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 The Query

Is it permissible to pause Tawaf to drink Zamzam water?

The Fatwa

In the Name of Allah, the Most Gracious, the Most Merciful

The Reply

It is a Sunnah to perform the seven circuits of Ṭawāf continuously, uninterruptedly and without a break[1]. However, it is permissible to pause Ṭawāf briefly for a need such as drinking Zamzam water[2]. Ṭawāf should be resumed from where one paused. It is disliked to have long intervals between circuits without any need.

The Fiqh of the Reply

The Fuqahā’ state that Ṭawāf resembles Ṣalāh but is not identical to Ṣalāh. As such, Ṭawāf has some elements of Ṣalāh but not all. Hence, Wuḍū’ is obligatory for Ṭawāf, but facing the Qiblah is not. Muwālāt (the continuous performance of Ṭawāf) is also a Sunnah of Ṭawāf. Therefore, it is permitted to exit Ṭawāf and resume later for a need like hydrating oneself. 

The Rationale of the Reply

The core of Ṭawāf is circling and wandering around the Ka’bah seven times[3]. Wandering around the Ka’bah is the essence of Ṭawāf. This wandering is a wandering of love, a wandering in search of the love of Allah. The full benefits of any action are generally only attained when done continuously from start to finish. Stopping and starting a practice like Ṭawāf several times diminishes the configuration, structure, formation and composition of Ṭawāf. Even though Ṭawāf is legally acceptable with several pauses and resumptions, without continuously performing Ṭawāf from start to finish, Ṭawāf is not practiced in its optimal manner. The Sunnah of any worship raises that action to its optimal standard and brings best practice. Without the Sunnah, the practice loses its completeness, thoroughness and diligence. The suboptimal performance of Ṭawāf diminishes the full spiritual benefits and impedes the impact that Ṭawāf has in generating focus, discipline and vision.

Further, the resemblance of Ṭawāf with Ṣalāh also dictates that Ṭawāf should be performed continuously from start to finish without pausing unless there is a genuine need to do so.

And Almighty Allah Alone Knows Best 

Mufti Faraz Adam,
Darul Iftaa Muadh ibn Jabal

www.fatwa-centre.com | www.darulfiqh.com 

DISCLAIMER:

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Arguments and ideas propounded in this answer are based on the juristic interpretations and reasoning of the author. Given that contemporary issues and interpretations of contemporary issues are subjective in nature, another Mufti may reach different conclusions to the one expressed by the author. Whilst every effort has been taken to ensure total accuracy and soundness from a Shari’ah perspective, the author is open to any correction or juristic guidance. On the event of any juristic shortcomings, the author will retract any or all of the conclusions expressed within this answer.

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[1]  في حاشية ابن عابدين للابن عابدين (ت 1252 ه) ج 2 ص 497 ط سعيد

(قَوْلُهُ بَنَى) أَيْ عَلَى مَا كَانَ طَافَهُ، وَلَا يَلْزَمُهُ الِاسْتِقْبَالُ فَتْحٌ. قُلْت: ظَاهِرُهُ أَنَّهُ لَوْ اسْتَقْبَلَ لَا شَيْءَ عَلَيْهِ فَلَا يَلْزَمُهُ إتْمَامُ الْأَوَّلِ لِأَنَّ هَذَا الِاسْتِقْبَالَ لِلْإِكْمَالِ بِالْمُوَالَاةِ بَيْنَ الْأَشْوَاطِ، ثُمَّ رَأَيْت فِي اللُّبَابِ مَا يَدُلُّ عَلَيْهِ حَيْثُ قَالَ فِي فَضْلِ مُسْتَحَبَّاتِ الطَّوَافِ: وَمِنْهَا اسْتِئْنَافُ الطَّوَافِ لَوْ قَطَعَهُ أَوْ فَعَلَهُ عَلَى وَجْهٍ مَكْرُوهٍ قَالَ شَارِحُهُ لَوْ قَطَعَهُ أَيْ وَلَوْ بِعُذْرٍ وَالظَّاهِرُ أَنَّهُ مُقَيَّدٌ بِمَا قَبْلَ إتْيَانِ أَكْثَرِهِ اهـ بَقِيَ مَا إذَا حَضَرَتْ الْجِنَازَةُ أَوْ الْمَكْتُوبَةُ فِي أَثْنَاءِ الشَّوْطِ هَلْ يُتِمُّهُ أَوْ لَا؟ لَمْ أَرَ مَنْ صَرَّحَ بِهِ عِنْدَنَا وَيَنْبَغِي عَدَمُ الْإِتْمَامِ إذَا خَافَ فَوْتَ الرَّكْعَةِ مَعَ الْإِمَامِ وَإِذَا عَادَ لِلْبِنَاءِ هَلْ يَبْنِي مِنْ مَحَلِّ انْصِرَافِهِ أَوْ يَبْتَدِئُ الشَّوْطَ مِنْ الْحَجَرِ؟ وَالظَّاهِرُ الْأَوَّلُ قِيَاسًا عَلَى مَنْ سَبَقَهُ الْحَدَثُ فِي الصَّلَاةِ ثُمَّ رَأَيْت بَعْضَهُمْ نَقَلَهُ عَنْ صَحِيحِ الْبُخَارِيِّ عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ التَّابِعِيِّ وَهُوَ ظَاهِرُ قَوْلِ الْفَتْحِ بَنَى عَلَى مَا كَانَ طَافَهُ وَاَللَّهُ أَعْلَمُ.

