upon entering ihram, that he would exit ihram wherever he was prevented, then he may exit ihram and owes nothing. That is, he removes the garments of ihram, puts on his regular clothes, and returns to his family, because he said, “If something prevents me, then my place of exit is wherever You prevent me.” This is indeed something that has prevented him. Previously, we discussed whether it is preferable to make such a stipulation, or preferable not to do so—either unconditionally or with some distinction. We concluded that the correct view is that one should not stipulate it unless one fears being unable to complete the rites.

His statement, “He exits ihram by performing an umrah,” means that if he misses the standing and dawn rises before he reaches Arafah, he exits ihram by performing an umrah; that is, by changing his intention from Hajj to umrah.

He therefore performs tawaf, sa'i, and shaves his head or shortens his hair. If he wishes, he may remain in ihram until the following Hajj, and that is permissible for him. Yet undoubtedly he will choose the former option. The jurists say that if he chooses to remain in ihram until the next Hajj, there is no harm in it. However, it should be said that it is preferable for him to exit ihram, since that is easier and more convenient. How could a person avoid the prohibitions of ihram for an entire year?! That is far-fetched and entails severe hardship.

Issue: If someone fears that he will miss Hajj and changes his ihram for Hajj into an umrah before missing it, this is permissible, and it is not considered a case of missing Hajj according to the jurists. They said: This is because a pilgrim may change his ihram into an umrah. However, this view is open to question, because a pilgrim may not change his ihram into an umrah unless he intends tamattu', and intending tamattu' in this case is impossible.

His statement, “He must make it up and offer a sacrificial animal if he had not stipulated a condition,” means that he must make up this missed Hajj.