Tawaf guide

Before commencing Ṭawāf, men should do Iḍṭibā’, i.e. put on the shawl by bringing its one end from under the armpit of the right hand and placing its both ends over the left shoulder such that the right shoulder remains uncovered. You are now ready for Ṭawāf of the Holy Ka’baĥ.

Now in the state of Iḍṭibā’, stand up facing the Holy Ka’baĥ such that the whole ‘Ḥajar-ul-Aswad’ will be pointing towards your right side. Now make intention1 for Ṭawāf in the following words without raising the hands:

Translation: Yā Allah! I make intention for Ṭawāf of Your sacred House. Make it easier for me and accept it from me.

After making the intention, whilst facing the Holy Ka’baĥ, move a little towards your right so that Ḥajar-ul-Aswad is right in front of you. (This would happen after a slight movement of yours. Now Ḥajar-ul-Aswad is exactly in front of you. Its sign is that the green tube light fixed on the pillar standing afar will be exactly behind your back.)

! This is that lucky heavenly stone which has certainly been kissed by our Beloved Rasūl. Now raise both hands such that both palms (of hands) face the direction of Ḥajar-ul-Aswad and recite the following:

1 The intention made in Arabic for any act like Ṣalāĥ, fasting, I’tikāf, Ṭawāf, etc. will be valid only when one understands its meaning. However, intention may also be made in one’s native language. In all cases, presence of intention in heart is a pre-condition. Even if one does not make a verbal intention, the intention of heart is sufficient. However making a verbal intention, in addition, is better.

Translation: Allahin Whose name I begin and all glorifications are for Allahand Allahis the Greatest and Ṣalāt & Salām be on the Beloved Rasūl.

Now, if possible, place both palms on Ḥajar-ul-Aswad and kiss it in between your palms without producing any sound. Do this thrice.! Be delighted with the thought that your lips have kissed that sacred stone which has certainly been touched by the blessed lips of our Beloved Rasūl. Get ecstatic and overjoyed! Let tears flow as this is also a Sunnaĥ. Sayyidunā ‘Abdullāĥ Ibn ‘Umarhas narrated, ‘Keeping his sacred lips on Ḥajar-ul-Aswad our Beloved and Blessed Prophet kept on weeping. Hethen turned and noticed that Sayyidunā ‘Umarwas also weeping. Our Holy Prophetsaid, ‘Certainly it is an occasion of weeping and shedding tears.’ (Ibn Mājaĥ, vol. 3, pp. 434, Ḥadīš 2945)

Take care that you do not push anybody as this is not a place to display your strength but rather it is an occasion to express humility and humbleness. If it is difficult for you to kiss Ḥajar-ul-Aswad due to the crowd, then neither cause discomfort to others nor get stuck in the crowd. Instead, point your palm towards it and then kiss your hand. Even this is a great privilege to have a glance at the spot which has been kissed by the Beloved and Blessed Prophet.

To kiss Ḥajar-ul-Aswad or to kiss your hand or a stick having touched it to Ḥajar-ul-Aswad or to kiss your hand having pointed your palms towards Ḥajar-ul-Aswad is called Istilām.

The Holy Prophethas stated, ‘On the Day of Judgement, this stone will be raised with eyes whereby it will see, and with the tongue whereby it will speak, and will give evidence for the one who kissed it with the truth.’ (Tirmiżī, vol. 2, pp. 286, Ḥadīš 963)

Translation: O Almighty! I have believed You and I am going to perform Ṭawāf following the Sunnaĥ of Your Prophet.

Now whilst facing the Holy Ka’baĥ, move a little towards your right so that Ḥajar-ul-Aswad is not in front of your face (and this would happen after a slight movement of yours towards right). Then, immediately turn rightward such that the Holy Ka’baĥ is on your left side. Now walk with care so that no one is bumped by you.

