~ File Of Hajj ~

Meeqaats for ‘Umrah and Hajj

The word meeqaat may refer to time or place.

1 – The meeqats in the sense of time:

The appointed time for Hajj is from the beginning of Shawwaal until dawn on the tenth day of Dhu’l-Hijjah. Allaah says (interpretation of the meaning):

“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”
[al-Baqarah 2:197]

The time for ‘Umrah is throughout the year, and the pilgrim who is performing ‘Umrah may enter ihraam for it at whatever time he wants; there is no specific time for entering ihraam for ‘Umrah. So he may do ‘Umrah in Sha’baan, or Ramadaan, or Shawwaal, or any other month.

2 – The meeqaats in the sense of place

There are five meeqaats, as defined by the Prophet SAWS (peace and blessings of Allaah be upon him). Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) defined the meeqaat of the people of Madeenah as Dhu’l-Hulayfah; that of the people of Shaam (Syria) as al-Jahfah; that of the people of Najd as Qarn al-Manaazil; and that of the people of Yemen as Yalamlam. And these meeqaats are for the people at those very places, and besides them for those who come through those places with the intention of performing Hajj and 'Umrah; and whoever is living within these boundaries can enter ihraam from the place he starts and the people of Makkah can enter ihraam from Makkah. Agreed upon.

It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) defined the meeqaat of the people of Iraq as Dhaat ‘Irq. Narrated by Abu Dawood and al-Nasaa’i.

The one who passes these meeqaats must enter ihraam from that point, and it is haraam for him to pass it without entering ihraam if he is heading for Makkah with the intention of doing Hajj or ‘Umrah, whether he passes it by land, sea or air. What is prescribed for the one who is heading to Makkah by air with the intention of doing Hajj or ‘Umrah is to prepare for that by doing ghusl etc. before he boards the plane, then when he gets near to the meeqaat he should put on the izaar and rida’ (lower and upper ihraam garments) then recite Talbiyah as he wishes for Hajj or ‘Umrah. If he puts on the izaar and rida’ before boarding the plane or before it gets near to the meeqaat, there is nothing wrong with that, but he should not form the intention to enter ihraam or recite the Talbiyah until he is in line with the meeqaat or has drawn close to it, because the Prophet SAWS (peace and blessings of Allaah be upon him) only entered ihraam from the meeqaat.

But if he lives within the boundary of the meeqaats, such as those who live in Jeddah, Bahrah, al-Sharaa’i’ etc, then his home is his meeqaat and he should enter ihraam from it for whatever he wants to do, Hajj or ‘Umrah. As for the people of Makkah, they may enter ihraam for Hajj alone from Makkah, but the one who wants to enter ihraam for ‘umrah or Hajj but he already passed the meeqaat without entering ihraam, must go back and enter ihraam from the meeqaat. If he does not do that then he must offer a sacrifice, because Ibn ‘Abbaas (may Allaah be pleased with him) said: Whoever forgets or omits any part of the rituals (of Hajj) must offer a sacrifice.

But if a person is coming to Makkah but does not intend to perform Hajj or ‘Umrah, rather he is coming for business or to visit his relatives, etc, then he does not have to enter ihraam unless he wants to, because when the Prophet SAWS (peace and blessings of Allaah be upon him) defined the meeqaats, he said “they are for the people at those very places, and besides them for those who come through those places with the intention of performing Hajj and 'Umrah”. What this means is that whoever passes through the meeqaats not intending to do Hajj or ‘Umrah does not have to enter ihraam. That is also indicated by the fact that when the Prophet SAWS (peace and blessings of Allaah be upon him) entered Makkah at the time of the conquest, he did not enter it in ihraam, rather he entered it with a helmet on his head, because he did not intend to perform Hajj or ‘Umrah at that time, rather his intention was to conquer it and remove all traces of shirk from it.

There follows a de************************************ion of the meeqaats in detail:

1 – Dhu’l-Hulayfah, which nowadays is called Abaar ‘Ali. It is the furthest of the meeqaats from Makkah, as there are 450 km between it and Makkah. It is the meeqaat for the people of Madeenah and is about 8 km from the city. As well as being the meeqaat for the people of Madeenah, it is also the meeqaat for everyone else who comes to it such as all the pilgrims who come to visit the Prophet’s Mosque.

2 – al-Juhfah is the meeqaat for the people of Syria, Egypt and all regions of al-Maghreb al-‘Arabi (North Africa), as well as regions beyond that. It is 183 km from Makkah. This town has disappeared and people nowadays enter ihraam from Raabigh which is nearby.

3 – Qarn al-Manaazil is the meeqaat for the people of Najd. Nowadays it is called al-Sayl al-Kabeer, and is 75 km from Makkah.

