Muslim

Hadith Footnote:
Qaiqan is a mountain from where both the Syrian and Iraqi corners are visible, while the Yemeni corner and the Black Stone (Hajar al-Aswad) are not visible.

Hadith Commentary:
1.
To walk with the shoulders shaking at the end is called ramal.
2.
Although the Messenger of Allah (sallallahu alayhi wa sallam) commanded this for a specific purpose, doing so is still Sunnah.
It should be noted that when the walls of the Ka'bah became old and weak, the Quraysh began its reconstruction for the fifth time.
They had pledged that no unlawful money would be used in the construction of the Ka'bah, so when the collected funds fell short, they left out a part of the Ka'bah from this construction, which is called Hatim. Therefore, on the northern side, both corners of the Ka'bah are not on the foundation of Ibrahim (alayhis salam), and they were standing on the side of Mount Qaiqan. When the Muslims would be between the Yemeni Corner (Rukn Yamani) and the Black Stone (Hajar al-Aswad), they would not be visible to the polytheists. For this reason, the Messenger of Allah (sallallahu alayhi wa sallam) commanded ramal only when coming towards the side of the Hatim, and that too in the first three circuits; for the remaining circuits, due to hardship, he instructed to perform tawaf at a normal pace. It is mentioned in the narration of Sahih Muslim:
"The polytheists said:
We thought that the Muslims had become weak after going to Madinah, but they have become even stronger and more powerful than before."
(Sahih Muslim, Al-Hajj, Hadith: 9530. (2166))

Hadith Commentary:
Walking briskly with the shoulders moving is called "raml," which is also a Sunnah practice.

Hadith Commentary:
1.
From the previous hadith, it was understood that the Messenger of Allah (sallallahu alayhi wa sallam) performed raml (brisk walking) during tawaf (circumambulation) in order to display strength before the disbelievers. From this hadith, it is evident that he had the same intention while performing sa’i (ritual walking) between Safa and Marwah—that is, to demonstrate strength in front of the disbelievers. Although the reasons for performing sa’i between Safa and Marwah are also mentioned in the ahadith, it is possible for one act to have multiple reasons. The details of these reasons are as follows:
➊ The intention was to display strength before the disbelievers, as in the aforementioned hadith, Ibn Abbas (radi Allahu anhu) has clearly stated this reason in explicit words.
➋ It is the sunnah (practice) of Ibrahim (alayhis salam). At this place, when the devil came before him to cast doubts, he ran at this spot; thus, it is called the place of Ibrahim.
(Musnad Ahmad: 297/1)
➌ It is the ancient sunnah of Hajarah (radi Allahu anha). At this place, compelled by maternal affection, she ran in distress, as is established by several ahadith.

Hadith Commentary:
The reason for "raml" (walking briskly with shoulders moving) is mentioned in the above hadith itself.
The polytheists had thought that the Muslims had become completely weak due to the humid climate of Madinah.
Therefore, the Messenger of Allah (sallallahu alayhi wa sallam) instructed the noble Companions (radi Allahu anhum) to walk briskly with a proud gait in the first three circuits of the circumambulation (tawaf), moving their shoulders, so that the disbelievers of Makkah would see them and abandon their mistaken notion.
Later, this practice continued as a Sunnah of the Messenger (sallallahu alayhi wa sallam) and remains in practice even now.
Now, raml should be performed as a commemoration, so that the history of Islam’s ascendancy is remembered.
At that time, the disbelievers of Makkah used to gather near the two Levantine corners (of the Ka‘bah), therefore, raml was established as a Sunnah specifically in that section.

Hadith Commentary:
(1)
After the Treaty of Hudaybiyyah, when the Messenger of Allah (sallallahu alayhi wa sallam) planned to come to Makkah for the compensatory ‘Umrah (‘Umrah al-Qada), the disbelievers of Quraysh began to spread propaganda that the climate of Madinah had weakened them, and as a result, they had become very frail. Imagining themselves clever, they sat on the mountain in front of the Mizab al-Rahmah to observe the supposed frailty and thinness of the noble Companions (radi Allahu anhum). From a defensive perspective, the Messenger of Allah (sallallahu alayhi wa sallam) instructed his Companions to walk with vigor, swinging their shoulders like wrestlers while in the state of ihram, so that their strength would be apparent to the Quraysh and they would realize that the Muslims were not weak. Accordingly, the Companions (radi Allahu anhum) placed the ihram sheets under their right armpits and over their left shoulders, and began to circumambulate the Ka‘bah (tawaf) swinging their shoulders like wrestlers. When they reached the Yemeni Corner (Rukn Yamani), they would walk slowly until the Black Stone (Hajar al-Aswad). When they came before the Quraysh, they would walk briskly. Raml (walking briskly with vigor) is performed only in the first three circuits.