Men should perform Raml during the first three rounds, i.e. walk briskly with small steps whilst moving the shoulders like strong and brave people. Some people perform it by jumping and running, this is not a Sunnaĥ. Raml may be discontinued on crowded spots or when it is painful for you or for others but do not halt for Raml; continue with Ṭawāf. As soon as you get a chance to do Raml, do it.

It is preferable to remain closer to the Holy Ka’baĥ during Ṭawāf but not to such an extent that your cloth or body touches the bottom of the exterior wall of the Holy Ka’baĥ. If Raml cannot be performed in case of remaining closer to the Holy Ka’baĥ due to crowd, remaining farther is better. During Ṭawāf, it is preferable for Islamic sisters to remain some distance away from the Holy Ka’baĥ. During the first round, recite the following Du’ā after reciting Ṣalāt-‘Alan-Nabī.

Du’ā of first round

Translation: Allahis pure (from all shortcomings). All glorifications are for Allahand no one is worthy of worship except Allah. And Allahis the Greatest. And the power (to refrain from sins) and the strength (to incline towards worship) is (bestowed) by AllahWho is dignified and glorified. May blessings and salutations of Allahbe upon Rasūl of Allah. Yā Allah! I believe in You and testify Your commandments and affirm the oath made with You following the Sunnaĥ of Your Beloved Prophet Muhammad(I have started Ṭawāf). Yā Allah! I beg forgiveness from You (for my sins) and safety (from every affliction) and everlasting security (from every trouble) in our religion and in the world and in the Hereafter, and the gaining of Paradise and deliverance from the fire of Hell.

Complete this Du’ā before reaching Rukn Yamānī. Now touch Rukn Yamānī (for acquiring blessings) with both hands or with right hand provided that there is no risk of trouble for you and for others due to crowd. Do not touch with left hand only. If you get a chance, kiss Rukn Yamānī. If you do not get the chance of kissing or touching it, you are not required to kiss the hands having pointed them to Rukn Yamānī. (As people apply a lot of fragrance to Rukn Yamānī these days, those in the state of Iḥrām should take care before they touch or kiss Rukn Yamānī.)

Now after completing the Ṭawāf of three corners of the Holy Ka’baĥ, you are approaching the fourth sacred corner Rukn Aswad. The wall between Rukn Yamānī and Rukn Aswad is called Mustajāb. Here 70,000 angels are deputed to say Āmīn for Du’ā. Ask whatever you desire in your mother tongue, for yourself as well as for all Muslims, or recite Ṣalāt-‘Alan-Nabī once on behalf of the entire Ummaĥ – including me, a sinful devotee of Madīnaĥ – recite this Quranic Du’ā as well:

Yā Allah! Bless me with goodness in this world and goodness in the Hereafter and save me from the torment of Hell.

[Kanz-ul-Īmān (Translation of Quran)]

Now you have reached Ḥajar-ul-Aswad, completing the first round. Here people are seen waving their hands from far away, imitating each other as they pass. Doing so is not a Sunnaĥ. As described earlier, turn towards Ḥajar-ul-Aswad standing in the direction of the green tube light. There is no need to make intention as it has already been made. To start the second round, raise both hands up to ears and recite this Du’ā:

Perform Istilām, i.e. if there is an opportunity, kiss Ḥajar-ul-Aswad, otherwise kiss the hands having signalled to it with them. Now keeping face towards the Holy Ka’baĥ, move a little towards your right. As soon as Ḥajar-ul-Aswad is not in front of you, start Ṭawāf such that the Holy Ka’baĥ is on your left side. Reciting Ṣalāt-‘Alan-Nabī, recite Du’ā of the second round.

Du’ā of second round

Translation: Yā Allah! No doubt, this House is Your House, this Ḥaram is Your Ḥaram, the peace and security (here) has been bestowed by You. And every servant is Your servant and I am also Your servant and I am a son of Your servant. This is the place to beg protection against the fire of Hell from You. So make our flesh and skin Ḥarām for the fire of Hell. Yā Allah! Bless us with utmost devotion to (Islamic) faith and inculcate fondness for it in our hearts. And make infidelity, sin and transgression a displeasing thing for us and include us among those who are on the True Path. Yā Allah! Save us from torment on the day when You will resurrect Your servants and Yā Allah! Bestow upon me Paradise without accountability.

