Truly Safa and Marwa are the symbols of God. Whoever goes on pilgrimage to the House (of God), or on a holy visit, is not guilty of wrong if he walk around them; and he who does good of his own accord will find appreciation with God who knows everything.
Undoubtedly Safa and Marwah* are among the symbols of Allah; so there is no sin on him, for whoever performs the Hajj (pilgrimage) of this House (of Allah) or the Umrah (lesser pilgrimage), to go back and forth between them; and whoever does good of his own accord, then (know that) indeed Allah is Most Appreciative (rewards virtue), the All Knowing. (These are 2 hillocks near the Holy Ka’aba)
Safa and Marwa are among the waymarks of God; so whosoever makes the Pilgrimage to the House, or the Visitation, it is no fault in him to circumambulate them; and whoso volunteers good, God is All-grateful, All-knowing
[Hence,] behold, As-Safa and Al-Marwah are among the symbols set up by God; and thus, no wrong does he who, having come to the Temple on pilgrimage or on a pious visit, strides to and fro between these two: for, if one does more good than he is bound to do-behold, God is responsive to gratitude, all-knowing.
Verily Safa and Marwa are of the landmarks of Allah; so whosoever maketh a pilgrimage to the House, or performeth the Umra, in him there is no fault if he walketh in-between the twain. And whosoever voluntarily doth good, then verily Allah is Appreciative, Knowing.
Verily! As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allah. So it is not a sin on him who perform Hajj or 'Umrah (pilgrimage) of the House (the Ka'bah at Makkah) to perform the going (Tawaf) between them (As-Safa and Al-Marwah). And whoever does good voluntarily, then verily, Allah is All-Recogniser, All-Knower.
Safa and Marwa are among the rites of God. Whoever makes the Pilgrimage to the House, or performs the Umrah, commits no error by circulating between them. Whoever volunteers good—God is Appreciative and Cognizant.
Indeed Safa and Marwah are among the emblems of Allah: it is, therefore, no sin for him, who performs Hajj or `Umrah to the House of AIIah, to run between the two hills; and Allah knows and appreciates him who does any good with a willing heart.
Verily, As-Safa and Al-Marwah are of the symbols of Allah. So it is not a sin on him who performs Hajj or `Umrah (pilgrimage) of the House to perform Tawaf between them. And whoever does good voluntarily, then verily, Allah is All-Recognizer, All-Knower.
Lo! (the mountains) As-Safa and Al-Marwah are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of Allah) or visiteth it, to go around them (as the pagan custom is). And he who doeth good of his own accord, (for him) lo! Allah is Responsive, Aware.
Indeed Safa and Marwah are among Allah’s sacraments. So whoever makes hajj to the House, or performs the ‘umrah, there is no sin upon him to circuit between them. Should anyone do good of his own accord, then Allah is indeed appreciative, all-knowing.
Safah and Marwah are the waymarks of Allah. Whoever performs the pilgrimage to the House or the visit, there shall be no guilt on him to circumambulate between both of them. And whoever volunteers good, Allah is Thankful, the Knower.
Indeed, as-Safa and al-Marwah are among the symbols of Allah. So whoever makes Hajj to the House or performs 'umrah - there is no blame upon him for walking between them. And whoever volunteers good - then indeed, Allah is appreciative and Knowing.
Safa and Marwah (names of two places in Mecca) are reminders of God. It is no sin for one who visits the Sacred House (in Mecca) to walk seven times between (Safa and Marwah.) Whoever willingly does a good deed in obedience to God, will find God All-knowing and Fully Appreciative.
Surely the Safa and the Marwa are among the signs appointed by Allah; so whoever makes a pilgrimage to the House or pays a visit (to it), there is no blame on him if he goes round them both; and whoever does good spontaneously, then surely Allah is Grateful, Knowing.
