Sa’y of Safa and Marwah is one of the obligatory acts of “Umrah al-Tamattu’” and “Hajj”. It means shuttling between these two small hills, the pilgrim goes from “Safa” to “Marwah” and returns from “Marwah” to “Safa” until seven rounds are completed (shuttling from one to another is considered as one round). Therefore, the pilgrim goes from Safa to Marwah four times and returns three times from that and does not return the fourth time and it becomes seven rounds in this way.
Whenever a person renounces all of the seven rounds or a part of it deliberately, and if this person is performing Umrah al-Tamattu’, and cannot compensate that before Wuquf to Arafat, it is obligatory precaution to convert the Hajj to Hajj al-Ifrad, it means that this person should make the intention of Hajj al-Ifrad and completes the rituals of Hajj, and the next year should perform Hajj al-Tamattu’ again. If a pilgrim renounces Sa’y in Hajj deliberately and cannot compensate that in time, then his/her Hajj in invalidated and should be performed the next year again.
If a person renounces Hajj because of ignorance about the matter, it is obligatory precaution to act to the ruling of renouncing deliberately as it has been mentioned in the previous article; but if a pilgrim forgets to perform Sa’y, then he/she should return and perform that whenever he/she remembers, although it is after the month of Dhu’l-Hijjah, and if returning causes him/her trouble, he/she can take a proxy for performing Sa’y in behalf of the him/her, and nothing is Haraam (from Haraam act of Muhrim) for him/her in this time.
Whenever a pilgrim performs more than seven rounds deliberately with the intention of obligatory Sa’y, then this Sa’y is invalidated and if the pilgrim adds one or more or less than one round to Sa’y involuntarily and then remembers later, he/she need not pay attention to that and his/her Sa’y is correct, and there is no need to complete the added amount up to seven rounds, but it is a precaution not to do this act.
Whenever a pilgrim adds an amount to the seven rounds because of ignorance about the matter, it’s ruling is similar to performing it deliberately; it means that he/she should perform Sa’y again.
Whenever a pilgrim reduces a round from Sa’y because of forgetfulness, and if this has happened before four rounds are completed and then he/she remembers and performs that reduced round, then his/her Sa’y is correct. If this person has gone out of Mecca or has returned to the homeland and returning to Mecca causes him/her trouble, then he/she should take a proxy for performing Sa’y and it has no atonement, although he/she has performed acts that are Haraam for a Muhrim.
Whenever a pilgrim assumes that he/she has completed the Sa’y before Taqsir, he/she should not suffice to this assumption and investigate and if he/she does not remember, then he/she should perform the amount which is not sure about performing that; and if this person performs Taqsir (cuts the hair of the head and the nail) with the assumption of completing Sa’y without the investigation and performs sexual intercourse with his/her spouse it is obligatory precaution to sacrifice a cow (sacrifices in Mecca if it is possible and if it is not possible then sacrifices in the hometown) adding to completing the Sa’y.
Whenever a person is performing Sa’y of Safa and Marwah, and the time of prayer comes, this person should leave Sa’y, perform the prayer and return and complete the rest of Sa’y.
Whenever a necessary need happens for the pilgrim or one of religious brothers and sisters, then this pilgrim can stop Sa’y and go to fulfill the need and continue Sa’y after returning from the place that he/she has stopped and his/her Sa’y is correct. And if a person gets tired, he/she can sit between Sa’y and stands up after the rest and continue Sa’y (if it is in Safa, Marwah or between these two).
It is a precaution to observe the sequence in Sa’y except the cases which have been mentioned before, it means that the pilgrim should perform seven rounds sequentially and without interruption.