Finish this Du’ā before reaching Rukn Yamānī. If you get a chance, kiss it. Otherwise just touch it (i.e. Rukn Yamānī), and move towards Ḥajar-ul-Aswad reciting Ṣalāt-‘Alan-Nabī as well as this Quranic Du’ā:

Yā Allah! Bless me with goodness in this world and goodness in the Hereafter and save me from the torment of Hell.

[Kanz-ul-Īmān (Translation of Quran)]

Look! You have again approached Ḥajar-ul-Aswad. Now your second round has also completed. Then, like before, recite the following Du’ā raising both hands up to ears:

Then, perform Istilām of Ḥajar-ul-Aswad and complete the third round like previous ones. Reciting Ṣalāt-‘Alan-Nabī recite the following Du’ā:

Du’ā of third round

Translation: Yā Allah! I seek Your refuge from doubting (in Your commandments) and from polytheism (in Your Being or in Your Attributes), and from discord and hypocrisy, from bad manners, and from bad condition and from doom of wealth and family. Yā Allah! I beg for Your pleasure and Paradise, and I seek Your refuge from Your wrath and from Hell. Yā Allah! I seek Your refuge from the calamity of the grave and seek Your refuge from every affliction of life and death.

Finish this Du’ā before reaching Rukn Yamānī. If possible, kiss it. Otherwise only touch it (Rukn Yamānī) and move towards Ḥajar-ul-Aswad reciting Ṣalāt-‘Alan-Nabī and this Quranic Du’ā:

Yā Allah! Bless me with goodness in this world and goodness in the Hereafter and save me from the torment of Hell.

[Kanz-ul-Īmān (Translation of Quran)]

Look! You have again reached Ḥajar-ul-Aswad. Now your third round has completed. Then, like before, recite the following Du’ā raising both hands up to ears:

Then, perform Istilām of Ḥajar-ul-Aswad and start the fourth round like previous ones. You do not need to perform Raml any longer as Raml is to be performed in the first three rounds only. Now you have to complete remaining rounds by walking at medium pace. Reciting Ṣalāt-‘Alan-Nabī, recite the following Du’ā of the fourth round:

Du’ā of fourth round

Translation: Yā Allah! Make this (‘Umraĥ of mine) an accepted one, a successful effort and a basis for the forgiveness of my sins and an accepted pious deed and a trading with no loss. O the Knower of the affairs of hearts! Bring me out from darkness (of sins) towards the refulgence (of pious deeds). Yā Allah! I ask You (the means of) that which makes Your mercy indispensable for me and the means of that which guarantees my forgiveness from You. I ask You to grant me protection from every sin and ability to adopt every good deed and to enter Paradise and to get freedom from Hell. Yā Allah! Whatever sustenance You have bestowed upon me, make me content with it, increase virtue in the bounties which You have provided to me and, by Your grace, provide me with good substitute for every loss.

• As usual, complete the foregoing Du’ā before reaching Rukn Yamānī. Then, reciting Ṣalāt-‘Alan-Nabī, recite the following Du’ā:

Yā Allah! Bless me with goodness in this world and goodness in the Hereafter and save me from the torment of Hell.

[Kanz-ul-Īmān (Translation of Quran)]

You have reached Ḥajar-ul-Aswad once again. Then, like before, recite the following Du’ā raising both hands up to ears:

Then, perform the Istilām of Ḥajar-ul-Aswad and begin the fifth round of Ṭawāf. Reciting Ṣalāt-‘Alan-Nabī, recite the Du’ā for the fifth round of Ṭawāf which is as follows:

Du’ā of fifth round

Translation: Yā Allah! Bless me with the shade of Your ‘Arsh on the day when there will be no shade except the shade of Your ‘Arsh and nothing would survive except You. Let me drink such a pleasant and tasty sip from Your Prophet’s pond (Kawšar) that I would never feel thirst thereafter. Yā Allah! I ask You for the goodness of those things which Your Prophet had asked from You, I ask You protection from the evil of the things which Your Prophet Muhammadhad sought protection from. Yā Allah! I ask for Paradise and its bounties, and (the strength to adopt) all those statements, acts and deeds which would bring me closer to Paradise. I ask You for protection from Hell and (the strength to refrain from) all those statements, acts and deeds which may bring me closer to Hell.

