An account of the Miqat

There are five Miqats:

1. The Miqat for the people of Al-Madinah is Dhul-Hulaifah which is now called Abyar Ali.

2. For the people of Syria, the Miqat is Juhfah. It is a desolate village near Rabigh. Now the people put on their Ihram from Rabigh. However, those who put on their Ihram at Rabigh, are considered to have the right Miqat because Rabigh is situated a little before Juhfah.

3. For the people of Najd their Miqat is Qarn-ul-Manazil which is now known as As-Sail.

4. For the people of Yemen, their Miqat is Yalamlam.

5. For the people of Iraq, their Miqat is Dhat `Irq. These Miqat were determined by the Prophetصلى الله عليه وسلم and they are binding to their people and whoever passes by them on the way to Hajj or `Umrah.

It is forbidden for a Pilgrim to pass through Miqat without being in Ihram:
The Prophetصلى الله عليه وسلم fixed these places as Miqat for the inhabitants of the respective places. It applies to all those who pass through these Miqat with the intention to perform Hajj or `Umrah. For anyone who passes through these Miqat going to Makkah for performing Hajj or `Umrah, it is imperative to put on Ihram. He should not move any further without putting on Ihram, no matter whether he travels by land or by air. For, while fixing these places as Miqat the Prophetصلى الله عليه وسلم had laid down a general rule: هن لهن ولمن أتى عليهن من غير أهلهن ممن أراد الحج والعمرة These Miqat are binding for the inhabitants of these places and also for those who pass by these places with an intention to perform Hajj and `Umrah.

Someone who is going by air to Makkah with the intention to perform Hajj or `Umrah, should take a bath before boarding the plane. When the plane reaches near the Miqat, he should put on the Ihram and if there is time, he should recite Labbaik for `Umrah and if there is very little time, he should recite Labbaik only for Hajj. If someone puts on Ihram before boarding or before reaching the Miqat, there is no blame on him. However, he should not intend the rites or recite Labbaik unless he reaches the Miqat or near to it. For the Prophetصلى الله عليه وسلم put on the Ihram at Miqat. It is, therefore, a binding duty upon the Muslim, to follow the Prophetصلى الله عليه وسلم in all the religious matters, as Allah says: لقد كان لكم في رسول الله أسوة حسنة Indeed in the Messenger of Allah (Muhammad صلى الله عليه وسلم ) you have a good example. (33:21) The Prophetصلى الله عليه وسلم said in his Hajjat-ul-wada' (Farewell Pilgrimage) sermon: خذوا عني مناسككم learn from me your Hajj. rituals.

However, one who does not intend to perform Hajj or `Umrah, for example, a woodchopper or postman or businessman, need not put on Ihram while going to Makkah. If he so desires, it is up to him. Regarding Miqat, the Prophetصلى الله عليه وسلم ruled. هن لهن ولمن أتى عليهن من غير أهلهن ممن أراد الحج والعمرة These Miqat are binding for the inhabitants of these places and for those who pass by these places with an intention to perform Hajj and `Umrah.

What is meant by the Prophet's statement is that for the one who passes through these Miqat and does not intend to perform Hajj or `Umrah, it is not binding on him to put on Ihram. Indeed this is a great blessing and convenience for Allah's slaves. Praise and thanks be to Allah. The above point is supported further by the fact that when the Prophetصلى الله عليه وسلم came to Makkah at the time of its conquest, he was not in the state of Ihram, rather, he was wearing a helmet (Mighfar) on his head. For, he had come to Makkah then, not with the intention to perform Hajj or `Umrah but to take over Makkah and to uproot polytheism from there. As for those who live inside the Miqat areas, such as the residents of Jeddah, Umm`, Bahra, Sharai', Badr, Masturah, etc., they are not required to go to one of the Miqat for putting on Ihram. Rather, their own houses are their Miqat. They should put on Ihram there when they intend to perform Hajj or `Umrah. However, if someone has a second house outside the Miqat, he is free to put on Ihram at the Miqat or at his house which is nearer to the Miqat toward Makkah. For, it is reported by `Abdullah bin `Abbas رضي الله عنهما that while speaking about the Miqat the Prophetصلى الله عليه وسلم made a general point: ومن كان دون ذلك فمهله من أهله حتى أهل مكة يهلون من مكة Those who live inside the Miqat, their houses are the place for their Ihram; even the Makkans can put on Ihram in Makkah itself. (Bukhari and Muslim).

However, those who exist inside the Sacred precincts (Haram) and intend to perform `Umrah, they should go out of it and return having putting on ,Ihram for `Umrah. When `Aishah رضي الله عنهما expressed her desire to perform `Umrah, the Prophetصلى الله عليه وسلم directed her brother `Abdur-Rahman to take her outside the limits of the Sacred precincts and get her into the state of Ihram. One thus learns that one intending to perform `Umrah cannot put on Ihram within the Sacred precincts. Rather one should go outside its limits. This Hadith, however, particularizes the earlier Hadith narrated by `Abdullah bin `Abbas رضي الله عنهما Also, it clarifies that the Prophet'sصلى الله عليه وسلم directive to the Makkans to put on Ihram in Makkah was special for Hajj; so it does not apply to `Umrah. For had it been permissible to put on Ihram for `Umrah inside the Sacred precincts, the Prophetصلى الله عليه وسلم would have granted `Aishahرضي الله عنهما permission to put on the Ihram and would not have asked her to go outside the sacred limits. This is an indisputable proof, hence the same opinion is held by all orthodox scholars (`Ulama). This is the safest course for a Muslim as it agrees with both of the hadiths.