Ibn 'Abbas said: 'Prophet Ibrahim (peace be upon him)
brought Hajar, his wife, and her son Isma'il (peace be upon
them), whom she was still nursing, and left them at (the site
of) the House of Allah under a tree above the Zamzam. Makkah
at that time was a place where there was neither water nor any
dweller. He left a bag of dates and a container of water for
them. Then Ibrahim (peace be upon him) turned to go away.
Isma'il's mother said to him, "O Ibrahim! Where are you
going? And who are you leaving us to in this valley without a
companion or a thing?" She repeated this several times
but he did not respond. At last she asked him, "Has Allah
commanded you to do so?" He answered, "Yes."
Thereupon she said, "Then He will not let us perish!'' (Bukhari)
In another narration we read: "She asked him, 'Who are
you leaving us to?' He answered, 'To Allah' whereupon she
responded, 'I am satisfied,' and turned back."
Ibrahim left and when he reached a mountain pass where he
could no longer see them, he turned his face toward the Ka'bah
and with his hands raised, supplicated, "O Our Lord! I
have made of my offspring to dwell in a valley without
cultivation by your Sacred House; in order Our Lord, that they
may establish regular prayer: so fill the hearts of some among
men with love towards them, and feed them with fruits, so that
they may give thanks!" (Qur'an 14.37)
Hajar sat under the tree with her baby next to her. She
drank from her water container hanging nearby, and nursed her
baby, until all the water she had was gone, her milk dried
out. Her son grew hungrier and hungrier. She could hardly bear
to look at him. She went and stood at Safa - the hill nearest
to her. She looked down the valley to see if there was someone
around to help. She could see no one. So, she climbed down
Safa and reached the valley. She struggled hard, crossed the
valley and reached Marwah. She stood on Marwah, and looked
around. Still she could see no one around. She repeated this
seven times. Ibn 'Abbas added, "The Prophet (peace be
upon him) said: 'It is (to commemorate this walk) that
pilgrims walk between Safa and Marwah."'
There is disagreement among scholars concerning the legal
status of Sa'i between Safa and Marwah. These scholars may be
divided into three groups:
-1- 'Aishah, and from among the Companions Ibn 'Umar, and
Jabir hold that Sa'i of Safa and Marwah is an essential part
of Hajj rites. Malik, AshShafi'i, and Ahmad (according to one
narration from him) also hold a similar opinion. Thus if a
pilgrim fails to perform Sa 'i his Hajj will be void and his
offering of a sacrifice will not be enough to make up for it.
These scholars based their opinion on the following:
-2- Ibn 'Abbas, Anas, Ibn Al-Zubair, Ibn Sirin, and Ahmad -
according to one narration from him - hold that Sa'i is sunnah,
which if not performed, no penalty is incurred by the person
neglecting it.
It is reported that the Mushaf of Ubaiy and Ibn Mas'ud read
" ..if those who visit the House in the season or at
other times, should not compass them, it is no sin in
them." This is not the Qur'anic text, but it does convey
an important piece of information and an interpretation of the
Qur'anic text.
-3- Abu Hanifah, Thawri and Hasan hold that Sa'i between
Safa and Marwah is an essential rite (wajib), but it is not
obligatory for Hajj and 'Umrah. Therefore, if a pilgrim failed
to perform it, he must pay a penalty (slaughter a sheep in
sacrifice).
The author of Al-Mughni prefers this opinion, and says:
-1- This is preferable, because the argument of those
holding it to be wajib supports the absoluteness of the
obligation rather than the principle that anything needed to
fulfill an obligation (wajib) is also obligatory (wajib).
-2- 'Aishah's statement in this respect is different from
what other Companions of the Prophet (peace be upon him) have
narrated.
-3- The hadith of the daughter of Abi Tajrah has among its
narrators one called Abdullah bin Al-Mu'mal, who is
controversial. According to him it is obligatory, whereas it
is only wajib.
-4- The verse quoted above was revealed concerning those
people who feared they would be committing a sin if they
walked between Safa and Marwah as they used to do in the days
of Jahiliyya while two idols were set on top of Safa and
Marwah.