As usual, complete the foregoing Du’ā before reaching Rukn Yamānī. Then, reciting Ṣalāt-‘Alan-Nabī, recite the following Du’ā:

Yā Allah! Bless me with goodness in this world and goodness in the Hereafter and save me from the torment of Hell.

[Kanz-ul-Īmān (Translation of Quran)]

Then, recite the following facing Ḥajar-ul-Aswad with both hands raised up to ears:

Thereafter, perform the Istilām of Ḥajar-ul-Aswad and begin the sixth round. Its Du’ā is as follows:

Du’ā of sixth round

Translation: Yā Allah! There are many obligations (upon me) in the affairs between You and me, and there are many obligations (upon me) in the affairs between Your creation and me. Yā Allah! Forgive me (for my sluggishness) in the fulfilment of those which I owe to You and kindly take on responsibility to get me forgiven for those which I owe to Your creation. Yā Allah! Bless me with Ḥalāl sustenance saving me from Ḥarām, with obedience saving me from disobedience and with Your grace making me independent of everyone else. O the One who is the Greatest Forgiver. Yā Allah! Without doubt, Your House is indeed gracious and You are indeed Glorious and Yā Allah, You are Gracious, Grand, Mighty and the One who likes forgiveness, so forgive my mistakes.

As usual, complete this before arriving at Rukn Yamānī. Then, reciting Ṣalāt-‘Alan-Nabī, recite the following Du’ā:

Yā Allah! Bless me with goodness in this world and goodness in the Hereafter and save me from the torment of Hell.

[Kanz-ul-Īmān (Translation of Quran)]

Then, recite the following facing Ḥajar-ul-Aswad with both hands raised up to ears:

Thereafter, perform Istilām of Ḥajar-ul-Aswad and begin the seventh round. Its Du’ā is as follows:

Du’ā of seventh round

Translation: Yā Allah! I implore You to bless me with perfect faith and undoubted belief and plentiful sustenance and a humble heart and a tongue glorifying You, Ḥalāl and pure sustenance, true repentance by heart, forgiveness before death, and tranquillity at the time of death, forgiveness and mercy after death, forgiveness at the time of accountability, entry in Paradise and protection from the fire of Hell (all this I beg You) by virtue of Your grace. O the most respected One and the most forgiving. O my Creator, increase my knowledge and include me among (Your) pious servants.

As usual, complete the foregoing Du’ā before reaching Rukn Yamānī. Then, reciting Ṣalāt-‘Alan-Nabī, recite the following Du’ā:

Yā Allah! Bless me with goodness in this world and goodness in the Hereafter and save me from the torment of Hell.

[Kanz-ul-Īmān (Translation of Quran)]

Now on reaching Ḥajar-ul-Aswad, your all seven rounds of Ṭawāf have completed. Now, pick up both hands to your ears and recite the following for the eighth time:

Remember that a Ṭawāf consists of seven rounds and eight Istilāms.

Now cover your right shoulder with the upper shawl of Iḥrām. Come at Maqām-u-Ibrāĥīm, and recite the following Quranic verse:

And make the standing place of Ibrāĥīm a spot for (offering) Ṣalāĥ.