4 – Yalamlam is the meeqaat for the people of Yemen. People nowadays enter ihraam from al-Sa’diyyah which is 92 km from Makkah.

5 – Dhaat ‘Irq is the meeqaat for the people of Iraq and from all parts of the East. It is 94 km from Makkah.

6 – The meeqaat of those who live closer to Makkah than these meeqaats is where they enter ihraam, so they enter ihraam from there, because the Prophet SAWS (peace and blessings of Allaah be upon him) said: “and whoever is living within these boundaries can enter ihraam from the place he starts.” Narrated by al-Bukhaari.

7 – The meeqaat for the people of Makkah is their houses or al-Masjid al-Haraam, if they wish, except for ‘Umrah, for which they have to go outside of the sanctuary and enter ihraam from there, as ‘Aa’ishah (may Allaah be pleased with her) did on the instructions of the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him). Areas that are outside the sanctuary include al-Tan’eem and ‘Arafah.

What is permitted for the pilgrim in ihraam

It is permissible for the pilgrim in ihraam to wear a watch, hearing aid, ring, glasses, belts and a money-belt or purse for keeping his money and papers.

It is permissible for him to use an umbrella or the roof of a vehicle for shade, to carry luggage and bedding on his head, to put dressings on wounds, to change and wash his ihraam garments and to wash his head and body.

If any hair falls from his body unintentionally, there is no sin on him.

Days of Hajj

The Eighth Day (of Dhu’l-Hijjah)

On the eighth day of Dhu’l-Hijjah the pilgrim enters ihraam from Makkah or close by within the confines of the Haram (sanctuary). When entering ihraam for Hajj he does the same as he did when he entered ihraam for ‘umrah, namely doing ghusl, putting on perfume and praying. Then he should form the intention of entering ihraam for Hajj and reciting the Talbiyah. The way the Talbiyah is recited in Hajj is the same as in ‘Umrah, except that in this case he says “Labbayka Hajjan (here I am, O Allaah, for Hajj)” instead of “Labbayka ‘umratan (here I am, O Allaah, for ‘umrah).” If he is afraid that some obstacle may prevent him from completing his Hajj he should stipulate a condition (when entering ihraam) and say: “If I am prevented then my exiting ihraam is from where I am prevented.” If he is not afraid of any obstacle then he should not stipulate any condition.

Then he goes to Mina and stays there overnight, and offers five prayers there: Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr, shortening the four-rak’ah prayers but not joining them together.

Jazakom allah khairan.

بارك الله فيكِ اخت الجهاد

May ALLAH bless all of you

and Gazakom ALLAH khairan

Selected Duaa'ss

Question:
I am from Riyadh, and I want to go for Hajj with some friends of mine from Jeddah. During the days of al-Tashreeq in Mina I want to go to Jeddah to rest, then come back to Mina at night to spend most of the night in Mina, between 10 p.m. and 4 a.m.
My question is: is it permissible for me to go to Jeddah every day during the days of al-Tashreeq and come back to Mina at night? How many hours of the night must I spend in Mina so that I will have stayed overnight in Mina?.


Answer:


Praise be to Allaah.

Firstly:

The Sunnah is for the pilgrim to stay in Mina throughout the day, following the example of the Prophet (peace and blessings of Allaah be upon him), who did not leave Mina except to do Tawaaf al-Ifaadah. And he must stay in Mina for most of the night.

There is no sin on him if he departs from Mina during the day to go to Makkah or elsewhere, especially if that is because there is no place to stay.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: A person moved on from ‘Arafat then he stoned the first Jamarah, then he did tawaaf and saa’i, then he stayed in his place in Makkah until ‘Asr, then he went back to Mina and slaughtered his sacrificial animal. Does he have to do anything for this?

He replied:

There is no sin on him for that. Whoever stays in Makkah during the day of Eid or during the days of al-Tashreeq in his house or with his companions, there is no sin on him for that. But it is better to stay in Mina if possible, following the example of the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them). If it is not easy for him to do that and it is too difficult for him, and he enters Makkah and stays there during the day, then comes back to Mina at night, and stays there overnight, there is nothing wrong with that. End quote from Majmoo’ Fataawa al-Shaykh Ibn Baaz (17/365).

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about some of the pilgrims who live in al-Azeeziyyah and stay in their homes during the days of al-Tashreeq.

He replied: What I think is that those who live in al-Azeeziyyah should not stay in their homes during the day. Undoubtedly it is Sunnah to stay in the tents in Mina, because Hajj is a kind of jihad for the sake of Allaah, as the Messenger (peace and blessings of Allaah be upon him) said to ‘Aa’ishah (may Allaah be pleased with her), when she said: “Is there any jihad for women?” He said: “Yes, a jihad in which there is no fighting: Hajj and ‘Umrah.” So what is prescribed for the pilgrim is to stay in Mina by night and by day. End quote.

