Nasai

(1) The best is indeed to perform the circumambulation (tawaf) on foot. In case of an excuse, people also perform tawaf in a wheelchair; there is no harm in this. Likewise, if there is a need to perform tawaf on a domesticated animal such as a camel or a horse, it is permissible. However, in this era, performing tawaf of the House of Allah on such animals is neither reasonable nor practically possible. Yes, if at any time such a situation becomes possible, then there is no legal objection to its permissibility. Also, the claim that this was specific to the Messenger of Allah (sallallahu alayhi wa sallam) is not correct, because he (sallallahu alayhi wa sallam) also permitted Umm Salamah (radi Allahu anha) to perform tawaf on a camel, as has been mentioned in the above hadiths. And Allah knows best.

(2) “He used to touch it with a staff that had a curved end.” The original practice is to place the lips on the Black Stone (Hajar al-Aswad). If this is not possible, then one should touch it with the hand and then place the hand on the lips. If even touching it with the hand is not possible, then an object that is pure and clean, held in the hand, should be touched to the Black Stone and then kissed. Otherwise, one should simply gesture towards it.

Hadith Commentary:
The literal translation of "uqra" is "barren" and "halqa" is "shaven-headed." These words were used by the Prophet (sallallahu alayhi wa sallam) out of affection. It is thus understood that on such occasions, addressing someone with such words is permissible.

Hadith Commentary:
(1)
From this narration, it is understood that the Farewell Circumambulation (tawaf al-wada‘) is waived for a menstruating woman, provided that she has performed the Visitation Circumambulation (tawaf al-ziyarah) on the day of sacrifice. The evidence for this is that when the Messenger of Allah (sallallahu alayhi wa sallam) was informed of Lady Safiyyah’s (radi Allahu anha) menstruation, he said:
“Will she detain us because of this?”
When he was told that she had already performed the tawaf al-ziyarah on the day of sacrifice, he said:
“Set out for departure, for now there is no need for us to stay here, since she has performed the tawaf which is a pillar of Hajj.”
(2)
The corroboration of Jarir has been mentioned by Imam al-Bukhari (rahimahullah) himself with a connected chain under Hadith: 1561.

Hadith Commentary:
(1)
There is some difference between the statements of Aisha (radi Allahu anha) and Abu Bakr ibn Abdur-Rahman (rahimahullah). Aisha (radi Allahu anha) states that this verse was revealed concerning a specific group among the Ansar, whereas Abu Bakr ibn Abdur-Rahman (rahimahullah) takes it to have a general meaning. Perhaps Aisha (radi Allahu anha) did not mention both because, when the objective was achieved by mentioning one, she did not consider it appropriate to mention the other party.

(2)
In summary, the Ansar, after assuming ihram (state of consecration) for Manat, would not perform the circumambulation (tawaf) between Safa and Marwah, while other Arabs would perform the circumambulation between Safa and Marwah. Now, when Islam came, both groups considered this custom of the pre-Islamic era and the practice of the polytheists to be sinful, so it was said to them that there is no sin in performing the circumambulation. This is not a discussion about obligation or permissibility, because the obligation has already been established. In any case, performing sa’i (ritual walking) between Safa and Marwah is obligatory, as is the noble statement of Aisha (radi Allahu anha). The Messenger of Allah (sallallahu alayhi wa sallam) declared the sa’i between the two to be legislated, therefore no one has the right to abandon it.

Hafiz Ibn Hajar (rahimahullah) has written that the obligation of sa’i between Safa and Marwah is established from the words of Aisha (radi Allahu anha) which are in Sahih Muslim: “By Allah! The Hajj and Umrah of the one who does not perform sa’i between Safa and Marwah are incomplete.” (Sahih Muslim, Al-Hajj, Hadith: 3079 (1277))

A stronger proof for its obligation is the noble statement of the Messenger of Allah (sallallahu alayhi wa sallam): “Learn from me the rites of Hajj.” And he performed sa’i between Safa and Marwah, which falls under this command, therefore all the acts and deeds under this command will be obligatory. (Fath al-Bari: 3/629)

And Allah knows best.

In any case, according to the majority of the scholars, sa’i between Safa and Marwah is among the pillars of Hajj; without it, Hajj is not valid.

Hadith Commentary: Benefits and Issues: In this hadith, another background for the revelation of the verse is mentioned: since, in relation to Hajj, the explicit command regarding performing sa‘y (walking) between Safa and Marwah had not yet been revealed, some people thought that if they did not perform sa‘y, there would be no harm.

So it was stated: (These are among the symbols of Allah, the distinguishing signs and marks of the religion.) It is not possible to ignore them.

Because the symbols (sha‘a’ir) of the religion and the Shari‘ah are those manifestations which have been designated by Allah and His Messenger (sallallahu alayhi wa sallam) as a sign and mark in order to create an awareness of a certain spiritual reality.

