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سورة البقرة (Surah Al-Baqarah)

آية 158

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.

Explanation (Tafheemul Quran):

Maududi explains that this verse, while seemingly about a specific ritual, addresses a significant psychological and historical concern for the early Muslim converts, particularly those from Mecca.

· The Symbols of Allah: The hills of as-Safa and al-Marwah (located within the Masjid al-Haram in Mecca) are designated as “among the symbols of Allah (sha’a’ir Allah).” This means they are sacred landmarks, the rites associated with which have been ordained by God.
· The Historical Dilemma: The key issue was that during the pre-Islamic period of ignorance (Jahiliyyah), the pagan Arabs had placed idols named Isaf and Na’ilah on these two hills and performed rites around them. Consequently, after embracing Islam, some of the new Muslim converts from Mecca felt a reluctance or aversion to performing the ritual walk (Sa’i) between Safa and Marwah, fearing it might be reminiscent of or contaminated by the polytheistic practices of their past.
· The Clarification and Permission: The verse resolves this doubt. It states unequivocally that for one performing Hajj or Umrah, “there is no blame upon him for walking between them.” The ritual is legitimized and purified by its Islamic intention and context. It is not the act of the pagans; it is now an act of worship following in the footsteps of Hajar (Hagar), the wife of Prophet Abraham, who ran between these hills searching for water for her infant son Ishmael. Thus, the ritual is reclaimed for monotheism.
· The Principle of Voluntary Good: The concluding part of the verse, “And whoever volunteers good – then indeed, Allah is appreciative and Knowing,” serves a dual purpose in Maududi’s explanation:

1. It encourages the performance of Sa’i and other additional acts of worship beyond the absolute obligations, assuring that God is “Appreciative (Shakir)”—He recognizes and rewards even small efforts.
2. More broadly, it reassures the believers that any good deed performed with sincerity, even if it superficially resembles a pre-Islamic practice but is now done for God’s sake, is accepted by Allah. He knows the intentions behind the actions.

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Core Summary from Maududi’s Tafheem:

This verse, situated right after the passage on patience in trials, serves a practical purpose:

1. Purification of Sacred Sites: It sanctifies the rites of Islam, cleansing them from any association with polytheism. It teaches that objects and places become symbols of faith based on divine ordinance and sincere intention, not based on their misuse by previous generations.
2. Resolving Inner Conflicts: It addresses the psychological hesitation of new converts, freeing them from unnecessary scruples and allowing them to perform the rites of Hajj and Umrah wholeheartedly.
3. Emphasis on Intention: It underscores a central Islamic principle: the value of an act is determined by its intention (Niyyah) and its conformity to divine law. When an act is commanded by God, it is pure worship.
4. Continuity with Abrahamic Legacy: It implicitly connects the Islamic pilgrimage to its origin in the actions of Hajar and Abraham, further rooting the Muslim Ummah in the monotheistic legacy.