Tafsir of Al-Baqarah 2:158

(Indeed, As-Safa and Al-Marwah are among the symbols of Allah). Since He, the Exalted, indicated in what preceded this the subject of Jihad, He followed it with an explanation of the landmarks of Hajj. It is as if He combined Hajj and military expedition, for in both there is the exhaustion of souls and the expenditure of wealth. It is also said: When He mentioned patience, He followed it with a discussion on Hajj, due to the matters therein that require patience.

(As-Safa) originally refers to a smooth stone, derived from safa-yasfu (it became clear/pure). Its singular is safat, like hasa (pebbles) and hasah (a pebble), or nawa (date pits) and nawah (a date pit). It is said that As-Safa is the singular. Al-Mubarrad said: It is every stone that is not mixed with anything else, such as clay or soil. Its root is from the waw, because in the dual you say safawan, and it is not permitted to imalah (incline/tilt) it.

(Al-Marwah) originally refers to a white, soft stone, and al-marw is a dialectal variant of it. It is also said that it is a collective noun like tamrah (a date) and tamr (dates). They then became in custom proper nouns for two well-known locations in Makkah due to their prominence, and the definite article (al-) is mandatory for both. It is said that As-Safa was named so because Adam, the chosen one (safi) of Allah, sat upon it, and Al-Marwah was named so because his wife, Eve (Hawwa'), sat upon it.

Ash-Sha’a’ir is the plural of sha’irah or sha’arah, which means a sign. The intent here is the landmarks of acts of worship or the rituals of Hajj. It is said the meaning is: Indeed, circumambulating between these two mountains is among the signs of the religion of Allah, the Exalted, or that they are among the places where His religion is established, or that they are among the signs for which one is commanded to perform the sa’y (running/walking) between them—not among the signs of the Pre-Islamic Era (Jahiliyyah).

(So whoever performs Hajj to the House or performs ‘Umrah). Hajj in the language is absolute intention, or intention toward someone glorified. Some restricted it to repetition. ‘Umrah is a visit, derived from ‘imarah (cultivation), as if the visitor cultivates the place with their visit. Thus, they became exclusively used in Sharia for the specific intention toward the House and the visiting of it in the two specific ways. Al-Bayt (the House) is external to the literal definition, yet the relationship is taken into account; therefore, it must be mentioned. It is not an objection to say that the House is included in the definition of the two, thus rendering "Whoever performs Hajj or ‘Umrah" sufficient without the need to struggle that it is included in the names but external to the definition of the verbs. Even if one posits that it is included in their definition, the tajrid (abstraction) is considered to manifest the honor of the House.

(There is no sin upon him in circumambulating between them). Meaning: There is no sin for him to perform the tawaf between them. The root of janah is mayl (inclination/deviation). From this is: {If they incline (janahu) to peace}. It is named ithm (sin) because it is a deviation from truth to falsehood. The origin of yatufu is yatatawwafu, but the ta was assimilated into the ta.

The cause of revelation is that which is established from Ibn Abbas (may Allah be pleased with him): Upon As-Safa there was an idol in the shape of a man called Asaf, and upon Al-Marwah an idol in the shape of a woman called Na'ilah. The People of the Book claimed they committed adultery in the Kaaba, so Allah transformed them into stones, and they were placed on As-Safa and Al-Marwah to serve as a warning. As time passed, they were worshipped instead of Allah. The people of the Jahiliyyah, when they performed tawaf between them, would stroke the two idols. When Islam came and the idols were destroyed, the Muslims disliked performing the tawaf between them because of those two idols, so Allah sent down this verse.

From this, one understands the refutation of what might appear as a lack of benefit in denying the janah (sin) after establishing that they are among the symbols. Rather, the two do not necessarily coincide; the lowest rank of the former is recommendation, and the limit of the latter is permissibility. Consensus has occurred on the legitimacy of tawaf between them in Hajj and ‘Umrah because the denial of sin proves it decisively. However, they differed on its obligation.

It is reported from Ahmad that it is a sunnah, and this was the opinion of Anas, Ibn Abbas, and Ibn al-Zubayr, because the denial of sin indicates permissibility, and the natural understanding of it is lack of obligation, as in the words of the Exalted: {There is no sin upon them to return to each other}, and it is not merely permissible by consensus. Also, because of the words of the Exalted: "among the symbols of Allah," it must be recommended. This was rebutted by saying that although the denial of sin indicates permissibility and the natural understanding is non-obligation, it does not exclude obligation; it does not negate it, and the intent is exactly that. Perhaps there is evidence here that indicates obligation, as in the words of the Exalted: {There is no sin upon you if you shorten the prayer}. This is like saying to someone who has the Dhuhr prayer and thinks it is not permitted to perform it at sunset, and asked about that: "There is no sin upon you if you pray it at this time." It is a correct answer, and it does not necessitate the negation of the obligation of Dhuhr prayer.

