and seven when you return, if Allah the Almighty wills. (10) Al-Najjad narrated, with his chain of narration from 'Ata', that the Prophet (may Allah bless him and grant him peace) said: "Whoever misses the Hajj must offer a sacrifice (dam), should convert it into an 'Umrah, and must perform Hajj the following year." (11) And because it is permissible to cancel the Hajj into an 'Umrah without missing the time, it is more appropriate when it has been missed. Once this is established, he shall designate his ihram as being for an 'Umrah. This is the apparent view of al-Khiraqi, and Ahmad explicitly stated it, and Abu Bakr preferred it. It is the statement of Ibn Abbas, Ibn al-Zubayr, 'Ata', and the scholars of reason (Ahl al-Ra'y). Ibn Hamid said: His ihram does not become an 'Umrah; rather, he exits ihram with a circumambulation, a sa'i, and shaving. This is the school of Malik and al-Shafi'i, because his ihram was contracted for one of the two rites, so it does not flip to the other, just as if he had entered into ihram for an 'Umrah. It is possible that those who said "he designates his ihram as an 'Umrah" meant that he does what the performer of 'Umrah does—which is the circumambulation and the sa'i—and there is no disagreement between the two statements. It is also possible that the ihram of Hajj truly becomes an ihram for 'Umrah, such that it suffices him for the 'Umrah of Islam if he had not previously performed it. If he were to incorporate the Hajj into it, he would become a Qarin (performing Hajj and 'Umrah together), except that he cannot perform the Hajj with that ihram unless he were to become a muhrim for it outside of its months, in which case he would be like someone who entered into ihram for Hajj outside of its months. And because converting the Hajj into an 'Umrah is permissible without a cause, as we established in the [discussion on] the cancellation of Hajj, it is all the more appropriate when there is a need. Derived from this is the conversion of 'Umrah into Hajj, which is not permitted; because the time for 'Umrah does not expire, there is no need to switch its ihram, unlike Hajj.

The third section is that performing it as a make-up (qada') from the following year is incumbent upon him, whether the missed Hajj was obligatory or supererogatory. This was reported from Umar, his son, Zayd, Ibn Abbas, Ibn al-Zubayr, and Marwan, and it is the view of Malik, al-Shafi'i, and the scholars of reason. From Ahmad, it is said that he has no make-up to perform,