The verse 158 of Surah Al-Baqarah, as one of the pivotal verses elucidating the status of Safa and Marwah within the rites of Hajj and Umrah, offers a gateway towards a profound comprehension of divine rituals and their role in enhancing human knowledge and consciousness. This verse, articulated succinctly yet profoundly, expounds the significance of Safa and Marwah as symbols that enlighten and guide humankind towards the Divine Truth. In this interpretation, employing a scientific and specialised approach, the lexical, semantic, jurisprudential, and theological dimensions of the verse are examined to illuminate its explicit and implicit aspects for a specialised audience. This discourse, integrating the content of the lecture and detailed analyses, endeavours to provide a comprehensive and coherent portrayal of this verse, emphasising the nexus between divine rituals, knowledge, and spiritual guardianship.
Verse 158 of Surah Al-Baqarah begins with an emphasis on the status of Safa and Marwah as "Shir Allh" (divine rituals):
إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ ۖ فَمَنْ حَجَّ الْبَیْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَیْهِ أَنْ یَطَّوَّفَ بِهِمَا ۚ وَمَنْ تَطَوَّعَ خَیْرًا فَإِنَّ اللَّهَ شَاکِرٌ عَلِیمٌ
Translation: Indeed, Safa and Marwah are among the rituals of Allah. So whoever performs Hajj to the House or Umrah there is no blame upon him for walking between them. And whoever volunteers good, then indeed Allah is Appreciative and Knowing.
The word "Shir" is the plural of "Sharah", derived from the root "Shaara", meaning perception and awareness. This root is delicately nuanced in Arabic, akin to the term "Shar" (hair), employed because of its fineness and subtlety. Safa and Marwah, as exemplars of divine rituals, provide contexts for the emergence of awareness, insight, and profound understanding. These locations are not merely geographic points, but symbols directing humankind towards grasping divine truth and enhancing spiritual consciousness.
Divine rituals depend upon human perception and feeling towards them. The nature of ones understanding of Safa and Marwah corresponds to their level of knowledge and consciousness. An individual who approaches these sites with pure intention and awareness recognises them as platforms for drawing nearer to God, whereas without such knowledge, these acts are reduced to superficial movements. This distinction in perception underscores the pivotal role of intention and consciousness in performing religious rites.
Before the advent of Islam, Safa and Marwah were known as centres of idolatry, housing idols such as Asf and Nilah. However, Islam redefined these places, transforming them into divine rituals and shifting their symbolism from polytheism to monotheism and divine knowledge. This transformation manifests Islams power to direct worship and sacred locations.
Individuals with varying levels of consciousness perceive Safa and Marwah differently. As Imam Ali (peace be upon him) states in Nahj al-Balghah: "They come as the cattle come." Some engage in circumambulation mechanically, devoid of understanding and consciousness. This statement critiques superficiality in religious observance, which lacks spiritual effect without knowledge.
Safa and Marwah, as divine rituals, serve as platforms for awakening human consciousness and guiding it towards divine knowledge. These places, historically transformed by Islam from symbols of polytheism to those of monotheism, derive their value from human perception and knowledge. Without consciousness, religious acts diminish to mere outward motions.
Hajj is an act defined by intention combined with action and movement along a specified path with a particular objective. The principal elements of Hajj include: intention, action, movement, a defined route, and a specific goal. This definition presents Hajj as a multidimensional act of worship extending beyond a mere physical journey.
Due to the integration of intention, action, movement, a specified route, and objective, Hajj is a profound and complex act of worship. This complexity differentiates it from other worship forms and necessitates spiritual, mental, and physical preparedness.
From a lexical standpoint, "Hajja" is the past tense verb and "Hajj" the verbal noun. The phrase "Hajja al-Bayt" denotes intending the House of God with action and movement. Furthermore, the word "Hujjah" (proof, argument) stems from the same root and implies intention, action, movement, and purposefulness. This linguistic connection reveals a profound link between Hajj and divine proof.
Unlike some acts of worship such as fasting, which may be performed while stationary, Hajj is entirely kinetic. This movement encompasses diverse acts (e.g., circumambulation, Sai, sacrifice, and standing at Arafat and Mina) and defined routes. Movement in Hajj symbolises the dynamism of religion and human endeavour towards perfection.
Prayer (Salat) is also kinetic, but its movement is "static" (e.g., standing, bowing, prostration), whereas Hajjs movement is dynamic and non-static. This distinction highlights Hajj as a unique act engaging all dimensions of human existence.
Hajj comprises diverse rites such as circumambulation, Sai, sacrifice, and standing at Muzdalifah and Mina. This variety renders Hajj a multifaceted act demanding physical, mental, and spiritual readiness.
Hajj, as a kinetic and purposeful worship, combines intention, action, movement, and a specified path to lead the individual towards spiritual perfection. The diversity and complexity of its rites render it a comprehensive experience engaging the entire human being.
Knowledge constitutes the essential prerequisite for performing Hajj and Umrah. Without knowledge, these acts reduce to superficial and meaningless motions. As Imam Jafar al-Sadiq (peace be upon him) states: "The least of the pilgrims make the most noise." emphasising the importance of quality and knowledge in ritual performance.
In Islamic jurisprudence, financial capability (wealth) is posited as a condition for the obligation of Hajj; however, knowledge and consciousness should be the primary conditions. A person possessing wealth but lacking knowledge cannot spiritually benefit from Hajj. Financial capability must be accompanied by intellect, religion, and knowledge for Hajj to reach its completion.
If divine rituals are accompanied by knowledge, they guide the individual to the essence of religion, namely the guardianship of the infallible authorities. Without guardianship, religious acts become "vessels of void," akin to animalistic motions devoid of meaning.
Some pilgrims, due to lack of knowledge, reduce Hajj to a superficial affair, preoccupied with peripheral concerns such as social reputation. This superficiality obstructs spiritual benefit from Hajj.
The term "Itamar" originates from the root "Amr" denoting continuity of life. Umrah is a voluntary act with intention, signifying acceptance of Umrah and living with consciousness and awareness. This definition portrays Umrah as a symbol of purposeful and spiritual life.
Knowledge and guardianship constitute the two fundamental pillars of Hajj and Umrah, without which these acts reduce to superficial movements. Divine rituals are platforms guiding humanity towards guardianship and spiritual life, manifesting their efficacy through knowledge.
The phrase "Fa-l jun alayh" denotes the absence of blame or sin. This expression refers to the permissibility of departing from the circumambulation of the House to perform Sai between Safa and Marwah. "Jun" means inclination to depart, and the Quran, through this phrase, endorses Sai as part of the rites.
Based on traditions, Sai between Safa and Marwah is obligatory, although the phrase "L jun" ostensibly implies no blame. This obligation parallels the obligatory shortening of prayer during travel, expressed with a similar phrase.
The word "Yaawwaf" derives from the root "f", meaning to encircle. "Tatawwaf" in the form of "tafaul" implies voluntariness, eagerness, obedience, and humility. This analysis highlights the spiritual dimensions of Tawf as a voluntary act accompanied by pure intention.
The phrase "Man tatawaa khayran" signifies performing good deeds voluntarily. "Khayr" denotes superiority and goodness, and the past tense verb is used here with a present continuous meaning (anticipation). This phrase underscores the value of voluntary and good actions.
God is described in the verse as "Shkir Alm
