Performing tawaf on the upper floors of Masjidil Haram is valid according to the majority of contemporary scholars, including Ibn Baz and Ibn Uthaymeen, provided the jamaah haji circumambulates around the Kabah even if at a higher elevation. The condition is that the tawaf path must be outside and around the Kabah's perimeter. Tawaf on the ground level closer to the Kabah is more virtuous but not wajib.
Performing tawaf on the upper floors and rooftop of Masjidil Haram is valid according to the majority of contemporary scholars. Sheikh Ibn Baz ruled that tawaf on any level of the masjid is valid as long as the jamaah haji is circumambulating around the Kabah, even if they are at a higher elevation than the Kabah itself. He noted that the Kabah extends upward conceptually — the airspace above the Kabah is also considered part of its sacred area — and therefore tawaf at a higher level remains around the Kabah.
Sheikh Ibn Uthaymeen held a slightly more nuanced view: he considered tawaf on the upper floors valid when the ground floor is too crowded, but he noted that being closer to the Kabah is more virtuous (afdal) and that the ground level is preferable when accessible. He stated that tawaf on the upper floors satisfies the requirement of circumambulating the Kabah and is especially appropriate for the elderly, those in wheelchairs, and during extremely crowded times.
The Permanent Committee confirmed the validity of tawaf on all levels of Masjidil Haram, noting that the expansion of the masjid and the addition of multiple floors were specifically designed to accommodate the growing number of jamaah haji. The key condition that scholars stipulate is that the jamaah haji must be circling around the Kabah — if the upper floor extends beyond the Kabah's vertical projection, some scholars debated whether the outermost path is valid, but the prevailing contemporary view is that it remains valid as the jamaah haji is still circumambulating the Sacred House.
Nabi (shallallahu alaihi wa sallam) performed Tawaf around the Kabah while riding his camel, touching the Hajar Aswad with his stick, so that the people could see him, observe his position, and ask him questions.
Nabi (shallallahu alaihi wa sallam) performed Tawaf around the Kabah while riding his camel, touching the Hajar Aswad with his stick, so that the people could see him, observe his position, and ask him questions.
Scholars from different schools of Islamic jurisprudence offer varying perspectives on this matter.
Tawaf on upper floors is valid. The Hanafi school considers the airspace above the Kabah as part of the Kabah for purposes of tawaf. Tawaf at ground level is preferred but not required.
Hanafi scholars extended the Kabah's sanctity to include the space above it, validating tawaf at higher elevations.
The Maliki school validates tawaf on upper floors. Classical Maliki scholars discussed tawaf performed at elevated positions and considered it valid as long as the jamaah haji circles the Kabah.
Al-Mudawwanah: tawaf is valid when circling the Kabah from any position around it.
The Shafi'i school considers tawaf valid on upper floors. Some Shafi'i scholars debated whether tawaf above the height of the Kabah's walls is valid, but the prevailing position permits it.
Al-Majmu' by al-Nawawi discusses the validity of tawaf at elevated positions, with the majority permitting it.
The Hanbali school validates tawaf on upper floors. Ibn Qudamah discussed tawaf at elevated positions and considered it valid. Contemporary Hanbali scholars like Ibn Baz explicitly confirmed this.
Al-Mughni by Ibn Qudamah: tawaf is valid from any elevation as long as one is circumambulating the Kabah.
This is a scholarly summary, not a personal fatwa. Consult your scholar for personal rulings.
Nabi (shallallahu alaihi wa sallam) performed Tawaf around the Kabah while riding his camel, touching the Hajar Aswad with his stick, so that the people could see him, observe his position, and ask him questions.
Sahih Muslim #1273 (sahih)