376 TAWADDUD — TAWAKKUL
The tale is also known in a Spanish adaptation, (but the expression hadjaj al-bayt is hardly decisive,
La Doncela Teodor, of which the earliest version dates
back to the 13th century and which, in an enlarged
form, became from the end of the 15th century
onwards a classic of itinerant story-telling, before pro-
viding inspiration for a comedy by Lope de Vega
(1617).
Bibliography: Alf layla, ed. Bulak, ii, 327-55,
Nights 436-62; V. Chauvin, Bibliographic des ouvrages
arabes, Liege-Leipzig 1903, 117-19; M. Menendez
Pelayo, La Doncela Teodor, in Homenaje a D. Francisco
Codera, Saragossa 1904, 483-511; W. Mettmann, La
Historia de la Donzella Teodor. Ein spanisches Volksbuch
arabischen Ursprungs, Abh. Ak. Wiss. und Lit., Geistes-
und sozialwiss. KJ., Mainz 1962, no. 3; Cl. Gerresch,
Un recit des Milk et une nuits: "Tawaddud", petite ency-
clopedia de rislam medieval, in BIFAN, xxv (1973), 57-
175 (contains a partial tr.); A. Miquel, Tawaddud la
servants, in Sept conies des Milk et une nuits, Paris 1980,
13-49; Cl. Bremond and B. Dabord, Tawaddud et
Teodor: ks enjeux ludiques du savoir, in M. Picone (ed.),
L'enciclopedismo medievale, Ravenna 1994, 253-73.
(J.-P. GUILLAUME)
TAWAF (A.) verbal noun of tafa with bi of place,
"encircling"; in the language of religious cults the
r u n n i n g r o u n d or c i r c u m a m b u l a t i o n of a
sacred object, a stone, altar, etc.
There are traces of the rite having existed among
the Israelites, cf. especially Ps. xxvi. 6, and the cer-
emony of the feast of booths in the time of the Second
Temple, where the altar is circumambulated once in
the first six days and seven times on the seventh. The
rite, however, was also found among Persians, Indians,
Buddhists, Romans and others and is therefore very
old. It played a very important part in the religious
ceremonial of the ancient Arabs. We find the syn-
onymous dawdr (from ddra] also used. Thus Imru* al-
Kays, Mu'allaka, 63, compares the wild cows with
young women in long trailing robes, who perform the
circumambulation (duwdr).
In Mecca, the Kacba which enclosed the Black
Stone, sacred from very ancient times, used to be cir-
cumambulated, and Muhammad adopted this old cus-
tom when he established the rites of his religion and
centred them round the Kacba. When, in the year
8/630, he made his victorious entry into his native
town, he is said by Ibn Hisham, 820, and al-Tabarf,
i, 1642, to have performed the tawaf riding on his
camel, touching with his crooked staff the rukn (the
eastern corner of the Kacba where the stone was).
This was, however, exceptional, and according to Ibn
Hisham, it was only shortly before his death at the
time of the "farewell pilgrimage" that he laid down
the authoritative rules for the circumambulation. It
may, however, be assumed with certainty that he
observed ancient traditional forms ("handed down from
Abraham": Ibn Hisham, 51, 1. 20) so that we can
deduce from Muslim practice what the ancient pagan
custom was; one feature of the latter was that the
circumambulation had to be performed seven times
in succession (see above on the feast of booths), the
first three at a greater speed, beginning and ending
at the Black Stone and keeping the Kacba on the
right at all times; one should make a special effort
to kiss the stone or at least touch it (takbil, istildm).
However, if Wellhausen is correct, it was an innova-
tion that the tawaf which previously took place only
at the cumra [q.v.] was inserted by Muhammad in the
great ffaajaj when the pilgrims visited Mecca. This
suggestion is nevertheless disputed, see HADJDJ in EI\
at II, 199, where sura III, 91, is quoted against it
since Muhammad may have decided on the expan-
sion of the rites of the ha$$, if the expression was
not inserted in the text later). The following are cer-
tainly Muslim innovations: the tawaf al-tahiyya or al-
kudum (circumambulation of greeting or arrival) and
the tawaf al-waddc (circumambulation of departure, cf.
