Explanation: (Then he proceeded to the Station of Abraham (peace be upon him) and recited, "And take the Station of Abraham as a place of prayer." So he placed the Station between himself and the House. My father used to say, and I do not know him to have mentioned it except from the Prophet (peace and blessings be upon him), that he used to recite in the two rak'ahs, "Say: He is Allah, the One" and "Say: O you disbelievers." Then he returned to the Corner and touched it with his hand. Then he went out of the door to al-Safa. When he approached al-Safa, he recited, "Indeed, al-Safa and al-Marwah are among the symbols of Allah." I begin with what Allah began with. So he began with al-Safa. He climbed it until he saw the House. He faced the qiblah, then he declared the oneness of Allah and magnified Him, saying, "There is no god but Allah alone, with no partner. His is the dominion and His is the praise, and He is able to do all things. There is no god but Allah alone. He fulfilled His promise and helped His servant and defeated the confederates alone." Then he made du'a between that. He said this three times. Then he descended to al-Marwah. When his feet were upright in the valley, he hurried. When he climbed, he walked until he reached al-Marwah. He did on al-Marwah what he did on al-Safa. When he finished his last circuit on al-Marwah, he said, "If I had known what I know now, I would not have brought the sacrificial animals and would have made it an 'Umrah. So whoever among you does not have sacrificial animals, let him exit the state of ihram and make it an 'Umrah." So Sarraqah ibn Malik ibn Ju'ashm stood up and said, "O Messenger of Allah, is this for this year only or forever?" The Messenger of Allah (peace and blessings be upon him) interlaced his fingers, one in the other, and said, "'Umrah has entered into Hajj, twice. No, but forever, forever.")

The reciter: ثمّ نفذ إلى مقام إبراهيم عليه السّلام ، فقرأ : واتّخذوا من مقام إبراهيم مصلًّى فجعل المقام بينه وبين البيت ، فكان أبي يقول -ولا أعلمه ذكره إلّا عن النّبيّ صلّى الله عليه وسلّم- : كان يقرأ في الرّكعتين قل هو الله أحد وقل يا أيّها الكافرون ، ثمّ رجع إلى الرّكن فاستلمه Then he proceeded to the Station of Abraham (peace be upon him), and recited: "And take the Station of Abraham as a place of prayer." So he placed the Station between himself and the House. My father used to say—and I do not know him to have mentioned it except from the Prophet (peace and blessings be upon him)—that he used to recite in the two rak'ahs, "Say: He is Allah, the One" and "Say: O you disbelievers." Then he returned to the Corner and touched it with his hand..

The Shaykh : We finished the tawaf yesterday, and we explained that he ran in the first three circuits and explained the reason for the prescription of running.
And his saying: indicates that there was crowding. In another narration, it says: "Then he advanced to the Station of Abraham." The reconciliation between them is that he proceeded, advancing to the Station of Abraham to pray behind it.
And the Station of Abraham is the stone upon which he (peace and blessings be upon him) used to climb when the wall of the Ka'bah was raised, so he used to climb on this stone.
So he recited: He recited that while he was proceeding, indicating that he only did that in obedience to the command of Allah the Exalted, due to His saying: , so he placed the Station between himself and the House. The Station, meaning the Station of Abraham, was between him and the House. This suggests that the Station is in its current location, because if it were attached to the House as in the famous narration, he would not have needed to say: "he placed the Station between himself and the House," because the Station would be attached to the House. The historians differed on this issue, and most of the historians are of the opinion that it was in its original place at first, then it was moved. But what appears is that it has been in this place from the beginning.
And his saying: Some scholars used the Prophet's (peace and blessings be upon him) citation of this verse as evidence that the two rak'ahs of tawaf are obligatory. This has a share of consideration, because the Prophet (peace and blessings be upon him) interpreted the verse indicating obligation by commanding it. For this reason, a person should not leave the two rak'ahs of tawaf.
And in it: It is recommended in these two rak'ahs to recite: and , with in the second and in the first.
The scholars said: And he should shorten them, because the place is needed by people, so he should shorten them so that the place is free for those after him. If he recites other than them, there is no harm, because the only surah that is obligatory to recite is al-Fatihah, and what is other than that is a recommended practice.
And the wisdom of reciting these two surahs is that they contain tawhid (the oneness of Allah) in its two types: the informational tawhid and the practical, seeking tawhid. So the informational tawhid is and the practical, seeking tawhid is . Yes.
The reader: ثمّ رجع إلى الركن فاستلمه ، ثم خرج من الباب إلى الصّفا ، فلمّا دنا من الصّفا قرأ : إنّ الصّفا والمروة من شعائر الله أبدأ بما بدأ الله به فبدأ بالصّفا ، فرقي عليه ، حتّى رأى البيت فاستقبل القبلة ، فوحّد الله وكبّره ، وقال : لا إله إلّا الله وحده لا شريك له ، له الملك وله الحمد وهو على كلّ شيءٍ قدير ، لا إله إلّا الله وحده ، أنجز وعده ، ونصر عبده ، وهزم الأحزاب وحده ، ثمّ دعا بين ذلك ، قال : مثل هذا ثلاث مرّاتٍ ، ثمّ نزل إلى المروة ، حتّى إذا انصبّت قدماه في بطن الوادي سعى ، حتّى إذا صعدتا مشى ، حتّى أتى المروة ، ففعل على المروة كما فعل على الصّفا ، حتّى إذا كان آخر طوافه على المروة ، فقال : لو أنّي استقبلت من أمري ما استدبرت لم أسق الهدي ، وجعلتها عمرةً ، فمن كان منكم ليس معه هدي فليحلّ ، وليجعلها عمرةً ، فقام سراقة بن مالك بن جعشمٍ ، فقال : يا رسول الله ، ألعامنا هذا أم لأبدٍ ؟ فشبّك رسول الله صلّى الله عليه وسلّم أصابعه واحدةً في الأخرى ، وقال : دخلت العمرة في الحجّ، مرّتين ، لا ، بل لأبد أبدٍ Then he returned to the Corner and touched it, then he went out through the door to al-Safa. When he approached al-Safa, he recited: “Indeed, al-Safa and al-Marwah are among the symbols of Allah.” He began with what Allah began with, so he started with al-Safa. He climbed it until he saw the House, then he faced the qiblah, and he declared the oneness of Allah and magnified Him, saying: “There is no god but Allah alone, with no partner. His is the dominion and His is the praise, and He is over all things competent. There is no god but Allah alone, He fulfilled His promise, and He gave victory to His servant, and He defeated the confederates alone.” Then he made supplication between that, saying: “He did this three times.” Then he descended to al-Marwah. When his feet entered the bottom of the valley, he hurried, and when they ascended, he walked, until he reached al-Marwah. He did on al-Marwah what he did on al-Safa. When he finished his tawaf at al-Marwah, he said: “If I had known what I know now, I would not have brought the sacrificial animals, but would have made it an 'Umrah. So whoever among you does not have sacrificial animals, let him exit the state of ihram and make it an 'Umrah.” So Saraqah ibn Malik ibn Ju'ashm stood up and said: “O Messenger of Allah, is this for this year only, or forever?” So the Messenger of Allah (peace and blessings be upon him) interlaced his fingers, one in the other, and said: “'Umrah has entered into Hajj, twice. No, but forever and ever.”