[Kanz-ul-Īmān (Translation of Quran)]

Ṣalāĥ for Ṭawāf

Offer two Rak’āt Ṣalāĥ of Ṭawāf near Maqām-u-Ibrāĥīm, if space is available near it, otherwise offer it anywhere in Masjid-ul-Ḥarām provided the time is not Makrūĥ for Ṣalāĥ. Recite Sūraĥ al-Kāfirūn and Sūraĥ al-Ikhlāṣ after Sūraĥ al-Fātiḥaĥ in the first and the second Rak’at respectively. This Ṣalāĥ is Wājib and it is a Sunnaĥ to offer it immediately after the completion of Ṭawāf. Most people keep their shoulder uncovered even during Ṣalāĥ; it is Makrūĥ to do so.

The act of Iḍṭibā’ (i.e. keeping the right shoulder uncovered) is done during all the seven rounds of only such Ṭawāf which is followed by Sa’ī. If the time is Makrūĥ, offer this Ṣalāĥ later. Keep in mind that it is essential to offer this Ṣalāĥ.

Make Du’ā at Maqām-u-Ibrāĥīm after having offered two Rak’āt Ṣalāĥ. It is stated in a Ḥadīš that Allahhas said: Whoever makes this Du’ā, I will forgive his wrongdoing, remove his grief, bring him out of deprivation, grant him blessings in his trade more than any other trader, and the world will helplessly and miserably approach him even if he does not desire it. (Ibn ‘Asākir, vol. 7, pp. 431)

Du’ā of Maqām-u-Ibrāĥīm

Translation: O Allah! You are aware of all my concealed and open deeds; hence accept my apology. And You are aware of my needs, bestow upon me what I seek. And You are aware of my inner being; hence forgive my sins. O Allah! I ask You for such a faith which overwhelms my heart and a true belief that I will be facing only what has been predestined for me, and contentment with what is in my fate from You, O the Most Merciful of all!

4 Madanī pearls about offering Ṣalāĥ at Maqām-u-Ibrāĥīm

1. 1. The Beloved and Blessed Prophethas stated, ‘One who offers two Rak’āt Ṣalāĥ behind Maqām-u-Ibrāĥīm, his future and past sins will be forgiven, and he will be resurrected on the Day of Judgement with the ones granted peace.’ (Ash-Shifā, Al-Juz-uš-Šānī, pp. 93)
2. 2. Most people try to offer Ṣalāĥ behind Maqām-u-Ibrāĥīm at any cost even in a huge crowd, whereas some people stand round in a circle holding each others’ hands so that their female companions could offer Ṣalāĥ inside the circle near Maqām-u- Ibrāĥīm, blocking the way for others. Such people should avoid it in crowd. Instead, they should offer Ṣalāĥ some distance away from Maqām-u-Ibrāĥīm so that the Ṭawāf-performing people would not be inconvenienced and they would not also be pushed and shoved.
3. 3. After Maqām-u-Ibrāĥīm, the most preferable place to offer this Ṣalāĥ is the inside of the Holy Ka’baĥ. Then in Ḥaṭīm under Mīzāb-ur-Raḥmaĥ, then any place throughout Ḥaṭīm, then any place near the Holy Ka’baĥ, then any place in Masjid-ul-Ḥarām and then any place throughout the Ḥaram of Makkaĥ. (Lubāb-ul- Manāsik, pp. 156)
4. 4. It is a Sunnaĥ to offer this Ṣalāĥ immediately after the Ṭawāf provided that the time is not Makrūĥ. There should be no delay.

If a person who has not offered this Ṣalāĥ after the Ṭawāf, offers it any time in his life, this will be considered offered, not Qaḍā.

However, he has missed a Sunnaĥ, which is a wrongdoing.

(Al-Maslak-ul-Mutaqassiṭ, pp. 155)

Come at Multazam

After completing Ṣalāĥ and Du’ā, embrace Multazam. (It is Mustaḥab to come at Multazam.) The section between Ḥajar-ul-Aswad and the sacred door of the Holy Ka’baĥ is called Multazam. The blessed door is not included in Multazam. Embrace Multazam with your chest, belly, right cheek and left cheek. Raise both hands above the head and spread them on Multazam or spread right hand towards the blessed door and the left towards Ḥajar-ul-Aswad. Let tears flow and make Du’ā sobbing with extreme humbleness and humility for yourself and the entire Ummaĥ in your native language. This is the place where Du’ā is accepted. One of the Du’ā’s made here is as follows:

O Omnipotent! O the most Honoured! Do not deprive me of the favour You have granted to me.

