All praise is due to Allāh:

Firstly, there is a difference of opinion among scholars regarding the ruling on the two Rakʽahs of Ṭawāf (circumambulation). Here is a detailed explanation of their opinions:

1. The Ḥanafiy school of Islamic law, as well as some Shāfiʽiy scholars (which one of the Ḥanbaliys’ views), consider the two Rakʽahs of Ṭawāf obligatory in both the obligatory and voluntary Ṭawāf. They base their opinion on the following verse of the Qurʼān: “And take, [O believers], from the standing place of Abraham a place of prayer.” [Al-Baqarah 2:125]. They interpret the phrase “the standing place of Abraham” as referring to the entire mosque.

They also cite the narration of Jābir ibn ʽAbdullāh (may Allāh be pleased with him) that the Prophet (peace be upon him) proceeded to the standing place of ʼIbrāhīm, recited, “And take, [O believers], from the standing place of Abraham a place of prayer,” and stood at a point while the standing place of ʼIbrāhīm is between him and the Kaʽbah. Sulaymān (one of the narrators of the Ḥadīth) said: “I only know that Jabīr narrated that the Messenger of Allāh (peace be upon him) used to recite in the two Rakʽahs, “Say, “He is Allāh, [who is] One,”” [Al-ʼIkhlāṣ] and “Say, “O disbelievers.”” [Al-Kāfirūn].” [Narrated by Abī Dawūd].

The narration of Al-Muṭṭalib ibn Abī Wadāʽah also states: “I saw the Prophet when he had completed his seven (circuits of Ṭawāf); he came to the edge of the Maṭāf (course of Ṭawāf) and prayed two Rakʽahs, with nothing in between him and people who were circumambulating.” [Narrated by An-Nasāʼiy and Ibn Mājah].

Furthermore, the narration of ʽAtāʼ states: “The Prophet (peace be upon him) used to pray two Rakʽahs after every seven (circuits).” [Narrated by ʽAbd ar-Razzāq].

The Mālikiy school of Islamic law also agrees with these opinions, considering the Fundamental Ṭawāf to be similar to the Ṭawāf of Ḥajj, and the Obligatory Ṭawāf to be similar to the Ṭawāf of a vow.

2. On the other hand, the Shāfiʽiy, Ḥanbaliy, and Mālikiy schools of Islamic law consider the two Rakʽahs of Ṭawāf to be recommended (Sunnah) and not obligatory. They base their opinion on the general Ḥadīths that mention the obligatory prayers, which are limited to the five daily prayers, while the rest are considered voluntary (Sunnah) prayers.

Secondly, if someone forgets the two Rakʽahs of Ṭawāf according to the opinion that considers them recommended, they do not need to do anything because they did not leave an obligatory act, and their ʽUmrah is valid as long as they fulfilled its pillars (ʼArkān). However, if someone forgets them according to the opinion that considers them obligatory, they should perform them whenever they remember, even if they have already ended their ʽUmrah, because the condition of ʼIḥrām is not a requirement for the validity of the two Rakʽahs. It is merely a conclusion of the Ṭawāf, so it begins with greetings and ends with prayer, as mentioned by Imām al-Kamāl ibn al-Humām (may Allāh have mercy on him).

Thirdly, the term “Ibrahimic Sanctuary” does not refer to a specific location; rather, it is in Palestine. Perhaps you meant the standing place of ʼIbrāhīm, which is not limited to a specific spot in the Holy Mosque, but rather the entire mosque is considered the standing place of ʼIbrāhīm.

After all, Allāh knows best.

Fatwa issued by Dr. Khālid Naṣr