1. Purify yourself from all kinds of impurity and perform wudu. Then enter Al-Masjid al-Haram and proceed towards the Holy Ka‘bah.[1]
If you intend to perform tawaf immediately, proceed to begin tawaf without offering the two rak‘ahs of Tahiyyat al-Masjid. This is because tawaf of the Baytullah will be regarded as Tahiyyat al-Masjid for you. However, one who enters Al-Masjid al-Haram for salah or any other purpose should offer two rak‘ahs of Tahiyyat al-Masjid before sitting down, just as one does after entering any other mosque. Then proceed towards Hajar al-Aswad for tawaf. Remember:
For one performing ‘Umrah or Hajj Tamattu‘, this tawaf is the tawaf of ‘Umrah. For one performing Hajj Qiran or Hajj Ifrad, it is Tawaf al-Qudum, or the arrival tawaf.
A person in ihram should begin tawaf with the intention of tawaf in the heart, for the heart is the place of intention. If the person is performing ‘Umrah or Hajj Tamattu‘, he should stop reciting the Talbiyah immediately before beginning tawaf.
After reaching Hajar al-Aswad for tawaf, try to perform the acts there in the following manner.
a. If there is no crowd, approach Hajar al-Aswad, kiss it, and begin tawaf. The method of kissing Hajar al-Aswad is to place both hands on it and kiss it gently while saying, “Bismillahi Allahu Akbar.”[2] However, one must believe in the heart that Hajar al-Aswad can neither benefit nor harm. Allah Most High alone has power over benefit and harm. ‘Umar ibn al-Khattab (may Allah be pleased with him) approached Hajar al-Aswad, kissed it, and said,
وَإِنِّي لأَعْلَمُ أَنَّكَ حَجَرٌ لاَ تَضُرُّ وَلاَ تَنْفَعُ ، وَلَوْلاَ أَنِّي رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يُقَبِّلُكَ ، مَا قَبَّلْتُكَ.
“I know with certainty that you are merely a stone. You can neither harm nor benefit. Had I not seen the Messenger of Allah (peace and blessings of Allah be upon him) kiss you, I would not have kissed you.”[3]
When kissing Hajar al-Aswad, say اللَّهُ أَكْبَرُ (Allahu Akbar)[4] or say بِسْمِ اللَّهِ وَاللَّهُ أَكْبَرُ (Bismillahi Allahu Akbar). This has been narrated from Ibn ‘Umar (may Allah be pleased with him).[5]
b. If it is difficult to kiss Hajar al-Aswad, touch it with the right hand and kiss the part of the hand with which it was touched. Nafi‘ (may Allah have mercy on him) said, “I saw Ibn ‘Umar (may Allah be pleased with him) touch Hajar al-Aswad with his hand and then kiss it. He said, ‘I have never abandoned this since I saw the Messenger of Allah (peace and blessings of Allah be upon him) do it.’”[6]
c. If it is not possible to touch Hajar al-Aswad with the hand, touch it with a stick and kiss the part of the stick with which it was touched. Ibn ‘Abbas (may Allah be pleased with him) said, “During the Farewell Hajj, the Messenger of Allah (peace and blessings of Allah be upon him) performed tawaf while seated on a camel, and he touched Hajar al-Aswad with a curved stick.”[7]
d. At present, during Hajj, both kissing and touching Hajar al-Aswad are extremely difficult and beyond the ability of many people. In such circumstances, come in line with Hajar al-Aswad, stand at a distance facing it, raise the right hand, and gesture towards it while saying اللَّهُ أَكْبَر (Allahu Akbar) or بِسْمِ اللَّهِ َاللَّهُ أَكْبَر “Bismillahi Allahu Akbar” (Allahu Akbar). Previously, there was a brown line on the ground in line with Hajar al-Aswad, but it has now been removed. Therefore, determine whether you are in line with Hajar al-Aswad by looking at the green light on the cornice of Al-Masjid al-Haram that is aligned with it. Since it was not possible to touch Hajar al-Aswad with the hand, do not kiss the hand either. Ibn ‘Abbas (may Allah be pleased with him) said that the Messenger of Allah (peace and blessings of Allah be upon him) performed tawaf while seated on his camel. When he came in line with the Rukn, meaning Hajar al-Aswad, he gestured towards it and pronounced the takbir.[8] Another narration states, “When he came near Hajar al-Aswad, he gestured towards it with the object in his hand and pronounced the takbir.”[9] Then, whenever he came in line with it, he did the same. Therefore, if touching it is not possible, gesture towards Hajar al-Aswad and pronounce the takbir. Do not kiss the hand.
e. If, due to the severe crowding, it is not possible to kiss the stone or touch it with the hand, do not attempt to do so by causing hardship to people. This destroys khushu‘, or humility, and frustrates the purpose of tawaf. At times, it even leads to disputes, quarrels, and physical fights. Therefore, caution should be exercised in this matter.
