Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/258)

That is: whatever of it becomes exposed, I do not permit anyone to look at it. This was part of their ignorance.

As for Islam—praise be to Allah—no one performs tawaf around the House naked. It is well known that no one performs tawaf having removed all his clothes. Yet a person may perform tawaf without observing the required covering—for example, by wearing thin garments, or trousers that do not reach the knees. If he performs tawaf in this state, his tawaf is invalid, because he has not covered his awrah. A man must cover what is between his navel and his knees. As for women, the ruling on their covering during tawaf is the same as the ruling on their covering during prayer.

His words, “or impure, it is invalid,” mean: contaminated by impurity. A human being cannot himself be intrinsically impure; rather, he may be contaminated by impurity. A person contaminated by impurity is one upon whom some impurity has fallen. This indicates another condition for the validity of tawaf: one’s clothing and body must be pure. Thus, if a person performs tawaf while there is impurity on his clothing or body, his tawaf is invalid. The evidence for this is as follows:

First: according to the majority of scholars, tawaf around the House is a prayer. Just as prayer is invalid in the presence of impurity, so too is tawaf.

Second: Allah Most High commanded that His House be purified for those who circumambulate it, those who stand in prayer, or those who devote themselves therein, and those who bow and prostrate. If He has commanded the purification of the place in which the person performing tawaf stands—a place separate from him—then the purification of the clothes attached to him is even more requisite. Accordingly, it is not permissible for a person to perform tawaf in an impure garment, or while his body is contaminated by impurity. Rather, he must wash the impurity from his clothes and body.

Issue: The author, may Allah have mercy on him, did not mention the case of one who performs tawaf while in a state of ritual impurity.

أي: ما بدا منه فلا أحل لأحد أن ينظر إليه، وهذا من الجهل. أما في الإسلام ـ ولله الحمد ـ فلا يطوف بالبيت عريان، ومن المعلوم أنه لا أحد يطوف خالعاً ثيابه. لكن قد يطوف وهو لم يستر الستر الواجب بأن تكون عليه ثياب رقيقة، وعليه سراويل لا تصل إلى الركبة، فيطوف فلا يصح طوافه؛ لأنه لم يستر عورته؛ إذ لا بد من ستر ما بين السرة والركبة بالنسبة للرجال، أما النساء فحكم سترها في الطواف كحكم سترها في الصلاة. قوله: «أو نجس لم يصح» يعني متنجساً، وإلا فالإنسان لا يمكن أن يكون نجساً بل متنجساً، والمتنجس أي: الذي أصابته نجاسة، وهذا إشارة إلى شرط من شروط صحة الطواف وهو أن يكون طاهر الثوب والبدن، فلو طاف وعلى ثوبه أو بدنه نجاسة فإن الطواف لا يصح، والدليل على ذلك ما يلي: أولاً: أن الطواف بالبيت صلاة عند الجمهور، فكما لا تصح الصلاة مع النجاسة فكذلك الطواف. ثانياً: ولأن الله تعالى أمر بتطهير بيته للطائفين، والقائمين، أو العاكفين، والركع السجود، فإذا أمر بتطهير مكان الطائف الذي هو منفصل عنه، فتطهير ملابسه المتعلقة به من باب أولى، وعلى هذا فلا يحل أن يطوف بثوب نجس، أو يطوف وهو متنجس البدن، بل لا بد أن يغسل النجاسة، من ثوبه وبدنه. مسألة: لم يذكر المؤلف ﵀ ما إذا طاف محدثاً