তাওয়াফ al-Qudum (arrival তাওয়াফ) is a Sunnah (মুস্তাহাব) act জমহুর উলামাদের মতে, including the Hanafi, Shafi'i, and Hanbali schools. The Maliki school considers it wajib (ওয়াজিব) and requires a dam (sacrifice) for omitting it. Those who perform tamattu হজ্জ do their উমরাহ তাওয়াফ upon arrival, which suffices. Menstruating women and those who arrive late are exempt from তাওয়াফ al-Qudum without penalty.
তাওয়াফ al-Qudum, also known as তাওয়াফ al-Tahiyyah (greeting তাওয়াফ), is the first তাওয়াফ a হাজী performs upon arriving in মক্কা মুকাররমা. The majority of scholars — Hanafi, Shafi'i, and Hanbali — consider it a Sunnah mu'akkadah (emphasized মুস্তাহাব act), meaning it is highly মুস্তাহাব but not ওয়াজিব, and no penalty is due for omitting it. The Maliki school, however, considers it wajib (ওয়াজিব) and holds that a dam (sacrificing a sheep) is required for deliberately skipping it without a valid excuse.
Sheikh Ibn Baz explained that তাওয়াফ al-Qudum applies specifically to হাজীগণ performing হজ্জ al-Ifrad (হজ্জ alone) or হজ্জ al-Qiran (combined হজ্জ and উমরাহ). Pilgrims performing হজ্জ al-Tamattu do not need a separate তাওয়াফ al-Qudum because their উমরাহ তাওয়াফ upon arrival serves this purpose. Additionally, those who arrive in মক্কা মুকাররমা after the 9th of Dhul-Hijjah (after আরাফাত) are exempt from তাওয়াফ al-Qudum according to all scholars, as the time for it has passed.
Sheikh Ibn Uthaymeen noted that menstruating women who arrive in মক্কা মুকাররমা for হজ্জ and cannot perform তাওয়াফ before going to আরাফাত are excused from তাওয়াফ al-Qudum without any penalty, even according to those who consider it ওয়াজিব. He emphasized that তাওয়াফ al-Qudum, whether Sunnah or wajib, is waived for anyone with a valid excuse, and the obligation of তাওয়াফ al-Ifadah (the essential হজ্জ তাওয়াফ) remains unaffected.
The first thing নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) did when he arrived in মক্কা মুকাররমা was to perform অযু, and then he performed তাওয়াফ around the কাবা শরীফ.
The first thing নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) did when he arrived in মক্কা মুকাররমা was to perform অযু, and then he performed তাওয়াফ around the কাবা শরীফ.
নবী করীম said to her when she began menstruating before arriving in মক্কা মুকাররমা: 'Do everything the হাজীগণ do, but do not perform তাওয়াফ around the House until you are purified.'
নবী করীম said to her when she began menstruating before arriving in মক্কা মুকাররমা: 'Do everything the হাজীগণ do, but do not perform তাওয়াফ around the House until you are purified.'
Scholars from different schools of Islamic jurisprudence offer varying perspectives on this matter.
তাওয়াফ al-Qudum is a Sunnah mu'akkadah. Omitting it incurs no penalty. It applies to হাজীগণ of Ifrad and Qiran, not Tamattu.
Al-Hidayah: তাওয়াফ al-Qudum is a Sunnah for the one performing হজ্জ, not an obligation.
The Maliki school considers তাওয়াফ al-Qudum wajib (ওয়াজিব). Deliberately omitting it requires a dam (sacrifice of a sheep). Menstruating women and latecomers are excused.
Al-Mudawwanah: Imam Malik considered তাওয়াফ al-Qudum ওয়াজিব upon arrival, based on নবী করীম's consistent practice.
তাওয়াফ al-Qudum is a Sunnah, not an obligation. No penalty is due for omitting it. It is for হাজীগণ of Ifrad and Qiran upon arrival in মক্কা মুকাররমা.
Al-Majmu' by al-Nawawi: 'তাওয়াফ al-Qudum is a Sunnah by consensus of the Shafi'i school.'
তাওয়াফ al-Qudum is a Sunnah mu'akkadah in the Hanbali school. No penalty for omitting it. Menstruating women are excused and proceed to আরাফাত.
Al-Mughni by Ibn Qudamah: 'তাওয়াফ al-Qudum is Sunnah, and no dam is required for omitting it.'
This is a scholarly summary, not a personal fatwa. Consult your scholar for personal rulings.
The first thing নবী করীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) did when he arrived in মক্কা মুকাররমা was to perform অযু, and then he performed তাওয়াফ around the কাবা শরীফ.
Sahih al-Bukhari #1614 (sahih)নবী করীম said to her when she began menstruating before arriving in মক্কা মুকাররমা: 'Do everything the হাজীগণ do, but do not perform তাওয়াফ around the House until you are purified.'
Sahih al-Bukhari #1650 (sahih)