Tafseer Verse number 158
The Meaning of “it is not a sin” in the Ayah
Imam Ahmad reported that `Urwah said that he asked `A’ishah about what Allah stated:
إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا
(Verily, As-Safa and Al-Marwah (two mountains in Makkah) are of the symbols of Allah. 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 (Tawaf) between them (As-Safa and Al-Marwah).) “By Allah! It is not a sin if someone did not perform Tawaf around them.” `A’ishah said, “Worst is that which you said, O my nephew! If this is the meaning of it, it should have read, `It is not a sin if one did not perform Tawaf around them.’ Rather, the Ayah was revealed regarding the Ansar, who before Islam, used to assume Ihlal (or Ihram for Hajj) in the area of Mushallal for their idol Manat that they used to worship. Those who assumed Ihlal for Manat, used to hesitate to perform Tawaf (going) between Mounts As-Safa and Al-Marwah. So they (during the Islamic era) asked Allah’s Messenger ﷺ about it, saying, `O Messenger of Allah ﷺ! During the time of Jahiliyyah, we used to hesitate to perform Tawaf between As-Safa and Al-Marwah.’ Allah then revealed:
إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا
(Verily, As-Safa and Al-Marwah are of the symbols of Allah. So it is not a sin on him who performs Hajj or `Umrah of the House to perform the going (Tawaf) between them.)” `A’ishah then said, ” Allah’s Messenger ﷺ has made it the Sunnah to perform Tawaf between them (As-Safa and Al-Marwah), and thus, no one should abandon performing Tawaf between them.” This Hadith is reported in the Sahihayn.
In another narration, Imam Az-Zuhri reported that `Urwah said: Later on I (`Urwah) told Abu Bakr bin `Abdur-Rahman bin Al-Harith bin Hisham (of `A’ishah’s statement) and he said, “I have not heard of such information. However, I heard learned men saying that all the people, except those whom `A’ishah mentioned, said, `Our Tawaf between these two hills is a practice of Jahiliyyah. ‘ Some others among the Ansar said, `We were commanded to perform Tawaf of the Ka`bah, but not between As-Safa and Al-Marwah.’ So Allah revealed:
إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ
(Verily, As-Safa and Al-Marwah are of the symbols of Allah.)” Abu Bakr bin `Abdur-Rahman then said, “It seems that this verse was revealed concerning the two groups.” Al-Bukhari collected a similar narration by Anas.
Ash-Sha`bi said, “Isaf (an idol) was on As-Safa while Na’ilah (an idol) was on Al-Marwah, and they used to touch (or kiss) them. After Islam came, they were hesitant about performing Tawaf between them. Thereafter, the Ayah (2:158 above) was revealed.”
The Wisdom behind legislating Sa`i between As-Safa and Al-Marwah
Muslim recorded a long Hadith in his Sahih from Jabir, in which Allah’s Messenger ﷺ finished the Tawaf around the House, and then went back to the Rukn (pillar, i.e., the Black Stone) and kissed it. He then went out from the door near As-Safa while reciting:
إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللَّهِ
(Verily, As-Safa and Al-Marwah are of the symbols of Allah.) The Prophet then said, (I start with what Allah has commanded me to start with meaning start the Sa`i (i.e., fast walking) from the As-Safa). In another narration of An-Nasa’i, the Prophet said, (Start with what Allah has started with (i.e., As-Safa).)
Imam Ahmad reported that Habibah bint Abu Tajrah said, “I saw Allah’s Messenger ﷺ performing Tawaf between As-Safa and Al-Marwah, while the people were in front of him and he was behind them walking in Sa`i. I saw his garment twisted around his knees because of the fast walking in Sa`i (he was performing) and he was reciting:
«اسْعَوْا فَإِنَّ اللهَ كَتَبَ عَلَيْكُمُ السَّعْي».
(Perform Sa`i, for Allah has prescribed Sa`i on you.)”‘
This Hadith was used as a proof for the fact that Sa`i is a Rukn of Hajj. It was also said that Sa`i is Wajib, and not a Rukn of Hajj and that if one does not perform it by mistake or by intention, he could expiate the shortcoming with Damm. Allah has stated that Tawaf between As-Safa and Al-Marwah is among the symbols of Allah, meaning, among the acts that Allah legislated during the Hajj for Prophet Ibrahim.
Earlier we mentioned the Hadith by Ibn `Abbas that the origin of Tawaf comes from the Tawaf of Hajar (Prophet Ibrahim’s wife), between As-Safa and Al-Marwah seeking water for her son (Isma`il) Ibrahim had left them in Makkah, where there was no habitation for her. When Hajar feared that her son would die, she stood up and begged Allah for His help and kept going back and forth in that blessed area between As-Safa and Al-Marwah. She was humble, fearful, frightened and meek before Allah. Allah answered her prayers, relieved her of her loneliness, ended her dilemma and made the well of Zamzam bring forth its water for her, which is:
«طَعَامُ طُعْمٍ،وَشِفَاءُ سُقْم»
(A tasty (or nutritional) food and a remedy for the illness.)
Therefore, whoever performs Sa`i between As-Safa and Al-Marwah should remember his meekness, humbleness and need for Allah to guide his heart, lead his affairs to success and forgive his sins. He should also want Allah to eliminate his shortcomings and errors and to guide him to the straight path. He should ask Allah to keep him firm on this path until he meets death, and to change his situation from that of sin and errors to that of perfection and being forgiven, — the same providence which was provided to Hajar.
