Tafsir of Al-Baqarah 2:158

Surah Al-Baqarah (The Cow): Verse 158

{إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا وَمَنْ تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ}

Translation: Indeed, As-Safa and Al-Marwah are among the symbols (or rites) of Allah. So whoever performs Hajj to the House or performs 'Umrah, there is no blame upon him for circumambulating them [i.e., performing Sa'i between them]. And whoever volunteers good—then indeed, Allah is All-Appreciative, All-Knowing.

Issue 1: Connection of this Verse to the Preceding Verses

There are several ways this verse connects to what came before it:

1. Completion of Blessings: Allah the Exalted mentioned turning the Qiblah to the Ka'bah to complete His favor upon Muhammad (PBUH) and his Ummah by reviving the rites and religion of Abraham (AS). The Sa'i (running/walking) between As-Safa and Al-Marwah was one of Abraham's rites, as mentioned in the story of Hajar's search for water. Therefore, this ruling is mentioned immediately after the verse concerning the completion of the favor (Verse 155: "...and that I may complete My favor upon you").
2. Reward for Trials: After Allah mentioned testing people with fear, hunger, loss of wealth, lives, and fruits (Verse 155), and promised good tidings to the patient (Verse 155), He mentioned that As-Safa and Al-Marwah are among the rites of Allah. This is because they are monuments to the trial (Balwa) endured by Hajar and Isma'il (AS). This serves as evidence that whoever patiently endures trials will certainly reach the highest degrees and stations.
3. Categorization of Divine Commands: The divine commands (Taklīf) are of three types:
   • Type 1 (Intellectually Good): Commands whose goodness the intellect immediately recognizes, such as remembering Allah, thanking Him, and not being ungrateful (Verse 152).
   • Type 2 (Intellectually Reprehensible but Legislated): Commands that the intellect initially finds distasteful, such as affliction, poverty, and trials (like fear and hunger mentioned in Verse 155). These are initially disliked because Allah does not benefit from them, and the servant suffers. However, once the Law (Shar') establishes the wisdom behind them (i.e., testing and examination), the Muslim accepts their goodness and correctness.
   • Type 3 (Intellectually Neutral): Commands whose goodness or badness the intellect cannot grasp, viewing them as seemingly purposeless actions devoid of benefit or harm. The Sa'i between As-Safa and Al-Marwah is an example of this type of ritual action (from the acts of Hajj). By mentioning this type after the first two, Allah has comprehensively addressed all categories of His commands.

Issue 2: The Meaning and Etymology of As-Safa and Al-Marwah

As-Safa and Al-Marwah are proper names for two specific hills. Scholars have discussed their etymology:

• As-Safa: Al-Qaffal suggested that Safa is singular, pluralized as Sifiyy or Asfa' (like Asa and Usiyy). A poet used it in this sense. It might also mean the plural of Ṣafāh (a smooth, hard stone). Al-Khalil defined Ṣafā as a large, hard, smooth stone. Ṣafāh is used to describe a rock, and Ṣafā is used when referring to the stone itself. Thus, Ṣafā and Ṣafāh share a similar meaning. Al-Mubarrad stated that Ṣafā refers to any stone not mixed with clay or soil, derived from the root Ṣafā (to be pure/clear).
• Al-Marwah: Al-Khalil said it refers to stones that are white, smooth, hard, and very solid. Others say it refers to small stones, pluralized as Marawāt (few) or Muruww (many). A poet used it in this sense.

The Meaning of Sha'ā’ir Allah (Rites of Allah): Sha'ā’ir means the signs or markers of obedience to Allah. Anything established as a sign of obedience to Allah is a Sha'īrah of Allah. Examples include:

• The sacrificial animals (Budn), which are signs of drawing near to Allah (Surah Al-Hajj, 36).
• The sacred rites of Hajj (Surah Al-Hajj, 32).
• Mash'ar Harām (a sacred landmark).
• Ish'ār (marking the hump of a sacrificial animal with a knife), which signifies its consecration as a Hady (offering) for the Ka'bah.
• The markers used in warfare to distinguish one group from another. Sha'ā’ir is the plural of Sha'īrah, derived from Ish'ār (making known/informing). Hence, when you say, "I perceived something" (Sha'artu bi-kadha), it means "I became aware of it."