Inna a<b>l</b><u>ss</u>af<u>a</u> wa<b>a</b>lmarwata min shaAA<u>a</u>iri All<u>a</u>hi faman <u>h</u>ajja albayta awi iAAtamara fal<u>a</u> jun<u>ah</u>a AAalayhi an ya<u>tt</u>awwafa bihim<u>a</u> waman ta<u>t</u>awwaAAa khayran fainna All<u>a</u>ha sh<u>a</u>kirun AAaleem<b>un</b>
Safa and Marwah are among the symbols set up by God; there is nothing wrong if anyone goes on a pilgrimage to the House, or performs a minor pilgrimage, in walking to and fro between them. Of anyone who does good of his own accord, God is appreciative, and aware.
Behold! Safa and Marwa are among the Symbols of Allah. So if those who visit the House in the Season or at other times, should compass them round, it is no sin in them. And if any one obeyeth his own impulse to good,- be sure that Allah is He Who recogniseth and knoweth.
إِنَّ ٱلصَّفَا وَٱلْمَرْوَةَ مِن شَعَآئِرِ ٱللَّهِ فَمَنْ حَجَّ ٱلْبَيْتَ أَوِ ٱعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ ٱللَّهَ شَاكِرٌ عَلِيمٌ
The two mountains known as Ṣafā and Marwah, near to the Kaaba, are landmarks of the clear sacred law. Whoever goes to the Kaaba to perform the acts of Hajj or Umrah, there is no fault in them walking between the two mountains. By clarifying that there was no fault in this action, Allah was comforting those Muslims who avoided walking between the mountains because they feared it was an unacceptable action from the time of ignorance before Islam; but Allah made it clear that the walking between the mountains was an acceptable act of Hajj. Whoever sincerely does what is recommended of voluntary sacred acts, Allah acknowledges them and rewards them. He is aware of who does good and is worthy of being rewarded.
The two mountains known as Ṣafā and Marwah, near to the Kaaba, are landmarks of the clear sacred law. Whoever goes to the Kaaba to perform the acts of Hajj or Umrah, there is no fault in them walking between the two mountains. By clarifying that there was no fault in this action, Allah was comforting those Muslims who avoided walking between the mountains because they feared it was an unacceptable action from the time of ignorance before Islam; but Allah made it clear that the walking between the mountains was an acceptable act of Hajj. Whoever sincerely does what is recommended of voluntary sacred acts, Allah acknowledges them and rewards them. He is aware of who does good and is worthy of being rewarded.
<p>The subject of the Ka'bah کعبہ ، as we would do well to recollect, started all the way back from Verse 124 : 'And when his Lord put Ibrahim to a test', later opening with the statement that the Ka'bah کعبہ was made a place for repeated convergence, a sanctuary, and a centre of divine worship as ordained (Verse 125). Then came the famous prayer of Sayyidna Ibrahim (علیہ السلام) in which he requested Allah Almighty that he and his people be initiated into the correct method of performing the manasik مناسک ، the required rites, or acts of worship (126 - 129); which is inclusive of the Hajj and ` Umrah. We can now see that the centrality of the House of Allah بیت اللہ as the place of worship has been expressed manifestly when it was declared to be the Qiblah قبلہ ، the direction and orientation of all Salah نمازیں ، no matter where it is performed; while at the same time, the importance of the House of Allah was established when it was made the objective in the performance of the Hajj and ` Umrah.</p><p>The present verse opens with the solemn declaration that the two hills, Safa صفاء and Marwah مروہ adjoining the Ka'bah کعبہ in Makkah, are tangible signs from Allah. Pilgrims walk briskly between them after they have made the tawaf طواف of the Holy Ka'bah کعبہ . This act of walking briskly or "making rounds" between them, as the Qur'an elects to call it, is known as Sayee سعی a practice which was there even in the Jahiliyyah جاھلیہ and which made Muslims doubt its propriety. It is exactly this doubt Allah Almighty aims to remove here.