The Book of Hajj-01b

The reciter: Yahya ibn Yahya, Khalaf ibn Hisham, Abu al-Rabi', and Qutaybah all narrated from Hammad. Yahya said: Hammad ibn Zayd informed us from 'Amr ibn Dinar from Tawus from Ibn 'Abbas (may Allah be pleased with them both), who said: .

The Shaykh : This hadith—the hadith of Ibn 'Abbas (may Allah be pleased with them both)—is about explaining the spatial miqats. Hajj has temporal miqats and spatial miqats, while 'Umrah has no temporal miqats but has spatial miqats. They agree on the spatial miqats.
The Prophet (peace and blessings be upon him) designated Dhu al-Hulayfah for the people of Madinah. It is a place where a tree called al-Hulayfah is abundant, and its diminutive is . It is eight stages from Makkah, and it is the farthest miqat from Makkah. The wisdom, and Allah knows best, in the people of Madinah entering ihram from there is to bring the sanctities of the two mosques closer together: al-Masjid al-Nabawi and al-Masjid al-Haram. Because when you exit the boundaries of the Haram of Madinah, you enter what is connected to the Haram of Makkah. And Allah knows best whether this is the wisdom or something else.
He designated al-Juhfah for the people of Sham. Al-Juhfah is a known village, close to Rabigh. It was called al-Juhfah because a flood once swept it away in one of the years. It was the miqat of the people of Sham, but its people left it when the Prophet (peace and blessings be upon him) made a supplication when he migrated to Madinah, asking Allah to transfer the protection of Madinah to al-Juhfah. So the people abandoned it.
He designated Qarn al-Manazil for the people of Najd. It is the name of a mountain like a horn, and it is called al-Sayl. He designated it for the people of Najd, and likewise for the people of Ta'if, because they pass by it.
He designated Yalamlam for the people of Yemen. It is a mountain, a valley, or a place on the road from Yemen to Makkah. It is called al-Sa'diyyah by the people of Yemen.
These are four miqats that the Prophet (peace and blessings be upon him) designated for these directions.
It is derived from this: the mercy of Allah, Glorified and Exalted is He, toward His servants, in that He did not make the miqat a single miqat. If He had made it a single miqat in one direction, it would have been difficult for the people of the other directions.
And in it is also the reason for the exaltation of the House from all directions. From whatever place you come to it, you begin to exalt it.
He designated them for the people of Sham before Sham was conquered, and he designated them for the people of Yemen before the conquest of Yemen was completed. The scholars said: In that is a sign of the signs of the Prophet (peace and blessings be upon him), because in designating them for them is an indication that these lands will be conquered and their people will perform Hajj.
He said: He said: "These are." He said: That is, the Prophet (peace and blessings be upon him), The pronoun refers to the miqats, that is, for these lands.
And for anyone who passes through them from among those who are not their people.
So whoever passes by one of these miqats, it is obligatory for him to enter ihram from it if he intends Hajj or 'Umrah, from among those who intend Hajj and 'Umrah.
So every person who passes by these miqats intending Hajj or 'Umrah, he must not pass them without entering ihram. If he passes them without ihram and enters ihram from a place closer to Makkah, he has transgressed the limits of Allah, .
And his saying: Is this from the category of dispensation or from the category of obligation?
If we say it is from the category of dispensation, then it is permissible for one who passes by a miqat to enter ihram from another miqat farther away, for example. If we say it is from the category of dispensation and facilitation, then it is permissible. And if we say it is from the category of the default ruling, then it is not permissible. And based on this, if the people of Sham pass by the miqat of Madinah, are they obligated to enter ihram from the miqat of Madinah, or do they have the option to delay until their original miqat?
In this, the scholars have two opinions. The first opinion: It is permissible to delay entering ihram until their original miqat, and their entering ihram from the miqat of the people of Madinah is by way of dispensation and facilitation. This is the madhhab of Imam Malik (may Allah have mercy on him), and it was chosen by Shaykh al-Islam Ibn Taymiyyah.
The second opinion, which is the opinion of the majority: It is from the category of the default ruling, and whoever comes from these miqats, even if not from their people, intending Hajj or 'Umrah, it is obligatory for him to enter ihram. And this is the most correct, the most cautious, and the one that clears the conscience.
And based on this, it is obligatory for the people of Sham, if they pass by the miqat of the people of Madinah, to enter ihram from the miqat of the people of Madinah.
And his saying: It is understood from this that whoever passes by these miqats not intending Hajj or 'Umrah is not obligated to enter ihram. But if he has not performed the obligatory act, the obligatory Hajj and 'Umrah, then he is obligated to enter ihram. Not because he passed by them, but because Hajj is obligatory upon him immediately, and 'Umrah is obligatory upon him immediately.
And it is known from his saying: that whoever does not intend [Hajj or 'Umrah] has no obligation to enter ihram, "from among their people," whoever is closer to them, closer to what? Closer to these miqats meaning: he enters ihram from his home, and he is not obligated to return to the miqat if the miqat is farther from his place than Makkah. And this is from facilitation.
And likewise, as it is said: "and so on," so it is until the people of Makkah, who enter ihram from there. We do not obligate the people of Makkah to go out to these miqats, but they enter ihram from there, that is, from Makkah, whether they enter ihram for Hajj or for 'Umrah.
Because the context of these miqats is for entering ihram for Hajj and 'Umrah. So based on this, it is permissible for the people of Makkah, if they intend Hajj, to enter ihram from their homes. As for 'Umrah, the apparent meaning of the hadith is that it is permissible for them to enter ihram from their homes. But the hadith of 'A'ishah (may Allah be pleased with her), where the Prophet (peace and blessings be upon him) ordered her to go out of the Haram to enter ihram from the Hal, indicates that 'Umrah must include both Hal and Haram, just as Hajj includes both Hal and Haram.
Hajj includes Hal and Haram. The Hal is 'Arafah, and the Haram is the rest of the sites of worship.
'Umrah: It must include Hal and Haram. And at that time, the people of Makkah must go out to the Hal if they intend 'Umrah. They must go out and enter ihram from the Hal.
However, some of the scholars say: His saying: that is, with Hajj, because it was not known in the time of the Prophet (peace and blessings be upon him) that the people of Makkah go out to the Hal and enter ihram from it. This was not known. And based on this, his saying: means: with Hajj.