Dalīl al-Ṭālib - Marʿi al-Karmi - (111)

Chapter on Missing the Pilgrimage and on Being Prevented

Whoever reaches the dawn of the Day of Sacrifice without having stood at ʿArafah because of a valid excuse1—whether due to being prevented2 or anything similar—has missed the Hajj. His state of consecration is transformed into an ʿumrah, yet it does not fulfill the lifetime obligation of ʿumrah. He performs that ʿumrah, exits his consecration, must offer a blood-sacrifice, and is required to make up the Hajj in the following year3. However, if he was turned back from reaching ʿArafah and released himself from consecration before the time lapsed, no make-up is due.

Whoever is prevented from reaching the Sacred House, even after having stood at ʿArafah, must slaughter a sacrificial animal with the intention of ending his consecration; if he cannot obtain one, he fasts ten days with that intention4, after which he is released.

If a person is prevented only from performing the ṭawāf al-ifāḍa, and he has already cast the pebbles and shaved, he does not exit ihram until he completes the ṭawāf.

If, at the very outset of his ihram, a pilgrim stipulates, “My place of release will be wherever I am held back,” or says, “Should I fall ill, become unable, or my funds run out, I have the option to exit ihram,” then he may do so whenever he wishes, without any sacrifice and with no make-up required.

(1) By construing *udhr* (excuse) as a clarifying genitive of *hasr* (restriction), the sense is: the very excuse constitutes the restriction. Ḥashiyat al-Labadi, p. 155. (2) That is, “or without any excuse.” The word *udhr* should not take nunation, for the intended meaning is that the failure to perform the pilgrimage is restricted to one who missed the standing time for an excuse, even though the ruling actually covers both the excused and the unexcused—unless one argues that the latter is understood a fortiori. Ḥashiyat al-Labadi, p. 155. (3) The term “al-ʿaam” (the general) is inserted in manuscript N within the commentary. (4) Manuscript B reads *bi-l-niyya* (with the intention); manuscript N has *biniyyatihi* (with his intention) in place of *bi-niyyat taḥallul* (with the intention of exiting the state of consecration); manuscript J reads *al-taḥallul* (the exit from consecration) with the definite article.

باب الفوات والإحصار من طلع عليه فجر يوم النحر ولم يقف بعرفة لعذر١ حصر أو غيره٢ فاته الحج وانقلب إحرامه عمرة ولا تجزئ عن عمرة الإسلام فيتحلل بها وعليه دم والقضاء في العام٣ القابل لكن لو صد عن الوقوف فتحلل قبل فواته فلا قضاء. ومن حصر عن البيت ولو بعد الوقوف ذبح هديا بنية التحلل فإن لم يجد صام عشرة أيام بنية٤ وقد حل. ومن حصر عن طواف الإفاضة فقط وقد رمى وحلق لم يتحلل حتى يطوف. ومن شرط في ابتداء إحرامه: إن محلي حيث حبستني أو قال: إن مرضت أو عجزت أو ذهبت نفقتي فلي أن أحل كان له أن يتحلل متى شاء من غير شيء ولا قضاء عليه.

١ بإضافة "عذر" إلى "حصر" إضافة بيانية, أي عذر هو حصر. حاشية اللبدي "ص: ١٥٥". ٢ أي أو غير عذر ولا يصح تنوين "عذر" لأن المعنى عليه: يحصر فوات الحج فيمن فاته وقت الوقوف لعذر مع أنه عام في المعذور وغيره إلا أن يقال: غير المعذور معلوم بطريق الأولى. حاشية اللبدي "ص: ١٥٥". ٣ قوله: "العام" أدرجه في "ن" في الشرح. ٤ في "ب" "بالنية" وفي "ن" "بنيته" بدل "بنية تحلل" وفي "ج": "التحلل" بأل التعريف.