Nasai

From the verse, it apparently seems that performing the two units (rak‘ahs) of prayer after circumambulation (tawaf) is obligatory. This is why, based on the command mentioned in the verse, whenever the Messenger of Allah (sallallahu alayhi wa sallam) performed tawaf, he would make a point to offer these two rak‘ahs afterwards. In other words, his practice serves as a clarification and explanation of the concise command in the verse. Secondly, it is understood that performing these rak‘ahs specifically near the Station of Ibrahim (Maqam Ibrahim) is a Sunnah. This is what is apparent from the verse. However, if the crowd is so great that it becomes difficult to pray there, then there is no harm in moving away from that spot. And Allah knows best.

Hadith Commentary:
Imam Bukhari rahimahullah has several objectives with this heading:

➊ Firstly, it is to specify the location of Maqam Ibrahim, because there is a difference of opinion regarding it. Some consider the entire Baytullah, Masjid al-Haram, the sacred precinct (Haram), or all the sites of Hajj to be Maqam Ibrahim. Imam Bukhari rahimahullah has clarified that what is meant is that stone upon which Ibrahim alayhis salam stood while constructing the Baytullah.

➋ Secondly, the command in the statement of Allah, the Exalted, is not for obligation (wujub) but for recommendation (istihbab), meaning that it is better to perform two units (rak‘ahs) of prayer near Maqam Ibrahim after circumambulation (tawaf), but it is not obligatory.

➌ Thirdly, it is to specify the meaning of “musalla,” that it refers to the place of prayer, i.e., to face towards it while performing the prayer, in such a way that facing the Ka‘bah is also maintained.

➍ Fourthly, the ruling is only for the two units (rak‘ahs) after tawaf, not for all prayers. Accordingly, for all these objectives, the narration of Ibn ‘Umar radi Allahu anhu has been presented, in which it is stated that the Messenger of Allah sallallahu alayhi wa sallam, after performing tawaf of the Baytullah, stood behind Maqam Ibrahim and performed two units of prayer, which are the greeting of tawaf (tahiyyat al-tawaf).

From this narration, it is understood that despite the command to pray near Maqam Ibrahim, there is no difference in the obligation of facing the Ka‘bah, because the Messenger of Allah sallallahu alayhi wa sallam, even while standing behind Maqam Ibrahim to pray, did not abandon facing the Ka‘bah.

Since in this narration, the answer to the question of the inquirer was not given in explicit words, but rather Ibn ‘Umar radi Allahu anhu indicated that this was the blessed practice of the Messenger of Allah sallallahu alayhi wa sallam, therefore, you should reflect yourself whether it is permissible to have intercourse with one’s wife before performing the sa‘y between Safa and Marwah or not. For this reason, Imam Bukhari rahimahullah has presented the narration of Jabir ibn ‘Abdullah radi Allahu anhu, in which it is explicitly stated that under no circumstances should one have intercourse with one’s wife before performing the sa‘y between Safa and Marwah.

Hadith Commentary:
(1)
The implication of these narrations is that three actions are essential for performing ‘umrah:
٭ Circumambulation (tawaf) of the House of Allah, in which the first three circuits should be performed at a brisk pace (raml), and the remaining four at a normal walking pace.
٭ After tawaf, two units (rak‘ahs) of prayer should be performed behind Maqam Ibrahim or in its vicinity.
٭ Sa‘i should be performed between Safa and Marwah.
Between the green lights (tube lights), one should walk briskly.
After completing these three actions, the state of ihram should be ended (i.e., one should exit ihram).

(2)
It should be noted that one circuit is completed from Safa to Marwah, and the second circuit is completed from Marwah back to Safa; in this manner, seven circuits are to be performed.
It begins at Safa and ends at Marwah.
From the direction of Safa, the House of Allah (Baytullah) is visible, but from the direction of Marwah, the House of Allah is not visible because the structure of Masjid al-Haram now stands between Marwah and the House of Allah.

(3)
If the congregational prayer (jama‘ah) is established while one is performing tawaf or sa‘i, one should immediately join the prayer.
After completing the prayer, one should resume and complete the tawaf or sa‘i.

Hadith Commentary:
(1)
It is narrated from Jabir bin Abdullah (radi Allahu anhu) that when the Messenger of Allah (sallallahu alayhi wa sallam) reached the Station of Ibrahim (Maqam Ibrahim), he recited this verse:
﴿وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ (Al-Baqarah 2:125)
"And take the Station of Ibrahim as a place of prayer."
Then he performed two units (rak‘ah) of prayer; in the first unit, he recited Surah Al-Fatihah and ﴿قُلْ يَا أَيُّهَا الْكَافِرُونَ ﴿١﴾﴾ (Say: O disbelievers [Al-Kafirun 109:1]), and in the second unit, Surah Al-Fatihah and ﴿قُلْ هُوَ اللَّـهُ أَحَدٌ ﴿١﴾﴾ (Say: He is Allah, the One [Al-Ikhlas 112:1]). Then he returned towards the Black Stone (Hajar al-Aswad) and touched it (istilam). After that, he proceeded towards Safa.
(Sahih Muslim, Book of Hajj, Hadith: 2950(1218))
From the recitation of this noble verse, it is understood that after circumambulation (tawaf), performing two units of prayer behind the Station of Ibrahim is necessary. However, there is consensus among the scholars that the one performing tawaf may offer it wherever he wishes. Accordingly, Imam Bukhari (rahimahullah) has previously established this matter from this very hadith.
(Hadith: 395)
(2)
It is also understood from this hadith that the command of the mentioned verse is only for the two units of prayer after tawaf, not for other prayers.
By praying near the Station of Ibrahim, facing the qiblah remains obligatory, because the Messenger of Allah (sallallahu alayhi wa sallam), despite standing near the Station of Ibrahim to pray, did not abandon facing the Ka‘bah.
In summary, when performing the prayer after tawaf, it is better to stand behind the Station of Ibrahim, but it is not obligatory.

The meaning of the answer given by Ibn Umar radi Allahu anhu is that, according to the practice of the Messenger of Allah sallallahu alayhi wa sallam, ‘umrah is not complete without the sa‘i; therefore, the state of ihram cannot be ended before performing the sa‘i. Sa‘i is also obligatory (wajib). Only after the sa‘i can the ihram be ended. Thus, until the sa‘i between Safa and Marwah is completed, it is not permissible to have intercourse with one’s wife; however, after the sa‘i between Safa and Marwah, this act becomes permissible. This is the correct view, and it is also agreed upon (muttafaq ‘alayh). There is no difference of opinion in this matter.

“It is Sunnah.” That is, it is a method established by Islam, adherence to which is obligatory. This Sunnah is not in opposition to the obligatory (fard). (Details will follow.)

Benefits and Issues:

➊ The circumambulation (tawaf) of the Ka'bah is completed with seven circuits.

➋ After tawaf, two units (rak‘ahs) of prayer should be performed.

➌ It is Sunnah to perform the two rak‘ahs of tawaf near the Station of Ibrahim (Maqam Ibrahim). If there is no space available there, they may also be performed at any other suitable place within Masjid al-Haram.

➍ Some people, due to ignorance, face towards the Station of Ibrahim (Maqam Ibrahim) even if they are not facing the Ka'bah; this is incorrect. For prayer, one must face the Ka'bah, whether or not the Station of Ibrahim is in front.

➎ The sa‘i between Safa and Marwah is performed after the circumambulation (tawaf) of the Ka'bah.