Combining তাওয়াফ al-Ifadah (the essential হজ্জ তাওয়াফ) with তাওয়াফ al-Wada (farewell তাওয়াফ) in a single তাওয়াফ is permissible জমহুর উলামাদের মতে. If a হাজী delays তাওয়াফ al-Ifadah until the time of departure and performs it as their last act, it suffices for both purposes. Similarly, তাওয়াফ al-Qudum can suffice for তাওয়াফ al-Ifadah if performed after standing at আরাফাত, according to the Hanbali school.
The ruling on combining different types of তাওয়াফ depends on which types are being combined. The most common scenario is combining তাওয়াফ al-Ifadah (the ওয়াজিব হজ্জ তাওয়াফ performed after আরাফাত and মুযদালিফা) with তাওয়াফ al-Wada (the farewell তাওয়াফ performed when leaving মক্কা মুকাররমা). Sheikh Ibn Baz ruled that if a হাজী delays তাওয়াফ al-Ifadah until the time of their departure from মক্কা মুকাররমা and makes it their last act in the city, this single তাওয়াফ suffices for both তাওয়াফ al-Ifadah and তাওয়াফ al-Wada. The key condition is that no additional activities requiring prolonged stay in মক্কা মুকাররমা should occur after this তাওয়াফ.
Sheikh Ibn Uthaymeen confirmed this ruling and explained the principle behind it: the higher-ranking act of worship (তাওয়াফ al-Ifadah, which is a pillar/rukn of হজ্জ) encompasses the lesser act (তাওয়াফ al-Wada, which is wajib). This is similar to how one who enters the মসজিদ and performs the ওয়াজিব সালাত has also fulfilled the greeting সালাত (tahiyyat al-masjid) by the stronger opinion.
Regarding তাওয়াফ al-Qudum and তাওয়াফ al-Ifadah, scholars generally hold that if a হাজী arrives in মক্কা মুকাররমা after আরাফাত and performs তাওয়াফ al-Ifadah, it also covers তাওয়াফ al-Qudum, since the time for the arrival তাওয়াফ has passed. The Permanent Committee confirmed that these combinations are valid and reduce hardship on হাজীগণ, especially in the intense হজ্জ schedule.
The people were ordered that the last thing they do should be (তাওয়াফ of) the House, except that menstruating women were excused.
The people were ordered that the last thing they do should be (তাওয়াফ of) the House, except that menstruating women were excused.
নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) said: 'Actions are judged by intentions, and every person will be rewarded according to what they intended.'
নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) said: 'Actions are judged by intentions, and every person will be rewarded according to what they intended.'
Scholars from different schools of Islamic jurisprudence offer varying perspectives on this matter.
The Hanafi school permits combining তাওয়াফ al-Ifadah and তাওয়াফ al-Wada if তাওয়াফ al-Ifadah is performed as the last act before departure. One তাওয়াফ can serve both purposes.
The Hanafi principle that a more comprehensive act encompasses lesser ones applies here.
The Maliki school permits combining তাওয়াফ al-Ifadah with তাওয়াফ al-Wada. If তাওয়াফ al-Ifadah is the হাজী's last act in মক্কা মুকাররমা, it suffices for the farewell.
Al-Mudawwanah: if the ওয়াজিব তাওয়াফ is the last act, it covers the farewell তাওয়াফ.
The Shafi'i school allows combining তাওয়াফs. If তাওয়াফ al-Ifadah is performed at the time of departure, it covers তাওয়াফ al-Wada. The হাজী should intend both when performing it.
Al-Majmu' by al-Nawawi: the ওয়াজিব তাওয়াফ performed at departure suffices for the farewell তাওয়াফ.
The Hanbali school permits combining তাওয়াফ al-Ifadah with তাওয়াফ al-Wada. Ibn Baz and Ibn Uthaymeen, both Hanbali scholars, explicitly confirmed this in their fatwas.
Al-Mughni by Ibn Qudamah: the higher act encompasses the lesser; one তাওয়াফ suffices for both purposes.
This is a scholarly summary, not a personal fatwa. Consult your scholar for personal rulings.
The people were ordered that the last thing they do should be (তাওয়াফ of) the House, except that menstruating women were excused.
Sahih al-Bukhari #1755 (sahih)নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) said: 'Actions are judged by intentions, and every person will be rewarded according to what they intended.'
Sahih al-Bukhari #1 (sahih)