Bab al-Fawat — Missing Hajj, Release, Makeup Hajj and Umrah

1. What Bab al-Fawat addresses

Fawat al-Hajj occurs when a pilgrim in Hajj ihram fails to attain the standing at Arafat by the end of its legal window.

Keep four questions distinct:
1. When is Hajj missed?
2. How does the pilgrim leave ihram?
3. When is makeup Hajj due?
4. How do Umrah timing and status differ?

2. The chapter heading

بَابُ الْفَوَاتِ
Translation: Chapter on missing the Hajj.

Fawat is the verbal noun of fāta/yafūtu: missing something by its allotted time.

A travel delay alone is not decisive; the key is the expiry of the valid time for the standing at Arafat.

3. The condition for missing Hajj

وَمَنْ أَحْرَمَ بِالْحَجِّ، فَفَاتَهُ الْوُقُوفُ بِعَرَفَةَ حَتَّى طَلَعَ الْفَجْرُ مِنْ يَوْمِ النَّحْرِ، فَقَدْ فَاتَهُ الْحَجُّ.
Translation: Whoever enters ihram for Hajj but misses the standing at Arafat until dawn on the Day of Sacrifice has missed that Hajj.

The Day of Sacrifice is 10 Dhu al-Hijjah. Its dawn marks the end of the standing window.

The ruling concerns someone already in Hajj ihram. Intention or arrival in Makkah cannot substitute for being at Arafat in the prescribed period.

4. The last moment of the standing

The standing window runs from after noon on 9 Dhu al-Hijjah through dawn on 10 Dhu al-Hijjah.

Case 1: arrival at Arafat during the night following the day of 9 Dhu al-Hijjah, before dawn of the 10th; the standing is attained within its time.
Case 2: first arrival after dawn on the 10th; the rite has been missed.

Both the legally defined time and the boundaries of Arafat matter.

5. Delay is not always fawat

Case 1: a pilgrim reaches Arafat in time but misses some recommended activities. That alone does not mean Hajj is missed.
Case 2: the pilgrim remains outside Arafat until the legal window expires. This is the core case of fawat.

Deficiencies in other duties have separate rulings; do not classify all of them as missing Hajj.

6. Tawaf and sa’y after missing Hajj

وَعَلَيْهِ أَنْ يَطُوفَ، وَيَسْعَى، وَيَتَحَلَّلَ.
Translation: He must perform tawaf, perform sa’y, and exit the state of ihram.

Missing Hajj does not automatically end ihram. The text first names tawaf and sa’y, then release.

The Hanafi explanation is release through the acts of Umrah, not a unilateral decision to disregard ihram restrictions.

7. Two distinct rites

Tawaf is the prescribed seven circuits of the Kaaba.
Sa’y is the prescribed seven traversals between Safa and Marwah.

Both are named in the procedure following a missed Hajj. Completing one does not amount to performing both.

8. Where shaving or trimming fits

In the compared printed scan, this passage says wa-yataḥallal (then exit ihram), and the later Umrah definition lists ihram, tawaf and sa’y.

A different printed transcription also includes wa-l-ḥalq aw al-taqṣīr (shaving or trimming). Hanafi procedural guidance addresses shaving/trimming as part of release.

These extra words are explicitly noted as a textual variant, not silently inserted into the scanned quote.

9. Making up Hajj the following year

وَيَقْضِيَ الْحَجَّ مِنْ قَابِلٍ.
Translation: And he must make up the Hajj in the following year.

Min qābil means the next Hajj season. Once the standing deadline is missed, it cannot be recovered later in the same year.

Distinguish the acts used to exit the present ihram from the future obligation to perform Hajj again.

10. Release and makeup are different obligations

Step 1: leave the current ihram through the prescribed rites.
Step 2: perform the makeup Hajj in the following Hajj season.

A pilgrim first arriving at Arafat after dawn on the 10th cannot simply count that Hajj as completed. Ending the current ihram and making up the Hajj are separate requirements.

11. The offering in an ordinary case of fawat

وَلَا دَمَ عَلَيْهِ.
Translation: No sacrificial penalty is due solely for this missed Hajj.

The exemption concerns the missed Hajj itself.

No dam here does not remove the makeup obligation. A separate violation potentially carrying a separate penalty is not automatically waived by this clause.

12. Fawat versus ihsar

Fawat: the Arafat standing window has expired. Tawaf, sa’y, release and a future makeup Hajj are prescribed; no dam is owed solely for fawat.
Ihsar: an enemy or disabling illness prevents proceeding; the previous chapter sets out a specified offering procedure.

Both involve a possible release from ihram, but the causes, release procedures and financial consequences are different.

13. Compare two realistic cases

Case 1: a pilgrim is genuinely prevented from reaching the required rites; examine the rules of ihsar.
Case 2: the pilgrim does not reach Arafat before dawn on the 10th; examine fawat.

Do not automatically transfer the penalty and release mechanism from one category to the other.

14. Umrah has no equivalent fawat deadline

وَالْعُمْرَةُ لَا تَفُوتُ.
Translation: Umrah is not missed by expiry of a corresponding fixed annual standing period.

Hajj has a fixed annual deadline for the standing at Arafat, so Hajj can be missed.