(2)
Women are not permitted to perform raml.

(3)
This action of the Messenger of Allah (sallallahu alayhi wa sallam) and his Companions (radi Allahu anhum) was so beloved to Allah that He made it a Sunnah forever, even though walking with swagger is a sign of arrogance; however, at that time, the intention was to instill awe in the disbelievers. Some people think that the reason for raml no longer exists, so it is no longer a Sunnah, but this position is questionable. In any case, even now, raml should be performed as a commemoration, so that the history of Islam’s ascendancy remains fresh. And Allah knows best.

Hadith Commentary:
After kissing or touching the Black Stone (Hajar al-Aswad), one should begin the circumambulation (tawaf).
What is tawaf? It is to sacrifice oneself for the Beloved, to offer oneself, and to circle around like a moth, presenting proof of one’s love and devotion.
Regarding the virtue of tawaf, Abu Hurairah radi Allahu anhu narrates:
The Prophet sallallahu alayhi wa sallam said «مَنْ طَافَ بِالْبَيْتِ سَبْعًا وَلَا يَتَكَلَّمُ، إِلَّا بِسُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ، وَلَا إِلَهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ، وَلَا حَوْلَ وَلَا قُوَّةَ، إِلَّا بِاللَّهِ، مُحِيَتْ عَنْهُ عَشْرُ سَيِّئَاتٍ، وَكُتِبَتْ لَهُ عَشْرُ حَسَنَاتٍ، وَرُفِعَ لَهُ بِهَا عَشَرَةُ دَرَجَاتٍ، وَمَنْ طَافَ، فَتَكَلَّمَ وَهُوَ فِي تِلْكَ الْحَالِ، خَاضَ فِي الرَّحْمَةِ بِرِجْلَيْهِ، كَخَائِضِ الْمَاءِ بِرِجْلَيْهِ» (narrated by Ibn Majah).
That is, the Messenger of Allah ﷺ said: Whoever performs seven circuits (tawaf) of the Sacred House and does not utter any idle talk except for tasbih (glorification) and tahmid (praise),
ten of his sins are forgiven, ten good deeds are written for him, and his rank is raised by ten degrees. And if someone, while performing tawaf, speaks to people along with tasbih and tahmid, he enters into Allah’s mercy up to his feet, just as a person enters water up to his feet.
Mulla Ali Qari rahimahullah says that the meaning is: the one who refrains from all speech except tasbih and tahmid enters Allah’s mercy from head to toe, while the one who speaks enters only up to his feet.
The method of tawaf is that after kissing the Black Stone, one should keep the Sacred House to one’s left and walk briskly up to the Yemeni Corner (Rukn Yamani) in such a way that the steps are close together and the shoulders move.
During this, one should recite: Subhan Allah, wal-hamdu lillah, wa la ilaha illallah, wallahu akbar, wa la hawla wa la quwwata illa billah!—these blessed words—and keep in mind the greatness and majesty of Allah.
One should firmly establish His oneness (tawhid) in the heart.
Express complete reliance (tawakkul) upon Him.
Along with this, recite this supplication:
اللَّهُمَّ قَنِّعْنِي بِمَا رَزَقْتَنِي وَبَارِكْ لِي فِيهِ وَاخْلُفْ عَلَيَّ كُلَّ غَائِبَةٍ لِي بِخَيْرٍ (Nayl al-Awtar)
Translation:
O Allah, grant me contentment with what You have provided for me, bless it for me, and protect all my absent matters—my family, wealth, and everything hidden from me—with goodness.
اللَّهُمَّ إنِّي أَعُوذُ بِكَ مِنْ الشَّكِّ وَالشِّرْكِ وَالنِّفَاقِ وَالشِّقَاقِ وَسُوءِ الْأَخْلَاقِ. (Nayl)
O Allah, I seek refuge in You from doubt, shirk (associating partners), hypocrisy, discord, disobedience, and all evil habits.
Reciting tasbih and tahmid and repeating these supplications, one should walk at a moderate pace at the Yemeni Corner.
The Yemeni Corner is the southern corner of the Ka’bah, which should only be touched, not kissed.
It is mentioned in the noble hadith that seventy angels are appointed at this corner.
When the one performing tawaf passes from the Black Stone to the Multazam, the Iraqi Corner, and the Mizab al-Rahmah, and then reaches here and sincerely supplicates to Allah for the good of this world and the Hereafter, these angels say “Ameen.”
At the Yemeni Corner, one should mostly recite this supplication:
اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
(Mishkat)
That is, O Allah! I ask You for well-being in this world and the Hereafter. O True Lord! Grant me all the blessings of this world and the Hereafter and save us from the punishment of the Fire.
Raml should only be done in the first three circuits.
Raml means to walk briskly with the shoulders moving in the first three circuits.
This raml is done from the Black Stone, starting the tawaf, up to the Yemeni Corner.
At the Yemeni Corner, raml should be stopped, and in the remaining part up to the Black Stone and in the other four circuits, one should walk at a normal pace.
