for no one remains in a state of ihram for a corrupted Hajj. Anyone who misses the Hajj releases himself by performing an ʿUmrah; the Hajj is still due from him the following year, together with a hady. If he cannot obtain a hady, he must fast three days during the season of Hajj and seven when he returns home.
Being prevented (iḥṣār) in Mecca is the same as elsewhere for the one who is turned back from the House after entering ihram, and missing the Hajj is defined by missing ʿArafah. Whoever stands at ʿArafah in accordance with the Sunnah—from after the noon prayer until daybreak—or reaches it at night, even for less than an hour before dawn, has not missed the Hajj. One who fails to catch any part of that period has indeed missed the Hajj and is not required to perform the remaining rites.
According to Mālik, such a person has a choice: if he wishes, he may remain in ihram until the following year, complete the Hajj then, and that will suffice him with nothing further due; or, if he prefers, he may exit ihram by performing an ʿUmrah, then make up the Hajj the next year and offer a hady. The preferable course is to release oneself and not remain in ihram until the following season. Mālik nevertheless recommended, for the one who does stay in ihram until the next year, that he renew the talbiyah as a precaution. Should he remain in ihram until the months of Hajj have begun in the following year, it is no longer permissible for him to come out of ihram; he must stay in that state until he performs the Hajj.
If someone arrives in Mecca, performs ṭawāf and saʿy upon arrival, then falls ill and consequently misses the standing at ʿArafah, the initial ṭawāf and saʿy do not suffice for the ṭawāf of release; he must perform another ṭawāf and saʿy in order to exit ihram.
Should the community miscalculate the crescent of Dhul-Ḥijjah so that they stand at ʿArafah a day early, or on the Day of Sacrifice itself, their Hajj is still valid, for the Messenger of Allah (peace and blessings be upon him) said: “Your day of sacrifice is when you offer the sacrifice, and your breaking of the fast is when you break,” meaning, according to your collective judgment.
It is also related from Ibn ʿAbbās and al-Ḥasan al-Baṣrī concerning the statement