Umrah has no comparable annual Arafat standing deadline. This does not make Umrah free of ihram rules or its own prescribed rites.

15. Year-round Umrah and seasonal Hajj

Hajj includes a standing tied to specific dates.
Umrah is generally available throughout the year, but al-Quduri singles out five days on which performing it is disliked.

“Umrah does not expire” does not mean every day is equally recommended.

16. General permission and a five-day exception

وَهِيَ جَائِزَةٌ فِي جَمِيعِ السَّنَةِ، إِلَّا خَمْسَةَ أَيَّامٍ يُكْرَهُ فِعْلُهَا فِيهَا:
Translation: It is permissible throughout the year, except five days during which performing it is disliked.

Jāʾizah states the general permission; yukrahu marks an exception of disapproval during five days.

The clause is about karahah. Do not silently replace the wording with a blanket claim that every Umrah performed on those dates is void.

17. Which five days are disliked?

يَوْمَ عَرَفَةَ، وَيَوْمَ النَّحْرِ، وَأَيَّامَ التَّشْرِيقِ.
Translation: The Day of Arafat, the Day of Sacrifice, and the days of Tashriq.

Day of Arafat: 9 Dhu al-Hijjah.
Day of Sacrifice: 10 Dhu al-Hijjah.
Days of Tashriq: 11, 12 and 13 Dhu al-Hijjah.

Thus the total is 1 + 1 + 3 = 5 distinct dates.

18. A practical date check

Disliked dates under this text: 9, 10, 11, 12 and 13 Dhu al-Hijjah.

Case 1: 8 Dhu al-Hijjah is not one of these five specific dates.
Case 2: 12 Dhu al-Hijjah is among the days of Tashriq.

This compares only the dates discussed here; the other requirements of Umrah remain in force.

19. Karahah is not fawat

Fawat of Hajj means the requisite Arafat standing has passed its deadline.
Karahah of Umrah describes the disfavored timing of Umrah during five dates.

The outcomes differ:
1. Missing Hajj entails its makeup.
2. Karahah concerns when Umrah is performed; it does not mean Umrah has an annual fawat deadline.

20. The status of Umrah in al-Quduri

وَالْعُمْرَةُ سُنَّةٌ.
Translation: And Umrah is Sunnah.

This is the Hanafi classification presented in al-Quduri. Other legal schools differ on Umrah’s status.

Teach “Sunnah” here as the text’s ruling, not as a universally agreed classification.

21. The Umrah acts named in this scan

وَهِيَ: الْإِحْرَامُ، وَالطَّوَافُ، وَالسَّعْيُ.
Translation: Its listed rites here are entering ihram, tawaf and sa’y.

Ihram: entry into the rite with intention and its legal conditions.
Tawaf: the prescribed circuits of the Kaaba.
Sa’y: the prescribed traversals between Safa and Marwah.

These are the words in the scanned edition. The procedural place of shaving or trimming is clarified separately.

22. Textual note on shaving or trimming

Another available printed transcription adds wa-l-ḥalq aw al-taqṣīr (“shaving or trimming”) at the end of the definition.

This additional wording has not been silently inserted into the quoted scanned edition.

For practical performance, shaving or trimming belongs to the Hanafi discussion of completing release from ihram.

23. Morphology: fāta, yafūtu

Fāta — yafūtu — fawtan / fawātan means to miss an event or lose its appointed opportunity.

Fātahu al-Hajj: he has missed the Hajj.
Lā tafūtu: it does not pass out of time.

The former uses the perfect verb, the latter the imperfect. Both derive from the root f-w-t.

24. Syntax of fātahu al-wuqūf

Fātahu al-wuqūfu bi-ʿArafah
Fāta: perfect verb.
-hu: attached object pronoun.
Al-wuqūfu: nominative subject of the verb, the thing missed.
Bi-ʿArafah: prepositional phrase specifying the site.

The suffix -hu is not the grammatical subject; al-wuqūf is.

25. Syntax of wa-ʿalayhi an yatūfa

Wa-ʿalayhi an yatūfa wa-yasʿā
ʿAlayhi: prepositional predicate conveying obligation.
An yatūfa: an is a subordinating/subjunctive particle; yatūfa is subjunctive. The verbal noun clause functions as the postponed subject.
Wa-yasʿā: coordinated to yatūfa, with a non-apparent case ending on the final alif.

The construction makes both rites obligations in this context.

26. Worked example: after missing Hajj

Assume a pilgrim entered Hajj ihram but did not reach Arafat before dawn on 10 Dhu al-Hijjah.

Decision 1: this Hajj has been missed.
Decision 2: tawaf, sa’y and the associated release procedure are required.
Decision 3: Hajj must be made up the following year.
Decision 4: no dam is imposed solely for fawat.

These conclusions are not substitutes for one another.

27. Chapter recap and transition

1. The Arafat standing window ends at dawn on 10 Dhu al-Hijjah.
2. Missing it causes fawat; tawaf, sa’y and prescribed release remain.
3. Makeup Hajj is due the next year, but mere fawat carries no dam.
4. Umrah has no comparable annual fawat deadline; its performance is disliked on 9–13 Dhu al-Hijjah.
5. Al-Quduri describes Umrah as Sunnah and lists its basic rites.

Next chapter: Bab al-Hady — offerings and rules for sacrificial animals.