Ibn ‘Umar (may Allah be pleased with him) and several other Companions would say at the beginning of tawaf,[10]
اللَّهُمَّ إيمَانًا بِكَ وَتَصْدِيقًا بِكِتَابِكَ وَوَفَاءً بِعَهْدِكَ وَاتِّبَاعًا لِسُنَّةِ نَبِيِّكَ مُحَمَّدٍ.
(Allahumma imanam bika, wa tasdiqam bikitabika, wa wafa’am bi‘ahdika, wattiba‘an lisunnati nabiyyika Muhammadin.)
“O Allah, I begin tawaf out of faith in You, affirmation of Your Book, fulfilment of the covenant made with You, and adherence to the Sunnah of Your Prophet Muhammad.”
Therefore, if someone recites this supplication at the beginning of tawaf because it has been narrated from the Companions, that is also good.
2. After kissing or touching Hajar al-Aswad, or gesturing towards it, begin tawaf with the Holy Ka‘bah on your left. The primary purpose of tawaf is to express obedience to Allah, one’s need for Him, and one’s submission before Him alone. During tawaf, humility, meekness, lowliness, and neediness were evident in the conduct of the Prophet (peace and blessings of Allah be upon him). An air of submission appeared on his face. For men, it is Sunnah to perform idtiba‘ throughout every circuit of this tawaf and ramal during the first three circuits. It is stated in a hadith narrated by Ibn ‘Abbas (may Allah be pleased with him):
اضْطَبَعَ فَاسْتَلَمَ وَكَبَّرَ ثُمَّ رَمَلَ ثَلاَثَةَ أَطْوَافٍ.
“The Messenger of Allah (peace and blessings of Allah be upon him) performed idtiba‘, kissed Hajar al-Aswad, pronounced the takbir, and performed ramal during the first three circuits.”[11]
Idtiba‘ means placing the middle of the upper garment beneath the right armpit, leaving the right shoulder uncovered, and placing both ends of the garment over the left shoulder.
Ramal means walking briskly with short, rapid steps, moving the shoulders and displaying strength and vigour. If it is not possible to perform ramal close to the Ka‘bah, it should be performed farther away.
3. When you come in line with Rukn al-Yamani, meaning the corner before Hajar al-Aswad, touch it with the right hand if possible.[12] Do this, if possible, whenever you come in line with it during each circuit.
4. Perform the prescribed acts relating to Hajar al-Aswad and Rukn al-Yamani during every circuit. This is what the Messenger of Allah (peace and blessings of Allah be upon him) did. Between Rukn al-Yamani and Hajar al-Aswad, the Messenger of Allah (peace and blessings of Allah be upon him) would recite:
﴿رَبَّنَآ ءَاتِنَا فِي ٱلدُّنۡيَا حَسَنَةٗ وَفِي ٱلۡأٓخِرَةِ حَسَنَةٗ وَقِنَا عَذَابَ ٱلنَّارِ ٢٠١ ﴾ [البقرة: ٢٠١]
(Rabbana atina fid-dunya hasanatan wa fil-akhirati hasanatan wa qina ‘adhaban-nar.) [Surah Al-Baqarah: 201]
“Our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire.”[13] Therefore, it is Sunnah to recite this supplication between these two corners during every circuit.
During the remainder of tawaf, make abundant supplication and praise Allah. Invoke salah and salam upon the Messenger of Allah (peace and blessings of Allah be upon him). You may also recite the Qur’an. In short, supplicate in whichever language you understand well and in which the yearning of your heart can be expressed beautifully. The Messenger of Allah (peace and blessings of Allah be upon him) said:
«إِنَّمَا جُعِلَ الطَّوَافُ بِالْبَيْتِ وَبَيْنَ الصَّفَا وَالْمَرْوَةِ وَرَمْىُ الْجِمَارِ لإِقَامَةِ ذِكْرِ اللَّه»
“The rites of tawaf around the Baytullah, sa‘i between Safa and Marwah, and stoning the Jamarat have been prescribed for the purpose of establishing the remembrance of Allah.”[14] It is prescribed by the Shari‘ah to make supplication and dhikr in a low voice.
5. It is preferable to perform tawaf close to the Ka‘bah. If that is not possible, perform tawaf farther away, for the entirety of Al-Masjid al-Haram is a place for tawaf. After completing seven circuits, cover the right shoulder that you had previously left uncovered. Remember that idtiba‘ is prescribed only in Tawaf al-Qudum and the tawaf of ‘Umrah. There is neither idtiba‘ nor ramal in any other tawaf.
6. After completing the seven circuits of tawaf, proceed towards Maqam Ibrahim,
﴿وَٱتَّخِذُواْ مِن مَّقَامِ إِبۡرَٰهِۧمَ مُصَلّٗىۖ﴾ [البقرة: ١٢٥]
(Wattakhidhu mim maqami Ibrahima musalla.)
