Third: This would require a person to make two complete journeys for Hajj without any negligence or transgression on their part. This is contrary to the fundamental principles, for Allah has required people to perform Hajj only once. If someone who invalidates his Hajj is required to make it up, that is because he has violated his ihrām. If someone who misses Hajj is required to make it up, that is because of his negligence: standing at Arafāt has a prescribed time, which a person can ordinarily avoid missing. His delay therefore results from ignorance of the route or of how much time remains, or from failing to travel at the customary pace. All of this constitutes negligence on his part. The menstruating woman, by contrast, has not been negligent. This is why the Prophet, peace and blessings be upon him, exempted her from the farewell tawāf and the arrival tawāf, as in the hadiths of Ā’ishah and Safiyyah.

As for the third possibility—namely, that she may leave ihrām as someone prevented from completing the pilgrimage does—this is a stronger view, and a group of scholars have upheld it. Her fear prevents her from remaining until she can perform tawāf, just as an enemy in Mecca might prevent her from performing tawāf itself without preventing her from remaining there, according to the view that permits this. However, this alone does not discharge her obligation to perform Hajj, nor is a Muslim instructed to undertake a Hajj during which he will be prevented from completing it. Whoever believes that, if he undertakes Hajj, he will be prevented from reaching the House is not obliged to undertake it. Indeed, an unobstructed and safe route, together with sufficient time, is a condition for being obliged to set out, by the agreement of the Muslims.

They disagreed only over whether this is a condition for the obligation itself: if someone possesses provisions and a mount, but the route is unsafe or time is insufficient, does Hajj become obligatory for him, such that Hajj is to be performed