Issue 3: Interpretation of Sha'ā’ir in Context

The term Sha'ā’ir can be interpreted in two ways:

1. The Acts of Worship/Rites themselves: If we take this meaning, there is an implied omission (hadhf) in the speech, because the two hills themselves cannot be described as a religion or a rite. The intended meaning is that the Tawaf (circumambulation) and Sa'i between them are part of the religion of Allah.
2. The Places of Worship/Rites: If we take this meaning, the literal wording is sound, as these two hills serve as the locations for these acts of worship and rites.

In either case, the Sa'i between these two hills is a rite of Allah and a sign of His religion. Allah legislated it for the Ummah of Muhammad (PBUH) and before them for Abraham (AS), as He asked to be shown the rites of Hajj (Surah Al-Baqarah, 128).

Note: The Sa'i is not an independent, complete act of worship ('ibādah) by itself. It only becomes an act of worship when it becomes a component part (ba'd) of Hajj or 'Umrah. This is why Allah specified the context where the Sa'i becomes worship: {So whoever performs Hajj to the House or performs 'Umrah, there is no blame upon him for circumambulating them}.

Issue 4: The Wisdom Behind Legislating the Sa'i

The wisdom behind legislating this Sa'i is the famous narrative: When Hajar, the mother of Isma'il (AS), was distressed by her thirst and the thirst of her son, Allah relieved her by causing the water of Zamzam to spring forth for them. This demonstrates that although Allah does not leave His friends without various trials in this worldly abode, His relief is near for whoever calls upon Him—He is the Helper of those who seek help.

Consider the state of Hajar and Isma'il: Allah answered their call, then made their actions an act of obedience for all accountable people until the Day of Resurrection, and their traces a model for all creation. This confirms what was stated earlier: Allah tests His servants with fear, hunger, and loss, but whoever patiently endures this attains happiness in both worlds and achieves the ultimate goal in both abodes.

Issue 5: Etymology of Hajj and 'Umrah

Al-Qaffal mentioned several views regarding the word Hajj:

1. Linguistically: Hajj means frequent coming and returning to something. A pilgrim comes to the House initially to recognize it, then returns for Tawaf, then goes to Mina, then returns for the Tawaf al-Ziyarah, and finally returns for the Tawaf al-Wada' (Farewell Tawaf).
2. Qutrub's View: Hajj means shaving/trimming hair. This is supported by the verse concerning entering the Sacred Mosque safely, "shaving your heads and trimming" (Surah Al-Fath, 27), where shaving is mentioned in connection with Hajj and 'Umrah.
3. The View of Some Scholars: Hajj means "to intend/aim for." A place that is frequently intended is called Mahjūj (a destination), as is the main road (Mahajjat al-Tariq). Since the Ka'bah is the intended destination for this type of worship, the act itself is called Hajj. Al-Qaffal favored the first view as more accurate, as the term Mahjūj implies repeated visits, similar to a frequently traveled road.

Regarding 'Umrah:

• Linguistically: I'timār means intending or visiting. A poet used it in this sense.
• Qutrub's View: In the dialect of the 'Abd al-Qays tribe, 'Umrah means mosque, church, or synagogue.
• Al-Qaffal's Conclusion: When 'Umrah is attributed to the House, there is no doubt it means visiting, because the performer of 'Umrah circles the House and performs Sa'i between Safa and Marwah, then departs, just like a visitor.

Regarding Junaah (Blame/Sin):

• It derives from the root meaning "to incline" or "to lean" (Janaḥa). A ship janahat when it stays close to the water without moving forward. Ribs are called Jawāniḥ because of their curvature/inclination. A bird's wing (Janāḥ) is also related, as it inclines to one side during flight.
• Some scholars hold that in the Quranic context, lā junāḥa 'alayhi (there is no blame upon him) means no one has a claim against him regarding that matter. Others restrict it to meaning no blame for inclining toward falsehood or sin.

