Firstly:

The term “᾽Ifāḍah” means to move or proceed, and in the context of Ḥajj, it refers to the movement from Mina to Mecca to perform Ṭawāf around the Ka῾bah. Ṭawāf al-᾽Ifāḍah is one of the essential pillars of Ḥajj and has several other names, including Ṭawāf al-Ziyārah, Ṭawāf al-Rukn, and Ṭawāf al-Farḍ or al-Wājib.

It is a fundamental part of Ḥajj that is indispensable for its validity, as Allāh says: “Then let them end their untidiness and fulfill their vows and circumambulate the Ancient House” [Al-Ḥajj 22:29].

In the ḥadīth of Ṣafiyyah, the Prophet (peace be upon him) asked, “Is she (Ṣafiyyah) holding us back?” They replied, “She has already performed Ṭawāf al-᾽Ifāḍah.” The Prophet said, “Then there is no problem.” The concept of being “held back” applies only to an obligatory act that cannot be substituted.

Secondly:

For the Ṭawāf to be valid, it must be performed after standing at ῾Arafah. If someone performs Ṭawāf with the intention of it being for Ḥajj before standing at ῾Arafah, it does not count as fulfilling the pillar, as Allāh says: “Then let them end their untidiness and fulfill their vows and circumambulate the Ancient House” [Al-Ḥajj 22:29]. These actions only occur after standing at ῾Arafah.

Additionally, Ṭawāf must be performed at a time when it is valid to do so. The earliest time for Ṭawāf al-᾽Ifāḍah is from midnight on the 10th of Dhul-Ḥijjah, the Day of ῾Iīd, specifically for those with valid reasons such as women, the sick, and those providing services to pilgrims.

This is supported by the narration from ῾Aā᾽ishah (may Allāh be pleased with her), who said: “The Prophet (peace be upon him) sent ᾽Umm Salamah on the Night of Sacrifice, so she threw the pebbles before Fajr, and then she proceeded to perform Ṭawāf al-᾽Ifāḍah…” This is the view held by the Shāfi῾ī school and some Ḥanbalī scholars.

However, the majority of scholars, including the Ḥanafīs, Mālikīs, and another view within the Ḥanbalī school, believe that the proper time for Ṭawāf al-᾽Ifāḍah starts after Fajr on the 10th of Dhul-Ḥijjah. They base this on the practice of the Prophet (peace be upon him), who performed Ṭawāf after stoning, sacrificing, and shaving, and also because the standing at ῾Arafah extends until Fajr on the Day of Sacrifice, meaning that the same time cannot be used for two different pillars.

Conclusion:

Ṭawāf al-᾽Ifāḍah is not valid before midnight on the 10th of Dhul-Ḥijjah for anyone. However, it is valid after midnight according to the Shāfi῾ī school and some Ḥanbalī scholars.

Fatwā issued by Dr. Khālid Naṣr