Al-Safa and Al-Marwah are two mountains, like Al-Saman and Al-Muqattam. The rituals are a plural of sha'irah, which means a sign, that is, of the signs of its rites and acts of worship. Hajj means the intention, and 'Umrah means the visit. They have predominated in the intention of the House and visiting it for the known rituals, and they are in meaning like the star and the house in essence. The root of yatṭawafa is yatṭawaf, and it has been merged. It has been recited (an yatūfa) from ṭāfa. If you say: How is it said that they are from the signs of Allah, then it is said there is no sin upon him to perform tawaf between them? I say: There was Asaf on Al-Safa and Na'ilah on Al-Marwah, and they were idols. It is narrated that they were a man and a woman who committed adultery in the Ka'bah, so they were transformed into two stones and placed upon them to be considered by them. When a long time passed, they were worshipped besides Allah. The people of ignorance used to touch them when they ran between them. When Islam came and the idols were broken, the Muslims disliked performing tawaf between them due to the actions of the people of ignorance, and it was not a sin upon them in that, so the burden was lifted from them. There is a difference of opinion regarding the sa'i. Some say: It is a voluntary act, evidenced by the lifting of the burden and what is in it of the choice between action and abandonment, like His saying: (There is no sin upon them if they retract) and others, and by His saying: And whoever volunteers good, like His saying: (Whoever volunteers good, it is better for him). This is narrated from Anas, Ibn Abbas, and Ibn Zubair, and it is supported by the reading of Ibn Mas'ud: There is no sin upon him if he does not perform tawaf between them. And from Abu Hanifah, may Allah have mercy on him, it is obligatory but not a pillar, and upon the one who neglects it is a sacrifice. According to the earlier scholars, there is nothing upon him. According to Malik and Al-Shafi'i, it is a pillar, due to his saying, blessings and peace be upon him: 'Run, for Allah has prescribed upon you the sa'i.' It is narrated by Al-Tabarani from the hadith of Ibn Abbas, may Allah be pleased with him: The Messenger of Allah, blessings and peace be upon him, was asked during the year of Hajj about the ramal, and he mentioned it. It was narrated by Al-Shafi'i, Ahmad, Ishaq, Al-Tabarani, Al-Daraqutni, and Al-Hakim from the narration of Abdullah ibn Al-Mu'ammal from Umar ibn Abdul Rahman ibn Mukhais from Ata ibn Abi Rabah from Habibah bint Abi Tujrah who said: I saw the Messenger of Allah, blessings and peace be upon him, performing tawaf between Al-Safa and Al-Marwah, and the people were before him, and he was behind them running until I could see his knees from the intensity of the running, and he was saying: 'Run, for Allah has prescribed upon you the sa'i.' And Ubaidullah is weak. It was narrated by Al-Hakim from another route from Abdullah ibn Shaibah from his grandmother Safiyyah bint Shaibah from Habibah bint Abi Tujrah. She said: I looked in the morning between Al-Safa and Al-Marwah and saw the Messenger of Allah, blessings and peace be upon him, running, and he was saying to his companions: 'Run, for Allah has prescribed upon you the sa'i.' It was narrated by Al-Tabarani and Al-Bayhaqi from the narration of Ibn Uyaynah from Al-Muthanna ibn Al-Sabah from Al-Mughira ibn Hakim from Safiyyah from Tamalluk Al-Abdariyyah who said: I looked at the Messenger of Allah, blessings and peace be upon him, while I was in my room between Al-Safa and Al-Marwah, and he was saying: 'O people, Allah has prescribed upon you the sa'i, so run.' And Al-Muthanna is weak. It was narrated by Al-Tabarani from the narration of Hamid ibn Abdul Rahman from Al-Muthanna ibn Al-Sabah but did not mention Tamalluk.