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