304. A number of conditions must be met in tawaaf:
1. Tahaarah from faeces and urine,
2. Tahaarah cleanliness of the body and clothing,
3. Circumcision (for male),
4. the covering of awrah
5. the legality of the clothing/garments
6. the niyyah or intention.
305. It is conditional in tawaaf, that one is clean and taahir from faeces and urine, if the tawaaf is an obligatory one. If the tawaaf was mostahab, tahaarah from urine is not conditional. It is forbidden for one who is not taahir from faeces to enter Masgid al-Haraam the Grand Mosque and tawaaf can only be done in the Masgid al-Haraam, around the sacred Kabah.
306. One who is not able to achieve tahaarah by washing with water, due to an illness and such likes, tahaarah by earth tayammum can replace the tahaarah by water. Thus, if one, due to a reason, could not wash after excretion, he must perform tayammum instead. With the exception of Janaabah, he is also required to perform wudhu if he could do the wudhu, otherwise he would need to do another tayammum instead of the wudhu, and then perform the tawaaf.
307. In the case of a woman experiencing Istihaadha undue or lesser menses [this is compared with the normal monthly menses referred to as Haydh], if it is not possible for her to achieve tahaarah by washing with water, then it is sufficient for her to perform the emergency tahaarah i.e. the tayammum and by doing so her tawaaf is valid. Similarly, the same ruling applies to other cases such as those with difficulties in controlling their bowel/wind movement or urine, although it is a priority precaution to do the tawaaf himself, and then hire an agent to do so on his behalf.
308. If one performed the tawaaf, and afterwards remembered that he did not have tahaarah, if the tawaaf was obligatory, it is mandatory for him to seek tahaarah and repeat the tawaaf again.
309. If in the course of the tawaaf, one passes wind, urine, etc. [which annuls the wudhu, and any such occurrence is referred to as hadath] if he had not exceeded half of the tawaaf, then he must seek tahaarah [and/or wudhu] and repeat the tawaaf again from the beginning. If on the other hand, this occurred when he had exceeded half of the tawaaf, then he must seek tahaarah [and/or wudhu] and complete the tawaaf from where the hadath occurred. In this case, both the first and this latter part of tawaaf are valid.
310. If one had doubt between being in a state of tahaarah and the occurrence of hadath, regardless of whether this [doubt] was before, after or during the tawaaf, the same ruling applies as that of the daily obligatory prayers. If he had a doubt about the occurrence of the hadath after being sure of being in the state of tahaarah [e.g. wudhu], then he should assume being in the state of tahaarah, and his tawaaf is valid. If however, he doubted [being] in the state of tahaarah, after being sure about the occurrence of the hadath, then he must seek tahaarah and it is not valid for him to perform tawaaf without being in the state of tahaarah. On the other hand, if he doubted being in the state of tahaarah, and this doubt arose after the completion of the tawaaf, he should ignore the doubt, and his tawaaf is valid.
311. If in the course of performing the tawaaf one realised being in the state of Janaabah or going through the monthly menses, s/he must abort the tawaaf and leave the Masgid al-Haraam immediately.
2. Cleanliness of the body and clothing
312. It is obligatory upon anyone who wishes to perform the tawaaf to cleans and make taahir his body and clothing from anything nagis, except that which is disregarded for salaat, the daily obligatory prayers, such as a blood spot that is less than a coin, or the blood excreted from boils or sores. It is [in fact] a mostahab precaution to clean and purify even the disregarded nagis thing that is permitted in salaat. If it proved too difficult to avoid [these latter ones], for example one could not avoid the boil or sore blood, then there is no objection to his tawaaf.
313. If one performed the tawaaf, and after finishing it he realised his body or clothing was nagis, his tawaaf is valid.
314. If in the course of performing the tawaaf one realised there is a nagis [thing] on his body or clothing, if he could remove it without disrupting, violating or contradicting the tawaaf [process] then he must do so, and continue his tawaaf after removing it. Similarly if he came into contact with a nagis thing while performing the tawaaf, he must remove it and continue his tawaaf.
315. If he was not able to remove the nagis thing from his body or clothing while doing the tawaaf, he must [stop the tawaaf] cleans the relevant part, and perform the tawaaf again if he had done less than three-and-a-half rounds of tawaaf, while if he had reached that stage [or more], he must resume his tawaaf from the point he stopped for tahaarah.
316. If he forgot that there was something nagis on his body or clothing, and performed the tawaaf with it, but remembered it after completing the tawaaf, his tawaaf is valid.
317. One of the requirements of tawaaf is circumcision for the male, but not for the female [pilgrims]. It is a requirement for the male child to be circumcised too, if he is not so by birth, for the tawaaf is not valid without circumcision.
4. Covering of Awrah
318. Another requirement of tawaaf is the covering of the Awrah [which includes the private parts] as mentioned in the requirements of salaat. A tawaaf is not valid if it is done while one is bare, even if one was sure that there is no one who could see him.
5. Legality of the clothing
319. Legality of the clothing worn by the pilgrim is another requirement for the validity of tawaaf, i.e. it must not be usurped. If one performed tawaaf while wearing usurped clothing, his tawaaf is null and void.
6. Niyyah or intention
320. Another requirement of tawaaf is niyyah, that he declares the niyyah or intention to perform the tawaaf in compliance with the orders of Allah Almighty. He should state, "I perform the tawaaf around this House, seven rounds for the Tamattu Umrah, seeking nearness to Allah Almighty".
321. The above six requirements are applicable to all obligatory tawaaf of any kind, whether the tawaaf is for al-Ziyaarah or al-Nisa' tawaaf, or for the Tamattu Umrah or Hajj, or for the Ifraad or Qiraan Hajj, or for the Mufradah Umrah.