For Sa'i to be valid and acceptable, it must meet the
following conditions:
-1- Should be performed after tawaf.
-2- Must be performed in seven rounds.
-3- Must begin from Safa and end at Marwah.
-4- Must be performed in Al-Mas'a, the path between Safa
and Marwah, because the Prophet (peace be upon him) did so,
and moreover he explicitly told us: "Take your
(religious) rites from me." Therefore, a Sa'i performed
without performing tawaf prior to it, or one that starts from
Marwah and ends at Safa, or is performed in a place other than
the specified area (between Safa and Marwah), is void. (The
Hanafi school holds that Sa`i after tawaf and beginning it at
Safa and ending it at Marwah, are two essential conditions for
the validity of Hajj . Thus if someone made a Sa`i before
making tawaf, or begins his Sa`i at Marwah, and ends it at
Safa, his Sa`i is valid, but he is required to slaughter an
animal)
Climbing on op of Safa or Marwah is not a necessary
condition for Sa'i, but one must walk back and forth the full
distance between these two points. In case any part of this
distance is left untraversed the Sa'i will remain incomplete.
Continuity in Sa'i is not a necessary condition for its
validity. (Malik holds. however. that continuity of Sa`i,
without a long break, is a necessary condition for it) Thus if
a pilgrim stops Sa'i (between Safa and Marwah) for some
reason, e.g., it is prayer time and he joins the congregation,
in all such cases he may resume his Sa'i when the reason
forcing him to stop is no longer there, and begin from where
he had left it.
It is reported that Ibn 'Umar used to perform Sa'i between
Safa and Marwah, and whenever he had to answer the call of
nature, he would stop, relieve himself, make ablution, and
then go back and resume his Sa'i, (Reported by Sa'id bin
Mansur) because the continuity in Sa'i is not required.
The author of Al-Mughni observes: "Ahmad says there is
no harm in delaying the Sa'i after performing tauaf until one
is rested, or postponing it until evening. 'Ata and Al-Hasan
also see no harm in someone making tawaf early in the day and
postponing the Sa'i between Safa and Marwah until evening. Al-Qasim
and Sa'id bin Jubair followed this, because the continuity of
Sa'i is, as such, not a condition, much less the continuity of
tawaf and Sa'i.
Sa'id bin Mansur reported that Saudah, the wife of 'Urwah
bin al-Zubair performed Sa 'i between Safa and Marwah and
because she was a big and heavy woman, she completed it in
three days.
Most scholars are of the opinion that purification is not
necessary for performing Sa'i between Safa and Marwah, in
light of what the Prophet (peace be upon him) said to 'Aishah
once when she menstruated. He told her, "You may perform
all rites (of Hajj ) as other pilgrims do, except performing
tawaf around the Ka'bah which you may do after you are clean
and no longer menstruating." (Muslim) 'Aishah and Umm
Salamah said, "A woman who performs the tawaf, offers a
two rak'ah prayer (by the Station of Ibrahim), and then finds
that her period has started, may perform Sa'i between Safa and
Marwah.'' (Reported by Sa'id bin Mansur) It is preferable,
however, to be in a state of complete purity while performing
various rites of Hajj or 'Umrah, because cleanliness is
commendable in Islam.
Sa 'i may be performed either riding or walking, but
walking is preferable. In the hadith narrated by Ibn 'Abbas we
find that the Prophet (peace be upon him) performed Sa'i on
foot, but when the overcrowding increased and he found that
the people wanted to know more (about their religion), he rode
his mount so that they could see him and ask him (whatever
they wanted to ask).
Abu At-Tufail asked Ibn 'Abbas, "Tell me about the
Sa'i between Safa and Marwah - is it (really) sunnah to
perform it riding, for your people claim it is?" Ibn 'Abbas
replied, "They are right, but they are wrong." Then
he added, "The people crowded around the Prophet (peace
be upon him), saying 'This is (Prophet) Muhammad, this is
(Prophet) Muhammad. Even young girls came out of their houses
to see him. So when the people overcrowded he mounted on his
camel, because the people were not beaten back (to make way
for the Prophet)."
