Combining Tavaf al-Ifadah (the essential Hac tavaf) with Tavaf al-Wada (farewell tavaf) in a single tavaf is permissible alimlerin cogunluguna gore. If a haci delays Tavaf al-Ifadah until the time of departure and performs it as their last act, it suffices for both purposes. Similarly, Tavaf al-Qudum can suffice for Tavaf al-Ifadah if performed after standing at Arafat, according to the Hanbali school.
The ruling on combining different types of tavaf depends on which types are being combined. The most common scenario is combining Tavaf al-Ifadah (the farz Hac tavaf performed after Arafat and Muzdelife) with Tavaf al-Wada (the farewell tavaf performed when leaving Mekke). Sheikh Ibn Baz ruled that if a haci delays Tavaf al-Ifadah until the time of their departure from Mekke and makes it their last act in the city, this single tavaf suffices for both Tavaf al-Ifadah and Tavaf al-Wada. The key condition is that no additional activities requiring prolonged stay in Mekke should occur after this tavaf.
Sheikh Ibn Uthaymeen confirmed this ruling and explained the principle behind it: the higher-ranking act of worship (Tavaf al-Ifadah, which is a pillar/rukn of Hac) encompasses the lesser act (Tavaf al-Wada, which is wajib). This is similar to how one who enters the cami and performs the farz namaz has also fulfilled the greeting namaz (tahiyyat al-masjid) by the stronger opinion.
Regarding Tavaf al-Qudum and Tavaf al-Ifadah, scholars generally hold that if a haci arrives in Mekke after Arafat and performs Tavaf al-Ifadah, it also covers Tavaf al-Qudum, since the time for the arrival tavaf has passed. The Permanent Committee confirmed that these combinations are valid and reduce hardship on hacilar, especially in the intense Hac schedule.
The people were ordered that the last thing they do should be (tavaf of) the House, except that menstruating women were excused.
The people were ordered that the last thing they do should be (tavaf of) the House, except that menstruating women were excused.
Hz. Peygamber (sallallahu aleyhi ve sellem) said: 'Actions are judged by intentions, and every person will be rewarded according to what they intended.'
Hz. Peygamber (sallallahu aleyhi ve sellem) 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 Tavaf al-Ifadah and Tavaf al-Wada if Tavaf al-Ifadah is performed as the last act before departure. One tavaf can serve both purposes.
The Hanafi principle that a more comprehensive act encompasses lesser ones applies here.
The Maliki school permits combining Tavaf al-Ifadah with Tavaf al-Wada. If Tavaf al-Ifadah is the haci's last act in Mekke, it suffices for the farewell.
Al-Mudawwanah: if the farz tavaf is the last act, it covers the farewell tavaf.
The Shafi'i school allows combining tavafs. If Tavaf al-Ifadah is performed at the time of departure, it covers Tavaf al-Wada. The haci should intend both when performing it.
Al-Majmu' by al-Nawawi: the farz tavaf performed at departure suffices for the farewell tavaf.
The Hanbali school permits combining Tavaf al-Ifadah with Tavaf 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 tavaf 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 (tavaf of) the House, except that menstruating women were excused.
Sahih al-Bukhari #1755 (sahih)Hz. Peygamber (sallallahu aleyhi ve sellem) said: 'Actions are judged by intentions, and every person will be rewarded according to what they intended.'
Sahih al-Bukhari #1 (sahih)