If তাওয়াফ is interrupted for a valid reason — such as the iqamah for ওয়াজিব সালাত, a need to use the restroom, fatigue, or loss of অযু — the হাজী may resume from where they stopped জমহুর উলামাদের মতে. They do not need to restart the entire তাওয়াফ. If the break is for ওয়াজিব সালাত, resuming afterward is unanimously agreed upon. For other breaks, scholars differ on whether a long delay requires restarting.
Taking breaks during তাওয়াফ is permissible for valid reasons, and the হাজী generally may resume from where they stopped without restarting the entire তাওয়াফ. The most common scenario is when the iqamah (call to start) for an ওয়াজিব সালাত is announced during তাওয়াফ. In this case, all scholars agree that the হাজী should stop তাওয়াফ, join the congregational সালাত, and then resume তাওয়াফ from where they left off. নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) said: 'When the সালাত is about to begin, there is no সালাত except the ওয়াজিব one,' and this takes precedence over the voluntary continuation of তাওয়াফ circuits.
Sheikh Ibn Uthaymeen ruled that breaks for genuine needs — such as using the restroom, drinking water, resting due to fatigue, or renewing অযু — are all valid reasons to pause তাওয়াফ, and the হাজী may resume from where they stopped. He noted that the continuity (muwalah) of তাওয়াফ, while মুস্তাহাব, is not a strict condition (shart) for its validity in the stronger opinion. Therefore, a gap in তাওয়াফ does not invalidate the completed circuits.
Sheikh Ibn Baz similarly held that if a হাজী needs to take a break during তাওয়াফ for a legitimate reason, they may resume from the point of interruption. However, he মুস্তাহাব not delaying unnecessarily, as completing তাওয়াফ continuously is from the Sunnah. Some scholars, particularly in the Maliki school, held that if the break is excessively long without a valid excuse, the হাজী should restart the তাওয়াফ. The practical advice for হাজীগণ is to resume promptly from where they stopped after addressing their need.
নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) said: 'When the iqamah for সালাত is called, there is no সালাত except the ওয়াজিব সালাত.'
নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) said: 'When the iqamah for সালাত is called, there is no সালাত except the ওয়াজিব সালাত.'
নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) performed তাওয়াফ around the কাবা শরীফ riding his camel, and he paused at times during his তাওয়াফ.
নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) performed তাওয়াফ around the কাবা শরীফ riding his camel, and he paused at times during his তাওয়াফ.
Scholars from different schools of Islamic jurisprudence offer varying perspectives on this matter.
Breaks for ওয়াজিব সালাত are permitted, and the হাজী resumes from where they stopped. For other breaks, the Hanafi school considers continuity মুস্তাহাব but not a condition. Short breaks do not affect validity.
Al-Hidayah: continuity (muwalah) in তাওয়াফ is Sunnah, not a condition of validity.
The Maliki school requires continuity (muwalah) as a condition of তাওয়াফ's validity. If the break is long without a valid excuse, the তাওয়াফ should be restarted. Breaks for সালাত are excepted by consensus.
Al-Mudawwanah: Imam Malik considered continuity a condition of তাওয়াফ, with exceptions for সালাত and genuine necessity.
The Shafi'i school recommends continuity but does not make it a strict condition. Breaks for any valid reason are permitted, and the হাজী resumes from where they stopped.
Al-Majmu' by al-Nawawi: 'Continuity in তাওয়াফ is Sunnah. If broken, the হাজী resumes from where they stopped in the correct opinion.'
The Hanbali school holds that brief breaks do not affect তাওয়াফ. Long breaks without a valid excuse may require restarting according to one opinion, but the stronger opinion (held by Ibn Uthaymeen) is that resuming is valid.
Al-Mughni by Ibn Qudamah: discusses both opinions on continuity in তাওয়াফ.
This is a scholarly summary, not a personal fatwa. Consult your scholar for personal rulings.
নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) said: 'When the iqamah for সালাত is called, there is no সালাত except the ওয়াজিব সালাত.'
Sahih Muslim #710 (sahih)নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) performed তাওয়াফ around the কাবা শরীফ riding his camel, and he paused at times during his তাওয়াফ.
Sahih Muslim #1273 (sahih)