From Al-Shafi’i and Malik, it is a pillar (rukn), and it is a narration from Imam Ahmad. They argued based on what Al-Tabarani brought out from Ibn Abbas, who said: The Messenger of Allah (may Allah bless him and grant him peace) was asked, and he said: "Indeed, Allah the Exalted has written sa'y for you, so perform the sa'y."

The school of our Imam Abu Hanifah (may Allah be pleased with him) is that it is wajib (obligatory), and it is made up for by a sacrifice (dam), because the verse indicates only the denial of sin, which necessitates permissibility. The status of a pillar (rukn) is not established except by decisive evidence, which does not exist. The hadith merely provides the attainment of the ruling, explained and confirmed in the mind; it does not indicate that it has reached the limit of obligation such that permissibility is lost if it is missed, for the pillar-status to be realized. It is also of weak chain. Even if it were assumed to be of decisive indication, it does not indicate obligation (fardiyyah).

What Muslim brought out from Aisha, that she said: "By my life, Allah has not completed the Hajj or 'Umrah of one who does not perform sa'y between As-Safa and Al-Marwah," also contains no evidence of fardiyyah. Even if we concede that, it is her own position, and the matter is one of ijtihad, so it is not binding. Furthermore, it is contradicted by what Al-Sha'bi brought out from Urwah ibn Mudarris al-Ta'i, who said: "I came to the Prophet (may Allah bless him and grant him peace) at Muzdalifah and said: 'O Messenger of Allah, I have come from the mountain of Tayy; I left no mountain but I stood upon it. Do I have a Hajj?' He replied: 'Whoever performs this prayer with us, and stands with us at this station, and has stood at Arafat before that, by night or by day, his Hajj is complete and his obligations are fulfilled.'" He informed him of the completion of his Hajj, and there is no mention of sa'y between them. If it were one of its pillars, he would have explained it to the questioner, knowing his ignorance.

Ibn Mas'ud and Ubayy read "that he does not perform tawaf," but it is not valid to be a supporter of the first opinion because it is shadh (irregular), not to be acted upon, given what contradicts it and the possibility that the "no" (la) is redundant, as the context requires.

(And whoever volunteers good). Meaning: Whoever submits with a good submission, or with good, or comes with good, whether it is an obligatory act or a supererogatory one. It is a conjunction to "whoever performs Hajj," emphasizing the matter of Hajj, ‘Umrah, and tawaf as a confirmation of the general ruling for the specific. Or, whoever volunteers voluntarily with good, or through good, or comes with good in the form of Hajj, ‘Umrah, or tawaf, by the implication of the context. Upon this, the sentence is directed to provide the legitimacy of supererogation in these three matters. The benefit of "good" in both views—despite the fact that volunteering is only done that way—is to specify the generality of the ruling, that whoever does good, any good that may be, will be rewarded for it. Or, it means whoever volunteers voluntarily with good, or through good, or comes with good by the sa'y only, based on the view that it is sunnah. The sentence then is a completion to repel what is imagined from the denial of sin regarding mere permissibility, and the benefit of the constraint is to specify the goodness of tawaf to remove the hardship of the Muslims.

Ibn Mas'ud read: "And whoever volunteers with good." Hamza, Al-Kisa'i, and Yaqub read yatatawwa' (as an imperfect verb) in the jussive mood, because man (whoever) contains the meaning of a condition. Its root is yatatawwa', and it was assimilated.

(Then indeed, Allah is Thankful). Meaning: He rewards for obedience with recompense. In this expression is an exaggeration in kindness to the servants. (Knowing). Exaggerated in knowledge of things; He knows the amounts of their deeds and their qualities, so He does not decrease their rewards at all. Thus, the reason for delaying this attribute from the one before it is revealed. Those who said: He brought the two attributes here because volunteering with good involves action and intention, so mentioning "Thankful" is appropriate regarding the action, and mentioning "Knowing" is appropriate regarding the intention. He delayed the attribute of "Knowing," although it precedes "Thankful"—just as intention precedes action—to align the endings of the verses. He did not bring it without reason.

This sentence is the cause for the response of the conditional (the consequence), which is omitted and stands in its place. It is as if it were said: "Whoever volunteers good, Allah, the Exalted, will reward him," for: (Indeed, Allah is Thankful, Knowing).