In this tawaf, idtiba’ is also performed.
Idtiba’ means to pass the upper garment (the ihram sheet) under the right armpit and place it over the left shoulder.
After completing one circuit and returning to the Black Stone, recite the supplication for the Black Stone and kiss or touch it.
Now one circuit is complete.
In the same way, perform the second and third circuits.
In these three circuits, perform raml.
After that, perform four circuits without raml.
For one tawaf, these are the seven circuits.
After these, one complete tawaf of the Sacred House is done.
The Messenger of Allah ﷺ said that the tawaf of the Sacred House is like prayer.
Speaking in it is prohibited.
One may remember Allah as much as one wishes.
After completing one tawaf, perform two rak’ahs of prayer at the Station of Ibrahim (Maqam Ibrahim).
This first tawaf is called Tawaf al-Qudum.
Raml and idtiba’ should not be done in any tawaf other than this.
When going to perform two rak’ahs at Maqam Ibrahim, place Maqam Ibrahim between yourself and the Ka’bah and recite this verse:
﴿وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ (al-Baqarah: 125)
Then perform two rak’ahs.
In the first rak’ah, after Surah al-Fatihah, recite Surah al-Kafirun, and in the second, Surah al-Ikhlas.
If idtiba’ was done, it should now be undone.
After completing the prayer, recite the following supplication with utmost humility and sincerely supplicate for yourself and others:
The supplication is:
اللهم إنك تعلم سري وعلانيتي فاقبل معذرتي، وتعلم حاجتي فأعطني سؤلي، وتعلم ما في نفسي فاغفر لي ذنوبي، اللهم إني أسألك إيمانا يباشر قلبي ويقينا صادقا حتى أعلم أنه لا يصيبني إلا ما كتبت لي والرضا بما قسمت لي يا أرحم الراحمين
(Tabari) (Translation)
O Allah! You know my secret and my open affairs, so accept my excuse.
You know my needs, so fulfill my request.
You know the state of my soul, so forgive my sins.
O Master! I ask You for such faith that permeates my heart and for true certainty until it is firmly established in my heart that nothing can harm me except what You have decreed for me, and that I am always content with what You have allotted for me.
O Most Merciful of the merciful! Accept my supplication. Ameen.
Regarding the virtue of tawaf, ‘Amr ibn Shu’ayb narrates from his father, who narrates from his grandfather, that the Prophet ﷺ said:
الْمَرْء يُرِيد الطّواف بِالْبَيْتِ أقبل يَخُوض الرَّحْمَة فَإِذا دَخلته غمرته ثمَّ لَا يرفع قدماً وَلَا يضع قدماً إِلَّا كتب الله لَهُ بِكُل قدم خَمْسمِائَة حَسَنَة وَحط عَنهُ خَمْسمِائَة سَيِّئَة وَرفعت لَهُ خَمْسمِائَة دَرَجَة
(The hadith, al-Durr al-Manthur, vol. 1, p. 120)
That is, when a person intends to perform tawaf of the Sacred House, he enters into Allah’s mercy. When he begins tawaf, Allah’s mercy envelops him. Then, for every step he takes and places on the ground, Allah writes for him five hundred good deeds, erases five hundred sins, and raises him by five hundred degrees.
Jabir ibn ‘Abdullah radi Allahu anhu narrates that the Messenger of Allah ﷺ said:
Whoever performs seven circuits of the Sacred House, then prays two rak’ahs behind the Station (of Ibrahim), and drinks from the water of Zamzam, all his sins are forgiven, no matter how many they are.
(al-Durr al-Manthur)
Ruling:
When beginning tawaf, if the pilgrim is performing only Hajj (mufrid), he should intend tawaf al-qudum in his heart. If he is performing qiran or tamattu’, he should intend tawaf al-‘umrah and begin tawaf.
Remember, intention is an act of the heart; there is no need to utter it verbally.
Many uninformed pilgrims, when they come to the Black Stone and begin tawaf, say the takbir and raise their hands as in the opening takbir of prayer and make intention verbally—this has no basis, so it should be avoided (Zad al-Ma‘ad).
In the narration of al-Bayhaqi, it is mentioned that after kissing the Black Stone, there is no harm in placing both hands on it and then wiping them over the face.
The ruling for men and women in performing tawaf is the same.
The only difference is that women should not perform raml or idtiba’ in any tawaf (Jalil al-Manasik).
A woman in menstruation (hayd) or postnatal bleeding (nifas) should not perform tawaf.
She should perform all other rites of Hajj.
The Messenger of Allah ﷺ said to ‘A’ishah radi Allahu anha when she was menstruating:
فَافْعَلِي مَا يَفْعَلُ الحَاجُّ، غَيْرَ أَنْ لاَ تَطْوفِي بِالْبَيْتِ حَتَّى تَطْهُرِي
(agreed upon)
That is, perform all the rites of Hajj except for tawaf of the House, until you become pure.
If a woman in menstruation or postnatal bleeding performs tawaf, the tawaf is valid, but as compensation, she must sacrifice a goat or a camel (Fath al-Bari).
