Step-by-Step Rulings of Tawaf, Sa’y, and Rami al-Jamarat in Hanafi Fiqh

The pilgrimage to Makkah culminates in three iconic physical rites that commemorate prophetic history and dramatize spiritual devotion: circumambulating the Holy Ka’bah (Tawaf), traversing the distance between Safa and Marwah (Sa’y), and casting stones at the symbolic pillars in Mina (Rami al-Jamarat). In the Hanafi school of Islamic jurisprudence, each of these actions is governed by precise legal conditions (Shurut), obligatory components (Wajibat), and prophetic Sunnahs that dictate their validity.

The Jurisprudence of Tawaf (Circumambulation)

Tawaf consists of circling the Holy Ka’bah seven complete times in an anti-clockwise direction, beginning and ending at the Black Stone (al-Hajar al-Aswad).

Preconditions and Wajibat of Tawaf in Hanafi Fiqh

• 1. Ritual Purity (Taharah): A defining distinction of Hanafi Fiqh is that being in a state of Wudu for Tawaf is Wajib (necessary), NOT a Fard condition. Consequently, if someone performs Tawaf without Wudu, their Tawaf is legally valid, but they have committed a grave sin and must pay a penalty (Sadaqah for minor impurity, or Dam for major impurity), unless they repeat the Tawaf in a state of purity while still in Makkah.
• 2. Covering the Awrah: Performing Tawaf with the Awrah exposed is sinful and requires repeating the Tawaf or paying a penalty.
• 3. Starting from the Black Stone: The circuit must begin precisely from or in line with the Black Stone.
• 4. Keeping the Ka’bah to the Left: Circling in an anti-clockwise direction. Walking clockwise is invalid.
• 5. Circling Outside the Hijr Ismail (Hateem): Walking outside the semi-circular low wall (Hateem) is mandatory because the Hateem is structurally part of the Ka’bah itself. Cutting inside the Hateem invalidates that lap.
• 6. Two Rak’ahs of Tawaf (Salat ar-Raka’atayn): In Hanafi Fiqh, praying two Rak’ahs after completing any seven-circuit Tawaf is Wajib. It should ideally be prayed behind the Station of Ibrahim (Maqam Ibrahim), or anywhere in the Grand Mosque.

The Sunnah Practices in Tawaf

1. Idtiba’ (Uncovering the Right Shoulder): Men pass the upper Ihram sheet under the right armpit and cast it over the left shoulder, leaving the right shoulder bare during all circumambulations that are followed by Sa’y.
2. Raml (Brisk Striding): In the first three laps only, men walk briskly with short steps, puffing out the chest and moving the shoulders proudly to display strength. In the final four laps, they walk normally.
3. Istilam: Kissing, touching, or pointing both palms toward the Black Stone saying: “Bismillahi Allahu Akbar wa lillahil-hamd” at the start of each lap.

The Jurisprudence of Sa’y (Walking Between Safa and Marwah)

Sa’y commemorates the desperate search of Sayyidatuna Hajar for water to sustain her infant son, Prophet Ismail. In the Hanafi school, performing Sa’y is Wajib.

Essential Rules of Sa’y:

• Preceded by a Valid Tawaf: Sa’y cannot be initiated independently; it must follow a valid circumambulation of the Ka’bah.
• Commencing at Safa and Concluding at Marwah: The pilgrim starts at Mount Safa and walks toward Mount Marwah (counting as Lap 1). Returning from Marwah to Safa counts as Lap 2. Thus, the seventh and final lap terminates at Mount Marwah. Reversing the order is invalid.
• Walking on Foot: Walking on foot throughout all seven laps is Wajib for anyone physically able. Using wheelchairs or mobility scooters without a genuine medical disability requires a penalty (Dam).
• Running Between the Green Lights: It is Sunnah for men to run at a brisk pace between the two sets of green fluorescent markers (Batn al-Wadi), walking normally through the remainder of the course. Women walk at a regular, modest pace throughout.
• State of Wudu: While performing Sa’y in a state of Wudu is highly recommended (Sunnah), it is legally valid to perform Sa’y without Wudu or while in menstruation (Hayd), provided the preceding Tawaf was performed in purity.

The Jurisprudence of Rami al-Jamarat (Stoning the Pillars)

Stoning the symbolic pillars in Mina represents the rejection of Satan’s whispers to Prophet Ibrahim. In Hanafi Fiqh, Rami is Wajib across the days of Tashriq.

The Daily Schedule and Method:

1. 10th of Dhul Hijjah (Yawm an-Nahr): Stoning only the largest pillar (Jamarat al-Aqabah / the Big Shaitan) with seven pebbles. The prescribed time begins at sunrise and extends until Zawal, remaining permissible until sunset.
2. 11th and 12th of Dhul Hijjah: Stoning all three pillars in chronological order: the Small Pillar (Jamarat al-Ula), the Middle Pillar (Jamarat al-Wusta), and the Large Pillar (Jamarat al-Aqabah), casting seven pebbles at each (21 pebbles per day). The time for stoning on these days begins strictly after Zawal (midday). Stoning prior to Zawal on the 11th and 12th is completely invalid in Hanafi Fiqh.

Rules of the Pebbles:

• The pebbles should be the size of a chickpea or date stone. Using massive rocks or throwing shoes is contrary to the Sunnah.
• Each pebble must be cast individually, saying: “Bismillahi Allahu Akbar, raghman lish-shaytani wa rida’an lir-Rahman.” Throwing all seven pebbles at once counts as only one pebble.
• The pebble must land inside the collection basin or strike the pillar.

Conclusion

Tawaf, Sa’y, and Rami embody rhythmic obedience, endurance, and symbolic spiritual warfare. Practicing these rites according to authentic Hanafi rulings ensures that our physical efforts align flawlessly with the prophetic tradition.