Also, all the schools are explicit about the istihbab of...

Also, all the schools are explicit about the istihbab of covering the distance between `the Milayn' (an expression used by the Hanafis and Malikis) or `the intervening distance' (wasat al‑masafah, an expression used by Shafi'is) or `between the Minaret and the Alley of the Pharmacists' (as Imamiyyah say) with a fast pace (harwalah) .

[^2] Without doubt, an informed guide is necessary to enable the pilgrims to recognize the points designated as `Milayn' or `the Alley of the Pharmacists' ( Zuqaq al‑`Attarin ), or `the Minaret'. The Way of Performing Sa’y Although there is agreement between the schools about the necessity of sa’y, they disagree about its being an essential part (rukn) of the rites of Hajj.

According to the Imami, Shafi`i, and Maliki schools, it is a rukn; according to Abu Hanifah, it is not a rukn, though a wajib . Two different traditions are narrated from Ahmad ibn Hanbal. (al‑Tadhkirah, Fiqh al‑Sunnah) All are agreed on the number of ashwat (sing. shawt) being seven, and that the performer of sa’y (i.e. sa’i) should begin at Safa going towards Marwah, and return again to Safa,[^3] covering this distance seven times.

Thus the pilgrim makes four ashwat going from Safa to Marwah and three ashwat while returning from Marwah to Safa, beginning his first shawt from Safa and finishing the seventh at Marwah. The schools disagree as to the permissibility of making the sa’y on a mount in spite of the ability to walk, and all of them, with the exception of the Hanbalis, permit it regardless of whether one can walk or not. The Hanbalis say that it is permissible only for one who cannot walk.

I have not come across any opinion regarding continuity (muwalat) between the ashwat as wajib [^4], with the exception of the Hanbalis, who, as also mentioned by the author of al‑Fiqh `ala al‑madhahib al‑'arba`ah, consider it wajib . Also, it is said of Malikis that according to them if the gap between the ashwat were to become inordinate, one should begin sa’y afresh; but if the gap were not prolonged, such as when one discontinues for selling or purchasing something, it is forgivable.