سُوْرَةُ البَقَرَةِ
Surah Al-Baqara (2) — Ayah 158
۞ إِنَّ ٱلصَّفَا وَٱلْمَرْوَةَ مِن شَعَآئِرِ ٱللَّهِ ۖ فَمَنْ حَجَّ ٱلْبَيْتَ أَوِ ٱعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ ٱللَّهَ شَاكِرٌ عَلِيمٌ ﴿158﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Verily! As-Safâ and Al-Marwah (two mountains in Makkah) are of the Symbols of Allâh. So it is not a sin on him who performs Hajj or ‘Umrah (pilgrimage) of the House (the Ka‘bah at Makkah) to perform the going (Tawâf) between them (As-Safâ and Al-Marwah). And whoever does good voluntarily, then verily, Allâh is All-Recogniser, All-Knower.
Word by Word — Arabic, Transliteration & Meaning
۞ إِنَّ
inna
Indeed
ٱلصَّفَا
l-ṣafā
the Safa
وَٱلْمَرْوَةَ
wal-marwata
and the Marwah
مِن
min
(are) from
شَعَآئِرِ
shaʿāiri
(the) symbols
ٱللَّهِ ۖ
l-lahi
(of) Allah
فَمَنْ
faman
So whoever
حَجَّ
ḥajja
performs Hajj
ٱلْبَيْتَ
l-bayta
(of) the House
أَوِ
awi
or
ٱعْتَمَرَ
iʿ'tamara
performs Umrah
فَلَا
falā
so no
جُنَاحَ
junāḥa
blame
عَلَيْهِ
ʿalayhi
on him
أَن
an
that
يَطَّوَّفَ
yaṭṭawwafa
he walks
بِهِمَا ۚ
bihimā
between [both of] them
وَمَن
waman
And whoever
تَطَوَّعَ
taṭawwaʿa
voluntarily does
خَيْرًۭا
khayran
good
فَإِنَّ
fa-inna
then indeed
ٱللَّهَ
l-laha
Allah
شَاكِرٌ
shākirun
(is) All-Appreciative
عَلِيمٌ
ʿalīmun
All-Knowing
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 158) ➊ { ”يَطَّوَّفَ“ } This is from the verb form "tafaʿʿul," { ”طَافَ يَطُوْفُ“ } means to perform tawaf, to make rounds. When extra letters were added in the verb form "tafaʿʿul," its meaning became "to perform tawaf thoroughly." { ”شَعَآىِٕرِ“ } This is the plural of { ”شَعِيْرَةٌ“ }, which means "sign." Some people considered Safa and Marwah as symbols of the idols of ignorance and thought that performing tawaf between them was a sin, so it was said that these are among the signs of Allah.
➋ Safa and Marwah are the names of two small hills near the Ka'bah. Performing sa'i (running) between them has been part of the rites (i.e., rulings) of Hajj and Umrah since the time of Ibrahim (peace be upon him), but in the era of ignorance, the polytheists had included many polytheistic customs in the rites of Hajj and Umrah, to the extent that they had installed two idols on Safa and Marwah. One was named "Isaf" and the other "Nailah." Among these polytheists, some used to perform sa'i between them during the era of ignorance and also performed istilam of these idols, i.e., they kissed them. Anas bin Malik (may Allah be pleased with him) said that we used to consider the sa'i of Safa and Marwah as an act of ignorance, so when Islam came, we stopped performing sa'i between them, so Allah revealed this verse. [ بخاری، التفسیر، باب قولہ تعالٰی : « إن الصفا والمروۃ …» : ۴۴۹۶] And among these polytheists, there were some who, instead of performing sa'i between Safa and Marwah during the era of ignorance, used to perform tawaf of an idol named "Manat," and upon reaching Makkah, considered the tawaf of Safa and Marwah a sin. This verse was also revealed in response to them. The necessity of sa'i was agreed upon by the Muslims, but the apparent words of the verse caused some people to question whether there was any harm if sa'i was not performed. Thus, Urwah bin Zubair (may Allah have mercy on him) expressed this doubt before his aunt Aisha (may Allah be pleased with her), so Aisha (may Allah be pleased with her) said that if the meaning of the verse was as such, then the Qur'an would have said: {”اَنْ لاَّ يَطَّوَّفَ بِهِمَا“} meaning, "if he does not perform tawaf, there is no sin." Then Umm al-Mu'mineen Aisha (may Allah be pleased with her) further clarified that some Arab tribes (Azd, Ghassan) used to worship the idol {’’ مناة الطاغية ‘‘}. They had installed this idol on the hill of Mushallal. When these people went for Hajj, they would say "Labbayk" in the name of this idol and perform its tawaf. Upon reaching Makkah, they considered performing sa'i between Safa and Marwah a sin. After becoming Muslim, they asked the Messenger of Allah (peace and blessings be upon him) about this, so this verse was revealed. [بخاری، الحج، باب وجوب الصفا والمروۃ … : ۱۶۴۳۔ مسلم : ۱۲۷۷] That is, these people considered performing tawaf between Safa and Marwah a sin, so the Qur'an used the words «فَلَا جُنَاحَ عَلَيْهِ اَنْ يَّطَّوَّفَ بِهِمَا», otherwise, as far as sa'i itself is concerned, Aisha (may Allah be pleased with her) said that this sa'i has been prescribed by the Messenger of Allah (peace and blessings be upon him), now no one has the option to abandon it. Also, the Messenger of Allah (peace and blessings be upon him) said: [ اِسْعَوْا اِنَّ اللّٰہَ کَتَبَ عَلَیْکُمُ السَّعْیَ] [ أحمد : 421/6، ۴۲۲، ح : ۲۷۴۳۵] "Perform sa'i, indeed Allah has made sa'i obligatory upon you." And in the Farewell Hajj, he said: [لِتَاْخُذُوْا مَنَاسِکَکُمْ ] [ مسلم، الحج، باب استحباب رمی…: ۱۲۹۷] "Learn the rites (i.e., rulings) of Hajj from me." Sa'i is also included in these.
