Is তাওয়াফ valid if performed with najasah (impurity) on one's clothing or body?

The ruling on performing তাওয়াফ with najasah (physical impurity) on clothing or the body is a matter of scholarly discussion that relates to the broader question of how closely তাওয়াফ mirrors the requirements of salah (সালাত). The majority of scholars hold that while purity from hadath (ritual impurity requiring অযু) is required or strongly মুস্তাহাব for তাওয়াফ, purity from najasah (physical impurities like blood, urine, etc.) follows similar principles as for সালাত — it is required when one is aware of it and able to remove it.

Sheikh Ibn Uthaymeen explained that if a হাজী discovers najasah on their clothing during তাওয়াফ, they should remove it if possible — for example, by removing the affected garment or washing the spot — and continue their তাওয়াফ without restarting. If they cannot remove it, they should complete their তাওয়াফ, and it is valid based on the principle of necessity and hardship. If they only discover the najasah after completing তাওয়াফ, the তাওয়াফ is valid without question, as one is not accountable for what they did not know.

The Permanent Committee ruled that purity from both hadath and najasah is required for তাওয়াফ in principle, but they distinguished between knowing and unknowing states. A হাজী who unknowingly carries najasah has a valid তাওয়াফ. This is analogous to the ruling on সালাত — if a person prays with najasah without knowing, their সালাত is valid according to the stronger opinion. Given the extreme crowding during হজ্জ, maintaining complete purity from najasah is exceptionally difficult, and scholars recognize this practical reality.