Explanation:
1:
Mushallal is the name of a place situated at some distance from Madinah, which is near Qudayd.

2: (“Indeed, Safa and Marwah are among the symbols of Allah, so there is no sin upon whoever makes pilgrimage to the House or performs ‘umrah to walk between them.”) Therefore, for one who performs Hajj or ‘Umrah of the House of Allah, there is no sin in making tawaf (circumambulation) between them as well. (: al-Baqarah: 158)

3:
In summary, the style of this verse’s context is to remove a misunderstanding of the Ansar, who, after embracing Islam, considered the sa‘i (walking) between Safa and Marwah during Hajj and ‘Umrah to be blameworthy, because there was an idol named “Isaf” on Safa, and an idol named “Nailah” on Marwah. Upon this, Allah said: Now, in Islam, both of these have been destroyed; now, there remains no trace of shirk (polytheism) in performing sa‘i between them. Rather, now this sa‘i is obligatory. The Prophetic instruction is: (Is‘aw fa inna Allaha kataba ‘alaykumu’s-sa‘y) (Ahmad and al-Hakim with a hasan chain), meaning: Perform sa‘i, for indeed Allah has made it obligatory upon you.

(1) Hazrat Urwah understood from the apparent words of the verse that leaving the sa’i (ritual walking between Safa and Marwah) is also permissible and that it is not something necessary. However, perhaps he was heedless of the context of the verse and its initial words: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ (al-Baqarah: 2:158), because if these are among the symbols (sha’a’ir) appointed by Allah, then how can turning away from them be possible? Hazrat A’ishah radi Allahu anha, who was a woman of great insight and who received direct benefit from the Messenger of Allah sallallahu alayhi wa sallam, how could she be heedless of this important point? Furthermore, the meaning of any verse cannot be understood separately from the practice of the Messenger of Allah sallallahu alayhi wa sallam, otherwise there is a risk of misguidance. That act which the Messenger of Allah sallallahu alayhi wa sallam performed consistently in all ‘umrahs and hajj, and which the noble Companions radi Allahu anhum also performed consistently in every ‘umrah and hajj, how can it be considered unnecessary? As for the word ﴿لَا جُنَاحَ﴾ “there is no harm,” this is actually to clarify for those people who interpreted the circumambulation (tawaf) of Safa and Marwah as a custom of the disbelievers, because they had placed idols upon them. But the real truth cannot be abandoned due to someone’s mistake, so it was commanded that, after purifying them from idols, their circumambulation should be performed, because their circumambulation is an ancient legal command.

(2) “This is Sunnah”—here, Sunnah is not in contrast to fard (obligatory), such that its performance is not necessary, because Hazrat A’ishah radi Allahu anha is refuting precisely this understanding. Rather, here Sunnah means the established way of the Prophet sallallahu alayhi wa sallam, adherence to which is necessary. The current meanings of fard, sunnah, wajib, etc., are later terminologies. In some narrations, it is explicitly stated that the Prophet sallallahu alayhi wa sallam was performing sa’i between Safa and Marwah and was saying to the noble Companions radi Allahu anhum: [اسعوا فإنَّ اللَّهَ كتبَ عليْكمُ السَّعيَ ] (Musnad Ahmad: 6/421) “Perform sa’i, for Allah the Exalted has made sa’i obligatory upon you.” Therefore, Imam Shafi’i rahimahullah has considered the sa’i between Safa and Marwah to be a pillar (rukn) of hajj and ‘umrah. Whoever leaves it must repeat the hajj or ‘umrah. However, the Hanafis consider it wajib (necessary), which cannot be deliberately omitted; if it is missed due to forgetfulness or ignorance, and making it up (qada) is possible, then it should be made up, otherwise an animal should be sacrificed. But the preferred opinion is that the sa’i between Safa and Marwah is such a pillar of hajj that if it is omitted, its compensation cannot be made by sacrificing an animal (dam); rather, the hajj must be performed again. For details, see: (Fiqh al-Sunnah, by Sayyid Sabiq: 2/264-267)

Benefit:
It is established from the hadith that the circumambulation (tawaf) of Safa and Marwah is among the essential rites (arkan) of Hajj and Umrah. In the era of ignorance (Jahiliyyah), people did not perform the sa’i (ritual walking) between Safa and Marwah, because they had placed an idol between Safa and Marwah and used to worship it. Some people, considering Safa and Marwah as symbols of idols, regarded their circumambulation as sinful. In response, Allah Almighty refuted these people and declared Safa and Marwah to be among His own signs. Also see, Sahih al-Bukhari: 4496.

Furthermore, the occurrence of differences among the people of knowledge is not a bad thing; however, causing discord for the sake of disagreement is indeed blameworthy. In Musnad Ahmad (421/6, Hadith: 27435), it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam said: « اسـعـوا ، ان الله كـتـب عـلـيـكـم السعى » “Perform sa’i, for indeed Allah Almighty has made sa’i obligatory upon you.”