Muslim

Hadith Commentary:
The house of Banu ‘Abbad and the alley of Banu Abi al-Husayn will be well-known in that era.
Now, for the identification of pilgrims, two green minarets have been constructed at the place of running.

Hadith Commentary:
(1)
Sa‘y refers to running, and mashy refers to walking in the usual manner. The sa‘y between Safa and Marwah does not mean that one should run from Safa to Marwah for the entire circuit; rather, according to the aforementioned hadith, the Messenger of Allah (sallallahu alayhi wa sallam) would only run in the Batn al-Masil. This refers to the lower area of the valley. Only in this area would he walk a little faster than usual. This is the same area which, in the previously mentioned suspended narration, was described with the words “from the houses of Banu ‘Abbad to the alley of Banu Abi al-Husayn.” Nowadays, there is nothing there except green lights (Tube Lights) installed. It is Sunnah to run between these lights; however, women are exempt from this, because running would compromise their femininity and affect their modesty.

(2)
Hafiz Ibn Hajar (rahimahullah) writes that Imam Bukhari (rahimahullah), by presenting the mawquf action of Abdullah ibn ‘Umar (radi Allahu anhu) in the chapter heading, has specified or indicated the location of Batn al-Masil, that between Safa and Marwah, running is intended only at this spot, and in the rest of the area one should walk as usual. Although the apparent wording of sa‘y suggests running, in reality, this is not the case. (Fath al-Bari: 3/635)

Hadith Commentary:
(1)
The very first circumambulation performed upon entering Makkah is called the "Tawaf al-Qudum" (arrival circumambulation).
Raml (brisk walking with short steps) is only in this tawaf, whether this tawaf is for Hajj or for Umrah. Furthermore, this raml is in the first three circuits.
If a person forgets to perform raml, there is no requirement for repetition, making up (qada), or offering a compensatory sacrifice (dam), etc.
(2)
Raml is not prescribed for women, because doing so would affect their modesty and concealment.
(3)
There is no raml in any type of tawaf other than Tawaf al-Qudum, whether it is Tawaf al-Ziyarah, Tawaf al-Wada‘, or a general voluntary tawaf.
The ruling of raml also applies in the tawaf of Umrah, as the Messenger of Allah (sallallahu alayhi wa sallam) prescribed raml in the Umrah al-Qada, as has already been explained.

Hadith Commentary:
The intention here is the Farewell Pilgrimage (Hajjat al-Wada') and the 'Umrat al-Qada'.
At Hudaybiyyah, the Prophet (sallallahu alayhi wa sallam) was not able to reach the Ka'bah, and at Ji'irrana, Ibn 'Umar (radi Allahu anhu) was not with him.

Hadith Commentary:
(1)
The position of the majority is that performing raml (walking briskly with short steps) in the first three circuits of tawaf (circumambulation) during Hajj and Umrah is prescribed, but Ibn Abbas (radi Allahu anhu) does not consider it to be a Sunnah. He says that a person has the choice to do it or not. However, it is narrated from Ibn Abbas (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam), Abu Bakr, Umar, Uthman, and the other caliphs (radi Allahu anhum) used to perform raml when performing Hajj and Umrah. (Musnad Ahmad: 225/1) In any case, raml is Sunnah, not obligatory.

(2)
The corroboration of Layth has been narrated by Imam al-Nasa’i with a connected chain. Its wording is that whenever Ibn Umar (radi Allahu anhu) would come to Makkah for Hajj or Umrah, he would walk briskly in the first three circuits of tawaf and walk at his normal pace in the remaining four circuits, and he would say that the Messenger of Allah (sallallahu alayhi wa sallam) used to do likewise. (Sunan al-Nasa’i, Manasik al-Hajj, Hadith: 2946)

Hadith Commentary:
(1)
By "batn maseel" is meant the place through which rainwater or floodwater would flow.
While performing sa'i (the ritual walk) between Safa and Marwah, one should walk briskly in this low-lying area.
Imam Bukhari rahimahullah has also established from both narrations reported from Abdullah ibn Umar radi Allahu anhu that performing only the circumambulation (tawaf) of the Ka'bah does not complete the 'umrah until the sa'i between Safa and Marwah is also performed, even though the position of Ibn Abbas radi Allahu anhu is contrary to this.

