What is the ruling on one who enters the state of ihram from his home and does not enter it from the miqat?

Another questioner : A person has a miqat, for example, the Yemenis’ miqat is in Yemen, and he enters the state of ihram from his home in his family’s compound, and he did not enter it from the miqat. What is the ruling on his action?

The Shaykh : This is a transgression of the Sunnah. Of course, his ihram is valid, but he added to the Sunnah what is not part of it; so this is an invalid addition. Entering the state of ihram from his family’s compound, even though this was mentioned in some reports, and it even came in a hadith, but it is not authentic. However, the Sunnah is to enter the state of ihram from the miqat. Imam Malik was asked about such an entry into ihram from his family’s compound, and he rejected it, saying:The questioner : “It is only a few steps I am adding.” He rejected it upon him with the strongest rejection and said to him, “How do you add to the Sunnah of the Prophet (peace and blessings be upon him)?” And without a doubt, as we always repeat in our lessons and sermons, by his saying (peace be upon him): If entering the state of ihram before the miqat were better, the Messenger (peace and blessings be upon him) would have preceded us to it, and those after him from the righteous Salaf would have preceded us. But we continue, and we ask Allah to keep us firm upon the best of guidance, the guidance of Muhammad (peace and blessings be upon him). Then we consider that this entry into ihram is from the category of excessive strictness in religion, and he (peace be upon him) said: And I remember, as it is said, if I forget I will not forget a man of about fifty or sixty years of age, an Afghan, whom I saw in Damascus in the state of ihram. I asked him, “Why are you like this, as if you are a pilgrim?” He said, “Yes, I am a pilgrim.” I said, “And how do you wear the ihram before the miqat?” He said, “I entered the state of ihram from my family’s compound, from Afghanistan. The poor man enters the state of ihram.” So consider how much hardship and difficulty this person will live with until he arrives, and perhaps he was in the state of ihram for the individual Hajj, so he will remain in this ihram from his country until he exits the state of ihram on the Day of Sacrifice. This is hardship and this is difficulty, . Therefore, the Sunnah is more deserving of being followed, and that is entering the state of ihram from the miqat. Just as it is not permissible to delay entering the state of ihram past the miqat, so it is not permissible to advance entering the state of ihram before the miqat. An example of this is the five prayers. The five prayers have time boundaries, and Hajj and 'Umrah have spatial boundaries. Just as it is not permissible for a Muslim to exceed the time boundaries for the five prayers, neither by advancing nor delaying, so the one who delays the prayer from its time is like the one who prays it before its time. Otherwise, he has actually nullified the statement of Allah the Exalted: . So what is the benefit of timing if he prays before the time or prays after the time? Likewise, what is the benefit of these spatial boundaries for pilgrims and those performing 'Umrah if we permit them to enter the state of ihram before the miqat or permit them to enter the state of ihram after the miqat, but we obligate them to pay a blood sacrifice? No, we do not say that it is not permissible to enter the state of ihram before the miqat or after the miqat, except for one who does so out of ignorance or forgetfulness, for that is an excuse. As for the one who knows, he is sinful, and this sin is sufficient for him. Shall we pray, everyone?