It is stated in a Ḥadīš: When I want, I see Jibrāīl make this Du’ā whilst embracing Multazam. (Ibn ‘Asākir, vol. 51, pp. 164) To recite Ṣalāt-‘Alan-Nabī once before making this Du’ā is better.

Du’ā to be made at Multazam

Translation: O Allah! O Creator of this ancient House! Free our necks and those of our ancestors, our mothers (and sisters), our brothers and children from the fire of Hell! O the Forgiver, the Most Merciful, the Most Beneficent, the Most Kind, the Bestower and the Most Generous. O Allah, bless us with good end in all our affairs and save us from remorse in this world and torment in the Hereafter. O Allah! I am Your servant and the son of Your servant. I am standing beneath Your sacred door. I have clung to its doorstep and I am expressing my humbleness before You and I am begging for Your mercy and I fear the torment of Hell, O Ever-Kind (be kind with me at this moment). I implore You to raise my name and lighten the burden of my sins and reform my affairs, cleanse my inner self, illuminate my grave, and forgive my sins and I am begging You for high status in Paradise. Āmīn

An important ruling

After performing the Ṭawāf which is followed by Sa’ī, offer Ṣalāĥ of Ṭawāf before coming to Multazam. In case of performing the Ṭawāf which is not followed by Sa’ī, e.g. a Nafl Ṭawāf or Ṭawāf-uz-Ziyāraĥ (provided Sa’ī of Hajj has already been performed), one should approach Multazam prior to offering the Ṣalāĥ of Ṭawāf at Maqām-u-Ibrāĥīm. (Al-Maslak-ul-Mutaqassiṭ, pp. 138)

Drink Zamzam water

A large number of Zamzam water-containing coolers are placed in Masjid-ul-Ḥarām at different points. Come to any water-cooler and drink Zamzam water in three breaths until your stomach is full, whilst standing and facing the Qiblaĥ. (Remember that it is necessary to make the intention of I’tikāf before you drink Zamzam water in any Masjid.)

The Beloved and Blessed Prophethas stated, ‘The difference between us and the hypocrites is that they do not drink Zamzam to their full stomach.’ (Ibn Mājaĥ, vol. 3, pp. 489, Ḥadīš 3061) Reciteevery time you drink Zamzam water and sayafterwards. Look at the Holy Ka’baĥ every time you drink it. Sprinkle the remaining water over the body or moisten the face and the head, etc. Take care that no drop of water falls over the ground. When drinking Zamzam water, make Du’ā as it will be accepted. Here are two sayings of the Holy Prophet:

1. 1. ‘This (Zamzam water) is blessed and a meal for the hungry and a cure for the patient.’ (Abū Dāwūd Ṭayālsī, pp. 61, Ḥadīš 457)
2. 2. ‘The purpose for which Zamzam is drunk will be fulfilled.’ (Ibn Mājaĥ, vol. 3, pp. 490, Ḥadīš 3062)

Recite this Du’ā after drinking Zamzam water

Translation: O Allah! I ask You for useful knowledge, increased sustenance and cure for all diseases.

