Entering the state of ihram from Jeddah for those who are not residents of Jeddah
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Fatwa number ( 12441 )
Q: First: I have noticed that many of the pilgrims from my country who performed Hajj or 'Umrah entered the state of ihram, meaning they entered ihram upon arriving at the city of pilgrims, and some even entered ihram in hotels or the homes of relatives or friends in Jeddah . Since I am unable to read the Arabic language, I would appreciate it if you could provide me with verses from the Qur'an (and their translation into English) that clarify or explain that their miqat is not in Jeddah . Second: According to these pilgrims, their ihram is based on the following reasons: A- They follow the Shafi'i school of jurisprudence, which differs from the other schools that interpret the requirements of the miqat in a different and somewhat strict manner. B- Since the current city of pilgrims in Jeddah is more than two stages away, they consider the city of pilgrims to be a miqat on that basis. C- When it was explained to them that they had crossed the boundaries of their miqat while on their way to Jeddah , they explained that they no longer use the old road to go to Yalamlam ; because they arrive by air. D- As for those who consider the city of Jeddah to be their miqat, their argument was that they had stayed in their hotels and the homes of relatives for two or three days before proceeding to Makkah , so according to them, this short stay in Jeddah must grant them the status of
a resident or visitor to Jeddah, even though they carry Hajj or 'Umrah visas, and according to them, the issue of the miqat or the intention to perform Hajj or 'Umrah begins only when they actually utter and display such an intention, and this can happen after entering ihram in Jeddah . Third: Some pilgrims proceed to al-Madinah immediately upon arriving in the Kingdom, without entering the state of ihram, then they enter ihram from al-Madinah later before moving to Makkah . Please kindly guide me if this is permissible. Fourth: Therefore, it would be appreciated if you could kindly provide me with the necessary answers and supporting evidence quoted from the Qur'an regarding the questions mentioned; so that I can convey them to the Islamic religious authorities in Singapore , and clarify the incorrect interpretations if there are any. I look forward to your early reply with my best regards.
A : First: The pure Shari'ah has designated the spatial miqats. It is established that the Prophet (peace and blessings be upon him) designated the miqats for every direction. In the authentic collection of al-Bukhari , it is narrated from Ibn 'Abbas (may Allah be pleased with them both) that he said: , and these places for the worship of Hajj are matters of divine designation, so it is obligatory
for anyone who passes through them intending Hajj and 'Umrah to enter ihram from them. If he passes them without entering ihram, he must return before entering ihram to enter ihram from them. If he does not return, he must offer a sacrificial animal to compensate for the ritual. Second: The distance between the Haram and the place of ihram is not considered; because the places of ihram are limited by the Shari'ah, as clarified in the first paragraph. Third: If the matter is that they do not pass through their miqat when arriving for Hajj or 'Umrah by air, then they enter ihram when they are level with the miqat of their country; because being level with a place is equivalent to passing through it. Fourth: The intention for Hajj and 'Umrah is not by utterance only, but the consideration is for the resolve and purpose held in the heart. So if a person comes for Hajj and 'Umrah, intending to perform them, he must enter ihram from the miqat designated by the Shari'ah. If he passes it without entering ihram, he must offer a sacrificial animal to compensate for the ritual. Fifth: If a pilgrim or one performing 'Umrah passes the miqat of his country without entering ihram, then enters ihram from the miqat of another country other than the miqat of his country, he must offer a sacrificial animal; because he passed the miqat of his country and entered ihram before it. As for what you mentioned about the people of your country entering ihram from the miqat of al-Madinah Dhu al-Hulayfah , there is no harm in that.
And success is from Allah, and may Allah send prayers and blessings upon our Prophet Muhammad and his family and his Companions.
