Performing tavaf on the upper floors of Mescid-i Haram is valid according to the majority of contemporary scholars, including Ibn Baz and Ibn Uthaymeen, provided the haci circumambulates around the Kabe even if at a higher elevation. The condition is that the tavaf path must be outside and around the Kabe's perimeter. Tavaf on the ground level closer to the Kabe is more virtuous but not farz.
Performing tavaf on the upper floors and rooftop of Mescid-i Haram is valid according to the majority of contemporary scholars. Sheikh Ibn Baz ruled that tavaf on any level of the cami is valid as long as the haci is circumambulating around the Kabe, even if they are at a higher elevation than the Kabe itself. He noted that the Kabe extends upward conceptually — the airspace above the Kabe is also considered part of its sacred area — and therefore tavaf at a higher level remains around the Kabe.
Sheikh Ibn Uthaymeen held a slightly more nuanced view: he considered tavaf on the upper floors valid when the ground floor is too crowded, but he noted that being closer to the Kabe is more virtuous (afdal) and that the ground level is preferable when accessible. He stated that tavaf on the upper floors satisfies the requirement of circumambulating the Kabe and is especially appropriate for the elderly, those in wheelchairs, and during extremely crowded times.
The Permanent Committee confirmed the validity of tavaf on all levels of Mescid-i Haram, noting that the expansion of the cami and the addition of multiple floors were specifically designed to accommodate the growing number of hacilar. The key condition that scholars stipulate is that the haci must be circling around the Kabe — if the upper floor extends beyond the Kabe's vertical projection, some scholars debated whether the outermost path is valid, but the prevailing contemporary view is that it remains valid as the haci is still circumambulating the Sacred House.
Hz. Peygamber (sallallahu aleyhi ve sellem) performed Tavaf around the Kabe while riding his camel, touching the Hacer-ul Esved with his stick, so that the people could see him, observe his position, and ask him questions.
Hz. Peygamber (sallallahu aleyhi ve sellem) performed Tavaf around the Kabe while riding his camel, touching the Hacer-ul Esved 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.
Tavaf on upper floors is valid. The Hanafi school considers the airspace above the Kabe as part of the Kabe for purposes of tavaf. Tavaf at ground level is preferred but not required.
Hanafi scholars extended the Kabe's sanctity to include the space above it, validating tavaf at higher elevations.
The Maliki school validates tavaf on upper floors. Classical Maliki scholars discussed tavaf performed at elevated positions and considered it valid as long as the haci circles the Kabe.
Al-Mudawwanah: tavaf is valid when circling the Kabe from any position around it.
The Shafi'i school considers tavaf valid on upper floors. Some Shafi'i scholars debated whether tavaf above the height of the Kabe's walls is valid, but the prevailing position permits it.
Al-Majmu' by al-Nawawi discusses the validity of tavaf at elevated positions, with the majority permitting it.
The Hanbali school validates tavaf on upper floors. Ibn Qudamah discussed tavaf at elevated positions and considered it valid. Contemporary Hanbali scholars like Ibn Baz explicitly confirmed this.
Al-Mughni by Ibn Qudamah: tavaf is valid from any elevation as long as one is circumambulating the Kabe.
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 Kabe while riding his camel, touching the Hacer-ul Esved with his stick, so that the people could see him, observe his position, and ask him questions.
Sahih Muslim #1273 (sahih)