Selected opinion:

Which is chosen by the majority of scholars, which is: that the condition of the health of the tawaaf to complete the seven runs, it is a lack of that way, did not count his tawaaf. Umrah Package December 2017 providing the cheap rates of hajj and umrah package. For the following:

1 - Consensus that the one half does not make up and does not count in the tawaaf, then the matter of tawaaf in the verse in all, came the statement and the definition of the act peace be upon him as he toured seven runs, no matter what is below.

2 - That the estimate of tawaaf in seven runs fixed by repeated texts, is like the Koran in the benefit of the hypothesis.

It is contrary to the consensus that the Prophet (peace and blessings of Allaah be upon him) skipped seven runs, and that the one half is not permissible, since the appreciation of acts of worship is not known to opinion and diligence, but is known as arrest.

3 - To say that tawaaf is one of the causes of decomposition, so that some of them do not take place is not permissible. Tawaf is one of the pillars of Hajj and 'Umrah. It is not said: The most prayer is the place of all.

4 - The saying that the street considered in this worship the establishment of the most denominator of all is not recognized also, the street but considered that the corruption of the Hajj, so those who left the tawaaf, no one said that has been argued. (God knows).

The second requirement: Islam:

This condition is subject to agreement among the scholars, because Tawaf is a worship of the worships that Allaah has worshiped by Him, and He commanded them to come close to Him, and he said: "And they will go to the old house.” [Surat Al-Hajj 29a] The worship is not valid from the kaafir, The Sharia and its demands or not.

This requirement was provided for in the tawaaf of some of the owners of the schools of thought, who singled out the rituals with a separate book. It is stipulated in the stipulations of the Hanafis. Mullah Ali Qari said in his Musnak: "A chapter in the health of tawaaf: Any Muslim - Islam - because the kaafir is not worthy of worship."

As for Hanbalis, he said in his guide: "The conditions of tawaaf are eleven: ... and Islam."

This does not mean that the Malikiyyah and Shaafa'is are unaware of this condition and that Khalil does not refer to him in his masjid, and so does the nukh in clarifying it when he mentions the conditions of the tawaaf and his duties, because they do not stipulate it.

Al-Dardair said in the narration of the hadeeth: "And it is correct for them, ie, Hajj and 'Umrah, with Islam.

Al-Hattab said after referring to the dispute in the requirement of Islam is the condition of the requirement or condition of health said: "If we say: it is a requirement in the requirement is a condition in health also, as no one said that worship is correct from the infidels."

Al-Nawawi said in the explanation: "People have four sections - that is, in Hajj - a section that is valid for Hajj, and a section that is right for it to be direct, Infidel.”

Ibn Rushd narrated the scholars' agreement on this condition, and he said:

"The conditions are two parts: the conditions of validity, and the conditions of the obligation, either the conditions of health is not different between them that the conditions: Islam, since it is not valid Hajj of a Muslim. Ibn Muflih considered it a consensus.

This indicates that this condition is subject to agreement among the scholars. It is not valid to do tawaaf from a kaafir and it is not acceptable to him, whether it is said that it is a condition of necessity, because they do not speak to the branches of the law or not. (God knows).

Third requirement: Mind:

What is meant by this condition is to know whether it is a condition of tawaaf to make ta'if valid, so it is not valid for the insane, or for the non-distinctive child. Or is it not a condition for him to do so, and he intends to marry them?

This condition, which differed scientists, and the difference between the mad and boy, so I will address each of them in a separate branch.

Section I: Tawaaf the madman:

The scholars (may Allaah have mercy on them) differed concerning the tawaaf of the insane, is it correct or not? On two points:

The first saying: It is not valid to go crazy.

And to this went the Hanafis in the famous, Hanbali, and Malik in the novel, and the Shaafa'is in the face.

The second saying: True tawaaf of the insane.

And to this the Maalikis went in the famous, and the Shaafa'is are more correct, and the Hanbalis are in the saying.

Evidence:

The owners of the first say:

"The first: He said peace be upon him :)   Raise the pen for three: about the sleeper until he wakes up, and the child until he dreams, and the insane until he is acquitted or sensible (Narrated by Ahmad from the hadeeth of Ali bin Abi Talib, May Allah be pleased with him.

Inference:

That the Prophet (peace and blessings of Allaah be upon him) was told to raise the pen from these people, and it is intended to raise the pen not to assign them, and to control the bad deeds against them.

The second is the consensus that if a person is deprived of his own wealth, his ihraam will not be held, because he is not one of the people of worship.

The third is that the mind is a man of commissioning, and that he is entitled to worship, and the insane is not worthy of that. There is no meaning and no benefit in his tawaaf and other acts of worship.

The owners of the second say that:

In comparison to the non-distinctive boy, the tawaaf of the insane is advised and his Hajj if he does so and his parents as the non-distinctive child.

Selected opinion:

Which is chosen by the owners of the first saying is: that the mind is a condition for the health of tawaaf, it is not true tawaaf crazy. For the following:

1 - The mind is the task of commissioning, the insane are not worthy of worship.

Then it is not correct to do tawaaf and other acts of worship.

2 - That the move of the madness is like the movement of the machine, or the animal that is unreasonable, there is no sense of rotation, so scientists agreed that if he began the cruise himself, was not true.

3 - that the measurement of madness on the boy is not distinctive, is not true; because the origin is not Muslim also, the one who requires the mind also requires discrimination, does not see the health of the child's pilgrimage in its cradle.

4 - That the Hajj includes physical worship, do not correct the non-distinctive prayer. (God knows).

Section II: Tawaaf al-Siyy al-Nayyim:

There is no dispute among the scholars regarding the validity of Tawaf al-Sui 'al-Mu'ayyim if the other conditions are fulfilled. But differed in the tawaaf of the non-distinctive child. On two points:

The first view is that it is not valid to do tawaaf from it.

And to this went the Hanafis, and the Malikis in the novel.

The second view is that it is correct to do tawaaf from it.

And to this went the Maalikis in the famous, Shaafa'is, Hanbalis.