A woman with chronic bleeding (mustahadah) or one with incontinence may perform tawaf (Mishkat).
Upon reaching the Sacred House, except for the excuse of menstruation or postnatal bleeding, no other excuse—no matter what—prevents the pilgrim from performing tawaf al-qudum and sa‘i, as long as he is sane and the path is clear.
Types of Tawaf! Tawaf is of four types:
➊ Tawaf al-Qudum, which is performed upon first entering the Sacred House after touching the Black Stone.
➋ Tawaf al-‘Umrah, which is performed after donning the ihram for ‘umrah.
➌ Tawaf al-Ifadah, which is performed on the 10th of Dhu al-Hijjah, after completing the sacrifice and removing the ihram. This is also called tawaf al-ziyarah.
➍ Tawaf al-Wada‘, which is the farewell tawaf performed when departing from the Sacred House.
Ruling:
It is best that after every set of seven circuits (one tawaf), two rak‘ahs of prayer are performed at Maqam Ibrahim.
However, if several tawafs are performed together and only two rak‘ahs are prayed at the end, that is also sufficient.
The Messenger of Allah sallallahu alayhi wa sallam sometimes did this (Idah al-Hujjah).
Ruling:
After these two rak‘ahs, one should kiss the Black Stone in tawaf al-qudum, tawaf al-‘umrah, and tawaf al-wada‘.
Note:
The consensus of the four Imams and all the scholars of the past and present is that kissing, licking, or touching is only for the Black Stone and the Yemeni Corner.
As is evident from the following narration:
Ibn ‘Umar said «لَمْ أَرَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسْتَلِمُ مِنَ البَيْتِ إِلَّا الرُّكْنَيْنِ اليَمَانِيَيْنِ» (agreed upon)
That is, Ibn ‘Umar radi Allahu anhu narrates: I never saw the Messenger of Allah ﷺ touching any part of the Sacred House except the Black Stone and the Yemeni Corner.
Therefore, istilam (touching or kissing) is only for these two.
Other than these, whether it is a mosque, the graves of the righteous, the chambers and caves of the Prophets, or other historical relics, kissing, licking, or touching any of them is absolutely not permissible; rather, doing so is an innovation (bid‘ah).
The early generations of the ummah rahimahumullah strictly forbade kissing Maqam Ibrahim and the stones of Makkah.
Therefore, pilgrims should not do these things at any place other than the Black Stone and the Yemeni Corner, otherwise the saying “good deeds wasted, sin incurred” will apply.
Many uninformed people, after praying two rak‘ahs at Maqam Ibrahim, hold onto the grilles of its door and put their hands into the rings and supplicate.
This too is an innovation of the common people, for which there is no evidence from the early generations.
Therefore, it is necessary to avoid such innovations.
Innovation is a poison that destroys all good deeds.
Umm al-Mu’minin ‘A’ishah radi Allahu anha narrates that the Prophet ﷺ said «مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ، فَهُوَ رَدٌّ» (agreed upon)
That is, whoever introduces into this religion of ours something that is not from it, it is rejected.
After performing two rak‘ahs at Maqam Ibrahim, one should go to the Multazam.
This place is between the Black Stone and the door of the Ka‘bah.
After completing the seven circuits and two rak‘ahs, one should come here.
This is a place where supplications are accepted. Here, holding onto the curtain, clinging to the Ka‘bah, placing the cheek on the wall, spreading the hands, and weeping profusely, one should supplicate for the good of this world and the Hereafter.
At this place, this supplication is also appropriate:
اللَّهُمَّ لَكَ الحَمْدُ حَمْداً يُوَافِي نعمك، ويكافئ مَزِيدَكَ، أحْمَدُكَ بِجَمِيعِ مَحَامِدِكَ ما عَلِمْتُ مِنْهَا وَمَا لَمْ أَعْلَمْ على جَمِيعِ نِعَمِكَ ما عَلِمْتُ مِنْها وَمَا لَمْ أَعْلَمْ، وَعَلى كُلّ حالٍ، اللَّهُمَّ صَلِّ وَسَلِّمْ على مُحَمَّدٍ وَعَلى آلِ مُحَمَّدٍ، اللَّهُمَّ أعِذنِي مِنَ الشَّيْطانِ الرَّجِيمِ، وأَعِذْني مِنْ كُلِّ سُوءٍ، وَقَنِّعْنِي بِمَا رَزَقْتَنِي وَبَارِكْ لِي فِيهِ، اللَّهُمَّ اجْعَلْنِي مِنْ أَكْرَمِ وَفْدِكَ عَلَيْكَ، وألْزِمْنِي سَبِيلَ الاسْتِقَامَةِ حتَّى ألْقاكَ يا رب العالمين
(Adhkar al-Nawawi) (Translation)
O Allah! All praise is due to You, praise that is sufficient for Your blessings and that compensates for Your additional favors. I praise You with all the praises I know and those I do not know, for all Your blessings that I know and those I do not know, in every circumstance. O Allah! Send blessings and peace upon Muhammad and the family of Muhammad. O Allah! Protect me from the accursed devil and from every evil, grant me contentment with what You have provided and bless it for me. O Allah! Make me among Your most honored guests and keep me steadfast on the straight path until I meet You, O Lord of the worlds.
