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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