"And they are for their people and for anyone who passes through them from among others"

The Shaykh : Then, these miqats were designated by the Prophet (peace and blessings be upon him) for their people and for anyone who passes through them from among others. For this reason, the author said "And they are for their people". The pronoun "they" refers to the miqats. "For their people" means the people of these mentioned places: Madinah, Sham, Yemen, Najd, and Mashriq. These miqats are for the people of these lands and for anyone who passes through them from among others. If a person from Najd passes through the miqat of the people of Madinah, he must enter the state of ihram from there and is not required to go to the miqat of the people of Najd. And if the people of Yemen pass through the miqat of the people of Madinah, they are not required to go to Yalamlam because of the hardship involved. So, as a facilitation from Allah (Mighty and Majestic), whoever passes through these miqats must enter the state of ihram from the first miqat he passes. If you are from the people of Najd and you pass through the miqat of the people of Madinah, and you have another miqat ahead of you, which is al-Juhfah, because al-Juhfah is after al-Hudaybiyyah, do you delay until al-Juhfah, or is it necessary for you to enter the state of ihram from al-Hudaybiyyah? We say it is necessary for you to enter the state of ihram from al-Hudaybiyyah because the Prophet (peace and blessings be upon him) said "and for anyone who passes through them from among others". So, if you reach this miqat and you intend to perform Hajj or 'Umrah, it is obligatory for you to enter the state of ihram from it. The scholars differed on whether a person from Sham who passes through the miqat of the people of Madinah may delay entering the state of ihram until al-Juhfah, which is the original miqat for the people of Sham. They differed on this in two opinions. The majority held that he may not delay and that it is obligatory for him to enter the state of ihram from al-Hudaybiyyah. Imam Malik held that he may enter the state of ihram from al-Juhfah, explaining that this man passed through two miqats from which he must enter the state of ihram: one as a branch and the other as the root. What is the root? Al-Juhfah is the root, and the miqat of the people of Madinah is the branch. So, for the sake of facilitation and ease for the person, he may leave entering the state of ihram from the branch until the root. Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) chose this opinion and said "It is permissible for a person from Sham, if he passes through al-Hudaybiyyah, to delay entering the state of ihram until al-Juhfah". However, the more cautious course is to adopt the opinion of the majority due to the generality of the saying of the Prophet (peace and blessings be upon him) . Thus, this branch miqat is like the original miqat in the obligation of entering the state of ihram from it. Holding this view is undoubtedly the most cautious and the one that clears the conscience. The Messenger (peace and blessings be upon him) designated these five miqats before they were conquered. Sham had not been conquered in his time, nor had Yemen, except for a small part of it, and Iraq had not been conquered. The scholars said "And this is from the miracles of the Messenger (peace and blessings be upon him)". It is from the miracles, and the most correct is to say it is from the signs of the Messenger (peace and blessings be upon him and his family), because designating them for the people of these lands is an indication that these lands would be conquered, and their people would perform Hajj and become Muslims after they had been disbelievers.