Regarding {an yaṭṭawwafa bihimā} (that he may circumambulate them): This means yaṭṭawwafa (with the tā'), where the tā' is assimilated into the ṭā' (Idghām), similar to how Yā ayyuhal-Muddaththir is read as Yā ayyuhal-Muddaththir. Ṭāfa and Aṭāfa mean the same thing.

Issue 6: The Ruling on Sa'i (Obligatory, Recommended, or Permissible)

The apparent meaning of {فَلَا جُنَاحَ عَلَيْهِ} (there is no blame upon him) covers actions that are obligatory (wājib), recommended (mandūb), or permissible (mubāḥ). Since the term covers the common denominator among these three categories, the apparent meaning of the verse does not indicate whether the Sa'i is obligatory or not; this requires further evidence.

• The View of Al-Shafi'i (R.A.): The Sa'i is a pillar (Rukn) of Hajj/Umrah, and offering a blood sacrifice (dam) cannot substitute for it.
• The View of Abu Hanifah (R.A.): It is not a pillar, and a blood sacrifice can substitute for it.
• A View from Ibn al-Zubayr, Mujahid, and 'Aṭā’: Whoever omits it has no penalty upon them.

Evidence for Al-Shafi'i (Obligatory):

1. The Hadith: "Indeed, Allah has obligated the Sa'i upon you, so perform Sa'i." If it is argued that this implies running ('adw), which is not obligatory, we reply that Sa'i does not exclusively mean running, as seen in Surah Al-Jumu'ah, 9 ("Fas'aw ilā dhikrillāh"), where running is not obligatory. Furthermore, even if it implies running, the running aspect might be waived, leaving the basic act of walking as obligatory.
2. The Prophet's (PBUH) action: He performed Sa'i when approaching As-Safa and said, "Indeed, As-Safa and Al-Marwah are among the rites of Allah; begin with what Allah began with." Since the Prophet (PBUH) performed it, it must be obligatory based on the Quran ("Follow him") and the Hadith ("Take your rites from me"), as commands imply obligation.
3. It is an act legislated in a specific location within the Haram, performed during a complete state of Iḥrām. Thus, its nature is a pillar, similar to the Tawaf al-Ziyarah. (The Tawaf al-Wada' is excluded because the ruling applies to the essence of the act, which must be done once).

Evidence for Abu Hanifah (Not Obligatory/Substitute Allowed):

1. The verse itself: {فَلَا جُنَاحَ عَلَيْهِ} (There is no blame upon him). This phrasing is not typically used for obligatory acts. Furthermore, it is followed by {وَمَنْ تَطَوَّعَ خَيْرًا} (And whoever volunteers good), indicating it is voluntary, not obligatory.
2. The Hadith: "Hajj is 'Arafah." If one reaches 'Arafah, his Hajj is complete, implying completeness in all aspects, even if some minor acts are omitted.

Rebuttals to Abu Hanifah's Evidence:

1. The phrase {فَلَا جُنَاحَ عَلَيْهِ} only means there is no sin for the doer, which applies to obligatory, recommended, and permissible acts. It does not negate obligation. This is supported by Verse 101 of An-Nisa: {فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ} (There is no blame upon you if you shorten the prayer when you fear), yet shortening the prayer is obligatory for the traveler according to Abu Hanifah.
2. The verse lifts blame specifically concerning Tawaf between them, not the Sa'i itself. We hold the Tawaf (in this context) is not obligatory, but the Sa'i is.
3. Ibn 'Abbas reported that there used to be an idol on As-Safa and another on Al-Marwah. Muslims disliked performing Tawaf between them because of these idols. Allah revealed this verse to remove blame regarding the presence of the idols, not to negate the Sa'i itself. The lifting of blame pertains to the impurity (the idols), not the act of Sa'i.
4. 'A'ishah (RA) refuted a companion who thought he could omit Sa'i, saying if omission were allowed, the verse would have said, "There is no blame upon him not to perform Tawaf between them." Her interpretation, based on the context of the idols, is superior to the interpretation of some Tabi'in.
5. If {فَلَا جُنَاحَ عَلَيْهِ} does not imply obligation, it also does not imply recommendation. Since the Sa'i is undoubtedly recommended (at minimum), the apparent meaning of the verse is set aside.
6. The argument based on {وَمَنْ تَطَوَّعَ خَيْرًا} is weak. This voluntary act might refer to something else, not necessarily the Sa'i mentioned previously. For example, in Verse 184 regarding fasting compensation, Allah first mandates the Fidya (compensation), then encourages volunteering good, meaning volunteering more than the required compensation. Similarly here, the volunteering could mean performing extra Tawaf (more than the required seven circuits) or performing Hajj/Umrah again voluntarily.
7. Regarding the Hadith used by Abu Hanifah ("Hajj is 'Arafah"), the Hadith concerning the Sa'i is specific (khāṣṣ), while the 'Arafah Hadith is general ('āmm). The specific ruling takes precedence over the general one.

