The one who is doing tamattu‘ must do sa‘i twice – once for ‘umrah and once for Hajj

The one who is
doing tamattu‘ must do sa‘i between as-Safa and al-Marwah twice, the first
time for ‘umrah and the second time for Hajj.

One sa‘i is not
sufficient according to the most correct scholarly opinion, because of the
hadith of ‘Aa’ishah (may Allah be pleased with her) who said: We set out
with the Messenger of Allah (blessings and peace of Allah be upon him)… He
said: “Whoever has a hadiy with him, let him enter ihram for Hajj with
‘umrah (qiraan), then not exit ihram until he exits ihram from both of them
together.” … She said: Those who had entered ihram for ‘umrah
circumambulated the Ka‘bah and went between as-Safa and al-Marwah, then they
exited ihram, then they did likewise after they returned from Mina, for
their Hajj.

Narrated by al-Bukhaari
and Muslim.

Her words
concerning those who entered ihram for ‘umrah: “then they did likewise after
they returned from Mina, for their Hajj” refer to going between as-Safa and
al-Marwah (i.e., sa‘i), according to the most correct view concerning the
meaning of this hadith. As for the view of those who said that what she
meant was tawaaf al-ifaadah, that is not correct, because tawaaf al-ifaadah
is one of the essential parts of Hajj for all pilgrims, and they did that.
Rather what is meant here is that which applies specifically to the one who
is doing tamattu‘, which is going between as-Safa and al-Marwah a second
time after returning from Mina in order to complete his Hajj. This is clear,
praise be to Allah, and it is the view of most of the scholars. The
soundness of that is also indicated by the report narrated by al-Bukhaari in
his Saheeh, in a mu‘allaq majzoom report from Ibn ‘Abbaas (may Allah
be pleased with him) that he was asked about Hajj tamattu‘ and he said: The
Muhaajireen and Ansaar, and the wives of the Prophet (blessings and peace of
Allah be upon him), entered ihram during the Farewell Pilgrimage, and we
entered ihram, and when we came to Makkah, the Messenger of Allah (blessings
and peace of Allah be upon him) said: “Make your ihram for Hajj ‘Umrah,
except those who have already garlanded their sacrificial animals.” So we
circumambulated the Ka‘bah and went between as-Safa and al-Marwah (i.e.,
sa‘i), then we engaged in intimacy with our wives, and put on our ordinary
clothes.

And he said:
“Whoever has garlanded his sacrificial animal should not exit ihram until
his sacrificial animal reaches the place of sacrifice.” Then he instructed
us on the night of at-Tarwiyah to enter ihram for Hajj. Then when we had
finished the rituals, we came and circumambulated the House and went between
as-Safa and al-Marwah.

End quote. This
clearly mentions that the one who is doing tamattu‘ should do sa‘i twice.
And Allah knows best.

With regard to
what Muslim narrated from Jaabir may Allah be pleased with him), that the
Prophet (blessings and peace of Allah be upon him) and his companions did
not go between as-Safa and al-Marwah except once, namely their first sa‘i,
this may be understood as referring to those among the Sahaabah who brought
a sacrificial animal (hadiy) with them, because they remained in ihram with
the Prophet (blessings and peace of Allah be upon him) until they exited
ihram of Hajj and ‘umrah together. The Prophet (blessings and peace of Allah
be upon him) had entered ihram for Hajj and ‘Umrah, and he instructed those
who had brought sacrificial animals with them to enter ihram for Hajj with
‘umrah, and not to exit ihram until they exited ihram of both of them
together. The one who is doing qiraan (i.e., entering ihram for ‘umrah and
remaining in ihram until he has completed Hajj) only has to do sa‘i once, as
is indicated by the hadith of Jaabir referred to above and other saheeh
hadiths.

Similarly, the
one who is doing ifraad (Hajj only, without ‘umrah) and remains in his ihram
until the Day of Sacrifice only has to do sa‘i once. If the one who is doing
qiraan or ifraad does sa‘i after tawaaf al-qudoom (tawaaf upon arrival in
Makkah), that will suffice and he does not have to do sa‘i after tawaaf al-ifaadah.
This is the way to reconcile between the hadiths of ‘Aa’ishah and Ibn
‘Abbaas on the one hand and the hadith of Jaabir on the other (may Allah be
pleased with them all). This will dispel any contradiction and enable us to
act upon all of the hadiths.

What supports
this way of reconciling between the reports is the fact that the hadiths of
‘Aa’ishah and Ibn ‘Abbaas are saheeh hadiths, which confirm the second sa‘i
in the case of the one who is doing tamattu‘. The apparent meaning of the
hadith of Jaabir negates that, but that which is proven takes precedence
over that which negates, as is well established in the fields of usool and
mustalah al-hadith. And Allah, may He be glorified and exalted, is the guide
to what is right and there is no power and no strength except with Allah.
End quote.

Shaykh ‘Abd al-‘Azeez
ibn Baaz (may Allah have mercy on him)

Majmoo‘ Fataawa
Ibn Baaz
(16/79-81).