This tawaf that has been performed is called tawaf al-qudum.
For those who reside in Makkah or within the miqat, it is not a sunnah, and for those who come to Makkah with the intention of ‘umrah, tawaf al-qudum is not required.
After completing this tawaf, one should again perform istilam of the Black Stone, as this is the istilam that marks the beginning of sa‘i.
Then, exit through the arched door and proceed straight to the Bab al-Safa, and upon exiting Bab al-Safa, recite this supplication:
«بسمِ اللہِ والصلوةُ والسلامُ علی رسولِ اللہِ رَبِّ اغْفِرْ لِي ذُنُوبِي، وَافْتَحْ لِي أَبْوَابَ فَضْلِكَ» (Tirmidhi) (Translation)
“In the blessed name of Allah, and sending blessings and peace upon Allah’s beloved Messenger, I exit. O Allah! Open for me the doors of Your grace and bounty.”
While reciting this supplication, step out of the Sacred Mosque with the left foot first, then the right.
Climbing Mount Safa! After exiting Bab al-Safa, proceed straight to Mount Safa.
Upon nearing it, recite the noble verse:
﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾
Then say:
Abda’u bima bada’a Allah (Since Allah mentioned Safa first, I too begin the sa‘i from Safa.)
Then ascend the steps of the hill until the curtain of the Sacred House becomes visible.
The Messenger of Allah ﷺ did the same, as is evident from the following narration:
Abu Hurairah said:
«أَقْبَلَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَدَخَلَ مَكَّةَ فَأَقْبَلَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَى الْحَجَرِ فَاسْتَلَمَهُ ثُمَّ طَافَ بِالْبَيْتِ ثُمَّ أَتَى الصَّفَا فَعَلَاهُ حَيْثُ يَنْظُرُ إِلَى الْبَيْتِ» The hadith is narrated by Abu Dawud. That is, when the Messenger of Allah ﷺ entered Makkah, he performed istilam of the Black Stone, then performed tawaf.
Then he ascended Safa until the Sacred House became visible to him.
Now, facing the qiblah, raise both hands and say “Allahu Akbar” three times while standing.
Then recite this supplication:
«لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ، أَنْجَزَ وَعْدَهُ، وَنَصَرَ عَبْدَهُ، وَهَزَمَ الْأَحْزَابَ وَحْدَهُ» (Muslim)
“There is no deity except Allah, He is alone, He has no partner. To Him belongs the dominion, and to Him is all praise. He is able to do all things. There is no deity except Allah, He is alone, who fulfilled His promise, aided His servant, and alone defeated all the confederates.”
After reciting this supplication, send blessings upon the Prophet, then sincerely supplicate for whatever you wish.
Repeat this process three times, raising the takbir three times and reciting the above supplication, then send blessings and supplicate abundantly.
This is a place where supplications are accepted.
Before returning, recite the following supplication and wipe your hands over your face:
اللَّهُمَّ إِنَّكَ قُلْتَ:
{اِدْعُونِي أَسْتَجِبْ لَكُمْ} [غافر40: 60]. وَإِنَّكَ لاَ تُخْلِفُ الْمِيعَادَ. وَإِنِّي أَسْأَلُكَ، كَمَا هَدَيْتَنِي لِلْإِسْلاَمِ، أَنْ لاَ تَنْزِعَهُ مِنِّي. حَتَّى تَتَوَفَّانِي، وَأَنَا مُسْلِمٌ. (Muwatta’)
O Allah! You have promised to accept supplications, and You never break Your promise. So, just as You granted me the blessing of Islam, grant me death in the state of Islam.
Sa‘i between Safa and Marwah! The running between Safa and Marwah is called sa‘i, and it is among the obligations of Hajj, as is evident from the following hadith:
Safiyyah bint Shaybah narrates:
She was informed by the daughter of Abu Tijrah, one of the women of Banu ‘Abd al-Dar, who said:
I entered with some women of Quraysh into the house of the family of Abu Husayn to watch the Messenger of Allah sallallahu alayhi wa sallam as he performed sa‘i between Safa and Marwah. I saw him performing sa‘i, and due to the intensity of his running, his lower garment was moving, so much so that I could see his knees. I heard him say:
«اسْعَوْا، فَإِنَّ اللَّهَ كَتَبَ عَلَيْكُمُ السَّعْيَ» (narrated in Sharh al-Sunnah)
That is, Safiyyah bint Shaybah narrates that the daughter of Abu Tijrah informed her: I entered with some women of Quraysh into the house of the family of Abu Husayn to watch the Messenger of Allah ﷺ as he performed sa‘i between Safa and Marwah. I saw him performing sa‘i, and due to the intensity of his running, his lower garment was moving, so much so that I could see his knees. I heard him say: O people, perform sa‘i, for Allah has made sa‘i obligatory upon you.