➋ Safa and Marwah are the names of two small hills near the Ka'bah. Performing sa'i (running) between them has been part of the rites (i.e., rulings) of Hajj and Umrah since the time of Ibrahim (peace be upon him), but in the era of ignorance, the polytheists had included many polytheistic customs in the rites of Hajj and Umrah, to the extent that they had installed two idols on Safa and Marwah. One was named "Isaf" and the other "Nailah." Among these polytheists, some used to perform sa'i between them during the era of ignorance and also performed istilam of these idols, i.e., they kissed them. Anas bin Malik (may Allah be pleased with him) said that we used to consider the sa'i of Safa and Marwah as an act of ignorance, so when Islam came, we stopped performing sa'i between them, so Allah revealed this verse. [ بخاری، التفسیر، باب قولہ تعالٰی : « إن الصفا والمروۃ …» : ۴۴۹۶] And among these polytheists, there were some who, instead of performing sa'i between Safa and Marwah during the era of ignorance, used to perform tawaf of an idol named "Manat," and upon reaching Makkah, considered the tawaf of Safa and Marwah a sin. This verse was also revealed in response to them. The necessity of sa'i was agreed upon by the Muslims, but the apparent words of the verse caused some people to question whether there was any harm if sa'i was not performed. Thus, Urwah bin Zubair (may Allah have mercy on him) expressed this doubt before his aunt Aisha (may Allah be pleased with her), so Aisha (may Allah be pleased with her) said that if the meaning of the verse was as such, then the Qur'an would have said: {”اَنْ لاَّ يَطَّوَّفَ بِهِمَا“} meaning, "if he does not perform tawaf, there is no sin." Then Umm al-Mu'mineen Aisha (may Allah be pleased with her) further clarified that some Arab tribes (Azd, Ghassan) used to worship the idol {’’ مناة الطاغية ‘‘}. They had installed this idol on the hill of Mushallal. When these people went for Hajj, they would say "Labbayk" in the name of this idol and perform its tawaf. Upon reaching Makkah, they considered performing sa'i between Safa and Marwah a sin. After becoming Muslim, they asked the Messenger of Allah (peace and blessings be upon him) about this, so this verse was revealed. [بخاری، الحج، باب وجوب الصفا والمروۃ … : ۱۶۴۳۔ مسلم : ۱۲۷۷] That is, these people considered performing tawaf between Safa and Marwah a sin, so the Qur'an used the words «فَلَا جُنَاحَ عَلَيْهِ اَنْ يَّطَّوَّفَ بِهِمَا», otherwise, as far as sa'i itself is concerned, Aisha (may Allah be pleased with her) said that this sa'i has been prescribed by the Messenger of Allah (peace and blessings be upon him), now no one has the option to abandon it. Also, the Messenger of Allah (peace and blessings be upon him) said: [ اِسْعَوْا اِنَّ اللّٰہَ کَتَبَ عَلَیْکُمُ السَّعْیَ] [ أحمد : 421/6، ۴۲۲، ح : ۲۷۴۳۵] "Perform sa'i, indeed Allah has made sa'i obligatory upon you." And in the Farewell Hajj, he said: [لِتَاْخُذُوْا مَنَاسِکَکُمْ ] [ مسلم، الحج، باب استحباب رمی…: ۱۲۹۷] "Learn the rites (i.e., rulings) of Hajj from me." Sa'i is also included in these.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
158. 1. شَعْآئِرُ means symbols; here it refers to the rituals of Hajj (such as Sa'i and marking the sacrificial animal, etc.) that Allah Almighty has prescribed.
