for the carts, his sa‘i would still be valid, because those who laid out this passage for the carts did so on the basis that its endpoint to the south and north marks the endpoint of the place of sa‘i.

His statement, “If he begins at Marwah, the first circuit is disregarded,” is because it is a condition that he begin at Safa. Thus, if he begins at Marwah, the first circuit is disregarded and annulled—just as if one were to begin with prostration in the prayer before bowing: it is disregarded and does not count.

The apparent meaning of his words is that this applies even if he deliberately begins at Marwah. But this is open to question. The more correct view is that his entire sa‘i is invalid, because he is treating the matter frivolously and acting contrary to the command of Allah and His Messenger. It is authentically reported that the Prophet ﷺ said: “Whoever performs an act that is not in accordance with our matter, it is rejected.” (1)

Issue: The author did not mention the condition of intention. Intention in sa‘i is like intention in circumambulation. It has previously been stated that the stronger view is that a specific intention is not a condition for it, because the rite in which he is engaged determines whether it is for ‘umrah or Hajj. The same applies to sa‘i.

The author—may Allah have mercy on him—mentioned sa‘i after circumambulation. Is it a condition that it be preceded by circumambulation?

The answer is: Yes, it is a condition. If one performs sa‘i before circumambulation, he must repeat it after circumambulation, because it was performed in other than its proper place.

If someone were to ask: What do you say regarding the authentic report from the Messenger of Allah ﷺ that a man asked him, saying, “I performed sa‘i before I circumambulated,” and he replied, “There is no harm”? (2)