Is tavaf valid if performed with najasah (impurity) on one's clothing or body?

The ruling on performing tavaf with najasah (physical impurity) on clothing or the body is a matter of scholarly discussion that relates to the broader question of how closely tavaf mirrors the requirements of salah (namaz). The majority of scholars hold that while purity from hadath (ritual impurity requiring abdest) is required or strongly sunnet for tavaf, purity from najasah (physical impurities like blood, urine, etc.) follows similar principles as for namaz — it is required when one is aware of it and able to remove it.

Sheikh Ibn Uthaymeen explained that if a haci discovers najasah on their clothing during tavaf, they should remove it if possible — for example, by removing the affected garment or washing the spot — and continue their tavaf without restarting. If they cannot remove it, they should complete their tavaf, and it is valid based on the principle of necessity and hardship. If they only discover the najasah after completing tavaf, the tavaf is valid without question, as one is not accountable for what they did not know.

The Permanent Committee ruled that purity from both hadath and najasah is required for tavaf in principle, but they distinguished between knowing and unknowing states. A haci who unknowingly carries najasah has a valid tavaf. This is analogous to the ruling on namaz — if a person prays with najasah without knowing, their namaz is valid according to the stronger opinion. Given the extreme crowding during Hac, maintaining complete purity from najasah is exceptionally difficult, and scholars recognize this practical reality.