nor did he instruct the rest of them to perform a make-up. This differs from the case of someone who lets the time pass, for he is at fault, whereas the prevented pilgrim is not.
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Al-Sharḥ al-Kabīr states that there are two Hanbalī reports concerning the obligation to make up a missed Hajj:
• The first: a make-up is obligatory whether the missed pilgrimage was obligatory or voluntary. This is the authoritative position in the school and the view of the three imams—Abū Ḥanīfah, al-Shāfiʿī, and Aḥmad—excluding Mālik. Their proof is the report related by al-Dāraquṭnī from Ibn ʿAbbās: “Whoever misses (standing at) ʿArafāt has missed the Hajj; he should release himself with an ʿumrah, and he must make it up.” Its unrestricted wording covers both obligatory and supererogatory pilgrimages.
• The second: no make-up is required if the missed Hajj was supererogatory; as for the obligatory Hajj, the original duty remains. This is the position of the Mālikīs. -
Must the one who misses the Hajj offer a sacrificial animal (dam) or not? The well-known view in Imam Aḥmad’s school is that it is required; this is the position endorsed in al-Mughnī and al-Sharḥ al-Kabīr, and al-Inṣāf affirms it as the madhhab. The other report says it is not required, and a group of later verifiers preferred this view.
Scholarly disagreement
Scholars differed over what constitutes being prevented (iḥṣār). The sound view is that every impediment that stops a pilgrim from completing the rites counts as iḥṣār—be it an enemy, illness, loss of funds, or anything else—in view of the general Qur’anic statement: “If you are prevented, then offer whatever sacrificial animal you can” (2:196).
They also disagreed about whether a sacrifice (hady) is obligatory for the prevented pilgrim. The majority say it is obligatory; if he cannot find an animal he must fast ten days with the intention of release. The correct view, however, is that it is not obligatory. This is the position of Mālik and one of the two reports from Aḥmad, for not everyone who was prevented with the Prophet ﷺ at al-Hudaybiyah had a sacrificial animal, nor did he command them to provide one; rather, he ordered them, without qualification, simply to exit their iḥrām.
Likewise, scholars differed over whether a make-up is obligatory, and the stronger view is that it is not. The proof is that those who accompanied the Prophet ﷺ in the ʿumrah of compensation were fewer than those with him at al-Hudaybiyah, yet he did not command the others to perform a make-up.