Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/48)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Imam Malik held that he may enter ihram at al-Juhfah. He reasoned that this person has passed by two miqats and is required to enter ihram at one of them: one is secondary, while the other is original. Al-Juhfah is the original miqat, whereas the miqat of the people of Madinah is secondary, having been designated to make matters easier and more convenient for people. He may therefore leave entering ihram at the secondary miqat for the original one. Shaykh al-Islam Ibn Taymiyyah (d. 728 AH) chose this view.

Yet the more prudent course is to follow the opinion of the majority, due to the general wording of the Prophet’s ﷺ statement: “and for whoever comes to them from among those who do not live there.” Thus, it is appointed for whoever passes by it; this secondary miqat is therefore like the original miqat in the obligation to enter ihram from it. There is no doubt that this opinion is more cautious and more likely to absolve one of liability.

The Messenger ﷺ designated these five miqats for these regions before they were conquered. Syria and Egypt had not been conquered during his lifetime; only a small part of Yemen had been conquered during his lifetime; and Iraq had not been conquered. The scholars said: This is among the signs of the Messenger ﷺ, for his appointing miqats for the people of these lands indicated that these lands would be conquered, that their people would perform Hajj, and that they would become Muslims after having been disbelievers.

Whoever among the people of Makkah performs Hajj enters ihram from there, while for Umrah he enters ihram from outside the Sacred Precinct.

His statement, “Whoever among the people of Makkah performs Hajj enters ihram from there,” means that he enters ihram from Makkah. This is due to the Prophet’s ﷺ statement when he designated the miqats: “Whoever is within these boundaries should enter ihram from where he begins, even the people of Makkah from Makkah” (1); and because the Companions, may Allah be pleased with them, who had exited their ihram with the Messenger ﷺ

(1) Its source has been cited previously on p. 47.

وذهب الإمام مالك إلى أن له أن يحرم من الجحفة؛ وعلل ذلك: أن هذا الرجل مرّ بميقاتين يجب عليه الإحرام من أحدهما، وأحدهما فرع، والثاني أصلٌ، فالأصل الجحفة، وميقات أهل المدينة فرع، وهو للتسهيل والتيسير على الإنسان، فله أن يدع الإحرام من الفرع إلى الأصل، واختار هذا القول شيخ الإسلام ابن تيمية ﵀. والأحوط الأخذ برأي الجمهور؛ لعموم قول النبي ﷺ: «ولمن أتى عليهن من غير أهلهن»، فوقت هذا لمن أتى عليه، فيكون هذا الميقات الفرعي كالميقات الأصلي في وجوب الإحرام منه، والقول بهذا لا شك بأنه أحوط وأبرأ للذمة. وهذه المواقيت الخمسة، عينها الرسول ﷺ لهذه البلاد قبل أن تفتح، فالشام ومصر في عهده لم تفتح، واليمن في عهده لم يفتح منه إلا جزء يسير، والعراق لم يفتح، قال العلماء: وهذا من آيات الرسول ﷺ؛ لأن توقيتها لأهل هذه البلاد، إشارة إلى أن هذه البلاد سوف تفتح، ويحج أهلها، ويصيرون مسلمين بعد أن كانوا كفاراً. وَمَنْ حَجَّ مِنْ أَهْلِ مَكَّةَ فَمِنْهَا، وَعُمْرَتُهُ مِنْ الحِلِّ ........................... قوله: «ومن حج من أهل مكة فمنها»، أي: فيحرم من مكة، لقول النبي ﷺ حين وقّت المواقيت: «ومن كان دون ذلك فمن حيث أنشأ، حتى أهل مكة من مكة» (١)؛ ولأن الصحابة ﵃ الذين حلوا من إحرامهم مع الرسول ﷺ

(١) سبق تخريجه ص (٤٧).