It is the second obligation of `Umrah. If one had done ihram for `Umrah, he must go towards Mecca to perform all the practices of `Umrah. First of these is the tawaf around the Ka`bah seven times.
Tawaf has conditions and obligations:
Several matters to be regarded in tawaf as conditions:
First: Niyyah
Second: Being tahir from hadath (anything that breaks the state of taharah)
Third: Being tahir from khabath (najis thing on ones body or cloths)
Fourth: Circumcision, for men
Fifth: Covering the private parts of the body
Sixth: Muwalat

First: Niyyah.

That is deciding to perform tawaf for `Umrah or Hajj with the intention of getting close to Allah the Sublime. Tawaf would not be valid without this decision even a little distance of the round i.e. any distance of the round walked without niyyah is not valid.

177. Closeness and sincerity to Allah the Sublime is a condition in niyyah i.e. one should perform the practice in the intention of obeying Allah's commands; otherwise if he did it with dissimulation, he would disobey and his act would be void.
     
178. It is a condition in niyyah to demonstrate that the tawaf is for `Umrah al-mufradah, `Umrat al-tamattu`, Hajjat al-Islam, Hajj al-nadhri or Hajj al-nadbi (Hajj al-mustahabb). Also if one was na'ib in this Hajj, he must make the niyyah accordingly.
     
179. Verbal pronunciation of the niyyah or keeping it in mind are not conditioned. Niyyah would be achieved by the decision to do the act.
     

Second: Being tahir (ritually pure) of the manor and major hadaths

(minor hadath is that which needs wudu' to be removed while major one is that which could not be removed without ghusl).

180. Taharah is, absolutely, a condition in tawaf al-wajib, while in tawaf al-mustahabb it is not (as it would be followed).
     
181. If one with major or minor hadath had performed the tawaf, his tawaf would not be correct, no matter whether he was ignorant or forgetful. More than that he must repeat his tawaf and its salat even if he did not notice the problem but after completing the practices of `Umrah or Hajj.
     
182. Taharah is not a condition in tawaf al-mustahabb, but its salat would not be correct without it. However, junub and ha'id are not allowed to enter Masjid al-Haram.
     
183. If the minor hadath occurs during tawaf, then the following issues would be applied:
     1- If the hadath occurs before reaching the middle of the fourth round (i.e. before the third corner of the Ka`bah), one must discontinue the tawaf and repeat it again after getting tahir (ritually pure).
     2- When hadath occurs after the middle and before the end of the fourth round, one should discontinue the tawaf and complete it after getting tahir unless it would destroy the conventional muwalat (sequence), in case of which he should repeat it with the intention of itmam and tamam (to intend completing the defective tawaf as well as making new, complete one). Also he could neglect it all and repeat it again from the beginning.
     3- When the hadath occurs after completing the fourth round, one must discontinue the tawaf, get tahir and complete it after that, unless it would harm the conventional muwalat; otherwise and according to ihtiyat, it is better to complete it then repeat it again. More than that he could, also, neglect his previous tawaf to perform a new one, or to perform seven rounds with the intention of itmam and tamam.
     
184. If the major hadath occurs during tawaf, one should leave the Masjid al-Haram immediately. If this had happened before reaching the middle of the fourth round, one's tawaf would be void and it must be repeated after getting ghusl. While if it occurred after that point and before completing the fourth round, one should continue the tawaf after ghusl unless conventional muwalat would be destroyed; otherwise and according to ihtiyat, it is better to complete it and repeat it again. One can also perform a full tawaf with the intention of itmam and tamam or neglect the previous rounds to start a new tawaf after making ghusl. While if it had happened after the end of the fourth round, then its rule would be just like that of the minor hadath mentioned before.
     
185. One who is excused from doing wudu' or ghusl, must do tayammum instead.
     
186. One whose duty is tayammum or wudu' al-jabirah and he performed tawaf and its salat without the mentioned taharah due to ignorance about the rule, is obliged to repeat them by himself if he can; otherwise he should make istinabah.
     
187. If a woman had menstruated after she had done ihram for `Umrah al-mufradah and she could not wait to complete her manasik after getting taharah, she is then obliged to make istinabah for tawaf and its salat, while with respect to sa`y and taqsir, she must perform them by herself. In this way she can be freed of ihram. The rule is just as if she had done ihram while she was in her periods.
     
188. If before commencing tawaf one is in doubt whether he was tahir or not, then if the previous state was that of taharah and he is in doubt about whether the hadath had happened or not, he should assume the state of taharah; otherwise he must get tahir for the tawaf.
     
189. If, during tawaf, he falls in doubt about his taharah, then if his previous state was that of taharah, he should consider it so and disregard his doubt; otherwise he must get tahir and repeat the tawaf from the beginning.
     