Q: First: I have noticed that many of the pilgrims from my country who performed Hajj or 'Umrah entered the state of ihram, meaning they entered ihram upon arriving at the city of pilgrims, and some even entered ihram in hotels or the homes of relatives or friends in Jeddah . Since I am unable to read the Arabic language, I would appreciate it if you could provide me with verses from the Qur'an (and their translation into English) that clarify or explain that their miqat is not in Jeddah . Second: According to these pilgrims, their ihram is based on the following reasons: A- They follow the Shafi'i school of jurisprudence, which differs from the other schools that interpret the requirements of the miqat in a different and somewhat strict manner. B- Since the current city of pilgrims in Jeddah is more than two stages away, they consider the city of pilgrims to be a miqat on that basis. C- When it was explained to them that they had crossed the boundaries of their miqat while on their way to Jeddah , they explained that they no longer use the old road to go to Yalamlam ; because they arrive by air. D- As for those who consider the city of Jeddah to be their miqat, their argument was that they had stayed in their hotels and the homes of relatives for two or three days before proceeding to Makkah , so according to them, this short stay in Jeddah must grant them the status of
a resident or visitor to Jeddah, even though they carry Hajj or 'Umrah visas, and according to them, the issue of the miqat or the intention to perform Hajj or 'Umrah begins only when they actually utter and display such an intention, and this can happen after entering ihram in Jeddah . Third: Some pilgrims proceed to al-Madinah immediately upon arriving in the Kingdom, without entering the state of ihram, then they enter ihram from al-Madinah later before moving to Makkah . Please kindly guide me if this is permissible. Fourth: Therefore, it would be appreciated if you could kindly provide me with the necessary answers and supporting evidence quoted from the Qur'an regarding the questions mentioned; so that I can convey them to the Islamic religious authorities in Singapore , and clarify the incorrect interpretations if there are any. I look forward to your early reply with my best regards.
A : First: The pure Shari'ah has designated the spatial miqats. It is established that the Prophet (peace and blessings be upon him) designated the miqats for every direction. In the authentic collection of al-Bukhari , it is narrated from Ibn 'Abbas (may Allah be pleased with them both) that he said:
The Messenger of Allah (peace and blessings be upon him) designated Dhu al-Hulayfah for the people of al-Madinah, al-Juhfah for the people of ash-Sham, Qarn al-Manazil for the people of Najd, and Yalamlam for the people of Yemen. These are for them and for anyone who comes to them from among those who are not their people, from among those who intend Hajj and 'Umrah. And whoever is below that, then from where he begins, even the people of Makkah from Makkah.
وقت رسول الله صلى الله عليه وسلم لأهل المدينة ذا الحليفة، ولأهل الشام الجحفة، ولأهل نجد قرن المنازل، ولأهل اليمن يلملم، هن لهن ولمن أتى عليهن من غير أهلهن ممن أراد الحج والعمرة، ومن كان دون ذلك فمن حيث أنشأ، حتى أهل مكة من مكة )for anyone who passes through them intending Hajj and 'Umrah to enter ihram from them. If he passes them without entering ihram, he must return before entering ihram to enter ihram from them. If he does not return, he must offer a sacrificial animal to compensate for the ritual. Second: The distance between the Haram and the place of ihram is not considered; because the places of ihram are limited by the Shari'ah, as clarified in the first paragraph. Third: If the matter is that they do not pass through their miqat when arriving for Hajj or 'Umrah by air, then they enter ihram when they are level with the miqat of their country; because being level with a place is equivalent to passing through it. Fourth: The intention for Hajj and 'Umrah is not by utterance only, but the consideration is for the resolve and purpose held in the heart. So if a person comes for Hajj and 'Umrah, intending to perform them, he must enter ihram from the miqat designated by the Shari'ah. If he passes it without entering ihram, he must offer a sacrificial animal to compensate for the ritual. Fifth: If a pilgrim or one performing 'Umrah passes the miqat of his country without entering ihram, then enters ihram from the miqat of another country other than the miqat of his country, he must offer a sacrificial animal; because he passed the miqat of his country and entered ihram before it. As for what you mentioned about the people of your country entering ihram from the miqat of al-Madinah Dhu al-Hulayfah , there is no harm in that.
And success is from Allah, and may Allah send prayers and blessings upon our Prophet Muhammad and his family and his Companions.
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.