Now, descend from Safa, reciting: Rabbighfir li warham, innaka anta al-a‘azzu al-akram (Tabarani),
and walk slowly.
When you reach the green marker (which is adjacent to the wall of the Sacred Mosque on the left),
from here, perform raml, i.e., run briskly up to the second green marker (which is opposite the house of ‘Abbas radi Allahu anhu).
Then, from here, walk at a normal pace until you reach Marwah.
Continue reciting the above supplication along the way.
When you reach Marwah, ascend the second step, face the Sacred House, and incline slightly to the right so that you are facing the Ka‘bah properly, even though the Ka‘bah is not visible from here due to the buildings.
Then recite the supplications of Safa here as well, just as you did at Safa, and remain engaged in remembrance and supplication for a while, as this too is a place where supplications are answered.
Then, returning to Safa, recite the full supplication of Rabbighfir warham, walking at a normal pace up to the green marker.
From here to the second marker, walk briskly.
Upon reaching this marker, walk at a normal pace to Safa.
Going from Safa to Marwah is counted as one lap (shawt) of sa‘i.
Returning to Safa completes the second lap.
In this way, seven laps must be completed.
The seventh lap ends at Marwah.
In each lap, in addition to the above supplications, one should recite Subhan Allah, wal-hamdu lillah, wa la ilaha illallah with full devotion.
Since the ground has been raised, the steps of Safa and Marwah have sunk into the ground, and now, standing on the first step, it is possible to see the Sacred House.
Therefore, there is no longer a need to ascend several steps.
No distinction has been made for women in sa‘i.
Men and women are subject to the same ruling.
Important Issues! If the congregational prayer is established during tawaf or sa‘i, one should leave tawaf or sa‘i and join the congregation.
Also, if one needs to relieve oneself or has any other urgent need, one should attend to it, perform ablution, and then resume tawaf or sa‘i from where it was left off.
It is permissible to assist a sick person in performing tawaf or sa‘i by carrying him or seating him on a stretcher or mount.
Qudamah ibn ‘Abdullah ibn ‘Ammar narrates:
I saw the Messenger of Allah sallallahu alayhi wa sallam performing sa‘i between Safa and Marwah on a camel (Mishkat).
Ibn Hajar rahimahullah writes in Fath al-Bari that due to an excuse, the Prophet ﷺ used a mount for tawaf and sa‘i.
The one performing qiran (combining Hajj and ‘Umrah) should perform only one tawaf and one sa‘i for both Hajj and ‘Umrah.
There is no need to perform separate tawaf and sa‘i for Hajj and ‘Umrah (Bukhari, Muslim).
Women should not intermingle with men during tawaf and sa‘i.
They should walk along the edge (Sahihayn).
After Sa‘i! After completing sa‘i between Safa and Marwah, if one has donned the ihram with the intention of Hajj tamattu‘, one should now have the hair cut and become halal (exit the state of ihram).
If the ihram was for Hajj qiran or ifrad, then one should neither cut the hair nor exit ihram.
For the one performing Hajj tamattu‘, it is appropriate to have the hair trimmed at Marwah and then shave the head at Mina on the 10th of Dhu al-Hijjah.
Women are prohibited from shaving the head.
However, they should cut a small portion from the end of their braid.
As narrated from ‘Abdullah ibn ‘Abbas radi Allahu anhu in a marfu‘ hadith:
ليس على النساء الحلق إنما على النساء التقصير (Abu Dawud)
That is, women are not required to shave the head; rather, it is sufficient for them to cut a small portion of their hair.
After completing all these acts, one should drink from the well of Zamzam,
so much so that the stomach and ribs become full and tight.
The Messenger of Allah ﷺ said that a hypocrite does not drink so much that his ribs become tight.
The water of Zamzam fulfills the intention with which it is drunk.
If drunk for healing, healing is granted.
If drunk to relieve hunger and thirst, hunger and thirst are removed.
If drunk out of fear of an enemy, fear of calamity, or to be safe from the terror of the Day of Judgment, Allah grants safety through it (Hakim, Dar Qutni, etc.).
Etiquette of Drinking Zamzam! The water of Zamzam should be drunk while standing, facing the qiblah.
Drink it in three sips.
Each time, begin with “Bismillah” and end with “Alhamdulillah.”
It is sunnah to recite this supplication while drinking:
اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا وَرِزْقًا وَاسِعًا وَشِفَاءً مِنْ كُلِّ دَاءٍ (Hakim, Dar Qutni)
O Allah! I ask You for beneficial knowledge, abundant provision, and healing from every disease.

