reach the House, and it became permissible for him to exit ihram, yet he did not do so until his path was cleared, then he must perform his rituals. And if the hindrance is removed after the time for Hajj has passed, he exits ihram by performing an 'Umrah. If the Hajj time passes before the hindrance is removed, he exits ihram by offering a sacrificial animal (hady). It has been said: He must offer two sacrificial animals in this situation; one for the passing of the time (fawat) and one for the hindrance (ihsar). Ahmad did not mention a second sacrificial animal in the narration of al-Athram for one who does not exit ihram until the Day of Sacrifice.

Section: If one is hindered from the House after having stood at 'Arafah, he is permitted to exit ihram, because if the hindrance provides him with the permission to exit from the entirety of it, it likewise provides for exiting from a portion of it. If that from which he is hindered is not among the pillars of Hajj, such as the stoning of the pillars, the Farewell Tawaf, or spending the night in Muzdalifah or Mina during their nights, then he is not permitted to exit ihram due to that; for the validity of Hajj does not depend on these, and he incurs a penalty (dam) for omitting them, while his Hajj remains valid, just as if he had omitted them without being hindered. If he is hindered from the Ifadah Tawaf after stoning the Jamrah, he is also not permitted to exit ihram, because his ihram is only regarding women, and the Law (Shari'ah) has only provided for exiting from a complete ihram, which forbids all of its prohibitions, so it is not established by that which is not its equivalent. Whenever the hindrance is removed, he performs the Tawaf, and his Hajj is completed.

Section: As for the one who is able to reach the House but is blocked from 'Arafah, he may cancel his intention for Hajj and convert it into an 'Umrah, and he owes no sacrificial animal; for we permitted him to do that without hindrance, so with hindrance it is even more appropriate. If he had already performed the Tawaf and Sa'i for the arrival (Qudum), and then became hindered, or fell ill until the Hajj time passed, he exits ihram by performing another Tawaf and Sa'i; for in the first one he did not intend the Tawaf or Sa'i of 'Umrah, and he does not have to renew the ihram. This is the opinion of al-Shafi'i and Abu Thawr. Al-Zuhri said: He must stand at 'Arafah. Muhammad ibn al-Hasan said: One cannot be considered hindered while in Mecca. That was also narrated from Ahmad. If the Hajj time passes him by, his ruling is the same as the ruling of one whose Hajj time passed him by without hindrance. Malik said: He exits to the hill (sanctuary boundary), and performs what the person performing 'Umrah performs. If he wishes to appoint a deputy to complete the Hajj rituals on his behalf, it is permitted for voluntary Hajj; for it is permissible to appoint a deputy for the entirety of it, so it is permitted for a portion of it. It is not permitted in the obligatory Hajj, unless he despairs of being able to perform it throughout his life, just as in the case of the entire Hajj.