Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/376)

when he returned from the expedition of Hunayn. This is because the Prophet’s instruction to ‘A’ishah to enter ihram from al-Tan‘im (1) was due to its being the nearest point outside the sacred precinct to her, while he entered ihram from al-Ji‘ranah (2) because he was staying there.

His statement, “from a resident of Makkah and the like”: a Makkan is one who resides in Makkah, while “the like” refers to a non-Makkan residing in Makkah. Both enter ihram from the nearest point outside the sacred precinct. This has already been established, together with an explanation of the specious argument advanced by those scholars who maintain that a Makkan enters ihram from Makkah, based on the general wording of the hadith: “even the people of Makkah, from Makkah.” (3)

“Not from within the sacred precinct. Once he has circumambulated, performed sa‘i, and shortened his hair, he exits ihram. It is permitted at all times and suffices for the obligatory duty.”

His statement, “Not from within the sacred precinct,” means that one must not enter ihram for ‘Umrah from within the sacred precinct. If he does so, his ihram is valid, but he must offer a sacrificial compensation for having omitted an obligation: namely, entering ihram from outside the sacred precinct.

His statement, “Once he has circumambulated, performed sa‘i, and shortened his hair, he exits ihram”: this is because ‘Umrah consists of entering ihram, circumambulation, sa‘i, and shaving the head or shortening the hair. The author omitted mention of shaving because he was referring to the ‘Umrah of one performing tamattu‘.

His statement, “It is permitted at all times”: ‘Umrah may be performed at any time, even on the Day of Sacrifice, on the Day of ‘Arafah, and during the days of tashriq. Thus, if someone arrives in Makkah on the Day of ‘Arafah intending to perform ‘Umrah, his ‘Umrah is valid. But if he intends Hajj, we say to him: Go to ‘Arafah and do not perform tamattu‘, for the time for tamattu‘ has passed. Rather, enter Hajj into your ‘Umrah, so that you become one performing qiran.

(1)–(2) Its source has been cited previously on p. 51. (3) Its source has been cited previously on p. 48.

حين رجع من غزوة حنين؛ لأن أمر النبي ﷺ لعائشة أن تحرم من التنعيم (١) لكونه أقرب الحل إليها، وإحرامه من الجعرانة (٢) لكونه نازلاً بها. وقوله: «من مكي ونحوه» المكي هو ساكن مكة، ونحوه: هو الآفاقي المقيم بمكة، فكلاهما يحرم من أدنى الحل، وقد سبق تقرير ذلك، وبيان شبهة من قال من أهل العلم: إن المكي يحرم من مكة لعموم الحديث، وهو قوله: «حتى أهل مكة من مكة» (٣). لَا مِن الحَرَمِ، فَإِذا طَافَ وسَعَى وَقَصَّرَ حَلَّ، وَتُبَاحُ كَلَّ وَقْتٍ، وَتُجْزئ عَن الفَرْضِ. قوله: «لا من الحرم»، أي: لا يحرم للعمرة من الحرم، فإن فعل انعقد إحرامه، ولكن يلزمه دم؛ لتركه الواجب، وهو الإحرام من الحل. قوله: «فإذا طاف وسعى وقصر حل»، لأن العمرة مكونة من إحرام، وطواف، وسعي، وحلق أو تقصير، وأسقط المؤلف ذكر الحلق بناء على أن مراده عمرة المتمتع. قوله: «وتباح كل وقت» العمرة تباح في كل وقت حتى في يوم عيد النحر، وفي يوم عرفة، وفي أيام التشريق، فمثلاً لو أن أحداً قدم إلى مكة في يوم عرفة للعمرة صحت منه؛ لكن إن كان يريد الحج قلنا له: اذهب إلى عرفة ولا تتمتع؛ لأن وقت التمتع قد فات، ولكن أدخل الحج على العمرة لتكون قارناً.

(١) - (٢) سبق تخريجه ص (٥١). (٣) سبق تخريجه ص (٤٨).