Sa`y is the fourth obligation of `Umrah.

225. After salt al-tawaf it is wajib to do sa`y between Safa and Marwah i.e. walking from one to the other on the condition that one must start from Safa and terminate the first course at Marwah, then walk the second course form it to Safa and so on till he terminates the seventh course at Marwah. It is not correct to start from Marwah and terminate at Safa.
     
226. Niyyah is a condition in sa`y, in addition nearness, sincerity and determination also should be regarded in it just as in the niyyah for ihram.
     
227. In sa`y it is not a condition for one to be tahir from hadath and khabath.
     
228. Sa`y should be performed after the tawaf and its salat. It is incorrect to perform it before them.
     
229. It is not permissible for someone, under normal conditions, to delay his sa`y until the next day after the tawaf and its salat. While there is no objection in delaying it until the night.
     
230. The full distance between Safa and Marwah should be covered in each course. However, mounting them is not wajib.
     
231. It is wajib during the sa`y towards Marwah to face it and so is the case with Safa. If one walks backward towards them, his sa`y is incorrect. However, turning the face towards both sides or to the back would not harm the sa`y.
     
232. The sa`y should be performed on the conventional path prepared for it.
     
233. Sa`y in the upper stairs is incorrect unless certainty is obtained that it is located on a level between the two mountains and not above them.
     
234. It is permissible, during sa`y, to sit or sleep on Safa and Marwah or between them to take a rest, even without an excuse.
     
235. It is a condition that one should perform the sa`y by himself if possible and he is allowed to do it by walking, riding or by being carried, although walking is better. If all of them are impossible, he should do istinabah.
     Here are general issues about neglecting the sa`y, adding to it, or subtracting from it:
     
236. The sa`y, like tawaf, is a rukn and the ruling for neglecting it, whether purposely or inattentively, is just like that of the tawaf which has been mentioned.
     
237. One who inattentively neglected the sa`y and becomes free of the ihram of `Umrah, if he made an intercourse with his wife, he is obliged to do kaffarah with a cow, according to ihtiyat al-wajib, in addition to performing the sa`y.
     
238. If a course is added to the sa`y, inattentively, then the sa`y would be correct and nothing would remain upon the pilgrim. One who is ignorant of the rule is just like the one who forgets.
     
239. One who adds seven courses to the sa`y with the niyyah that it is part of sa`y, i.e. he was thinking that every to and fro is equal to one course, is not obliged to repeat it and his sa`y is correct. The ruling is the same if he noticed this during the sa`y and it is better to discontinue the added part from the point he became aware of it.
     
240. One whose sa`y is inattentively made deficient, is obliged to complete it whenever he becomes aware. If he remembered this after he had returned to his country, he must go back to complete it unless there is difficulty, in which case he must do istinabah.
     

Taqsir is the fifth obligation of `Umrah.

241. Taqsir is wajib after finishing sa`y. It means cutting some of the hair on the scalp, beard or mustache or cutting some of the of the hands or feet nails.
     
242. Taqsir is a ritual for which niyyah is wajib with the conditions mentioned in the niyyah for ihram.
     
243. Shaving of the hair of the head is invalid as an alternative to taqsir to get free from the ihram of `Umrat al-tamattu` i.e. taqsir is wajib. Then if one had shaved before taqsir, he must do kaffarah with a sheep if he had done it deliberately and consciously.
     
244. Plucking the hair is invalid as an alternative to get free from the ihram of `Umrat al-tamattu` i.e. taqsir is wajib. If one had done so, it would be invalid and he must do the kaffarah of plucking if he had done it deliberately and consciously.
     
245. If one who was ignorant of the ruling plucked his hair instead of taqsir then he performed Hajj, his `Umrah is void and the performed Hajj will shift to ifrad. Then if his Hajj was wajib, it is based on ihtiyat al-wajib to perform `Umrah al-mufradah after its manasik and then to perform `Umrat al-tamattu` and its Hajj the next year. The rule is the same for someone who shaved his hair out of ignorance.
     
246. It is not wajib to hasten to do taqsir directly after sa`y.
     
247. If one deliberately or ignorantly neglected taqsir and did ihram for Hajj, it is more likely that his `Umrah would be void and his Hajj would be changed to ifrad, and it is based on ihtiyat al-wajib to perform `Umrah al-mufradah afterward and repeat the `Umrah and Hajj the next year.
     
248. If he inattentively neglected taqsir and did ihram for Hajj, his ihram would be correct and so would be his `Umrah and Hajj, and there is nothing left upon him. However, it is mustahabb for him to do kaffarah with a sheep. More than that it is, better according to ihtiyat, not to neglect this kaffarah.
     
249. After taqsir of `Umrat al-tamattu` every thing which was haram for someone, becomes halal even women.
     
250. Tawaf al-nisa' in `Umrat al-tamattu` is not wajib, however, according to ihtiyat, it is better to perform it with its salat with the hope of being required. While if a man had done ihram for `Umrah al-mufradah, women would not become halal for him until after doing tawaf al-nisa' and its salat after the taqsir or halq. The manner and rulings of tawaf al-nisa' are the same with that of `Umrah.
     
251. It is apparent that for each `Umrah al-mufradah and Hajj there must be a separate tawaf al-nisa', e.g. if one performed two `Umrah al-mufradahs or Hajj with `Umrah al-mufradah, it is wajib for each to perform a separate tawaf al-nisa'. However, it is not remote that women may become halal after one common tawaf.