190. If he falls in doubt of his taharah after had finished his tawaf, he should disregard his doubt. Nevertheless getting tahir is wajib for the subsequent practices for which taharah is a condition. (e.g. salat al-tawaf).
     

Third: Taharah of the body and the cloths of khabath.

191. The amount of blood which is excused in salat would not be excused in tawaf. However, taharah is not a condition in socks, cap and the like in addition to the handkerchief and ring.
     
192. It is based on ihtiyat not to carry a najis thing during tawaf, although apparently, this is permissible for things other than cloths, especially when they are najis with khabaths other than blood.
     
193. If najasah accidentally comes into contact with someone during tawaf, then if he is able to change his cloths in his place and continue the tawaf, he is obliged to do so and his tawaf would be correct; otherwise he must discontinue his tawaf, leave to purify his body or cloths and return immediately to complete his tawaf from the point of discontinuation. The rule is just the same if he becomes sure about najasah just during tawaf.
     
194. One who forgot the najasah on his body or cloths and became aware of it after or during tawaf, based on ihtiyat al-wajib, he should repeat the tawaf after getting tahir.
     Fourth: Circumcision.
     Circumcision is a condition for the tawaf of men, not women, to be correct. Tawaf of the uncircumcised is void whether he is an adult or a child.
     

Fourth: Circumcision.

Circumcision is a condition for the tawaf of men, not women, to be correct. Tawaf of the uncircumcised is void whether he is an adult or a child.

Fifth: Covering of one's private parts.

195. For tawaf to be correct, it is a condition to cover the private parts according to ihtiyat al-wajib.
     
196. If, during tawaf, a woman had not covered all of her hair or she had uncovered a part of her body, her tawaf would be correct, although she would have committed a prohibited act.
     

Sixth: Muwalat

197. It is based on ihtiyat al-wajib that conventional muwalat between the parts of the tawaf is a condition. To be excluded from this is the discontinuation of tawaf after passing its first half (i.e. 3 1/2 rounds) for offering salat or something like that.
     
198. One who discontinues his tawaf al-wajib for offering an obligatory salat, then if this was after completing the first half, he would continue it later from the point of discontinuation. But, if it was before that, then if a long gap had lapsed, observing ihtiyat would necessitate repeating the tawaf; otherwise it is not remote that this ihtiyat is not wajib, although, however, ihtiyat is better. In this issue there is no difference whether the salat was individually performed or in congregation (jama`ah) or whether the time was limited or sufficient.
     
199. It is permissible to discontinue tawaf al-mustahabb and the wajib, as well, although, according to ihtiyat, it is better not to discontinue the wajib one in such a way that the conventional muwalat would be destroyed.
     

The obligations of the tawaf

Seven things should be regarded as conditions in tawaf:

First:
Beginning from the corner of the Hajar al-Aswad of the Ka`bah, i.e. to begin parallel with it. It is not a condition to begin from its beginning, i.e. to pass the entire body in front of all its parts, but a conventional beginning is sufficient. So beginning from any point is correct. However, one must terminate his tawaf at the point from the Hajar al-Aswad where he began.

Second:
Termination in each round with the Hajar al-Aswad.
200. It is not obligatory to stop at each round and continue again. It is sufficient to circumambulate seven rounds without interruption stopping to terminate the seventh round at the point where the first one had begun. However, there is no objection in adding a distance, based on ihtiyat, so that one could be certain he had terminated at the point he began from. If this extra distance is to be walked, then it should be done with the niyyah of ihtiyat.

Third:
Doing tawaf on the left side i.e. during tawaf the Ka`bah should be on the left of the pilgrim to determine the direction of rotation.

201. What is meant by putting Ka`bah on the left is the conventional meaning not reasonable precision. So a little tilling, upon reaching the Hijr Isma`il (a.) or the four corners, would not harm the tawaf, and there is no need to tilt one's shoulder towards them.
     
202. If one walks a distance against the convention e.g. to face Ka`bah during his tawaf to kiss it or has been compelled due to crowdedness to face it or to put it towards his back or to his right, his tawaf is void and only this distance must be repeated.
     

Fourth:
Fourth: Including the Hijr Isma`il (a.) in the tawaf and circumambulating behind it.

203. If one performed his tawaf from the inside of the Hijr Isma`il (a.) or its wall, his tawaf is void and must be repeated. If only one round had been done from inside it, only this round would be void.
     
204. 204. If he purposely performed his tawaf from inside the Hijr, his rule is just like one who had purposely neglected the tawaf, and if he did that inattentively, his ruling would be like one who had inattentively neglected the tawaf. Details of these will be follows.
     