</p><p>So, there it was in the earlier treatment of the subject that Allah Almighty eliminated the objection raised by disbelievers against the instituting of the Ka'bah کعبہ as the Qiblah قبلہ of Muslim Salah نماز and here, through a correlated assertion, the doubt of Muslims themselves as to the propriety of Say in the Hajj and ` Umrah, of which the Ka'bah کعبہ is the desired hub, has been removed.</p><p>That the text is closely bound together by this reason is not difficult to see.</p><p>Some terms and their meanings</p><p>1.	The term, Sha a'ir in شعایر اللہ is the plural form of Sha` irah شعیرہ which means a sign, mark or token. So, the شعأیر اللہ "Sha` a'ir of Allah" signify what He has determined to be the marks of Islamic faith.</p><p>2.	Lexically, Hajj means to aim, to intend; while, in the terminology of the Qur'an and Hadith, the act of deciding to go solely on a pilgrimage of the House of Allah بیت اللہ and performing required rites while there, is called the Hajj.</p><p>3.	Lexically, ` Umrah means ziyarah زیارہ or pilgrimage; while, in the terminology of the Shari'ah, the visit to al-Masjid al-Haram and the doing of tawaf طواف and Sayee سعی there is called ` Umrah.</p><p>Sayee سعی between Safa and Marwah is Obligatory</p><p>Details of the method that governs the performance of the Hajj, ` Umrah and Sayee سعی are easily available in books of Fiqh فقہ . It may be noted that Sayee سعی is a mustahabb (desirable or commendable) practice of the Holy Prophet ﷺ according to Imam Ahmad (رح) ; a fard فرض (absolute obligation) according to Imams Malik and Shafi` i رحمۃ اللہ علیہما ; and a wajib واجب (necessity) according to Imam Abu Hanifah (رح) ، which means, one who abandons it would have to slaughter a goat in compensation.</p><p>It is advisable to guard against a possible doubt that may arise while reading the words used in the verse under study. One may think that the Qur'an simply says that making Sayee سعی between Safa صفاء and Marwah مروہ is 'no sin'; at the most, it proves that it is one of the many 'allowed' acts. This approach can be corrected by looking at the leading expression لاجُناحَ :'no sin' which has been used here in relation to a question. The question related to all those idols sitting on top of the Safa صفاء and Marwah مروہ hills and it was to show their devotion to them that the people of the Jahiliyyah جاھلیہ used to do say between Safa صفاء and Marwah مروہ ، and in which case, this practice should be haram حرام (forbidden). It is in answer to this doubt that it was declared, "there is no sin" in it. This being the real and authentic Abrahamic Tradition, there is no reason why it should be considered tainted with 'sin'? The 'malpractice' of a pagan band of people in this intervening period does not end up making a 'sin' of what is 'good' in the sight of Allah. The use of the expression 'no sin', therefore, does not go against its being wajib واجب or necessary.</p>
The subject of the Ka'bah کعبہ ، as we would do well to recollect, started all the way back from Verse 124 : 'And when his Lord put Ibrahim to a test', later opening with the statement that the Ka'bah کعبہ was made a place for repeated convergence, a sanctuary, and a centre of divine worship as ordained (Verse 125). Then came the famous prayer of Sayyidna Ibrahim (علیہ السلام) in which he requested Allah Almighty that he and his people be initiated into the correct method of performing the manasik مناسک ، the required rites, or acts of worship (126 - 129); which is inclusive of the Hajj and ` Umrah. We can now see that the centrality of