salah), except that you speak in it; so whoever speaks, let him speak only good.” (Tirmidhi: 960)
A companion narrates that the Messenger of Allah sallallahu alayhi wa sallam said: “Circumambulation (tawaf) of the House is prayer, so reduce your speech in it.” (Sunan Nasa’i: 2922)
Imam Malik, Imam Shafi’i, and Imam Ahmad, along with the majority of scholars, have said in light of these hadiths that since tawaf is prayer, it is not valid without ablution (wudu). Imam Abu Hanifah’s opinion is that ablution is not a condition for tawaf. If one performs ablution as a precaution, it is appropriate; otherwise, the aforementioned hadiths are not explicit about ablution being a condition, because calling something “prayer” does not necessitate that it encompasses all the rulings, conditions, and restrictions of prayer. For example, during tawaf, the following matters are permissible: movement, looking around, speaking, not facing the qiblah, interrupting the tawaf, even leaving after a few circuits and returning to complete it, and exposing the shoulder during the tawaf of arrival (tawaf al-qudum). Whereas none of these matters are permissible in prayer, and none of the pillars, obligations, or recommended acts of prayer from the opening takbir (takbir al-tahrimah) to the closing salam are present in tawaf, such as raising the hands, recitation, bowing (ruku’), prostration (sujud), tashahhud, sending blessings (salat) upon the Prophet, etc. If there is no similarity or resemblance between tawaf and prayer in all these matters, then how can the condition of ablution be established in light of the aforementioned hadiths? It must be accepted that tawaf is also a type of prayer, but this does not necessitate that the conditions of prayer be imposed upon the one performing tawaf. And Allah knows best what is correct.
It is narrated from Sayyiduna Abdullah ibn Abbas radi Allahu anhuma that the Noble Prophet sallallahu alayhi wa sallam said: “Circumambulation (tawaf) around the House is like prayer (salah), except that you speak in it; so whoever speaks, let him speak only good.” (Tirmidhi: 960)
A companion narrates that the Messenger of Allah sallallahu alayhi wa sallam said: “Circumambulation (tawaf) of the House is prayer, so reduce your speech in it.” (Sunan Nasa’i: 2922)
Imam Malik, Imam Shafi’i, and Imam Ahmad, along with the majority of scholars, have said in light of these hadiths that since tawaf is prayer, it is not valid without ablution (wudu). Imam Abu Hanifah’s opinion is that ablution is not a condition for tawaf. If one performs ablution as a precaution, it is appropriate; otherwise, the aforementioned hadiths are not explicit about ablution being a condition, because calling something “prayer” does not necessitate that it encompasses all the rulings, conditions, and restrictions of prayer. For example, during tawaf, the following matters are permissible: movement, looking around, speaking, not facing the qiblah, interrupting the tawaf, even leaving after a few circuits and returning to complete it, and exposing the shoulder during the tawaf of arrival (tawaf al-qudum). Whereas none of these matters are permissible in prayer, and none of the pillars, obligations, or recommended acts of prayer from the opening takbir (takbir al-tahrimah) to the closing salam are present in tawaf, such as raising the hands, recitation, bowing (ruku’), prostration (sujud), tashahhud, sending blessings (salat) upon the Prophet, etc. If there is no similarity or resemblance between tawaf and prayer in all these matters, then how can the condition of ablution be established in light of the aforementioned hadiths? It must be accepted that tawaf is also a type of prayer, but this does not necessitate that the conditions of prayer be imposed upon the one performing tawaf. And Allah knows best what is correct.
