Except that confirmed supererogatory prayers are made up; and the reason the making up (qada') is waived is due to what we have mentioned. As for if he passes the miqat and returns without entering the Haram, then no qada' is due upon him, without any disagreement that we are aware of, whether he intended the ritual or did not intend it.
Section: Whoever lives closer than the miqat but outside of the Haram, his ruling regarding passing beyond his village toward the direction of the Haram is the same as the ruling for someone passing the miqat in these three conditions; for his location is his miqat, and it is in relation to him like the five miqats are in relation to the outsider (afaqi).
553 - Issue: He said: "And whoever passes the miqat without being in a state of ihram, and fears that if he returns to the miqat he will miss the Hajj, he shall assume ihram from his place, and a damm (sacrifice) is upon him."
There is no disagreement that anyone who fears missing the Hajj by returning to the miqat must assume ihram from his current location, as far as we are aware. However, it has been narrated from Sa'id ibn Jubayr: Whoever abandons the miqat has no Hajj. What the majority hold is more appropriate; for if it were one of the pillars of Hajj, it would not differ with the variation of people and places, such as the Standing (wuquf) and the Circumambulation (tawaf). And if he assumes ihram from a point closer than the miqat when fearing missing the Hajj, he owes a damm. We do not know of any disagreement on this among those who made assuming ihram from the miqat obligatory, due to the saying of the Prophet (may Allah bless him and grant him peace): "Whoever abandons a ritual, a damm is upon him." We have only permitted him to assume ihram from his place out of consideration for catching the Hajj, for observing that is better than observing an obligation within it while missing the ritual itself. Whoever cannot return due to lack of a companion, or fear of an enemy, a thief, or illness, or he does not know the way, or similar things that prevent returning, is like the one who fears missing the Hajj in that he assumes ihram from his location and owes a damm.
(15) Omitted from the original. (1) Its authentication was previously provided on page 69.
إلَّا (١٥) أنَّ النَّوَافِلَ المُرَتَّبَات تُقْضَى، وإنَّما سَقَطَ القَضاءُ لما ذَكَرْنَا، فأمَّا إنْ تَجاوَزَ المِيقاتَ ورَجَعَ ولم يَدْخُل الحَرَمَ، فلا قَضاءَ عليه، بغيرِ خِلافٍ نَعْلَمُه، سواءٌ أرَادَ النُّسُكَ، أو لم يُرِدْهُ.
فصل: ومَن كان مَنْزِلُه دُونَ المِيقاتِ خَارِجًا من الحَرَمِ، فحُكْمُه في مُجاوَزَةِ قَرْيَتِه إلى ما يَلِى الحَرَمَ، حُكْمُ المُجاوِزِ لِلْمِيقاتِ في هذه الأحْوالِ الثَّلَاث؛ لأنَّ مَوْضِعَه مِيقَاتُه، فهو في حَقِّه كالمَواقِيتِ الخَمْسَة في حَقِّ الآفَاقِيِّ.
٥٥٣ - مسألة؛ قال: (وَمَنْ جَاوَزَ الْمِيقَاتَ غَيْرَ مُحْرِمٍ، فَخشِىَ إنْ رَجَعَ إلَى الْمِيقَاتِ فاتَهُ الحَجُّ، أَحْرَمَ مِنْ مَكَانِه، وعَلَيْهِ دَمٌ)
لا خِلافَ في أنَّ مَن خَشِىَ فَوَاتَ الحَجِّ بِرُجُوعِه إلى المِيقَاتِ، أنَّه يُحْرِمُ مِن مَوْضِعِه، فيما نَعْلَمُه. إلَّا أنَّه رُوِىَ عن سَعِيدِ بن جُبَيْرٍ: مَن تَرَكَ المِيقاتَ، فلا حَجَّ له. وما عليه الجُمْهُورُ أوْلَى؛ فإنَّه لو كان من أرْكانِ الحَجِّ، لم يَخْتَلِفْ باخْتِلافِ الناسِ والأماكِنِ، كالوُقُوفِ والطَّوَافِ. وإذا أحْرَمَ مِن دُونِ المِيقَاتِ عندَ خَوْفِ الفَوَاتِ، فعليه دَمٌ. لا نَعْلَمُ فيه خِلَافًا عندَ مَن أوْجَبَ الإحْرَامَ من المِيقَاتِ؛ لِقَوْلِ النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "مَنْ تَرَكَ نُسُكًا، فَعَلَيْهِ دَمٌ" (١). وإنَّما أبَحْنَا له الإِحْرامَ مِن مَوْضِعِه، مُرَاعَاةً لإِدْرَاكِ الحَجِّ، فَإنَّ مُرَاعَاةَ ذلك أَوْلَى مِن مُرَاعاةِ واجِبٍ فيه مع فَواتِه. ومَن لم يُمْكِنْه الرُّجُوعُ؛ لِعَدَمِ الرُّفْقَةِ، أو الخَوْفِ من عَدُوٍّ أو لِصٍّ أو مَرَضٍ، أو لا يَعْرِفُ الطَّرِيقَ، ونحوِ هذا ممَّا يَمْنَعُ الرُّجُوعَ، فهو كخائِفِ الفَواتِ، في أنَّه يُحْرِمُ مِن مَوْضِعِه، وعليه دَمٌ.
(١٥) سقط من: الأصل.(١) تقدم تخريجه في صفحة ٦٩.
