Is there a hadith that it is not prescribed to enter the state of ihram before the miqat?
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The questioner : Does the hadith imply, O Shaykh, that it is not prescribed to enter the state of ihram before the miqat...?
The Shaykh : We mentioned at the beginning of our discussion that Hajj has two miqats: a temporal one and a spatial one. As for 'Umrah, it has a spatial miqat but no temporal miqat; it is performed at any time. Hajj has both a spatial and a temporal miqat. You know the spatial miqat, and the temporal one is from the entry of the month of Shawwal to the end of Dhu al-Hijjah, based on the saying of Allah (Blessed and Exalted is He):[Al-Baqarah 2:197].
The statement that the months of Hajj are two months and ten days is a weak opinion, as it is not required by the form, which is the plural form:[Al-Baqarah 2:197].
From this, we benefit that it is not permissible to delay any of the acts of Hajj until after the month of Dhu al-Hijjah, whether shaving or circumambulation, contrary to those who said it is permissible to delay the Tawaf al-Ifadah or said it is permissible to delay the shaving.
We say: This is not permissible. Rather, one must perform all the acts of Hajj before the month of Dhu al-Hijjah ends, except for one who has an excuse, such as a woman who gave birth after standing at 'Arafah and before the Tawaf al-Ifadah, and did not become pure until after Dhu al-Hijjah ended. She is excused. Otherwise, delay is not permissible.
As for whether it is permissible for a person to enter the state of ihram for Hajj or 'Umrah before the temporal and spatial miqat?
There is disagreement on this. Some scholars say: It is not permissible to enter the state of ihram for Hajj before its months. If one does so, his ihram becomes 'Umrah, because Allah said:[Al-Baqarah 2:197]. It is like a man who prayed Zuhr before the sun passed its zenith; his prayer becomes voluntary.
But the majority of scholars are of the opinion that the ihram is valid, even if it is criticized.
However, we say: As long as you have entered the state of ihram for Hajj, convert it to 'Umrah, except for the leading of the sacrificial animal. It is prescribed, with emphasis, for one who enters the state of ihram for Hajj or Hajj and 'Umrah and has not led the sacrificial animal to convert this to 'Umrah so that he becomes a Mutamatti'.
As for the place, some scholars said: It is disliked to enter the state of ihram before the miqat. Some said it is not disliked. But according to both opinions, the Hajj is established. The closer view is that if one intends worship by doing so, it is disliked to enter the state of ihram before the spatial miqat.
The meaning of entering the state of ihram is the intention, not wearing the clothes. That is, not wearing what is worn in the state of ihram, as some of the common people think.
The Shaykh : We mentioned at the beginning of our discussion that Hajj has two miqats: a temporal one and a spatial one. As for 'Umrah, it has a spatial miqat but no temporal miqat; it is performed at any time. Hajj has both a spatial and a temporal miqat. You know the spatial miqat, and the temporal one is from the entry of the month of Shawwal to the end of Dhu al-Hijjah, based on the saying of Allah (Blessed and Exalted is He):
Hajj is [during] well-known months
الحج أشهر معلوماتThe statement that the months of Hajj are two months and ten days is a weak opinion, as it is not required by the form, which is the plural form:
Hajj is [during] well-known months
الحج أشهر معلوماتFrom this, we benefit that it is not permissible to delay any of the acts of Hajj until after the month of Dhu al-Hijjah, whether shaving or circumambulation, contrary to those who said it is permissible to delay the Tawaf al-Ifadah or said it is permissible to delay the shaving.
We say: This is not permissible. Rather, one must perform all the acts of Hajj before the month of Dhu al-Hijjah ends, except for one who has an excuse, such as a woman who gave birth after standing at 'Arafah and before the Tawaf al-Ifadah, and did not become pure until after Dhu al-Hijjah ended. She is excused. Otherwise, delay is not permissible.
As for whether it is permissible for a person to enter the state of ihram for Hajj or 'Umrah before the temporal and spatial miqat?
There is disagreement on this. Some scholars say: It is not permissible to enter the state of ihram for Hajj before its months. If one does so, his ihram becomes 'Umrah, because Allah said:
Hajj is [during] well-known months
الحج أشهر معلوماتBut the majority of scholars are of the opinion that the ihram is valid, even if it is criticized.
However, we say: As long as you have entered the state of ihram for Hajj, convert it to 'Umrah, except for the leading of the sacrificial animal. It is prescribed, with emphasis, for one who enters the state of ihram for Hajj or Hajj and 'Umrah and has not led the sacrificial animal to convert this to 'Umrah so that he becomes a Mutamatti'.
As for the place, some scholars said: It is disliked to enter the state of ihram before the miqat. Some said it is not disliked. But according to both opinions, the Hajj is established. The closer view is that if one intends worship by doing so, it is disliked to enter the state of ihram before the spatial miqat.
The meaning of entering the state of ihram is the intention, not wearing the clothes. That is, not wearing what is worn in the state of ihram, as some of the common people think.