وفي بدائع الصنائع في ترتيب الشرائع ج 2 ص 130 ط دار الكتب:

وَالْمُوَالَاةُ فِي الطَّوَافِ لَيْسَتْ بِشَرْطٍ حَتَّى لَوْ خَرَجَ الطَّائِفُ مِنْ طَوَافِهِ لِصَلَاةِ جِنَازَةٍ أَوْ مَكْتُوبَةٍ أَوْ لِتَجْدِيدِ وُضُوءٍ ثُمَّ عَادَ بَنَى عَلَى طَوَافِهِ، وَلَا يَلْزَمُهُ الِاسْتِئْنَافُ لِقَوْلِهِ تَعَالَى: {وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ} [الحج: 29] مُطْلَقًا عَنْ شَرْطِ الْمُوَالَاةِ.

وَرُوِيَ عَنْ رَسُولِ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – أَنَّهُ «خَرَجَ مِنْ الطَّوَافِ، وَدَخَلَ السِّقَايَةَ فَاسْتَسْقَى فَسَقَى فَشَرِبَ ثُمَّ عَادَ، وَبَنَى عَلَى طَوَافِهِ» ، وَاَللَّهُ تَعَالَى أَعْلَمُ.

وفي حاشية الشلبي ج 2 ص 16

ثُمَّ قَالَ فِيهَا وَالْقِيَامُ وَاجِبٌ فِي الطَّوَافِ حَتَّى لَوْ طَافَ رَاكِبًا أَوْ مَحْمُولًا أَوْ فِي مَحَفَّةٍ إنْ كَانَ لِعُذْرٍ فَلَا شَيْءَ عَلَيْهِ؛ لِأَنَّ تَرْكَ الْقِيَامِ لِعُذْرٍ يَجُوزُ فِي الصَّلَاةِ فَفِي الْمُشَبَّهِ بِهَا أَوْلَى

وفي الحاشية منحة الخالق:

وَلِكَوْنِ الْمُوَالَاةِ بَيْنَ الْأَشْوَاطِ، وَأَجْزَاءُ الطَّوَافِ سُنَّةٌ مُتَّفَقٌ عَلَيْهَا

وفي حاشية ابن عابدين على الدر  ج 2 ص 498:

(قَوْلُهُ وَقَفَ) وَفِي شَرْحِ الطَّحَاوِيِّ يَمْشِي حَتَّى يَجِدَ الرَّمَلَ وَهُوَ الْأَظْهَرُ لِأَنَّ وُقُوفَهُ مُخَالِفٌ لِلسُّنَّةِ قَارِي عَلَى النُّقَايَةِ وَفِي شَرْحِهِ عَلَى اللُّبَابِ لِأَنَّ الْمُوَالَاةَ بَيْنَ الْأَشْوَاطِ وَأَجْزَاءِ الطَّوَافِ سُنَّةٌ مُتَّفَقٌ عَلَيْهَا بَلْ قِيلَ وَاجِبَةٌ فَلَا يَتْرُكُهَا لِسُنَّةٍ مُخْتَلَفٍ فِيهَا. اهـ. قُلْت: يَنْبَغِي التَّفْصِيلُ جَمْعًا بَيْنَ الْقَوْلَيْنِ بِأَنَّهُ إنْ كَانَتْ الزَّحْمَةُ قَبْلَ الشُّرُوعِ وَقَفَ لِأَنَّ الْمُبَادَرَةَ إلَى الطَّوَافِ مُسْتَحَبَّةٌ فَيَتْرُكُهَا لِسُنَّةِ الرَّمَلِ الْمُؤَكَّدَةِ وَإِنْ حَصَلَتْ فِي الْأَثْنَاءِ فَلَا يَقِفُ لِئَلَّا تَفُوتَ الْمُوَالَاةُ

في البحر العميق لابن الضياء المكي (ت 853 ه) ج 2 ص 1113 ط:

أو نقول الطواف يشبه الصلاة هو ليس بصلاة حقيقة ولهذا لا يشترط استقبال القبلة فمن حيث أنه ليس بصلاة حقيقة لا يفترض له الطهارة ومن حيث إنه يشبه الصلاة يجب له الطهارة ويجب عملا في الدليلين بالقدر الممكن

وفي حاشية إرشاد الساري ص 226 ط مؤسسة الريان:

(والموالاة) أي المتابعة (بين الأشواط) أي أشواط الطواف وكذا أشواط السعي وكذا بين الطواف والسعي لكن التتابع بينهما على التوسعة بخلافه فيما بين الأشواط وأجزاء الأشواط والظاهر أن يراد بها الموالاة العرفية لا أنه لا يقع فيه مطلق الفاصلة لتجويزهم الشرب ونحو في أثناء الطواف  

[2] وفي حاشية إرشاد الساري ص 232 ط مؤسسة الريان)

(والخروج منه لحاجة) أي ضرورية (والشرب) أي لعدم تأدية إلى ترك الموالاة لقلة زمانه بخلاف الأكل المانع عن الموالاة

وفي حاشية إرشاد الساري ص 234 ط مؤسسة الريان:

(وتفريق الطواف) أي الفصل بين أشواطه (تفريقا كثيرا)

[3] في البحر العميق لابن الضياء المكي (ت 853 ه) ج 2 ص 1106 ط:

وأما ركن الطواف فحصوله كائنا حول البيت

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