Burckhardt, Travels in Arabia, London 1829, 284), which
are, it is worth noting, not obligatory. Of the old
pagan customs, one at least was strictly forbidden by
the Prophet, sc. making the tawaf naked; see sura
VII, 29; Ibn Hisham, 921; and cf. Ibn Sa'd, iii/1, 6,
1. 12, where there is a reference to a wooden object
at the Kacba, where the heathen laid their clothes at
the circumambulation. The pavement surrounding the
Kacba on which the course was run is called al-matdf.
At the al-Hatfm wall [see KACBA] they run close to
the outer side of it, not as usual alongside the Ka'ba.
The tawaf, except for the special forms mentioned
above, is strictly compulsory and therefore it became
an important factor in Islam. When the rule of the
anti-caliph cAbd Allah b. al-Zubayr made the visits
of the faithful to Mecca difficult, the caliph cAbd al-
Malik, is said to have proclaimed that a tawaf around
the Dome of the Rock in Jerusalem would have the
same value as that around the Kacba (cf. Goldziher,
Muhammedanische Studien, ii, 35). The complete omis-
sion of this rite would have meant a serious gap in
early Islamic religious practice, but doubts about the
whole story have been raised [see KUBBAT AL-SAKHRA] .
In any case, if there really had been such an inno-
vation, it must have soon disappeared with its cause,
and in orthodox Islam any tawaf except that around
the Kacba became more and more pointless. That
the old ritual custom survived in the lower strata of
Arab life is revealed in an interesting fashion by Hasan
b. cAli al-cUdjaymI al-Makkf, d. 1113/1702 \Ihda'
al-lata'ifmin akhbdr al-Td3if, cf. J. Horovitz, in MSOS, x
[1907], 33, and Brockelmann, S II, 536), who says
that the Bedouin endeavoured to perform the tawaf
not only around the graves of their ancestors but also
around the tomb of Ibn al-cAbbas in al-Ta'if.
Bibliography: W. Robertson Smith, Lectures on
the religion of the Semites, London 1889, 321; Schefte-
lowitz, in MGWF, Ixv (1921), 118 ff.; Wellhausen,
Reste arab. Heidentums2, 67, 74, 141; C. Snouck Hur-
gronje, Het mekhaansche Feest, 108; Juynboll, Handbuch
des islamischen Gesetzes, Leiden 1910, 148, 150, 156-7;
Azrakf, ed. Wiistenfeld, in Die Chroniken der Stadt
Mekka, i, passim; Wensinck, Handbook of early Muham-
madan tradition, 227-8; M. Gaudefroy-Demombynes,
Le pelerinage a la Mekke. Etude d'histoire religieuse, Paris
1923, 205 ff.; G.E. von Grunebaum, Muhammadan
festivals, New York 1951, 29-31 and index.
(F. BUHL*)
TAWA'IF [see MULUK AL-TAWA'IF].
TAWAKKUL (A.), verbal noun or masdar of Form
V of wakala "to entrust [to someone], have confidence
[in someone]", a concept in Islamic religious
terminology, and especially that of Sufism,
with the sense of dependence upon God. Tor
Andrae pointed out that the verb tawakkala meant "to
trust someone in the same way as I would trust my
wakir, i.e. the person whom I have chosen to be my
procurator or homme d'affaires, to look after my busi-
ness and to govern and dispose on my behalf. Here
he was drawing largely on al-Ghazalf's etymological
analysis of tawakkul in his Ihyd3, Cairo 1352/1933, iv,
223, where he states that it is derived from wakala,
power of attorney or deputyship, "hence one says that
one entrusts one's affairs (wakala) to someone, i.e. one