He is the Living who never dies; in His hand is all good, and He has power over everything. There is no god but Allah, and we worship none but Him, dedicating the religion purely to Him, even though the disbelievers detest it.”
He then supplicates as he wishes; if he likes, he may repeat these words, pronounce the takbīr, and between each takbīr ask for whatever he desires of worldly or religious matters.
Next he descends from Ṣafā and walks until, when he reaches the floor of the valley—about five cubits before the green marker that hangs on the corner of the Mosque—he breaks into a run. He runs until he leaves the valley and comes level with the two green markers in the courtyard of the Mosque. He then resumes walking, climbs Marwah until the House comes into view, if it does, and there does what he did on Ṣafā. That counts as one lap. He then completes seven laps in this fashion, counting the outward journey from Ṣafā as one lap and the return from Marwah as another, until the seven are complete, beginning at Ṣafā and ending at Marwah, remembering Allah abundantly on each of the two hills.
If he starts at Marwah, that lap is disregarded; he begins the count from Ṣafā and continues until he has seven laps. He should stand on Ṣafā and Marwah and not sit unless compelled by necessity. The minimum that suffices is to cover the distance between them, walking or running, even if he does not mention Allah on either hill.
Women are not required to perform the trot in the House nor the brisk run between Ṣafā and Marwah; they walk in their usual manner. A woman renowned for her beauty should not make tawāf except at night; if she does so by day and lets part of her garment hang over her face, that is recommended for her, and she should perform tawāf while concealed.
The saʿy between Ṣafā and Marwah is valid only when performed with the intention appropriate to it—whether for Hajj or for ʿUmrah—and it may be done only after the tawāf of arrival, after the tawāf of release (ifāḍa), or after a complete tawāf performed in a state of purity, even when it is merely supererogatory, according to Mālik. Moreover, in his view no part of the saʿy should be undertaken except after the tawāf of arrival or after the tawāf of release, for