Continuation of the Explanation of the Hadith: (She said: So I set out on my Hajj until we descended at Mina, and I purified myself, then we circumambulated the House. And the Messenger of Allah (peace and blessings be upon him) descended to al-Mahshab and called for 'Abd al-Rahman ibn Abi Bakr, saying: Take your sister out of the Haram, let her enter the state of ihram for 'Umrah, then let her circumambulate the House, for I am waiting for you both here.)
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The reciter: Sahih Muslim 1211m.
The Shaykh : In this is an addition to what came before, which is his saying (peace and blessings be upon him):Sahih Muslim 1211m This indicates that the Haram is not a miqat for entering the state of ihram for 'Umrah. He said: Sahih Muslim 1211m If it had been a miqat for entering the state of ihram for 'Umrah, he would have said: Enter the state of ihram from here, from al-Hisbah, and then come with the 'Umrah.
If someone were to say: She is from outside the region?
We say: There is no difference between one from outside the region and others if the Haram were their miqat, as evidenced by the fact that the Companions, who were from outside the region, entered the state of ihram for Hajj from al-Abtah, which is within the Haram. I mean by this those who performed tamattu', for they entered the state of ihram from the Haram. As for the one who clings to the apparent meaning of his saying: This is a general statement that is clarified by the other explanatory Sunnah.
So it is not permissible for a person who intends to perform 'Umrah while he is in Makkah to enter the state of ihram from Makkah. Rather, he must go out to the nearest part of al-Hal, whether that is at-Tan'im, 'Arafah, or from the western direction of al-Hudaybiyyah. The important thing is that he goes out of al-Hal so that he enters the Haram in the state of ihram.
In it is also: evidence that in the time of the Messenger of Allah (peace and blessings be upon him), the journey to the House was easy and facilitated. Because 'Aishah went to al-Tan'im, entered the state of ihram, returned, circumambulated, and went to al-Mahshab in one night. The routes were easy and the path was easy.
In it is also: that it is permissible for the leader of the pilgrims to wait for his family if it does not burden the people. Because the Messenger of Allah (peace and blessings be upon him) waited with the people until 'Aishah arrived. This is like his saying regarding Safiyyah when it was said that she had menstruated: But it is known that every time has its own circumstances. If the leader of the pilgrims were to do something like this today, the ignorant would object to him and say: How can he detain us for a wife of his who is menstruating, for example? And they would mock him. But the Prophet (peace and blessings be upon him) was a legislator, and it was not possible for such an objection to arise in his time as some people raise today.
In it is also: that it is permissible for an obligatory prayer to intervene between the farewell circumambulation and departure. Because the Prophet (peace and blessings be upon him) circumambulated the House before the Fajr prayer, then he prayed Fajr under the Ka'bah and walked. So if a person circumambulates for farewell, and then the imam arrives for the Jumu'ah prayer, and he attends the sermon and the Jumu'ah prayer, and then leaves, there is no harm. And the same applies to the other obligatory prayers.
And does standing in night prayer, such as tarawih, fall under this?
The apparent view is no. First, because of its length. Second, because it is a voluntary prayer, not an obligatory one.
So I proceeded on (with the rituals of Hajj) till we came to Mina. I washed myself and then circumambulated the House, and the Messenger of Allah (ﷺ) encamped at Muhassab and called, Abd al-Rahman b. Abu Bakr. and said: Take out your sister from the precincts of the Ka'ba in order to put on Ihram for Umra and circumambulate the House. and I shall wait for you here. She said: So I went out and put on Ihram and then circumambulated the House, and (ran) between al-Safa and al-Marwa, and then we came to the Messenger of Allah (ﷺ) and he was in his house in the middle of the night. He said: Have you completed your (rituals)? I said: Yes. He then announced to his Companions to march on. He came out, and went to the House and circumambulated it before the dawn prayer and then proceeded to Medina.
قالت : فخرجت في حجّتي حتّى نزلنا منًى فتطهّرت ، ثمّ طفنا بالبيت ، ونزل رسول الله صلّى الله عليه وسلّم المحصّب ، فدعا عبد الرّحمن بن أبي بكرٍ ، فقال : أخرج بأختك من الحرم فلتهلّ بعمرةٍ ، ثمّ لتطف بالبيت ، فإنّي أنتظركما ها هنا ، قالت : فخرجنا فأهللت ، ثمّ طفت بالبيت وبالصّفا والمروة ، فجئنا رسول الله صلّى الله عليه وسلّم وهو في منزله من جوف اللّيل ، فقال : هل فرغت ؟ قلت : نعم ، فآذن في أصحابه بالرّحيل ، فخرج فمرّ بالبيت فطاف به قبل صلاة الصّبح ، ثمّ خرج إلى المدينةThe Shaykh : In this is an addition to what came before, which is his saying (peace and blessings be upon him):
Take out your sister from the precincts of the Ka'ba in order to put on Ihram for Umra
أخرج بأختك من الحرم فلتهل بعمرةTake out your sister from the precincts of the Ka'ba in order to put on Ihram for Umra
أخرج بها من الحرم فلتهل بعمرةIf someone were to say: She is from outside the region?
We say: There is no difference between one from outside the region and others if the Haram were their miqat, as evidenced by the fact that the Companions, who were from outside the region, entered the state of ihram for Hajj from al-Abtah, which is within the Haram. I mean by this those who performed tamattu', for they entered the state of ihram from the Haram. As for the one who clings to the apparent meaning of his saying:
And even the people of Makkah from Makkah
وحتى أهل مكة من مكةSo it is not permissible for a person who intends to perform 'Umrah while he is in Makkah to enter the state of ihram from Makkah. Rather, he must go out to the nearest part of al-Hal, whether that is at-Tan'im, 'Arafah, or from the western direction of al-Hudaybiyyah. The important thing is that he goes out of al-Hal so that he enters the Haram in the state of ihram.
In it is also: evidence that in the time of the Messenger of Allah (peace and blessings be upon him), the journey to the House was easy and facilitated. Because 'Aishah went to al-Tan'im, entered the state of ihram, returned, circumambulated, and went to al-Mahshab in one night. The routes were easy and the path was easy.
In it is also: that it is permissible for the leader of the pilgrims to wait for his family if it does not burden the people. Because the Messenger of Allah (peace and blessings be upon him) waited with the people until 'Aishah arrived. This is like his saying regarding Safiyyah when it was said that she had menstruated:
Are we detained?
أحابستنا هيIn it is also: that it is permissible for an obligatory prayer to intervene between the farewell circumambulation and departure. Because the Prophet (peace and blessings be upon him) circumambulated the House before the Fajr prayer, then he prayed Fajr under the Ka'bah and walked. So if a person circumambulates for farewell, and then the imam arrives for the Jumu'ah prayer, and he attends the sermon and the Jumu'ah prayer, and then leaves, there is no harm. And the same applies to the other obligatory prayers.
And does standing in night prayer, such as tarawih, fall under this?
The apparent view is no. First, because of its length. Second, because it is a voluntary prayer, not an obligatory one.