He (may Allaah have mercy on him) was also asked: Does going out during the days of al-Tashreeq to places that are close to Makkah, such as Jeddah, affect the Hajj?

He replied:

It does not affect the Hajj, but it is better to stay in Mina by night and by day, as the Prophet (peace and blessings of Allaah be upon him) did. End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (23/241, 242).

Secondly:

The guideline on staying in Mina is that the pilgrim should spend more than half the night there. The hours of the night are counted from when the sun sets until when the dawn breaks.

Based on this, you should work out the time from sunset until dawn, according to the hours in Mina. If you spent six hours in Mina, this is more than half of the night, so you have done what was required.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: What is the length of time that the pilgrim must stay in Makkah during the days of al-Tashreeq?

He replied:

The scholars (may Allaah have mercy on them) said that staying overnight in Mina must be for most of the night. If we assume that the night is ten hours long, then five and a half hours may be spent in Mina and whatever is more than that is Sunnah.

End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (23/244).

And Allaah knows best.

Is there any virtue in offering du’aa’ on the day of ‘Arafah for those who are not on Hajj?

Question:
Will du’aa’ offered on the day of ‘Arafah by those who are not on Hajj be answered?.

Answer:
Praise be to Allaah.

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no day on which Allaah ransoms more of His slaves from the Fire than the day of ‘Arafah. He draws close then He boasts about them before the angels and says, ‘What do these people want?’” Narrated by Muslim (1348).

It was narrated from ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The best of du’aa’ is du’aa’ on the day of ‘Arafah, and the best that I and the Prophets before me said is ‘Laa ilaaha ill-Allaah wahdahu la shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god but Allaah alone, with no partner or associate; His is the dominion, to Him be praise, and He has power over all things).” Narrated by al-Tirmidhi (3585)’ classed as hasan by al-Albaani in Saheeh al-Targheeb (1536).

It was narrated from Talhah ibn ‘Ubayd ibn Kurayz in a mursal report: “The best of du’aa’ is du’aa’ on the day of ‘Arafah.” Narrated by Maalik in al-Muwatta’ (500); classed as hasan by al-Albaani in Saheeh al-Jaami’ (1102).

The scholars differed concerning this virtue of du’aa’ on the day of ‘Arafah, whether it applies only to those who are in ‘Arafah or it includes other places. The more correct view is that it is general and that the virtue is connected to the day, but undoubtedly those who are in ‘Arafah have combined the virtue of the place with the virtue of the time.

Al-Baaji (may Allaah have mercy on him) said:

The words “The best of du’aa’ is on the day of ‘Arafah” mean the dhikr with the greatest blessing, the greatest reward and that which is most likely to be answered. It may be interpreted as referring to pilgrims only, because the meaning of du’aa’ on the day of ‘Arafah is very true in their case, and applies especially to them. But if the day of ‘Arafah is regarded in general terms, it is described as such because of the pilgrims being there. And Allaah knows best. End quote.

Al-Muntaqa Sharh al-Muwatta’ (1/358).

It is proven that some of the salaf regarded “al-ta’reef” as permissible, which means gathering in the mosques to offer du’aa’ and remember Allaah (dhikr) on the day of ‘Arafah. Among those who did that was Ibn ‘Abbaas (may Allaah be pleased with him). Imam Ahmad also regarded it as permissible although he did not do it himself.

Ibn Qudaamah (may Allaah have mercy on him) said:

Al-Qaadi said: There is nothing wrong with ta’reef, gathering in the afternoon of the day of ‘Arafah in the regions (i.e., other than ‘Arafah). Al-Athram said: I asked Abu ‘Abd-Allaah (i.e., Imam Ahmad) about ta’reef in the regions, where they gather in the mosques on the day of ‘Arafah, and he said: I hope that there is nothing wrong with it, as more than one did it. Al-Athram narrated that al-Hasan said: The first one who did ta’reef in Basra was Ibn ‘Abbaas (may Allaah have mercy on him). Ahmad said: The first ones who did it were Ibn ‘Abbaas and ‘Amr ibn Hurayth.

Al-Hasan, Bakr, Thaabit and Muhammad ibn Waasi’ used to attend the mosque on the day of ‘Arafah. Ahmad said: There is nothing wrong with it, it is only du’aa’ and remembrance of Allaah (dhikr). It was said to him: Do you do it? He said: As for me, no. And it was narrated that Yahya ibn Ma’een attended (the mosque) with the people on the afternoon of ‘Arafah. End quote.

Al-Mughni (2/129).