the House of Allah بیت اللہ as the place of worship has been expressed manifestly when it was declared to be the Qiblah قبلہ ، the direction and orientation of all Salah نمازیں ، no matter where it is performed; while at the same time, the importance of the House of Allah was established when it was made the objective in the performance of the Hajj and ` Umrah.The present verse opens with the solemn declaration that the two hills, Safa صفاء and Marwah مروہ adjoining the Ka'bah کعبہ in Makkah, are tangible signs from Allah. Pilgrims walk briskly between them after they have made the tawaf طواف of the Holy Ka'bah کعبہ . This act of walking briskly or "making rounds" between them, as the Qur'an elects to call it, is known as Sayee سعی a practice which was there even in the Jahiliyyah جاھلیہ and which made Muslims doubt its propriety. It is exactly this doubt Allah Almighty aims to remove here.So, there it was in the earlier treatment of the subject that Allah Almighty eliminated the objection raised by disbelievers against the instituting of the Ka'bah کعبہ as the Qiblah قبلہ of Muslim Salah نماز and here, through a correlated assertion, the doubt of Muslims themselves as to the propriety of Say in the Hajj and ` Umrah, of which the Ka'bah کعبہ is the desired hub, has been removed.That the text is closely bound together by this reason is not difficult to see.Some terms and their meanings1.	The term, Sha a'ir in شعایر اللہ is the plural form of Sha` irah شعیرہ which means a sign, mark or token. So, the شعأیر اللہ "Sha` a'ir of Allah" signify what He has determined to be the marks of Islamic faith.2.	Lexically, Hajj means to aim, to intend; while, in the terminology of the Qur'an and Hadith, the act of deciding to go solely on a pilgrimage of the House of Allah بیت اللہ and performing required rites while there, is called the Hajj.3.	Lexically, ` Umrah means ziyarah زیارہ or pilgrimage; while, in the terminology of the Shari'ah, the visit to al-Masjid al-Haram and the doing of tawaf طواف and Sayee سعی there is called ` Umrah.Sayee سعی between Safa and Marwah is ObligatoryDetails of the method that governs the performance of the Hajj, ` Umrah and Sayee سعی are easily available in books of Fiqh فقہ . It may be noted that Sayee سعی is a mustahabb (desirable or commendable) practice of the Holy Prophet ﷺ according to Imam Ahmad (رح) ; a fard فرض (absolute obligation) according to Imams Malik and Shafi` i رحمۃ اللہ علیہما ; and a wajib واجب (necessity) according to Imam Abu Hanifah (رح) ، which means, one who abandons it would have to slaughter a goat in compensation.It is advisable to guard against a possible doubt that may arise while reading the words used in the verse under study. One may think that the Qur'an simply says that making Sayee سعی between Safa صفاء and Marwah مروہ is 'no sin'; at the most, it proves that it is one of the many 'allowed' acts. This approach can be corrected by looking at the leading expression لاجُناحَ :'no sin' which has been used here in relation to a question. The question related to all those idols sitting on top of the Safa صفاء and Marwah مروہ hills and it was to show their devotion to them that the people of the Jahiliyyah جاھلیہ used to do say between Safa صفاء and Marwah مروہ ، and in which case, this practice should be haram حرام (forbidden). It is in answer to this doubt that it was declared, "there is no sin" in it. This being the real and authentic Abrahamic Tradition, there is no reason why it should be considered tainted with 'sin'? The 'malpractice' of a pagan band of people in this intervening period does not end up making a 'sin' of what is 'good' in the sight of Allah. The use of the expression 'no sin', therefore, does not go against its being wajib واجب or necessary.
