Minhāj al-Ṭālibīn - An-Nawawi - (84)

For the traveller coming from Medina the miqat is Dhu’l-Hulayfa; for those arriving from Syria, Egypt, or the Maghrib it is al-Juhfa; for those coming by way of Tihamah in Yemen it is Yalamlam; for travellers from the Najd of the Hijaz it is Qarn; and for those approaching from the east it is Dhat ʿIrq.

It is preferable to enter the state of ihram at the first point of the miqat, though doing so at its farthest edge is still valid.

Whoever follows a route that does not pass directly by any miqat must assume ihram when his position comes in line with one; if the route runs parallel to two mawāqīt, the sounder view is that he should do so when he is level with the more distant of the two.

If the route parallels none of them, he must assume ihram at a distance of two stages’ travel from Mecca.

Anyone whose residence lies between Mecca and a miqat treats his own dwelling as his miqat.

Should a person reach a miqat without intending pilgrimage or ʿumrah, and then decide to perform one of the rites, his miqat is the spot where that intention is made.

If, however, he arrives already intending the rite, he may not cross the miqat without ihram; should he do so, he must return and assume ihram there—unless time is too short or the road back is unsafe.

If he fails to return, a compensatory blood-sacrifice (dam) becomes obligatory.

Should he enter ihram inside the boundary and then go back to the miqat, the sounder opinion is that if he returns before beginning any rite the penalty is waived; otherwise, it is not.

The optimal course is to assume ihram from the vicinity of one’s own home; another view holds that it should be from the miqat. I (the author) say that the miqat is the stronger position, and it is corroborated by authentic hadiths—Allah knows best.

For anyone outside the Sacred Precinct, the miqat for ʿumrah is the same as that for Hajj. Someone already inside the Sanctuary must step outside to the nearest point of the hill (the area lying beyond the haram), even if it is only a single step.

If he fails to go out yet completes the actions of ʿumrah, it is still valid according to the preponderant view, though he must offer a blood-sacrifice. If, after entering ihram, he then goes out to the hill, the penalty is lifted according to the madhhab.

The most meritorious places in the hill are al-Jiʿranah, followed by Tanʿim, then Hudaybiyah.

المتوجه من المدينة ذو الحليفة ومن الشام ومصر والمغرب الجحفة ومن تهامة اليمن يلملم ومن نجد الحجاز قرن ومن المشرق ذات عرق والأفضل أن يحرم من أول الميقات ويجوز من آخره ومن سلك طريقا لا ينتهي إلى ميقات فإن حاذى ميقاتا أحرم من محاذاته أو ميقاتين فالأصح أنه يحرم من محاذاة أبعدهما وإن لم يحاذ أحرم على مرحلتين من مكة ومن مسكنه بين مكة والميقات فميقاته مسكنه ومن بلغ ميقاتا غيرت مريد نسكا ثم أراده فميقاته موضعه وإن بلغه مريدا لم تجز مجاوزته بغير إحرام فإن فعل لزمه العود ليحرم منه إلا إذا ضاق الوقت أو كان الطريق مخوفا فإن لم يعد لزمه دام وإن أحرم ثم عاد فالأصح أنه إن عاد قبل تلبسه بنسك سقط الدم وإلا فلا والأفضل أن يحرم من دويرة أهله وفي قول من الميقات قلت: الميقات أظهر وهو الموافق للأحاديث الصحيحة والله أعلم وميقات العمرة لمن هو خارج الحرم ميقات الحج ومن بالحرم يلزمه الخروج إلى أدنى الحل ولو بخطوة فإن لم يخرج وأتى بأفعال العمرة أجزأته في الأظهر وعليه دم فلو خرج إلى الحل بعد إحرامه سقط الدم على المذهب وأفضل بقاع الحل الجعرانة ثم التنعيم ثم الحديبية.