The Shaykh : In this sa'y, when he intended to perform sa'y, and he finished the prayer of two rak'ahs behind the Station, he touches the Corner a second time, like one who is bidding farewell to the House in this action. The Sunnah did not come with kissing in this place, nor did it come with pointing. So there is no kissing and no pointing. If it is easy for you to touch it, it is a recommended practice, otherwise leave it.
And this is for the one who goes out to perform sa'y. As for the one who performed tawaf and does not intend to perform sa'y, he does not return to the Corner to touch it. And in it: He goes out of the door of al-Safa, because that is the direction from which he heads to al-Safa, because that is easier.
And in it also: When he approached al-Safa, he recited: , and he did not recite the verse when he climbed, but when he approached, indicating that he only performed sa'y because Allah the Exalted made al-Safa among the symbols of Allah, and another indication that he began from al-Safa because Allah began by mentioning it.
And for this he said: in order to make himself aware and prepare himself that he only did that in obedience to the command of Allah Mighty and Majestic.
And this dhikr is not said except when one faces al-Safa after the tawaf. It is not said after that, not at al-Marwah, nor at al-Safa a second time, but because it is not a dhikr specific to the ascent, but rather a dhikr that clarifies that the beginning will be from al-Safa, only because of Allah's Mighty and Majestic giving it precedence.
And his saying: He recited It is possible that he recited the whole verse, and the Salaf used to express the whole verse by part of it. And it is possible that he did not recite except this only, which is the point of the evidence, which is that al-Safa and al-Marwah are among the symbols of Allah, and that al-Safa is the one with which one begins. And this is the definitive one, because the original rule is that the Companions transmit everything they heard, and if he did not say until the end of the verse, then he limited himself to what he transmitted only.
And the symbols (shu'a'ir) is the plural of shu'rah, and it is the ritual or worship that is distinguished from others by the exaltation of Allah Mighty and Majestic.
And in it also: It is recommended for the one performing sa'y to climb al-Safa until he sees the House, then he faces the qiblah and magnifies Allah three times.
And his saying: He climbed it until he saw the House. This climbing is not obligatory, but it is a recommended practice. Otherwise, if one stood at the edge of al-Safa from the bottom, the objective would be achieved, due to the saying of Allah the Exalted: And the obligatory limit now is the limit of these poles they made for the women, so this is the obligatory limit. And for this, it is not obligatory to climb and advance, especially on days of crowding.
And in it also: It is recommended to face the qiblah on al-Safa and declare the oneness of Allah Mighty and Majestic and magnify Him.
And his saying: It is possible that it is in addition to his saying, so , or that it is an explanation of it. But the Sunnah came that he magnifies three times. But it is not like the takbir of the funeral prayer as some of the common people imagine, where he says with his hands, pointing with them as he points in prayer. This is a mistake. But he raises his hands and magnifies three times.
And he says: .