<h2 class="title">The Meaning of "it is not a sin" in the Ayah</h2><p>Imam Ahmad reported that `Urwah said that he asked `A'ishah about what Allah stated: </p><div class="text_uthmani arabic">إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا</div><p>(Verily, As-Safa and Al-Marwah (two mountains in Makkah) are of the symbols of Allah. So it is not a sin on him who performs Hajj or `Umrah (pilgrimage) of the House (the Ka`bah at Makkah) to perform the going (Tawaf) between them (As-Safa and Al-Marwah).) "By Allah! It is not a sin if someone did not perform Tawaf around them." `A'ishah said, "Worst is that which you said, O my nephew! If this is the meaning of it, it should have read, `It is not a sin if one did not perform Tawaf around them.' Rather, the Ayah was revealed regarding the Ansar, who before Islam, used to assume Ihlal (or Ihram for Hajj) in the area of Mushallal for their idol Manat that they used to worship. Those who assumed Ihlal for Manat, used to hesitate to perform Tawaf (going) between Mounts As-Safa and Al-Marwah. So they (during the Islamic era) asked Allah's Messenger about it, saying, `O Messenger of Allah! During the time of Jahiliyyah, we used to hesitate to perform Tawaf between As-Safa and Al-Marwah.' Allah then revealed: </p><div class="text_uthmani arabic">إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا</div><p>(Verily, As-Safa and Al-Marwah are of the symbols of Allah. So it is not a sin on him who performs Hajj or `Umrah of the House to perform the going (Tawaf) between them.)" `A'ishah then said, " Allah's Messenger has made it the Sunnah to perform Tawaf between them (As-Safa and Al-Marwah), and thus, no one should abandon performing Tawaf between them." This Hadith is reported in the Sahihayn. </p><p>In another narration, Imam Az-Zuhri reported that `Urwah said: Later on I (`Urwah) told Abu Bakr bin `Abdur-Rahman bin Al-Harith bin Hisham (of `A'ishah's statement) and he said, "I have not heard of such information. However, I heard learned men saying that all the people, except those whom `A'ishah mentioned, said, `Our Tawaf between these two hills is a practice of Jahiliyyah. ' Some others among the Ansar said, `We were commanded to perform Tawaf of the Ka`bah, but not between As-Safa and Al-Marwah.' So Allah revealed: </p><div class="text_uthmani arabic">إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ</div><p>(Verily, As-Safa and Al-Marwah are of the symbols of Allah.)" Abu Bakr bin `Abdur-Rahman then said, "It seems that this verse was revealed concerning the two groups." Al-Bukhari collected a similar narration by Anas. </p><p>Ash-Sha`bi said, "Isaf (an idol) was on As-Safa while Na'ilah (an idol) was on Al-Marwah, and they used to touch (or kiss) them. After Islam came, they were hesitant about performing Tawaf between them. Thereafter, the Ayah (2:158 above) was revealed." </p><h2 class="title">The Wisdom behind legislating Sa`i between As-Safa and Al-Marwah</h2><p>Muslim recorded a long Hadith in his Sahih from Jabir, in which Allah's Messenger finished the Tawaf around the House, and then went back to the Rukn (pillar, i.e., the Black Stone) and kissed it. He then went out from the door near As-Safa while reciting: </p><div class="text_uthmani arabic">إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ</div><p>(Verily, As-Safa and Al-Marwah are of the symbols of Allah.) The Prophet then said, (I start with what Allah has commanded me to start with meaning start the Sa`i (i.e., fast walking) from the As-Safa). In another narration of An-Nasa'i, the Prophet said, (Start with what Allah has started with (i.e., As-Safa).) </p><p>Imam Ahmad reported that Habibah bint Abu Tajrah said, "I saw Allah's Messenger performing Tawaf between As-Safa and Al-Marwah, while the people were in front of him and he was behind them walking in Sa`i. I saw his garment twisted around his knees because of the fast walking in Sa`i (he was performing) and he was reciting: </p><div class="text_uthmani arabic">«اسْعَوْا فَإِنَّ اللهَ كَتَبَ عَلَيْكُمُ السَّعْي».