158. 2. Performing Sa'i between Safa and Marwah is a pillar of Hajj. However, from the words of the Quran (فَلَا جُنَاحَ عَلَيْهِ) 2:158, some Companions had the doubt that perhaps it is not necessary. When this matter came to the knowledge of Aisha (may Allah be pleased with her), she said (فَلَا جُنَاحَ عَلَيْهِ اَنْ يَّطَّوَّفَ بِهِمَا) 2:158. When people became Muslim, it occurred to them that perhaps performing Sa'i between Safa and Marwah is a sin, because before Islam they used to perform Sa'i due to two idols. Allah Almighty, in this verse, removed their doubt and hesitation. Now this Sa'i is necessary, which begins at Safa and ends at Marwah. (Aysar al-Tafasir)
158. 2. Performing Sa'i between Safa and Marwah is a pillar of Hajj. However, from the words of the Quran (فَلَا جُنَاحَ عَلَيْهِ) 2:158, some Companions had the doubt that perhaps it is not necessary. When this matter came to the knowledge of Aisha (may Allah be pleased with her), she said (فَلَا جُنَاحَ عَلَيْهِ اَنْ يَّطَّوَّفَ بِهِمَا) 2:158. When people became Muslim, it occurred to them that perhaps performing Sa'i between Safa and Marwah is a sin, because before Islam they used to perform Sa'i due to two idols. Allah Almighty, in this verse, removed their doubt and hesitation. Now this Sa'i is necessary, which begins at Safa and ends at Marwah. (Aysar al-Tafasir)
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
158. Indeed, Safa and Marwah are among the symbols of Allah. So whoever performs Hajj to the House or 'Umrah, there is no blame upon him for walking between them [197]. And whoever does good voluntarily—then surely Allah is Appreciative and All-Knowing.
[197] Safa and Marwah are two small mountains near the Ka'bah. Running seven times between them was included in the rites of Hajj, which Allah Almighty had taught to Prophet Ibrahim ؑ. In later times, when idolatrous ignorance spread, the polytheists placed the idols of Isaf on Safa and Na'ilah on Marwah, and circumambulation around them began. This is why a question arose in the hearts of Muslims as to whether Sa'i (running) between Safa and Marwah is among the original rites of Hajj or merely an innovation from the idolatrous era. Thus, through this verse, Allah Almighty removed this misunderstanding of the Muslims and guided them to the correct matter, as is evident from the following hadith. What objection was understood in the circumambulation of Safa and Marwah? Asim bin Sulaiman says that I asked Anas bin Malik ؓ about this verse, and he said that in the early days of Islam, we considered it a custom of ignorance, so we abandoned it. Then this verse was revealed. [بخاري، كتاب التفسير، باب قوله تعالىٰ ان الصفا و المروة]
Also, the people of Madinah considered Sa'i between Safa and Marwah objectionable because they believed in Manat and did not accept Isaf and Na'ilah. Thus, Hisham bin 'Urwah narrates from his father that I asked 'Aishah ؓ, while I was still young, that from Allah Almighty's saying, "Indeed, Safa and Marwah..." it seems that if someone does not perform the circumambulation of Safa and Marwah, there is no harm. 'Aishah ؓ replied: That is not the meaning. If that were the meaning, Allah Almighty would have said, "If he does not perform their circumambulation, there is no sin." This verse was revealed concerning the Ansar. In the state of Ihram, they used to call upon the name of Manat, and this idol was installed at the place of Qudayd. The Ansar (for this reason) considered the circumambulation of Safa and Marwah objectionable. When they embraced Islam, they asked the Messenger of Allah ﷺ about it, then this verse was revealed. [ بخاري، كتاب التفسير زير آيت مذكور]
[197] Safa and Marwah are two small mountains near the Ka'bah. Running seven times between them was included in the rites of Hajj, which Allah Almighty had taught to Prophet Ibrahim ؑ. In later times, when idolatrous ignorance spread, the polytheists placed the idols of Isaf on Safa and Na'ilah on Marwah, and circumambulation around them began. This is why a question arose in the hearts of Muslims as to whether Sa'i (running) between Safa and Marwah is among the original rites of Hajj or merely an innovation from the idolatrous era. Thus, through this verse, Allah Almighty removed this misunderstanding of the Muslims and guided them to the correct matter, as is evident from the following hadith. What objection was understood in the circumambulation of Safa and Marwah? Asim bin Sulaiman says that I asked Anas bin Malik ؓ about this verse, and he said that in the early days of Islam, we considered it a custom of ignorance, so we abandoned it. Then this verse was revealed. [بخاري، كتاب التفسير، باب قوله تعالىٰ ان الصفا و المروة]
Also, the people of Madinah considered Sa'i between Safa and Marwah objectionable because they believed in Manat and did not accept Isaf and Na'ilah. Thus, Hisham bin 'Urwah narrates from his father that I asked 'Aishah ؓ, while I was still young, that from Allah Almighty's saying, "Indeed, Safa and Marwah..." it seems that if someone does not perform the circumambulation of Safa and Marwah, there is no harm. 'Aishah ؓ replied: That is not the meaning. If that were the meaning, Allah Almighty would have said, "If he does not perform their circumambulation, there is no sin." This verse was revealed concerning the Ansar. In the state of Ihram, they used to call upon the name of Manat, and this idol was installed at the place of Qudayd. The Ansar (for this reason) considered the circumambulation of Safa and Marwah objectionable. When they embraced Islam, they asked the Messenger of Allah ﷺ about it, then this verse was revealed. [ بخاري، كتاب التفسير زير آيت مذكور]
