The answer is that this applies to Hajj, not to ‘umrah.

If it is said: Whatever is established for Hajj is also established for ‘umrah unless there is evidence to the contrary, since circumambulation and sa‘i are pillars in both Hajj and ‘umrah?

The answer is that this analogy is flawed, because disregarding the proper order in ‘umrah undermines it completely. ‘Umrah consists only of circumambulation, sa‘i, and shaving or shortening the hair. By contrast, disregarding the proper order in Hajj has no effect upon it, since five rites are performed in Hajj on a single day. Thus, ‘umrah cannot be analogized to Hajj in this matter.

It is related from ‘Ata’ ibn Abi Rabah, the scholar of Mecca—may Allah have mercy on him—that he permitted performing sa‘i before circumambulation in ‘umrah. This was also the view of some scholars.

Some scholars held that it is permissible in the case of forgetfulness or ignorance, but not when one knows and remembers.

Purification, covering the awrah, and continuity are recommended in sa‘i. Then, if the pilgrim performing tamattu‘ has no sacrificial animal with him, he shortens his hair and exits the state of ihram; otherwise, he exits ihram when he performs Hajj. A pilgrim performing tamattu‘ ceases the talbiyah when he begins circumambulation.

His statement, “Purification is recommended in it,” means purification from both ritual impurity and physical impurity as well. (1) Thus, if a person performs sa‘i while in a state of ritual impurity, or while sexually impure, or if a woman performs sa‘i while menstruating, it is valid. However, it is better to perform sa‘i in a state of purity.

If someone were to ask: What is the evidence that this is recommended? We say: Because it is an act of remembrance, and the basic principle concerning remembrance is that it should be performed in a state of purity. Moreover, this is what is apparent from the Prophet’s state, may Allah’s peace and blessings be upon him, for when he completed the two rak‘ahs, he proceeded directly to sa‘i.