is permissible, while delaying it after it is not, so precaution is to perform that in which there is no doubt. He is not required to assume ihram until he knows that he is parallel to it, because the basic principle is that it is not obligatory, so it does not become obligatory based on doubt. If he assumes ihram, then learns afterward that he has passed the point parallel to the Mawaqit without being in a state of ihram, a damma (slaughtering of an animal) is upon him. If he doubts which of the two Mawaqit is closer to him, the ruling on that is according to what we mentioned in the issue before it. If they are equal in their proximity to him, he assumes ihram from the point parallel to the furthest of the two.
550 - Issue; He said: "And these Mawaqit are for their own people, and for those who pass by them from among others, who intend Hajj or 'Umrah."
The gist of this is that whoever travels a path in which there is a miqat, it is his miqat. So, if someone from the Levant (al-Shami) performs Hajj from Medina and passes by Dhu al-Hulayfah, it is his miqat. If he performs Hajj from Yemen, his miqat is Yalamlam, and if he performs Hajj from Iraq, his miqat is Dhat 'Irq. Thus, everyone who passes by a miqat other than the miqat of his own land, it becomes a miqat for him. Ahmad was asked about a person from the Levant who passes by Medina intending Hajj: From where should he enter into ihram? He said: From Dhu al-Hulayfah. It was said: But some people say he should enter into ihram from his miqat, which is al-Juhfah. He said: "Subhan Allah! Does Ibn 'Abbas not narrate from the Prophet (may Allah bless him and grant him peace): 'They are for them, and for whoever comes upon them from among those who are not their people'?" This is the opinion of al-Shafi'i and Ishaq. Abu Thawr said regarding the person from the Levant who passes by Medina: It is permissible for him to assume ihram from al-Juhfah. This is the opinion of the scholars of opinion (Ashab al-Ra'y). Aisha (may Allah be pleased with her), when she intended Hajj, would assume ihram from Dhu al-Hulayfah, and when she intended 'Umrah, she would assume ihram from al-Juhfah. Perhaps they argue that the Prophet (may Allah bless him and grant him peace) appointed al-Juhfah as a miqat for the people of the Levant. Our evidence is the statement of the Prophet (may Allah bless him and grant him peace): "They are for them, and for whoever comes upon them from among those who are not their people." Furthermore, it is a miqat, so it is not permissible for one who intends a ritual to pass it without ihram, like the other Mawaqit. Their report was intended for those who do not pass by another miqat.
(1) Its documentation was provided previously on page 56.
جائِزٌ، وتَأْخِيرَهُ عنه لا يجوزُ، فالاحْتِيَاطُ فِعْلُ ما لا شَكَّ فيه. ولا يَلْزَمُه الإِحْرامُ حتى يَعْلَمَ أنَّه قد حاذَاهُ؛ لأنَّ الأصْلَ عَدَمُ وُجُوبِه، فلا يَجِبُ بالشَّكِّ. فإن أحْرَمَ، ثم عَلِمَ بعدُ أنَّه قد جاوَزَ ما يُحَاذِيه من المَواقِيتِ غيرَ مُحْرِمٍ، فعليه دَمٌ. وإن شَكَّ فى أقْرَبِ المِيقَاتَيْنِ إليه، فالحُكْمُ في ذلك على ما ذَكَرْنا في المَسْأَلَةِ قبلَها. وإن كانتا مُتَسَاوِيَتَيْنِ في القُرْبِ إليه، أحْرَمَ من حَذْوِ أَبْعَدِهما.
٥٥٠ - مسألة؛ قال: (وَهذِهِ الْمَوَاقِيتُ لِأَهْلِهَا، ولِمَنْ مَرَّ عَلَيْهَا مِنْ غَيْرِ أَهْلِها، مِمَّنْ أرَادَ حَجًّا أوْ عُمْرَةً)
وجُمْلَةُ ذلك أنَّ مَن سَلَكَ طَرِيقًا فيها مِيقَاتٌ فهو مِيقَاتُه، فإذا حَجَّ الشَّامِيُّ من المَدِينَةِ فمَرَّ بذِى الحُلَيْفَة فهى مِيقَاتُه، وإن حَجَّ من اليَمَنِ فمِيقَاتُه يَلَمْلَمُ، وإن حَجَّ من العِرَاقِ فمِيقَاتُه ذَاتُ عِرْقٍ. وهكذا كُلُّ من مَرَّ على مِيقَاتٍ غيرِ مِيقَاتِ بَلَدِه صارَ مِيقَاتًا له. سُئِلَ أحمدُ عن الشَّامِىِّ يَمُرُّ بالمَدِينَةِ يُرِيدُ الحَجَّ، مِن أَيْنَ يُهِلُّ؟ قال: من ذِى الحُلَيْفَة. قيل: فإنَّ بَعْضَ الناسِ يَقُولُ يُهِلُّ من مِيقَاتِه من الجُحْفَةِ. فقال: سُبْحَانَ اللهِ، أليس يَرْوِى ابنُ عَبّاسٍ عن النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "هُنَّ لَهُنَّ، ولِمَنْ أتَى عَلَيْهِنَّ مِنْ غَيْرِ أَهْلِهِنَّ" (١). وهذا قولُ الشَّافِعِىِّ، وإسحاقَ. وقال أبو ثَوْرٍ في الشَّامِيِّ يَمُرُّ بالمَدِينَةِ: له أن يُحْرِمَ من الجُحْفَةِ. وهو قولُ أصْحابِ الرَّأْىِ. وكانت عائشةُ، رضي اللَّه عنها، إذا أرَادَتِ الحَجَّ أحْرَمَتْ من ذِى الحُلَيْفَة، وإذا أرادَتِ العُمْرَةَ أحْرَمَتْ من الجُحْفَةِ. ولَعَلَّهم يَحْتَجُّونَ بأنَّ النَّبِيَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- وَقَّتَ لأهْلِ الشَّامِ الجُحْفَةَ. ولَنا، قولُ النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "فَهُنَّ لَهُنَّ، ولِمَنْ أتَى عَلَيْهِنَّ مِنْ غَيْرِ أَهْلِهِنَّ". ولأنَّه مِيقَاتٌ، فلم يَجُزْ تَجاوُزُه بغيرِ إحْرامٍ لمن يُرِيدُ النُّسُكَ، كسَائِرِ المَوَاقِيتِ. وخَبَرُهم أُرِيدَ به مَنْ لم يَمُرَّ على مِيقاتٍ آخَرَ،
(١) تقدم تخريجه في صفحة ٥٦.