Hadith Commentary:
(1)
This hadith also establishes the evidence for performing sa’i between Safa and Marwah.
(2)
From this hadith, it is understood that the reason for the circumambulation (tawaf) of the House of Allah (Baytullah) and the sa’i between Safa and Marwah was to display strength and power before the polytheists.
(3)
Another reason is that when Ibrahim (alayhis salam) was commanded to perform the rites of Hajj, Satan ran swiftly ahead of him during the sa’i, and Ibrahim (alayhis salam) outpaced him by running faster. Additionally, the swift running of Hajarah (radi Allahu anha) in search of water is also a cause for the sa’i, as Imam Bukhari (rahimahullah) has explicitly mentioned. Therefore, there can be multiple reasons for the sa’i between Safa and Marwah. (Fath al-Bari: 3/634)
(4)
At the end of the hadith, Imam Bukhari (rahimahullah) has mentioned the explicit statement of hearing (tasrih al-sama‘) regarding Sufyan from his teacher Humaydi. Since Sufyan was a mudallis, this clarification was necessary so that there would be no impediment to the acceptance of the hadith.
(5)
In Sahih Muslim, it is narrated from Jabir (radi Allahu anhu) that when the Messenger of Allah (sallallahu alayhi wa sallam) finished the two rak‘ahs after tawaf, he proceeded towards Safa and said: “I begin with what Allah began with.” (Sahih Muslim, al-Hajj, Hadith: 2950 (1218))
From this hadith, it is understood that one should begin the sa’i from Safa.
In the narration of al-Nasa’i, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) commanded: “Begin the sa’i in the manner that Allah, the Exalted, has mentioned when describing it.”
From this as well, it is understood that the sa’i should be started from Safa. (Fath al-Bari: 3/635)