Fifth:
Circumambulating outside the Ka`bah or its base at the lower part of its wall which is called "shadhrwan".

205. It is not a matter if one puts his hand on the wall of the Hijr Isma`il (a.) or that of the Ka`bah.
     

Sixth:
According to the most popular, it is a condition that the tawaf should be performed between the Ka`bah and the Maqam Ibrahim (a.) and within the same distance which separates them on the other sides. But it is more likely that this is not a condition, so it is permissible to perform it beyond these limits of the Masjid al-Haram especially if the crowdedness prevents the pilgrim from doing so. However, it is better for the pilgrim to perform the tawaf within the mentioned 1st path if crowdedness would not prevent him.

206. It is not remote that doing tawaf in the space between the base and the level parallel to the roof of Ka`bah is valid although it would be against ihtiyat.
     

Seventh:
Circumambulating seven rounds.
Here are some issues about neglecting tawaf, deficiency in it and doubt during it:

207. Tawaf is a rukn which would make `Umrah void if it is neglected purposely until the end of its time, no matter whether one was aware of the rule or ignorant of it.
     
208. The end of the time of tawaf is that time in which one becomes unable to perform tawaf and other practices of `Umrah to attain the normal wuquf at `Arafat.
     
209. If one had invalidated his `Umrah, whether by the previous method or other methods that will be mentioned, then it is based on ihtiyat for him to shift from it to Hajj al-ifrad then to perform `Umrah al-mufradah after it, but he should perform `Umrah and Hajj in the next year.
     
210. If he forgetfully neglected the tawaf and remembered it before the end of its time, he could perform it with its salat then repeat sa`y after them.
     
211. If he forgetfully neglected the tawaf and he remembered it after the end of its time, he is obliged to perform it as qada' with its salat at any possible time. If he remembered after returning to his country, then if he could return to Mecca without extraordinary hardship and difficulty, he is obliged to do so; otherwise he should do istinabah and it is not wajib to repeat the sa`y after doing qada' of the tawaf and its salat.
     
212. One who purposefully or forgetfully neglected the tawaf, then those things and practices which would otherwise not be halal but by performing the tawaf, would become halal for him if he or his na'ib performs the tawaf. The case is the same for someone who inattentively makes his tawaf deficient.
     
213. For someone who could not perform the tawaf before its time limit even if he was aided by another person, due to a disease, a fracture or the like, it would be wajib to carry him to perform the tawaf if possible; otherwise istinabah would be wajib.
     
214. If someone, after finishing his tawaf and leaving entertained doubt about the number of rounds he had done i.e. more or less than seven, he could ignore his doubt and the tawaf would be ruled to be correct.
     

Salat al-tawaf

It is the third obligation of `Umrah.

215. It is wajib after tawaf to offer two rak`ahs of salat for one's tawaf and one has the choice to recite it loudly or quietly. Also determination is wajib in niyyah, as it has been mentioned in the niyyah of the tawaf in addition to seeking nearness and sincerity.
     
216. There must not be a gap between the tawaf and its salat. The gap is determined according to the convention.
     
217. Salat al-tawaf is just like that of subh. One can read any surah after al-Fatihah, except the four surahs of `aza'im which include a wajib prostration. It is mustahabb in the first rak`ah to recite surat al-Tawhid after al-Fatihah and in the second surat al-kafirun.
     
218. It is wajib to pray behind the Maqam Ibrahim (a.) and near to it unless one is crowded out. If one could not, he can pray in the Masjid al-Haram behind the Maqam even for some distance. It is even not remote that offering salat at any site in the Masjid al-Haram would be valid.
     
219. If one deliberately neglects salat al-tawaf, his Hajj would be void. But if the neglect was and the return to Masjid al-Haram to offer it at its particular place was not hard for him, he would return and pray it there, while if he remembered it after he had left Mecca, he should do it at that place at which he remembered it.
     
220. The rule of ignorance (whether he was unaware about the rule or he was aware but he could not get the answer or whether he was aware but he dealt with the matter carelessly) in the previous issue is the same as that of forgetfulness.
     
221. If someone during sa`y remembered that he had neglected the salat al-tawaf, he should discontinue his sa`y and offer the prayer in its particular place then return to complete the sa`y from the point of discontinuation.
     
222. If a man offered his salat parallel with a woman, then if he was ahead, even a little, there would be no doubt about the validity of their salat (both). The case is the same if they were separated even by no more than a span.
     
223. It is not known whether praying the salat al-tawaf as jama`ah is lawful or not.
     
224. It is wajib upon each mukallaf to learn the correct salat to perform his duty in the right way especially for those who want to go to Hajj.