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