The Spatial Miqats
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The Second Section: The miqat,The miqats are five: is Dhu al-Hulayfah, al-Juhfah, Qarn al-Manazil, Yalamlam, and Dhat 'Irq.
These are five, four of which the Prophet (peace and blessings be upon him) designated as miqats, and this is established from him in the two Sahihs and others,and she: Dhu al-Hulayfah, al-Juhfah, Qarn al-Manazil, and Yalamlam. As for Dhat 'Irq, the Prophet (peace and blessings be upon him) designated it as a miqat, but that was not established in the two Sahihs; rather, it is in the Sunan. However, it is established from 'Umar (may Allah be pleased with him) that he designated it as a miqat. So, for whom are these miqats?As for Dhu al-Hulayfah, which is: The one now called Abi 'Ali is for the people of Madinah and for anyone passing through it who is not from the people of Madinah.
As for al-Juhfah, people now enter the state of ihram from Rabigh, because al-Juhfah was a village that was destroyed, so they enter ihram from Rabigh. This is for the people of Sham and for anyone passing through it who is not from the people of Sham.
And as for Qarn al-Manazil, which is called al-Sayf: It is for the people of Najd and al-Ta'if, and for anyone passing through it who is not from the people of Najd and al-Ta'if.
And as for Yalamlam, which is now called al-Sa'diyyah: It is for the people of Yemen and for anyone passing through it who is not from the people of Yemen.
And as for Dhat 'Irq, which is called al-Daribah: It is for the people of Iraq and for anyone passing through it who is not from the people of Iraq.
These miqats were designated by the Prophet (peace and blessings be upon him). As many of us know, they differ in proximity and distance from Makkah, with some reaching eight stages—Meaning: eight days—while others are only two days,And this difference is based on divine designation, and it is not for us to say: Why is this one far from Makkah and this one close? Because this is a matter in which there is no room for opinion.
And whoever passes through these miqats intending Hajj or 'Umrah must enter the state of ihram from them, and it is not permissible for him to delay,And the evidence for this is: as is established in the two Sahihs from 'Abdullah ibn 'Umar that the Prophet (peace and blessings be upon him and his family) said: "The people of Madinah enter the state of ihram from Dhu al-Hulayfah". This is a report in the sense of a command, so it is obligatory for everyone who passes through these miqats intending Hajj or 'Umrah to enter the state of ihram from them.
If he passes through them not intending Hajj or 'Umrah, but rather intending Makkah to visit a relative, visit a sick person, trade, seek knowledge, or for something else, he has the choice, provided he has already performed the obligatory Hajj. He may enter the state of ihram if he wishes, or he may not enter the state of ihram if he wishes, whether his absence is long or short. As for what is common among the common people, that if his absence from Makkah has lasted forty days or more, he must enter the state of ihram, otherwise he does not, this has no basis. The criterion is the intention: is he intending Hajj or 'Umrah? If so, he is obligated to enter the state of ihram from the miqat he passed through. If he is not intending that, he is not obligated, unless he has not yet performed the obligatory Hajj.
If someone were to say: He is from the people of Jeddah and has left via the road to Madinah intending to go to his family, but he has the intention to perform Hajj this year. Is he obligated to enter the state of ihram?We said: He is not obligated to enter the state of ihram, because this man only intended to go to his family, but he intends to perform Hajj this year. So he is not obligated to enter the state of ihram, because in this journey he is not intending Hajj, but rather intends to go to his family, so he is not obligated to enter the state of ihram;Based on the implication of the saying of the Prophet (peace and blessings be upon him): (from among those who intend Hajj or 'Umrah).
These are five, four of which the Prophet (peace and blessings be upon him) designated as miqats, and this is established from him in the two Sahihs and others,and she: Dhu al-Hulayfah, al-Juhfah, Qarn al-Manazil, and Yalamlam. As for Dhat 'Irq, the Prophet (peace and blessings be upon him) designated it as a miqat, but that was not established in the two Sahihs; rather, it is in the Sunan. However, it is established from 'Umar (may Allah be pleased with him) that he designated it as a miqat. So, for whom are these miqats?As for Dhu al-Hulayfah, which is: The one now called Abi 'Ali is for the people of Madinah and for anyone passing through it who is not from the people of Madinah.
As for al-Juhfah, people now enter the state of ihram from Rabigh, because al-Juhfah was a village that was destroyed, so they enter ihram from Rabigh. This is for the people of Sham and for anyone passing through it who is not from the people of Sham.
And as for Qarn al-Manazil, which is called al-Sayf: It is for the people of Najd and al-Ta'if, and for anyone passing through it who is not from the people of Najd and al-Ta'if.
And as for Yalamlam, which is now called al-Sa'diyyah: It is for the people of Yemen and for anyone passing through it who is not from the people of Yemen.
And as for Dhat 'Irq, which is called al-Daribah: It is for the people of Iraq and for anyone passing through it who is not from the people of Iraq.
These miqats were designated by the Prophet (peace and blessings be upon him). As many of us know, they differ in proximity and distance from Makkah, with some reaching eight stages—Meaning: eight days—while others are only two days,And this difference is based on divine designation, and it is not for us to say: Why is this one far from Makkah and this one close? Because this is a matter in which there is no room for opinion.
And whoever passes through these miqats intending Hajj or 'Umrah must enter the state of ihram from them, and it is not permissible for him to delay,And the evidence for this is: as is established in the two Sahihs from 'Abdullah ibn 'Umar that the Prophet (peace and blessings be upon him and his family) said: "The people of Madinah enter the state of ihram from Dhu al-Hulayfah". This is a report in the sense of a command, so it is obligatory for everyone who passes through these miqats intending Hajj or 'Umrah to enter the state of ihram from them.
If he passes through them not intending Hajj or 'Umrah, but rather intending Makkah to visit a relative, visit a sick person, trade, seek knowledge, or for something else, he has the choice, provided he has already performed the obligatory Hajj. He may enter the state of ihram if he wishes, or he may not enter the state of ihram if he wishes, whether his absence is long or short. As for what is common among the common people, that if his absence from Makkah has lasted forty days or more, he must enter the state of ihram, otherwise he does not, this has no basis. The criterion is the intention: is he intending Hajj or 'Umrah? If so, he is obligated to enter the state of ihram from the miqat he passed through. If he is not intending that, he is not obligated, unless he has not yet performed the obligatory Hajj.
If someone were to say: He is from the people of Jeddah and has left via the road to Madinah intending to go to his family, but he has the intention to perform Hajj this year. Is he obligated to enter the state of ihram?We said: He is not obligated to enter the state of ihram, because this man only intended to go to his family, but he intends to perform Hajj this year. So he is not obligated to enter the state of ihram, because in this journey he is not intending Hajj, but rather intends to go to his family, so he is not obligated to enter the state of ihram;Based on the implication of the saying of the Prophet (peace and blessings be upon him): (from among those who intend Hajj or 'Umrah).