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Interviewer: Today, we’re discussing a very important verse from Surah Al-Baqarah, verse 158, which deals with the hills of Safa and Marwah. To help us understand its depth, we’ll refer to the explanation from Tafheemul Quran by Maulana Maududi.

Let’s begin by reading the verse itself.

Reciter:
“In the name of Allah, the Most Gracious, the Most Merciful.”

القرآن: إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَائِرِ اللَّهِ ۖ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ

Translation: “Indeed, as-Safa and al-Marwah are among the symbols of Allah. So whoever makes Hajj to the House or performs Umrah – there is no blame upon him for walking between them. And whoever volunteers good – then indeed, Allah is appreciative and Knowing.”

Interviewer: Thank you. This verse, while seemingly straightforward, addresses a very real and human concern for the early Muslims. To start, what is the significance of Safa and Marwah?

Scholar: The verse itself establishes their significance right away. Allah declares that these two hills, إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَائِرِ اللَّهِ (“Indeed, as-Safa and al-Marwah are among the symbols of Allah”). The term “sha’a’ir Allah” refers to the distinctive rites and landmarks of Islam that Allah has ordained as sacred. So, their importance comes directly from divine command.

Interviewer: So, why was there a need for Allah to explicitly say there is “no blame” in walking between them? The phrase فَلَا جُنَاحَ عَلَيْهِ (“there is no blame upon him”) suggests some people might have thought there was.

Scholar: That’s an excellent observation, and it gets to the heart of Maududi’s explanation. The issue was historical and psychological. Before Islam, during the period of ignorance (Jahiliyyah), the pagan Arabs had placed idols on these very hills—an idol named Isaf on Safa and Na’ilah on Marwah—and they would perform their own rites there.

Now, imagine you are a new Muslim convert from Mecca. You have just rejected polytheism in its entirety. The thought of walking between these two hills, which were once centers of idol worship, might feel uncomfortable. You might worry that performing this act could be seen as continuing a pagan tradition.

Interviewer: That makes perfect sense. It was a matter of conscience for the new believers.

Scholar: Precisely. The revelation came to resolve this inner conflict. It clarifies that the act of walking between them, فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ (“for one who makes Hajj or performs Umrah”), is now an act of worship commanded by Allah. It has been purified and reclaimed from its pagan past. The “blame” or sin is not in the physical act, but in the intention. When done for Allah, it is a righteous deed.

Interviewer: So, it’s about purifying the act itself. But the verse also connects this ritual to a deeper, monotheistic history, doesn’t it?

Scholar: Yes, it implicitly redirects our focus from the recent pagan past to the original, pure legacy of Prophet Ibrahim (Abraham). This ritual, the Sa’i, commemorates the desperate search for water by Hajar (Hagar), the wife of Ibrahim. She ran between these two hills seven times looking for water for her infant son, Ismail (Ishmael). So, by performing Sa’i, Muslims are not following the pagans; they are following in the footsteps of a great mother and a prophet’s wife, connecting themselves to the authentic monotheistic tradition.

Interviewer: That’s a beautiful re-framing. Now, the verse ends with a broader principle: وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ (“And whoever volunteers good – then indeed, Allah is appreciative and Knowing”). How does this fit in?

Scholar: This concluding part has a dual purpose, according to Maududi.

1. Encouragement: It encourages believers to not just do the obligatory acts, but to also volunteer extra good deeds. In this context, it encourages the performance of Sa’i and other rites with zeal and devotion, promising that Allah is “Appreciative” (Shakir) and will reward even the smallest effort.
2. Reassurance: More broadly, it serves as a final reassurance. It tells the believers that Allah is “Knowing” (Aleem)—He knows your intentions. If you perform an act that outwardly resembles a pre-Islamic practice, but your intention is pure and you are doing it solely because Allah has commanded it, He knows your heart and will accept it from you.

Interviewer: So, what are the core takeaways from this single, profound verse?

Scholar: We can summarize it in a few key points:

· Purification of Rites: Islam sanctifies and purifies rituals, separating them from any past association with polytheism. A place or act becomes sacred by divine command and sincere intention.
· Resolving Inner Conflicts: The guidance is compassionate and practical. It addresses the psychological hurdles of new believers, freeing them from doubt and allowing them to worship with a clear conscience.
· The Primacy of Intention: This verse beautifully illustrates the Islamic principle that the value of any action is judged by the intention (niyyah) behind it.
· Continuity with the Abrahamic Legacy: It connects the Ummah (community of believers) directly to its spiritual roots in the actions of Hajar and Ibrahim, strengthening their faith and identity.

Interviewer: A powerful lesson in intention and legacy. Thank you for this enlightening explanation.