The majority of scholars hold that Tavaf cannot be performed by proxy if the sick person can be carried or pushed in a wheelchair. The haci should be physically present for Tavaf, even if carried. Only if the person is completely bedridden and cannot be transported at all do some scholars permit proxy Tavaf, though this is the minority view. The preferred solution is to carry or transport the sick person for Tavaf.
This is a matter of scholarly discussion. The majority of scholars from all four schools prefer that the sick haci be physically present for Tavaf, even if they need to be carried, pushed in a wheelchair, or transported on a stretcher. Tavaf is a physical act of worship closely tied to being physically present at the Kabe, and the scholars prioritize the haci's presence.
Sheikh Ibn Baz stated that a sick haci should be carried for Tavaf if possible — either on someone's shoulders, in a wheelchair, or on a bed/stretcher. He cited the report that Hz. Peygamber performed Tavaf on his riding animal during the Farewell Hac. If the haci is unconscious, their family should carry them for Tavaf, 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 Tavaf arise.
Sheikh Ibn Uthaymeen held that proxy Tavaf (where the proxy goes alone without the sick person) is not established from the Sunnah and is a weak position. He strongly sunnet 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 Tavaf, as there is no time limit for Tavaf al-Ifadah. In extreme cases where recovery is not expected, some scholars from the Hanbali school permitted proxy Tavaf by analogy with proxy Hac.
Hz. Peygamber (sallallahu aleyhi ve sellem) performed Tavaf around the House on his riding animal so that the people could see him and ask him questions, as the people crowded around him.
Hz. Peygamber (sallallahu aleyhi ve sellem) performed Tavaf 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 Tavaf behind the people while riding.'
I complained to the Messenger of Allah that I was ill. He said: 'Perform Tavaf 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 Tavaf if possible. Proxy Tavaf (without the person being present) is not the preferred position. The haci should wait until they can perform Tavaf themselves.
Al-Hidayah: physical presence is preferred for Tavaf; the sick should be carried if possible.
The Maliki school requires the haci to be present for Tavaf. They should be carried or wheeled if needed. Proxy Tavaf without presence is not accepted.
Maliki scholars require the haci's physical presence at the Kabe for valid Tavaf.
The sick haci should be carried for Tavaf. If completely unable to be transported, they wait until able. Proxy Tavaf without presence is a weak opinion.
Al-Majmu' by al-Nawawi: the haci should be present for Tavaf even if carried.
The haci should be transported for Tavaf whenever possible. In extreme cases of complete inability, some Hanbali scholars permit proxy Tavaf by analogy with proxy Hac.
Al-Mughni by Ibn Qudamah: carrying the sick for Tavaf is the primary solution; proxy is a last resort.
This is a scholarly summary, not a personal fatwa. Consult your scholar for personal rulings.
Hz. Peygamber (sallallahu aleyhi ve sellem) performed Tavaf 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 Tavaf behind the people while riding.'
Sahih al-Bukhari #1633 (sahih)