How to make Du’ā whilst drinking Zamzam water

The exegetist of Ṣaḥīḥ Muslim Sayyidunā Imām Nawavī Shāfi’īhas stated, ‘If a person desires forgiveness or a cure for some disease etc by drinking Zamzam water, it is Mustaḥab for him to stand facing the Qiblaĥ and reciteand then say: O Allah ()! I have heard a Ḥadīš of Your Prophetwho has said, ‘The purpose for which Zamzam is drunk will be fulfilled.’ (Musnad Imām Aḥmad, vol. 5, pp. 136, Ḥadīš 1855) O Allah ()! I am going to drink it so that You would forgive me or O Allah ()! I am going to drink it to be cured of my disease. O Allah ()! You grant me the cure. Many other Du’ā’s may be made in the same way. (Al-Īḍāḥ fī Manāsik al-Hajj lin-Nawavī, pp. 401)

The following acts are Ḥarām in Ṭawāf, even if it is a Nafl one:

1. 1. To perform Ṭawāf without Wuḍū.
2. 2. To make Ṭawāf on some carriage or on someone’s back without a valid excuse.
3. 3. To crawl or drag oneself whilst sitting during Ṭawāf without a valid excuse.
4. 4. To make Ṭawāf in the opposite direction keeping the Ka’baĥ at right side.
5. 5. To pass from inside the Ḥaṭīm during Ṭawāf.
6. 6. To perform less than seven rounds.
7. 7. Unveiling of a quarter of that part of the body which is included in ‘Satr’. For example, unveiling of a quarter of thigh is Ḥarām.

Likewise, unveiling of a quarter of the ear or the wrist of an Islamic sister is Ḥarām. (Baĥār-e-Sharī’at, vol. 1, pp. 1112)

Islamic sisters pay very little attention to this ruling. During Ṭawāf, especially when doing Istilām of Ḥajar-ul-Aswad, a quarter of the wrists of several Islamic sisters is unveiled, even sometimes complete wrist is unveiled, which is Ḥarām.

Unveiling the ear or the wrist to a non-Maḥram male is Ḥarām even besides Ṭawāf. (In order to learn detailed rulings about Islamic veiling, study the book‘Parday kay bāray mayn Suwāl Jawāb’published by Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami.)

Eleven Makrūĥ acts during Ṭawāf

1. 1. Useless talking.
2. 2. To make Du’ā, do Żikr, recite Na’at, etc. aloud.
3. 3. To recite couplets other than the ones containing Ḥamd, Ṣalāt and Manqabat.
4. 4. To perform Ṭawāf in unclean clothes (as a caution, don’t carry used shoes/slippers with you during Ṭawāf).
5. 5. Raml
6. 6. Iḍṭibā’
7. 7. Not to kiss Ḥajar-ul-Aswad whenever required.
8. 8. To perform Ṭawāf with longer intervals in between the rounds of Ṭawāf. However, there is no harm if one needs to go to the toilet or to make Wuḍū. He may leave. He should resume Ṭawāf from where he had left; there is no need to restart from the beginning.
9. 9. To start the next Ṭawāf without offering the two Rak’āt Ṣalāĥ of the previous one. However, if the time is Makrūĥ for Ṣalāĥ, there is no harm in doing so. For example, several Ṭawāfs may be performed without offering Ṣalāĥ of Ṭawāf from Ṣubḥ-e- Ṣādiq till 20 minutes after the appearance of the edge of the sun at sunrise or after offering Ṣalāt-ul-‘Aṣr till sunset. However, after the elapsing of Makrūĥ timing, two Rak’āt Ṣalāĥ will have to be offered for each Ṭawāf.
10. 10. To eat anything during Ṭawāf.
11. 11. To perform Ṭawāf in the intense need of passing urine or breaking wind etc. (Baĥār-e-Sharī’at, vol. 1, pp. 1113; Al-Maslak-ul- Mutaqassiṭ lil-Qārī, pp. 165)

1. 1. To make Salām
2. 2. To reply to Salām
3. 3. To talk when necessary
4. 4. To drink water (eating is also allowed during Sa’ī).
5. 5. To recite verses of Ḥamd, Na’at or Manqabat in low voice.
6. 6. To pass, during Ṭawāf, across the front of someone offering Ṣalāĥ as Ṭawāf is also like Ṣalāĥ. However, passing is impermissible during Sa’ī.
7. 7. To ask or answer an Islamic ruling. (ibid, pp. 1114; ibid, pp. 162)