Muslim reported that walking in Sa'i is better, and riding,
though permitted, is disliked. Tirmizhi has reported that a
group of knowledgeable people disliked that someone should
perform tawaf of the House and make Sa'i between Safa and
Marwah riding on a mount without any genuine excuse. This is
the opinion of Ash-Shafi'i.
The Malikites hold that a person who performs Sa'i between
Safa and Marwah riding without any genuine reason, must repeat
it, if there is still time for him to do so. And if there is
no time, then he must offer a sacrifice in penalty, because it
is wajib (obligatory) for him if he is able to walk. Abu
Hanifah holds a similar view. According to these scholars the
Prophet (peace be upon him) performed the Sa'i riding because
of the large number of people around him.
Walking between Safa and Marwah is commended, except
between the two markers where jogging is encouraged. The
hadith of the daughter of Abi Tajrah tells us that the Prophet
(peace be upon him) jogged so hard that his lower garment was
wrapped around his body.
Thus jogging between these two markers is preferable, but
walking is also permissible between them. Sa'id bin Jubair
reported: "I have seen 'Umar walking between Safa and
Marwah." Then he added, "If you want to, you may
walk, because I have seen the Prophet (peace be upon him)
walking. So, if you want to jog, you may jog, because I have
seen the Prophet (peace be upon him) jogging, but I am an old
man."l' This applies to a male pilgrim only. As for a
woman, she is not required to walk fast between these two
points. She should walk at her normal pace. Ash-Shafi'i has
reported that once 'Aishah saw some women walking fast
whereupon she said to them, "You should follow our
example. You are not obligated to jog (while performing Sa'i)".
Climbing Safa and Marwah and making supplications for one's
material and spiritual well being and welfare is encouraged.
During the supplications one should face Ka'bah.
It is well known that the Prophet (peace be upon him) went
through the Safa gate, and on approaching Safa he recited the
Qur'anic verse 2.158 "Verily, Safa and Marwah are among
the symbols of Allah" and then saying "I begin with
what Allah Himself began" he climbed Safa until he could
see the Ka'bah from where he stood. He faced the Ka'bah,
thrice proclaimed Allah's Oneness, glorified Him, praised Him,
and then said, "There is no deity worthy of worship
except Allah. He has no partners. To Him belongs the kingdom
and all praise. He alone grants life and causes death, He has
power over all things.
There is no God but He. He has fulfilled His promise, given
victory to His servant, and He alone defeated the
confederates." Thrice he made similar supplications. Then
he walked toward Marwah and climbed it, until he could see the
Ka'bah. There he made supplications as he had at Safa.
Nafi' has reported that he saw Abdullah bin 'Umar standing
on Safa and supplicating in these words: "O Allah! You
have said 'Call Me and I shall respond to your call.' Verily,
You do not break Your promise. O Allah! I pray that just as
You guided me to Islam, so divest me not of it until the day
you cause me to die."
Making supplications, remembrance of Allah, and reciting
the Qur'an while walking between Safa and Marwah are all
desirable. It is reported while making Sa'i the Prophet (peace
be upon him) used to supplicate, "O my Lord, forgive me,
have mercy upon me, and guide me to the straight path."
Also he used to supplicate, "O my Lord, forgive me, and
have mercy upon me. You are the most Honorable, most
Dignified."
After performing Tawaf and Sa'i a pilgrim completes the
rites of 'Umrah. Similarly a person performing Hajj Tamattu'
may terminate his state of ihram by clipping some of his hair
short or else shave it all. However, a pilgrim should keep his
state of ihram if he is performing Hajj Qiran. Such a pilgrim
may terminate his state of ihram on the Day of Sacrifice (Yaum
un-Nahr) after the sacrifice. For a qarin pilgrim, this Sa'i
will suffice in place of the one other pilgrims are required
to make after Tawafal Fard when they return from Mina. As for
those pilgrims who join Hajj with 'Umrah with a break in
between (i.e., who make Hajj Tamattu'), they must perform
another Sa'i and stay in Makkah until Yaum al-Tarwiya (the 8th
of Zhul-Hijjah).
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