that the Messenger of Allah (may Allah bless him and grant him peace) said: "Whoever stands at Arafat by night has caught the Hajj, and whoever misses Arafat by night [has missed the Hajj], so he should exit ihram with an 'Umrah and must perform Hajj the following year." Narrated by al-Daraqutni, who declared it weak.
The second section is that whoever misses the Hajj exits ihram with a circumambulation (tawaf), a sa'i (striving between Safa and Marwa), and shaving. This is the correct position in the school of thought (madhhab). This is reported from Umar ibn al-Khattab, his son, Zayd ibn Thabit, Ibn Abbas, Ibn al-Zubayr, and Marwan ibn al-Hakam, [and it is the position of Malik, al-Thawri, al-Shafi'i, and the scholars of reason (Ahl al-Ra'y). Ibn Abi Musa said: There are two narrations regarding this issue]; the first is as we mentioned. The second is that he continues in a corrupted Hajj. This is the view of al-Muzani, who said: "All the actions of Hajj are incumbent upon him, because the falling away of what has missed its time does not prevent the obligation of what has not been missed." Our evidence is the statement of those we named from among the Companions, and we do not know of any dissenter among them; thus, it is a consensus (ijma'). Al-Shafi'i narrated in his "Musnad" that Umar said to Abu Ayyub when he missed the Hajj: "Do what the performer of 'Umrah does, then you have exited ihram. If you catch the Hajj the following year, then perform Hajj, and offer whatever sacrificial animal is easy for you." He also narrated something similar from Ibn Umar. Al-Athram narrated, with his chain of narration, from Sulayman ibn Yasar that Habbar ibn al-Aswad performed Hajj from Syria and arrived on the Day of Sacrifice. Umar said to him: "What detained you?" He said: "I thought today was the day of Arafat." He said: "Then depart to the House (the Ka'bah) and circumambulate it seven times, and if you have a sacrificial animal with you, slaughter it. Then, when the following year comes, perform Hajj. If you find the means, offer a sacrifice, and if you do not find it, then fast three days during the Hajj and seven when you return, if Allah the Almighty wills."
(4) Omitted from B and M. (5) In: The Chapter of Time Limits (Mawaqit), from the Book of Hajj. Sunan al-Daraqutni 2/241. (6) Omitted from A. (7) Omitted from B and M. (8) In: The Ninth Chapter on the Rulings of the Prevented (Muhsar) and Those Who Miss the Hajj, from the Book of Hajj. It is also narrated similarly from Ibn Umar. Tartib Musnad al-Shafi'i by al-Sindi 1/384. It was also recorded by Imam Malik in: The Chapter on the Sacrifice of One Who Misses the Hajj, from the Book of Hajj. Al-Muwatta 1/383. And by al-Bayhaqi in: The Chapter on What One Who Misses the Hajj Must Do, from the Book of Hajj. Al-Sunan al-Kubra 5/174. (9) He is Habbar ibn al-Aswad ibn al-Muttalib ibn Asad al-Qurashi. He accepted Islam after the Conquest (of Mecca), his Islam was sincere, and he was a companion of the Prophet (may Allah bless him and grant him peace). Usd al-Ghaba 5/384.
أن رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال: "مَنْ وَقَفَ بِعَرَفَاتٍ بِلَيْلٍ، فَقَدْ أدْرَكَ الحَجَّ، وَمَنْ فَاتَهُ عَرَفَاتٌ بِلَيلٍ، [فَقَدْ فاتَه الحَجُّ] (٤)، فَلْيَحِلَّ بِعُمْرَةٍ، وعَلَيْهِ الحَجُّ مِنْ قَابِلٍ". رَوَاهُ الدَّارَقُطنِىُّ (٥)، وضَعَّفَهُ. الفَصْلُ الثانِى، أنَّ مَن فَاتَهُ الحَجُّ يَتَحَلَّلُ بِطَوَافٍ وسَعْىٍ وحِلَاقٍ. هذا الصَّحِيحُ من المذهبِ. ورُوِىَ ذلك عن عمرَ بن الخَطَّابِ، وابْنِه، وزيدِ بن ثابِتٍ، وابْنِ عَبّاسٍ، وابْنِ الزُّبَيْرِ، ومَرْوَانَ بن الحَكَمِ، [وهو قَوْلُ مالِكٍ، والثَّوْرِىِّ، والشَّافِعِىِّ، وأصْحَابِ الرَّأْىِ. وقال ابنُ أبى موسَى: فى المسألة رِوايتانِ] (٦)؛ إحْدَاهُما، كما ذَكَرْنَا. والثانِيَةُ، يَمْضِى فى حَجٍّ فَاسِدٍ. وهو قَوْلُ المُزَنِىِّ، قال: يَلْزَمُه جَمِيعُ أفْعالِ الحَجِّ؛ لأنَّ سُقُوطَ ما فاتَ وَقْتُه لا يَمْنَعُ وُجُوبَ (٧) ما لم يَفُتْ. ولَنا، قَوْلُ مَن سَمَّيْنَا من الصَّحابَةِ، ولم نَعْرِفْ لهم مُخَالِفًا؛ فكان إجْمَاعًا. ورَوَى الشَّافِعِىُّ، فى "مُسْنَدِه" (٨)، أنَّ عمرَ قال لأبى أيُّوبَ حين فَاتَهُ الحَجُّ: اصْنَعْ ما يَصْنَعُ المُعْتَمِرُ، ثم قد حَلَلْتَ، فإن أدْرَكْتَ الحَجَّ قَابِلًا فَحُجَّ وَأهْدِ مَا اسْتَيْسَرَ من الهَدْىِ. وروَى أيضًا عن ابنِ عمرَ نحوَ ذلك. ورَوَى الأثْرَمُ، بإسْنَادِه، عن سليمانَ بن يَسَارٍ، أنَّ هَبَّارَ بنَ الأسْوَدِ (٩) حَجَّ من الشَّامِ، فقَدِمَ يَوْمَ النَّحْرِ، فقال له عمرُ: ما حَبَسَكَ؟ قال: حَسِبْتُ أنَّ اليَومَ يومُ عَرَفَةَ، قال: فانْطَلِقْ إلى البَيْتِ، فطُفْ به سَبْعًا، وإن كان مَعَكَ هَدْيَةٌ فَانْحَرْهَا، ثم إذا كان عامٌ قَابِلٌ فَاحْجُجْ، فإن وَجَدْتَ سَعَةً فأهْدِ، فإن لم تَجِدْ فصُمْ ثلاثة أيَّامٍ فى الحَجِّ
(٤) سقط من: ب، م.(٥) فى: باب المواقيت، من كتاب الحج. سنن الدارقطنى ٢/ ٢٤١.(٦) سقط من: أ.(٧) سقط من: ب، م.(٨) فى: الباب التاسع فى أحكام المحصر ومن فاته الحج، من كتاب الحج. كما روى عن ابن عمر نحوه. ترتيب مسند الشافعى للسندى ١/ ٣٨٤.كما أخرجه الإمام مالك، فى: باب هدى من فاته الحج، من كتاب الحج. الموطأ ١/ ٣٨٣. والبيهقى، فى: باب ما يفعل من فاته الحج، من كتاب الحج. السنن الكبرى ٥/ ١٧٤.(٩) هو هَبَّار بن الأسود بن المطلب بن أسد، القرشى، أسلم بعد الفتح، وحسن إسلامه، وصحب النبى -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-. أسد الغابة ٥/ ٣٨٤.
