One circumambulation and one Sa’i are sufficient for the one performing Hajj al-Qiran.
➊ It is narrated from Hazrat Ibn Umar (may Allah be pleased with them) that the Messenger of Allah (peace be upon him) said:
من احـرم بـالـحــج والعمرة أجزأه طواف واحد وسعى واحد منهما حتى يحل منهما جميعا
“Whoever assumes Ihram for both Hajj and Umrah together, one circumambulation and one Sa’i will suffice for both until he is released from both.”
[Sahih: Sahih Tirmidhi: 756, Sahih Ibn Majah: 2409, Tirmidhi: 948, Ahmad: 67/2, Ibn Majah: 2975, Ibn Khuzaymah: 2745]
➋ It is narrated from Hazrat Aisha (may Allah be pleased with her) that the Prophet (peace be upon him) said to her:
ليسعك طوافك لحجك وعمرتك
“One circumambulation will suffice for you for both Hajj and Umrah.”
[Ahmad: 124/6, Muslim: 2123, Kitab al-Hajj: Chapter on the explanation of the forms of Ihram…]
➌ It is narrated from Hazrat Ibn Umar (may Allah be pleased with them) that the Messenger of Allah (peace be upon him) performed only one circumambulation for both Hajj and Umrah.
[Bukhari: 1693, Kitab al-Hajj: Chapter on the one who buys the sacrificial animal on the way, Muslim: 1230]
➍ It is narrated from Hazrat Jabir (may Allah be pleased with him) that:
لم يطف النبى ولا أصحابه بين الصفا والمروة إلا طوافا واحدا
“The Prophet (peace be upon him) and his companions performed only one circumambulation between Safa and Marwah.”
[Muslim: 1215, Kitab al-Hajj: Chapter on the explanation of the forms of Ihram…, Abu Dawood: 1895, Nasai: 244/5, Tirmidhi: 947, Ibn Majah: 2973, Ahmad: 317/3]
➎ It is narrated from Hazrat Aisha (may Allah be pleased with her) that:
إن الذين جمعوا بين الحج والعمرة طافوا طوافا واحدا
“Indeed, those who combined Hajj and Umrah (i.e., performed Hajj al-Qiran) performed only one circumambulation.”
[Bukhari: 1938, Kitab al-Hajj: Chapter on the circumambulation of the Qarin]
It is understood that for the Qarin, one circumambulation and one Sa’i suffice for both Hajj and Umrah.
(The majority, Ahmad, Shafi’i, Malik) hold this view.
(Abu Hanifa) holds that two circumambulations and two Sa’is are obligatory for the Qarin.
[Sharh Muslim by An-Nawawi: 424/4, Tuhfat al-Ahwazi: 836/3, Nail al-Awtar: 434/3, Sharh al-Muhadhdhab: 84/8, Al-Um: 193/2, Al-Hujjah ‘ala Ahl al-Madina: 1/2, Hashiyat ad-Dusuqi: 28/2, Al-Mughni: 315/5, Kashaf al-Qina’: 412/2, Hidayat as-Salik: 914]
Imam Abu Hanifa and his followers base their argument on narrations from Hazrat Ali (may Allah be pleased with him) and Hazrat Ibn Mas’ud (may Allah be pleased with him), but these narrations are weak and hold no weight compared to the authentic hadiths mentioned earlier. As Hafiz Ibn Hajar (may Allah have mercy on him) has declared them weak.
[Fath al-Bari: 301/4]
(Ibn Hazm) states that nothing authentic has been proven from the Prophet (peace be upon him) or any companion regarding this issue (i.e., that two circumambulations and two Sa’is are obligatory for the Qarin).
[Al-Muhalla bil Athar: 184/5]
(Siddiq Hasan Khan) prefers the position of the majority.
[Ar-Rawdah an-Nadiyyah: 623/1]
(Abdul Rahman Mubarakpuri) also holds this view.
[Tuhfat al-Ahwazi: 838/3]
And during the circumambulation, one should be in a state of ablution and cover the ‘awrah.
➊ It is narrated from Hazrat Aisha (may Allah be pleased with her) that:
أنه صلى الله عليه وسلم توضأ ثم طاف بالبيت
“The Prophet (peace be upon him) performed ablution and then circumambulated the Ka’bah.”
[Bukhari: 1641, 1642, Kitab al-Hajj: Chapter on circumambulation with ablution, Muslim: 1235, Ibn Khuzaymah: 2699]
It should be noted that ablution is not a condition or obligation for circumambulation because only this hadith is narrated in this regard, which merely mentions the action of the Prophet (peace be upon him), and it is an established principle that mere action does not indicate obligation.
(Al-Albani) states that most of the Salaf did not impose the conditions of prayer on circumambulation.
(Abu Hanifa) holds the same view.
(Ibn Taymiyyah) considers this correct.
(Siddiq Hasan Khan) also holds this position.
[At-Ta’liqaat ar-Radhiya ‘ala ar-Rawdah an-Nadiyyah: 94/2, Majmu’ al-Fatawa: 453/2, Ar-Rawdah an-Nadiyyah: 624/1]
However, those who consider ablution obligatory for circumambulation base their arguments on the following:
It is narrated from Hazrat Ibn Abbas (may Allah be pleased with them) that the Messenger of Allah (peace be upon him) said:
الطواف حول البيت مثل الصلاة
“Circumambulation around the Ka’bah is like prayer.”
[Sahih: Sahih Tirmidhi: 767, Kitab al-Hajj: Chapter on what has been said about circumambulation, Irwa’ al-Ghalil: 121, Al-Mishkat: 2576, Tirmidhi: 960, Darmi: 44/2, Ibn Khuzaymah: 2739]
➋ Hazrat Ibn Umar (may Allah be pleased with him) said:
أقلوا من الكلام فى الطواف فإنما أنتم فى الصلاة
“Speak less during circumambulation because indeed you are in prayer.”
[Sahih Mauquf: Sahih Nasai: 2736, Kitab Manasik al-Hajj: Chapter on permitting speech during circumambulation, Nasai: 2923, Sheikh Subhi Hallaq declared it authentic. At-Ta’liq ‘ala ar-Rawdah an-Nadiyyah: 625/1]
(Ahmad, Malik, Shafi’i) hold this view.
(Shawkani) prefers the obligation.
[Al-Mughni: 223/5, As-Sail al-Jarrar: 191/2]
In the hadith of Hazrat Abu Bakr (may Allah be pleased with him), it is mentioned that he declared:
ولا يطوف بالبيت عريانا
“(After this year) no one may circumambulate the Ka’bah in a state of nudity.”
[Bukhari: 4656, Kitab at-Tafsir: Chapter on the saying and call of Allah and His Messenger, Muslim: 1347]
(The majority) consider covering the ‘awrah a condition for the validity of circumambulation.
(The Hanafis) do not consider covering the ‘awrah a condition.
[Nail al-Awtar: 396/3]