</div><p>(Perform Sa`i, for Allah has prescribed Sa`i on you.)"' </p><p>This Hadith was used as a proof for the fact that Sa`i is a Rukn of Hajj. It was also said that Sa`i is Wajib, and not a Rukn of Hajj and that if one does not perform it by mistake or by intention, he could expiate the shortcoming with Damm. Allah has stated that Tawaf between As-Safa and Al-Marwah is among the symbols of Allah, meaning, among the acts that Allah legislated during the Hajj for Prophet Ibrahim. </p><p>Earlier we mentioned the Hadith by Ibn `Abbas that the origin of Tawaf comes from the Tawaf of Hajar (Prophet Ibrahim's wife), between As-Safa and Al-Marwah seeking water for her son (Isma`il) Ibrahim had left them in Makkah, where there was no habitation for her. When Hajar feared that her son would die, she stood up and begged Allah for His help and kept going back and forth in that blessed area between As-Safa and Al-Marwah. She was humble, fearful, frightened and meek before Allah. Allah answered her prayers, relieved her of her loneliness, ended her dilemma and made the well of Zamzam bring forth its water for her, which is: </p><div class="text_uthmani arabic">«طَعَامُ طُعْمٍ،وَشِفَاءُ سُقْم»</div><p>(A tasty (or nutritional) food and a remedy for the illness.) </p><p>Therefore, whoever performs Sa`i between As-Safa and Al-Marwah should remember his meekness, humbleness and need for Allah to guide his heart, lead his affairs to success and forgive his sins. He should also want Allah to eliminate his shortcomings and errors and to guide him to the straight path. He should ask Allah to keep him firm on this path until he meets death, and to change his situation from that of sin and errors to that of perfection and being forgiven, --- the same providence which was provided to Hajar. </p><p>Allah then states: </p><div class="text_uthmani arabic">وَمَن تَطَوَّعَ خَيْرًا</div><p>(And whoever does good voluntarily.) </p><p>It was said that the Ayah describes performing Tawaf more than seven times, it was also said that it refers to voluntary `Umrah or Hajj. It was also said that it means volunteering to do good works in general, as Ar-Razi has stated. The third opinion was attributed to Al-Hasan Al-Basri. Allah knows best. </p><p>Allah states: </p><div class="text_uthmani arabic">فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ</div><p>(...then verily, Allah is All-Recognizer, All-Knower.) meaning, Allah's reward is immense for the little deed, and He knows about the sufficiency of the reward. Hence, He will not award insufficient rewards to anyone. Indeed: </p><div class="text_uthmani arabic">إِنَّ اللَّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَـعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْراً عَظِيماً </div><p>(Surely, Allah wrongs not even of the weight of an atom, but if there is any good (done), He doubles it, and gives from Him a great reward.) (4:40) </p>
The Meaning of "it is not a sin" in the AyahImam Ahmad reported that `Urwah said that he asked `A'ishah about what Allah stated: إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا(Verily, As-Safa and Al-Marwah (two mountains in Makkah) are of the symbols of Allah. So it is not a sin on him who performs Hajj or `Umrah (pilgrimage) of the House (the Ka`bah at Makkah) to perform the going (Tawaf) between them (As-Safa and Al-Marwah).) "By Allah! It is not a sin if someone did not perform Tawaf around them." `A'ishah said, "Worst is that which you said, O my nephew! If this is the meaning of it, it should have read, `It is not a sin if one did not perform Tawaf around them.' Rather, the Ayah was revealed regarding the Ansar, who before Islam, used to assume Ihlal (or Ihram for Hajj) in the area of Mushallal for their idol Manat that they used to worship. Those who assumed Ihlal for Manat, used to hesitate to perform Tawaf (going) between Mounts As-Safa and Al-Marwah. So they (during the Islamic era) asked Allah's Messenger about it, saying, `O Messenger of Allah! During the time of Jahiliyyah, we used to hesitate to perform Tawaf between As-Safa and Al-Marwah.' Allah then revealed: إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا(Verily, As-Safa and Al-Marwah are of the symbols of Allah. So it is not a sin on him who performs Hajj or `Umrah of the House to perform the going (Tawaf) between them.)" `A'ishah then said, " Allah's Messenger has made it the Sunnah to perform Tawaf between them (As-Safa and Al-Marwah), and thus, no one should abandon performing Tawaf between them." This Hadith is reported in the Sahihayn. In another narration, Imam Az-Zuhri reported that `Urwah said: Later on I (`Urwah) told Abu Bakr bin `Abdur-Rahman bin Al-Harith bin Hisham (of `A'ishah's statement) and he said, "I have not heard of such information. However, I heard learned men saying that all the people, except those whom `A'ishah mentioned, said, `Our