The majority of scholars hold that Tawaf cannot be performed by proxy if the sick person can be carried or pushed in a wheelchair. The pilgrim should be physically present for Tawaf, even if carried. Only if the person is completely bedridden and cannot be transported at all do some scholars permit proxy Tawaf, though this is the minority view. The preferred solution is to carry or transport the sick person for Tawaf.
This is a matter of scholarly discussion. The majority of scholars from all four schools prefer that the sick pilgrim be physically present for Tawaf, even if they need to be carried, pushed in a wheelchair, or transported on a stretcher. Tawaf is a physical act of worship closely tied to being physically present at the Ka'bah, and the scholars prioritize the pilgrim's presence.
Sheikh Ibn Baz stated that a sick pilgrim should be carried for Tawaf if possible — either on someone's shoulders, in a wheelchair, or on a bed/stretcher. He cited the report that the Prophet performed Tawaf on his riding animal during the Farewell Hajj. If the pilgrim is unconscious, their family should carry them for Tawaf, and the intention of the family member carrying them counts on their behalf. Only in truly extreme cases where the person absolutely cannot be transported does the question of proxy Tawaf arise.
Sheikh Ibn Uthaymeen held that proxy Tawaf (where the proxy goes alone without the sick person) is not established from the Sunnah and is a weak position. He strongly recommended making every effort to transport the sick person, noting that modern wheelchair services at the Haram make this much easier than in previous eras. If the sick person is in a hospital and cannot be moved at all, they should wait until they recover to perform their Tawaf, as there is no time limit for Tawaf al-Ifadah. In extreme cases where recovery is not expected, some scholars from the Hanbali school permitted proxy Tawaf by analogy with proxy Hajj.
The Prophet (peace be upon him) performed Tawaf around the House on his riding animal so that the people could see him and ask him questions, as the people crowded around him.
The Prophet (peace be upon him) performed Tawaf around the House on his riding animal so that the people could see him and ask him questions, as the people crowded around him.
I complained to the Messenger of Allah that I was ill. He said: 'Perform Tawaf behind the people while riding.'
I complained to the Messenger of Allah that I was ill. He said: 'Perform Tawaf behind the people while riding.'
Scholars from different schools of Islamic jurisprudence offer varying perspectives on this matter.
The sick person should be carried for Tawaf if possible. Proxy Tawaf (without the person being present) is not the preferred position. The pilgrim should wait until they can perform Tawaf themselves.
Al-Hidayah: physical presence is preferred for Tawaf; the sick should be carried if possible.
The Maliki school requires the pilgrim to be present for Tawaf. They should be carried or wheeled if needed. Proxy Tawaf without presence is not accepted.
Maliki scholars require the pilgrim's physical presence at the Ka'bah for valid Tawaf.
The sick pilgrim should be carried for Tawaf. If completely unable to be transported, they wait until able. Proxy Tawaf without presence is a weak opinion.
Al-Majmu' by al-Nawawi: the pilgrim should be present for Tawaf even if carried.
The pilgrim should be transported for Tawaf whenever possible. In extreme cases of complete inability, some Hanbali scholars permit proxy Tawaf by analogy with proxy Hajj.
Al-Mughni by Ibn Qudamah: carrying the sick for Tawaf is the primary solution; proxy is a last resort.
This is a scholarly summary, not a personal fatwa. Consult your scholar for personal rulings.
The Prophet (peace be upon him) performed Tawaf around the House on his riding animal so that the people could see him and ask him questions, as the people crowded around him.
Sahih Muslim #1273 (sahih)I complained to the Messenger of Allah that I was ill. He said: 'Perform Tawaf behind the people while riding.'
Sahih al-Bukhari #1633 (sahih)