until he walked him out of the houses, crossed the valley, and brought him to the graves, saying: "This is the original Dhat 'Irq."
547 - Issue: He said: (And the people of Mecca, when they intend to perform 'Umrah, [do so] from the Hill [the area outside the Haram], and when they intend to perform Hajj, [do so] from Mecca.)
The people of Mecca refer to anyone who is there, whether they are a resident or a non-resident. This is because whoever arrives at a miqat, it becomes a miqat for him, and likewise, everyone who is in Mecca, it is their miqat for Hajj. If they intend to perform 'Umrah, they must do so from the Hill. We know of no disagreement regarding this. For this reason, the Prophet (may Allah bless him and grant him peace) commanded Abd al-Rahman ibn Abi Bakr to take Aisha to perform 'Umrah from al-Tan'im. It is agreed upon(4). She was in Mecca at that time. The basis for this is the statement of the Prophet (may Allah bless him and grant him peace): "Even the people of Mecca assume ihram from it [Mecca],"(5) meaning for Hajj. He also said: "And whoever's family is inside the miqat, then [they assume ihram] from where they initiate, until this reaches the people of Mecca."(5) This pertains to Hajj. As for 'Umrah, its miqat for them is the Hill, from whichever side of the Haram they wish, because the Prophet (may Allah bless him and grant him peace) commanded Aisha to be taken for 'Umrah from al-Tan'im, which is the closest part of the Hill to Mecca. Ibn Sirin said: It reached me that the Prophet (may Allah bless him and grant him peace) designated al-Tan'im as the miqat for the people of Mecca(6). Ibn Abbas said: O people of Mecca, whoever among you intends to perform 'Umrah, let him place the interior of Muhassir between himself and it(7), meaning when he assumes ihram for it from the direction of Muzdalifah. Ihram from the Hill is required in order to combine the Hill and the Haram in the act of worship. For if he were to assume ihram from the Haram, he would not be combining both of them in it, because all the actions of 'Umrah take place in the Haram, unlike Hajj.
(1) In the original, A: "inna". (2) In the original: "wa in". (3) In A, B, and M: "wa man". (4) Its verification was provided previously on page 15. (5) Their verification was provided previously in the hadith of Ibn Abbas on page 56. (6) Al-Mizzi attributed it to Abu Dawud in al-Marasil. Tuhfat al-Ashraf 13/357. Likewise al-Zayla'i in Nasb al-Rayah 3/16. (7) Batn Muhassir. It is the valley of Muzdalifah. Mu'jam al-Buldan 1/667.
حتى خَرَجَ به من البُيُوتِ، قطَعَ الوَادِىَ، فأتَى به المَقَابِرَ، فقال: هذه ذاتُ عِرْقٍ الأُولَى.
٥٤٧ - مسألة؛ قال: (وَأهْلُ مَكَّةَ إذَا (١) أرَادُوا الْعُمْرَةَ، فَمِنَ الْحِلِّ، وإذَا (٢) أرَادُوا الْحَجَّ، فَمِنْ مَكَّةَ)
أهْلُ مَكَّةَ، مَن (٣) كان بها، سَوَاءٌ كان مُقِيمًا بها أو غَيْرَ مُقِيمٍ؛ لأنَّ كُلَّ مَن أتَى على مِيقَاتٍ كان مِيقَاتًا له، فكذلك كُلُّ مَن كان بمَكَّةَ فهى مِيقَاتُه لِلْحَجِّ؛ وإن أرادَ العُمْرَةَ فمِن الحِلِّ. لا نَعْلَمُ في هذا خِلافًا. ولذلك أمَرَ النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- عَبدَ الرحمنِ ابنَ أبي بكرٍ أن يُعْمِرَ عائشةَ من التَّنْعِيمِ. مُتَّفَقٌ عليه (٤). وكانت بمَكَّةَ يَوْمَئِذٍ، والأصْلُ في هذا قولُ النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "حَتَّى أهْلُ مَكَّةَ يُهِلُّون مِنْهَا" (٥). يَعْنِى لِلْحَجِّ. وقال أيضا: "وَمَنْ كَانَ أهْلُهُ دُونَ المِيقَاتِ فَمِنْ حَيْثُ يُنْشِئُ، حَتَّى يَأْتِىَ ذلِكَ عَلَى أَهْلِ مَكَّةَ" (٥). وهذا في الحَجِّ. فأمَّا في العُمْرَةِ فمِيقَاتُها في حَقِّهِم الحِلُّ، مِن أىِّ جَوَانِبِ الحَرَمِ شاءَ؛ لأنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-. أمَرَ بإعْمارِ عائشةَ من التَّنْعِيمِ، وهو أدْنَى الحِلِّ إلى مَكَّةَ. وقال ابنُ سِيرِينَ: بَلَغَنِى أنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- وَقَّتَ لِأهْلِ مَكَّةَ التَّنْعِيمَ (٦). وقال ابنُ عَبَّاسٍ: يا أهْلَ مَكَّةَ، مَنْ أتَى منكم العُمْرَةَ، فلْيَجْعَلْ بَيْنَه وبَيْنَها بَطْنَ مُحَسِّرٍ (٧). يَعْنِى إذا أحْرَمَ بها من ناحِيَةِ المُزْدَلِفَة. وإنَّما لَزِمَ الإحْرَامُ من الحِلِّ، لِيَجْمَعَ في النُّسُكِ بينَ الحِلِّ والحَرَمِ، فإنَّه لو أحْرَمَ من الحَرَمِ، لمَا جَمَعَ بينهما فيه، لأنَّ أفْعالَ العُمْرَةِ كُلَّها في الحَرَمِ، بخِلَافِ الحَجِّ،
(١) في الأصل، أ: "إن".(٢) في الأصل: "وإن".(٣) في أ، ب، م: "ومن".(٤) تقدم تخريجه في صفحة ١٥.(٥) تقدم تخريجهما في حديث ابن عباس صفحة ٥٦.(٦) عزاه المزى لأبي داود في المراسيل. تحفة الأشراف ١٣/ ٣٥٧. وكذلك الزيلعى، في نصب الراية ٣/ ١٦.(٧) بطن محسر. هو وادى المزدلفة. معجم البلدان ١/ ٦٦٧.