Allah then states:
وَمَن تَطَوَّعَ خَيْرًا
(And whoever does good voluntarily.)
It was said that the Ayah describes performing Tawaf more than seven times, it was also said that it refers to voluntary `Umrah or Hajj. It was also said that it means volunteering to do good works in general, as Ar-Razi has stated. The third opinion was attributed to Al-Hasan Al-Basri. Allah knows best.
Allah states:
فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ
(…then verily, Allah is All-Recognizer, All-Knower.) meaning, Allah’s reward is immense for the little deed, and He knows about the sufficiency of the reward. Hence, He will not award insufficient rewards to anyone. Indeed:
إِنَّ اللَّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَـعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْراً عَظِيماً
(Surely, Allah wrongs not even of the weight of an atom, but if there is any good (done), He doubles it, and gives from Him a great reward.) (4:40)
Tafseer Verse number 159-162
The Eternal Curse for Those Who hide Religious Commandments
These Ayat sternly warn against those who hide the clear signs that the Messengers were sent with which guide to the correct path and beneficial guidance for the hearts, after Allah has made such aspects clear for His servants through the Books that He revealed to His Messengers. Abu Al-`Aliyah said that these Ayat, “were revealed about the People of the Scripture who hid the description of Muhammad .” Allah then states that everything curses such people for this evil act. Certainly, just as everything asks for forgiveness for the scholar, even the fish in the sea and the bird in the air, then those who hide knowledge are cursed by Allah and by the cursers. A Hadith in the Musnad, narrated through several chains of narrators, that strengthens the overall judgment of the Hadith, states that Abu Hurayrah narrated that Allah’s Messenger ﷺ said:
«مَنْ سُئِلَ عَنْ عِلْمٍ فَكَتَمَهُ، أُلْجِمَ يَوْمَ الْقِيَامَةِ بِلِجَامٍ مِنْ نَار»
(Whoever was asked about knowledge that one has, but he hid it, then a bridle made of fire will be tied around his mouth on the Day of Resurrection.)
It is also recorded by Al-Bukhari that Abu Hurayrah said, “If it was not for an Ayah in Allah’s Book, I would not have narrated a Hadith for anyone:
إِنَّ الَّذِينَ يَكْتُمُونَ مَآ أَنزَلْنَا مِنَ الْبَيِّنَـتِ وَالْهُدَى
(Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down,)”
Mujahid said, “When the earth is struck by drought, the animals say, `This is because of the sinners among the Children of Adam. May Allah curse the sinners among the Children of Adam.”‘
Abu Al-`Aliyah, Ar-Rabi` bin Anas and Qatadah said that
وَيَلْعَنُهُمُ اللَّـعِنُونَ
(and cursed by the cursers) means that the angels and the believers will curse them. Moreover, a Hadith states that everything, including the fish in the sea, asks for forgiveness for the scholars. The Ayah (2:159 above) states that those who hide the knowledge will be cursed, (in this life and) on the Day of Resurrection, by Allah, the angels, all humanity, and those who curse (including the animals) each in its own distinct way. Allah knows best.
From this punishment, Allah excluded all who repent to Him:
إِلاَّ الَّذِينَ تَابُواْ وَأَصْلَحُواْ وَبَيَّنُواْ
(Except those who repent and do righteous deeds, and openly declare (the truth which they concealed).)
This Ayah refers to those who regret what they have been doing and correct their behavior and, thus, explain to the people what they have been hiding.
فَأُوْلَـئِكَ أَتُوبُ عَلَيْهِمْ وَأَنَا التَّوَّابُ الرَّحِيمُ
(These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful.)
This Ayah also indicates that those who used to call to innovation, or even disbelief, and repent to Allah, then Allah will forgive them. Allah afterwards states that those who disbelieve in Him and remain in this state until they die, then:
أُولَـئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَالْمَلـئِكَةِ وَالنَّاسِ أَجْمَعِينَ
خَـلِدِينَ فِيهَآ
(it is they on whom is the curse of Allah and of the angels and of mankind, combined. They will abide therein (under the curse in Hell).)
Therefore, they will suffer the eternal curse until the Day of Resurrection and after that in the fire of Jahannam, where,
لاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ
(their punishment will neither be lightened)
Hence, the torment will not be decreased for them,
وَلاَ هُمْ يُنظَرُونَ
(nor will they be reprieved.)
The torment will not be changed or tempered for even an hour. Rather, it is continuous and eternal. We seek refuge with Allah from this evil end.
Cursing the Disbelievers is allowed
There is no disagreement that it is lawful to curse the disbelievers. `Umar bin Al-Khattab and the Imams after him used to curse the disbelievers in their Qunut (a type of supplication) during the prayer and otherwise. As for cursing a specific disbeliever, some scholars stated that it is not allowed to curse him, because we do not know how Allah will make his end. Others said that it is allowed to curse individual disbelievers. For proof, they mention the story about the man who was brought to be punished repeatedly for drinking (alcohol), a man said, “May Allah curse him! He is being brought repeatedly (to be flogged for drinking).” Allah’s Messenger ﷺ said:
«لَا تَلْعَنْهُ فَإِنَّه يُحِبُّ اللهَ وَرَسُولَه»
(Do not curse him, for he loves Allah and His Messenger).
This Hadith indicates that it is allowed to curse those who do not love Allah and His Messenger . Allah knows best.