“Take the Station of Ibrahim as a place of prayer.”[15] Keep Maqam Ibrahim between yourself and the Baytullah, even if from a distance. Then, if it is not a prohibited time for salah, offer two rak‘ahs of salah.[16]
If you cannot find a place near Maqam Ibrahim, you may offer it anywhere in Al-Masjid al-Haram or even outside it.[17] Nevertheless, people must not be inconvenienced. Salah must not be offered indiscriminately in pathways and thoroughfares. If it is a makruh time, offer these two rak‘ahs later. There is no prescribed practice of raising the hands in supplication after the salah.
7. After completing the salah, return to Hajar al-Aswad and touch it with the right hand. This is Sunnah. If it is not possible to touch it, do not gesture towards it. During Hajj, doing so is almost impossible. Jabir (may Allah be pleased with him) said:
«ثُمَّ رَجَعَ فَاسْتَلَمَ الرُّكْنَ، ثُمَّ رَجَعَ إِلَى الصَّفَا»
“Then he returned and touched the Rukn (Hajar al-Aswad). Thereafter, he proceeded towards Safa.”[18]
8. Thereafter, it is Sunnah to go to Zamzam, drink its water, and pour it over the head. It is narrated from Jabir (may Allah be pleased with him) that he said:
«ثُمَّ ذَهَبَ إِلَى زَمْزَمَ فَشَرِبَ مِنْهَا، وَصَبَّ عَلَى رَأْسِهِ».
“Then the Messenger of Allah (peace and blessings of Allah be upon him) went to Zamzam, drank Zamzam water, and poured it over his head.”[19]
[1]. Remember that no specific supplication to be recited upon seeing the Holy Ka‘bah has been narrated from the Messenger of Allah (peace and blessings of Allah be upon him). However, when ‘Umar (may Allah be pleased with him) looked at the Baytullah, he would recite the following supplication:
اَللّهُمَّ أنْتَ السَّلامُ وَمِنْكَ السَّلامُ فَحَيِّنَا رَبَّنَا بِالسَّلامِ.
(Allahumma antas-salamu wa minkas-salamu fa hayyina Rabbana bis-salam.) “O Allah, You are As-Salam (Peace), and salam (peace) comes from You. Therefore, our Lord, greet us with salam (peace).” See: Bayhaqi, Al-Sunan al-Kubra, 5/73; Albani, Manasik al-Hajj wal-‘Umrah, p. 19. Therefore, there is no harm if someone recites this supplication in emulation of the Companion.
[2]. Bukhari: 3/475. Furthermore, out of reverence for Allah and in adherence to the Messenger of Allah (peace and blessings of Allah be upon him), one may also prostrate upon Hajar al-Aswad if possible. This is established from the Messenger of Allah (peace and blessings of Allah be upon him) in various authentic narrations. See: Musnad al-Tayalisi, 1/215–216.
[3]. Fath al-Bari: 3/463.
[4]. Bukhari: 3/476.
[5]. Al-Talkhis al-Habir: 2/247.
[6]. Bukhari: 1606; Muslim: 1268.
[7]. Bukhari: 1608.
[8]. Bukhari: 5293.
[9]. Bukhari: 1632.
[10]. Tabarani: 5843; Haythami, Majma‘ al-Zawa’id: 3/240. [However, its chain of narration is weak]
[11]. Bukhari: 7951.
[12]. When touching Rukn al-Yamani, it is good to say بِسْمِ اللَّهِ وَاللَّهُ أَكْبَرُ (Bismillahi Allahu Akbar), because this has been authentically narrated from Ibn ‘Umar (may Allah be pleased with him). See: Bayhaqi, 5/79; Ibn Hajar, Talkhis al-Habir, 2/247.
[13]. Abu Dawud: 1892.
[14]. Tirmidhi: 902; Jami‘ al-Usul: 1505.
[15]. Al-Baqarah: 125.
[16]. In the first rak‘ah of this salah, it is Sunnah to recite Surah Al-Kafirun—قُلْ يَا أَيُّهَا الْكَافِرُونَ—after Surah Al-Fatihah, and in the second rak‘ah, Surah Al-Ikhlas—قُلْ هُوَ اللهُ أحَدٌ—after Surah Al-Fatihah. (Tirmidhi: 869.) Many hadiths have been narrated concerning the reward of these two rak‘ahs of salah. For example, it is narrated from Ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said:
وأما ركعتاك بعد الطواف كعتق رقبة من بني إسماعيل عليه السلام
“When you offer two rak‘ahs of salah after tawaf, it will be regarded as equivalent to freeing a slave from the descendants of Isma‘il (peace be upon him).” See: Sahih al-Targhib wal-Tarhib: 1112.
[17]. According to the Hanafi madhhab, this salah is wajib; according to the other madhhabs, it is Sunnah.
[18]. Musnad Ahmad: 3/394; Muslim: 1218 and 1262.
[19]. Musnad Ahmad: 3/394; Muslim: 1218 and 1262.