By the proof that if he were to pass by a miqat other than Dhu al-Hulayfah, it would not be permissible for him to pass it without ihram, without any dispute. Sa'id has narrated from Sufyan, from Hisham ibn 'Urwah, from his father, that the Messenger of Allah (may Allah bless him and grant him peace) appointed al-Juhfah as a miqat for those among the people of the Levant who travel along the coast. There is no difference between Hajj and 'Umrah in this regard due to 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, who intends Hajj or 'Umrah."
Section: If he passes by a route other than the route of Dhu al-Hulayfah, his miqat is al-Juhfah, whether he is from the Levant or from Medina; because of what Abu al-Zubayr narrated, that he heard Jabir being asked about the place for assuming ihram (ihlal), and he said: I heard him—I think he attributed it to the Prophet (may Allah bless him and grant him peace)—saying: "The place for assuming ihram for the people of Medina is from Dhu al-Hulayfah, and the other route is from al-Juhfah." Narrated by Muslim. And because he passed by one of the Mawaqit and not another, so ihram is not required of him before it, like all other Mawaqit. It is possible that when Abu Qatadah's companions assumed ihram while he did not in the story of his hunting the wild donkey, he deferred the ihram because he did not pass by Dhu al-Hulayfah, so he delayed his ihram until al-Juhfah. For had he passed by it, it would not have been permissible for him to pass it without ihram. It is possible to interpret the hadith of Aisha regarding her delaying the ihram for 'Umrah until al-Juhfah in this light, and that she did not pass by Dhu al-Hulayfah on her path; so that her action would not contradict the statement of the Messenger of Allah (may Allah bless him and grant him peace) and all other scholars.
551 - Issue; He said: "And the preferred choice is that he does not assume ihram before his miqat, but if he does, he is in a state of ihram."
There is no dispute that whoever assumes ihram before the miqat becomes a person in a state of ihram, and the rulings of ihram are established for him. Ibn al-Mundhir said: The scholars are in consensus that whoever assumes ihram before the miqat is a person in a state of ihram. However, it is better to assume ihram from the miqat, and it is disliked to do so before it. Something to this effect was narrated from
(2) Its documentation was provided previously on page 58. (3) It will come later during Issue 578.
بِدَلِيلِ ما لو مَرَّ بِمِيقَاتٍ غيرِ ذِى الحُلَيْفَة، لم يَجُزْ له تَجاوُزُه بغيرِ إحْرَامٍ، بغيرِ خِلافٍ. وقد رَوَى سَعِيدٌ، عن سفيانَ، عن هشامِ بن عُرْوَةَ، عن أبِيه، أنَّ رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- وَقَّتَ لمَن سَاحَلَ من أهْلِ الشَّامِ الجُحْفَةَ. ولا فَرْقَ بين الحَجِّ والعُمْرَةِ في هذا؛ لِقَوْلِ النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "فَهُنَّ لَهُنَّ، ولِمَنْ أتَى عَلَيْهِنَّ مِنْ غَيْرِ أَهْلِهِنَّ، مِمَّنْ كَانَ يُرِيدُ حَجًّا أو عُمْرَةً".
فصل: فإن مَرَّ مِن غيرِ طَرِيقِ ذِى الحُلَيْفَة، فمِيقَاتُه الجُحْفَةُ، سواء كان شَامِيًّا أو مَدَنِيًّا؛ لما رَوَى أبو الزُّبَيْرِ، أنَّه سَمِعَ جابِرًا يُسْأَلُ عن الْمُهَلِّ، فقال: سَمِعْتُه -أَحْسَبُهُ رَفَعَ إلى النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-- يقولُ: "مُهَلُّ أَهْلِ المَدِينَةِ مِنْ ذِى الحُلَيْفَةِ، والطَّرِيقُ الآخَرُ من الجُحْفَةِ". رَوَاهُ مُسْلِمٌ (٢). ولأنَّه مَرَّ على أحَدِ المَواقِيتِ دونَ غيرِه، فلم يَلْزَمْهُ الإِحْرامُ قبلَه، كسَائِرِ المَواقِيتِ. ويَحْتَمِلُ أنَّ أبا قتَادَةَ حين أحْرَمَ أصْحَابُه دُونَه في قِصَّةِ صَيْدِه لِلْحِمَارِ الوَحْشِيِّ (٣)، إنَّما تَرَكَ الإِحْرَامَ لِكَوْنِه لم يَمُرَّ على ذِى الحُلَيْفَةِ، فأخَّرَ إحْرَامَه إلى الجُحْفَةِ. إذْ لو مَرَّ عليها لم يَجُزْ له تَجاوُزُها مِن غيرِ إحْرَامٍ. ويُمْكِنُ حَمْلُ حديثِ عائشةَ في تَأْخِيرِها إحْرَامَ العُمْرَةِ إلى الجُحْفَةِ على هذا، وأنَّها لا تَمُرُّ في طَرِيقِها على ذِى الحُلَيْفَةِ؛ لِئَلَّا يكونَ فِعْلُها مُخَالِفًا لِقَوْلِ رسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، ولِسَائِرِ أهْلِ العِلْمِ.
٥٥١ - مسألة؛ قال: (وَالاخْتِيَارُ أنْ لَا يُحْرِمَ قَبْلَ مِيقَاتِهِ، فَإنْ فَعَلَ فَهُوَ مُحْرِمٌ)
لا خِلافَ في أنَّ مَن أَحْرَمَ قبلَ المِيقَاتِ يَصِيرُ مُحْرِمًا، تَثْبُتُ في حَقِّهِ أحْكامُ الإِحْرامِ. قال ابنُ المُنْذِرِ: أجْمَعَ أهْلُ العِلْمِ على أنَّ مَنْ أحْرَمَ قبلَ المِيقاتِ أنَّه مُحْرِمٌ. ولكنَّ الأفْضَلَ الإِحْرَامُ من المِيقاتِ، ويُكْرَهُ قَبْلَه. رُوِىَ نحوُ ذلك عن
(٢) تقدم تخريجه في صفحة ٥٨.(٣) يأتي أثناء المسألة ٥٧٨.