Issue 1: Recitation Variants

• Hamzah, 'Aṣim, and Al-Kisā'ī: Read {يَطَّوَّعُ} (yaṭṭawwa'u) with a yā' and a jazm on the 'ayn, implying the future tense (yataṭawwa'u), with the tā' assimilated into the ṭā'. This is preferred as it aligns with the future/conditional nature of the preceding clause.
• The Rest of the Reciters: Read {تَطَوَّعَ} (taṭawwa'a) in the past tense. This reading can imply either:
  1. The jazm (jussive mood) is implied for the condition.
  2. Man (whoever) is not for conditionality but functions like Alladhī (the one who), making the subject the noun, and the fā' clause the predicate. In this structure, the fā' indicates that the second part is necessitated by the first (e.g., "Whoever comes to me, then I honor him").

(This grammatical point will be discussed further at Verse 274).

Issue 2: Meaning of Taṭawwu'

Abu Muslim stated that Taṭawwu' is derived from Ṭā'ah (obedience), similar to how Ḥāla relates to Taḥawwala. Ṭaw'u means submission, and Taṭawwu' refers to an act one desires to do from one's own will, which is not obligatory.

Issue 3: Interpretation of Volunteering Good in this Context

Those who hold the Sa'i is obligatory interpret this voluntary good as:

1. Performing Sa'i beyond the required amount (e.g., more than seven circuits).
2. Performing Sa'i during a second Hajj or 'Umrah that is not obligatory.

Al-Ḥasan interpreted it as all acts of obedience, which is preferable as it aligns better with the general wording of the verse.

The Meaning of Shākir (All-Appreciative)

Linguistically, Shākir is one who shows gratitude for a favor received. This is impossible for Allah, as He is not benefited by obedience. Therefore, Shākir in relation to Allah is metaphorical. The metaphorical meaning of rewarding obedience is called Shukr for several reasons:

1. Gentleness towards Servants: The term is used as a form of kindness and exaggeration in showing favor to the servants, similar to Allah asking for a "good loan" (Verse 245), though He does not need repayment. It is like saying, "Who will act like a lender by giving first, knowing they will receive manifold in return?"
2. Analogy: Since Shukr is the response to a favor, any reward given is called Shukr by way of resemblance.
3. Significance of the Reward: It is as if Allah is saying: Although I am self-sufficient and do not need your obedience, I will grant it such a high status that even if I did benefit from it, the resulting reward would not exceed what I have already decreed. In essence, it confirms that the servant's obedience is accepted by Allah and receives the highest degree of acceptance.

The Meaning of 'Alīm (All-Knowing)

1. Knowing the Measure of Reward: Allah knows the exact measure of the reward due, ensuring no deserving person is shortchanged, as He knows the due amount and what He adds through His grace. This meaning connects well with Shākir.
2. Knowing the Servant's Effort: Alternatively, it means Allah knows what the servant brings forth in terms of worship, sincerity, and effort beyond the minimum requirements. This serves as an encouragement to fulfill obligations perfectly and a warning against falling short.

Verse 159 (Start of Next Section)

{إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ}

Translation: Indeed, those who conceal what We have sent down of clear proofs and guidance after We have made it plain to the people in the Scripture—those are the ones whom Allah curses, and those whom [all] cursers curse.