1886. Commentary: In order to subdue disbelief and the disbelievers, and to establish the awe and dominance of the Muslims over them, it is legislatively required (shar'an matlub) to display and manifest one's youthfulness and strength on various appropriate occasions.

(1) The details have already been mentioned earlier. See Hadith: 2943. At that time, this was the reason for performing raml; later, Allah Ta’ala liked this action of the noble Companions (radi Allahu anhum), so it was permanently incorporated into the circumambulation (tawaf) of Hajj and Umrah.

(2) Although the manner of raml is one of pride and arrogance, and Allah Ta’ala does not like pride and arrogance, yet a Muslim who walks with swagger in the battlefield in front of the disbelievers is very beloved to Allah Ta’ala. Raml was also performed to show—and in fact, to frighten—the disbelievers, therefore walking with swagger in this context was also liked by Allah Ta’ala. Later, this became a Sunnah, just as the sa’i between Safa and Marwah and the sacrifice at Mina are also commemorations of Hajar and Ibrahim (rahimahum Allah), which were liked by Allah Ta’ala and made part of Hajj and Umrah.

(3) In order to confront the enemies of Islam, the people of Islam should always be fully prepared and should achieve the highest levels of advancement in every field, whether it is the field of education, modern technology, or modern weaponry. For their own defense, they should continue physical training and military exercises, and it is also necessary to occasionally display these capabilities to keep the enemy overawed, so that he remains in his senses and does not dare to commit any foolishness.

This detail has already been mentioned in the discussion of circumambulation (tawaf): in the beginning, running during tawaf and sa’i was done to display strength before the polytheists, but later Allah Ta’ala liked this act of the believers so much that He made it a permanent part of tawaf. This is why the Prophet (sallallahu alayhi wa sallam) also ran during the Farewell Pilgrimage (Hajjat al-Wada’), even though at that time there were no polytheists present. Therefore, running in the low-lying area between Safa and Marwah is a sunnah, but if it is omitted, there is no requirement to make it up (qada).

613 Lexical Explanation:
By « اَمَرهمْ» is meant the noble Companions (radi Allahu anhum) of the Prophet (sallallahu alayhi wa sallam). On the occasion of ‘Umrat al-Qada’ in the 7th year Hijri, the Prophet (sallallahu alayhi wa sallam) gave this command to his Companions (radi Allahu anhum).

In «ان يرملوا», the letter “Meem” carries a dammah (u-sound). It means “while running.”

«اشواط» is the plural of «شوط», which means “to circumambulate” (to make rounds).