(2)
Some commentators have stated the position of Ibn Abbas radi Allahu anhu that whoever intends to perform Hajj Ifrad (single Hajj without 'umrah) should not perform tawaf upon entering the Ka'bah until he returns from 'Arafat.
If he does perform tawaf, then the state of ihram for Hajj will be terminated, and thus, by performing tawaf, he will be released from the restrictions of ihram.
This view is also contrary to the majority (jumhur), and for this reason, Imam Bukhari rahimahullah has established that the completion of 'umrah is through the tawaf of the Ka'bah and the sa'i between Safa and Marwah.
Without this, 'umrah is not complete.
And Allah knows best.

Hadith Commentary:

Benefits and Issues:
When a person performing ‘umrah or Hajj reaches Makkah al-Mukarramah, he will go to the House of Allah and first perform the Tawaf al-Qudum, which is also called Tawaf al-Wurud and Tawaf al-Tahiyyah. In the first three circuits, he will walk briskly to display strength and vigor, and in the remaining four circuits, he will walk at a normal pace.
(Throughout the entire tawaf, he will perform idtiba‘, the details of which have already been mentioned.)

1891. English Commentary: The reconciliation and harmonization between this hadith of Abdullah ibn Umar radi Allahu anhu and the aforementioned hadith narrated from Abdullah ibn Abbas radi Allahu anhu is as follows: The statement of Ibn Abbas radi Allahu anhu pertains to the ‘Umrat al-Qada, which was performed in the seventh year of Hijrah, before the conquest of Makkah. At that time, the brisk walk (raml) was performed from the Black Stone (Hajar al-Aswad) to the Yemeni Corner (Rukn Yamani), and between the Yemeni Corner and the Black Stone, raml was not performed. Whereas, what is mentioned in the hadith of our master Abdullah ibn Umar radi Allahu anhu pertains to the event of the Farewell Pilgrimage (Hajjat al-Wada‘). Therefore, this later hadith abrogates the earlier hadith of Ibn Abbas radi Allahu anhu.

Furthermore, there is a very significant and fundamental difference between the raml performed during ‘Umrat al-Qada and that performed during the Farewell Pilgrimage. That is, during ‘Umrat al-Qada, raml was done solely to show the polytheists and to display strength contrary to their assumptions, even though at that time the Muslims were physically weak. Whereas, at the time of the Farewell Pilgrimage, there was no such matter; neither was it intended to show anything to the polytheists nor to display strength. Rather, at that time, raml was performed solely in following the Messenger of Allah sallallahu alayhi wa sallam. Therefore, raml was performed from the Black Stone to the Black Stone, that is, throughout the entire circuit. And Allah knows best.

Margin Note:
Raml refers to walking in a manner resembling running, just as a wrestler walks proudly in the arena. The arms should be in a running posture and the steps should be taken close together. The origin of raml was during the ‘Umrah of Qada. The disbelievers of Makkah said: “The fever of Yathrib has weakened the Muslims.” The Prophet (sallallahu alayhi wa sallam) said: “Show them your strength by walking briskly.” Wherever the disbelievers were seated on the mountain (on the northern side), the Muslims would perform raml in that direction, and when they became out of sight, that is, when they reached the southern side, they would slow down. Allah Almighty liked this act so much that He made it a part of Hajj and ‘Umrah, but only in the first circumambulation (tawaf) and in three circuits, so that it would not become a hardship for the people.

The narration is weak; therefore, the issue related to the chapter is not established from it. However, it is Sunnah to run only between the two green markers placed on both sides of the valley.