This indicates that they thought that the virtue of the day of ‘Arafah did not apply only to the pilgrims only, although gathering to remember Allaah and say du’aa’ in the mosques on the day of ‘Arafah was not narrated from the Prophet (peace and blessings of Allaah be upon him). Hence Imam Ahmad did not do it, but he allowed it and did not forbid it, because it was narrated that some of the Sahaabah did it, such as Ibn ‘Abbaas and ‘Amr ibn Hurayth (may Allaah be pleased with them).

And Allaah knows best.

]

What are the places where the Prophet (peace and blessings of Allaah be upon him) stopped to say du’aa’ during Hajj?

Question:

What are the places where the Prophet (peace and blessings of Allaah be upon him) stopped to say du’aa’?. [/COLOR


Answer :


Praise be to Allaah.

It seems that the places referred to in the question are the places where the Prophet (peace and blessings of Allaah be upon him) stopped to say du’aa’ during hajj. The scholars have told us that there are six places.

Ibn al-Qayyim said:

His Hajj included six places where he stopped to offer du’aa’:

The first was atop al-Safa; the second was atop al-Marwah; the third was in ‘Arafah; the fourth was in Muzdalifah; the fifth was at the first Jamarah; and the sixth was at the second Jamarah.

Zaad al-Ma’aad, 2/287, 288

The details of these places are as follows:

1 – Du’aa’ at al-Safa and al-Marwah:

This involves turning to face the qiblah and saying du’aa’ after saying takbeer three times, then reciting the dhikr narrated in the Sunnah three times, and making du’aa’ in between that.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

He should say “Allaah akbar” with his hands raised as in du’aa’, three times, then recite the dhikrs narrated (in the Sunnah), such as “Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer; laa ilaaha ill-Allaah wahdahu, anjaza wa’dah wa nasara ‘abdah wa hazama al-ahzaaba wahdah (There is no god but Allaah alone with no partner or associate, His is the dominion and to Him be praise and He has power over all things; there is no god but Allaah alone, He fulfilled His promise, granted victory to His slave and defeated the confederates alone).” Then he may recite whatever du’aa’s he likes, then he should repeat the dhikr again, then make du’aa’ as he likes, then repeat the dhikr a third time, then come down and head towards al-Marwah.

Al-Sharh al-Mumti’, 7/268.

This du’aa’ may be recited at the beginning of the lap or at the end, because there is no du’aa’ to be recited atop al-Marwah at the end of the lap.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

From this we also learn that du’aa’ atop al-Safa and al-Marwah may be done at the beginning of the lap and not at the end, and that there is no du’aa’ to be recited at the end atop al-Marwah, because that is the end of saa’i. Rather du’aa’ should be recited at the beginning of the lap as takbeer should also be recited in tawaaf at the beginning of the circuit. Based on this, when (the pilgrim) has finished saa’i at al-Marwah he should leave, and when he finishes tawaaf at the Black Stone he should leave. There is no need to kiss or touch the Black Stone, or to point to it. Before anyone raises any objections we say: this is what the Prophet (peace and blessings of Allaah be upon him) did.

Al-Sharh al-Mumti’, 7/352

2 – Du’aa’ on the day of ‘Arafaah lasts until sunset. The pilgrim should make a lot of du’aa’ on this day. The Prophet (peace and blessings of Allaah be upon him) said: “The best of du’aa’ is du’aa’ on the day of ‘Arafaah, and the best thing that I and the Prophets before me said is Laa ilaaha ill-Allaah wahdahu laa shareeka lah (There is no god but Allaah alone with no partner or associate). Narrated by al-Tirmidhi, 3585; classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

3 – It is Sunnah for the pilgrim to make du’aa’ in Muzdalifah raising his hands and facing the qiblah, from after Fajr prayer until it has become very light. Allaah says (interpretation of the meaning):

“remember Allaah (by glorifying His Praises, i.e. prayers and invocations) at the Mash‘ar-il-Haraam (i.e., Muzdalifah)”

[al-Baqarah 2:198]

4 – Du’aa’ after stoning the first (smallest) Jamarah and the second (middle) Jamarah. That is during the days of al-Tashreeq. It is not prescribed to say du’aa’ after stoning the largest Jamarah, either on the Day of Sacrifice or afterwards.

And Allaah knows best.

Actions of Hajj

Ihraam :
Ihraam is one of the pillars or essential parts of Hajj and ‘Umrah. What is meant by ihraam is forming the intention to start the rituals. It is mustahabb to do ghusl for ihraam, and to clean oneself and put on perfume. And that should be done after offering a prayer, then he should form the intention to do Hajj if he is doing ifraad, or Hajj and ‘Umrah if he is doing Qiraan, or ‘Umrah to be followed by Hajj if he is doing tamattu’. It is mustahabb to stipulate a condition and say: “O Allaah, my place of exiting ihraam will be where I am prevented (from completing Hajj)”, then if something happens that prevents him from doing the rituals, he will exit ihraam and not have to pay any penalty.

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