Tawaf between these two hills is a practice of Jahiliyyah. ' Some others among the Ansar said, `We were commanded to perform Tawaf of the Ka`bah, but not between As-Safa and Al-Marwah.' So Allah revealed: إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ(Verily, As-Safa and Al-Marwah are of the symbols of Allah.)" Abu Bakr bin `Abdur-Rahman then said, "It seems that this verse was revealed concerning the two groups." Al-Bukhari collected a similar narration by Anas. Ash-Sha`bi said, "Isaf (an idol) was on As-Safa while Na'ilah (an idol) was on Al-Marwah, and they used to touch (or kiss) them. After Islam came, they were hesitant about performing Tawaf between them. Thereafter, the Ayah (2:158 above) was revealed." The Wisdom behind legislating Sa`i between As-Safa and Al-MarwahMuslim recorded a long Hadith in his Sahih from Jabir, in which Allah's Messenger finished the Tawaf around the House, and then went back to the Rukn (pillar, i.e., the Black Stone) and kissed it. He then went out from the door near As-Safa while reciting: إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ(Verily, As-Safa and Al-Marwah are of the symbols of Allah.) The Prophet then said, (I start with what Allah has commanded me to start with meaning start the Sa`i (i.e., fast walking) from the As-Safa). In another narration of An-Nasa'i, the Prophet said, (Start with what Allah has started with (i.e., As-Safa).) Imam Ahmad reported that Habibah bint Abu Tajrah said, "I saw Allah's Messenger performing Tawaf between As-Safa and Al-Marwah, while the people were in front of him and he was behind them walking in Sa`i. I saw his garment twisted around his knees because of the fast walking in Sa`i (he was performing) and he was reciting: «اسْعَوْا فَإِنَّ اللهَ كَتَبَ عَلَيْكُمُ السَّعْي».(Perform Sa`i, for Allah has prescribed Sa`i on you.)"' This Hadith was used as a proof for the fact that Sa`i is a Rukn of Hajj. It was also said that Sa`i is Wajib, and not a Rukn of Hajj and that if one does not perform it by mistake or by intention, he could expiate the shortcoming with Damm. Allah has stated that Tawaf between As-Safa and Al-Marwah is among the symbols of Allah, meaning, among the acts that Allah legislated during the Hajj for Prophet Ibrahim. Earlier we mentioned the Hadith by Ibn `Abbas that the origin of Tawaf comes from the Tawaf of Hajar (Prophet Ibrahim's wife), between As-Safa and Al-Marwah seeking water for her son (Isma`il) Ibrahim had left them in Makkah, where there was no habitation for her. When Hajar feared that her son would die, she stood up and begged Allah for His help and kept going back and forth in that blessed area between As-Safa and Al-Marwah. She was humble, fearful, frightened and meek before Allah. Allah answered her prayers, relieved her of her loneliness, ended her dilemma and made the well of Zamzam bring forth its water for her, which is: «طَعَامُ طُعْمٍ،وَشِفَاءُ سُقْم»(A tasty (or nutritional) food and a remedy for the illness.) Therefore, whoever performs Sa`i between As-Safa and Al-Marwah should remember his meekness, humbleness and need for Allah to guide his heart, lead his affairs to success and forgive his sins. He should also want Allah to eliminate his shortcomings and errors and to guide him to the straight path. He should ask Allah to keep him firm on this path until he meets death, and to change his situation from that of sin and errors to that of perfection and being forgiven, --- the same providence which was provided to Hajar. Allah then states: وَمَن تَطَوَّعَ خَيْرًا(And whoever does good voluntarily.) It was said that the Ayah describes performing Tawaf more than seven times, it was also said that it refers to voluntary `Umrah or Hajj. It was also said that it means volunteering to do good works in general, as Ar-Razi has stated. The third opinion was attributed to Al-Hasan Al-Basri. Allah knows best. Allah states: فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ(...then verily, Allah is All-Recognizer, All-Knower.) meaning, Allah's reward is immense for the little deed, and He knows about the sufficiency of the reward. Hence, He will not award insufficient rewards to anyone. Indeed: إِنَّ اللَّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَـعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْراً عَظِيماً (Surely, Allah wrongs not even of the weight of an atom, but if there is any good (done), He doubles it, and gives from Him a great reward.) (4:40) 