This refers to the specific period of time when the rites of Hajj have to be performed
to be valid. This is clear from the words of Allah: "They ask you concerning the
new moons. Say: They are but signs to mark fixed periods of time (in the affairs
of) men, and for Hajj'' l and "For Hajj are the months well-known." (Qur'an 2.197)
The Muslim scholars are agreed that the months of Hajj are the months of Shawwal
and Zhul-Qui'dah. They differ about the month of Zhul-Hijjah, whether only the first
ten days of it are included in the months of Hajj or the entire month. Ibn 'Umar,
Ibn 'Abbas, Ibn Mas'ud, the Hanafi and Shafi'i school, and Ahmad are of the opinion
that only its first ten days are included in the months of Hajj, while Malik holds
the entire month of ZhulHijjah as one of the Hajj months. Ibn Hazm supports Malik's
opinion, saying that the words, "For Hajj are the months well-known," does not mean
two months and a part of other months.
Similarly we know that of the rites of Hajj, the throwing of pebbles at jamarah
takes place on the 13th of Zhul-Hijjah, while the scholars agree that the circumambulation
of Ifadah, which is one of the essential rites of Hajj, may be performed anytime
in the month of Zhul-Hijjah. There is no disagreement on this point. It is, therefore,
quite correct to say that all three months are the months of Hajj.
The effects of disagreement are apparent mainly in the rites performed after slaughtering
the sacrificial animal. Those who consider the entire month of Zhul-Hijjah a Hajj
month, hold there is no penalty for delay in slaughtering an animal. On the other
hand, those who hold that only its first ten days are included in the period of
Hajj are of the opinion that such a person must offer a penalty and offer a sacrifice
for delay.
Ibn 'Abbas, Ibn 'Umar, Jabir and Ash-Shafi'i are of the opinion that donning the
garb of ihram for Hajj is not valid outside its months. (Anyone putting on ihram
before the months of Hajj may, however, perform 'Umrah, but tbis cannot be a substitute
for his ihram for Hajj)
Ibn 'Umar said, "The months of Hajj are Shawwal, Zhul-Qui'dah and ten days of Zhul-Hijjah."
Ibn 'Abbas said: "The sunnah is to declare one's intention and to put on ihram with
the intention of performing Hajj during the months of Hajj." (Bukhari)
Ibn Jarir reported from Ibn 'Abbas that he said: "To put on ihram for Hajj is not
valid except in the months of Hajj."
The Hanafites, Malik, and Ahmad are of the opinion that to put on ihram for Hajj
betore its months is permissible but disliked. Ash-Shawkani, however, preferred
the first opinion. He observes: "Allah, the Exalted One, has named specific months
for Hajj rites, of which ihram is one. So whosoever claims that it is permissible
to put on ihram even before these months must produce evidence to support his claim."
Mawaqit of place are the specific places where a pilgrim or a person intending to
visit Makkah for 'Umrah or Hajj must declare his intention to do so and put on ihram,
the pilgrim garb. Anyone intending to perform Hajj or 'Umrah must not pass beyond
these places without ihram.
The Prophet (peace be upon him) himself specified these places:
For the people of Madinah the miqat (singular of mawaqit) is ZhalHalaifah, a place
450 kilometres to the north of Makkah, from where they must declare their intention
and don the ihram, the Hajj garb.
For those coming from Syria, Jordan, Palestine and Lebanon, the miqat is Al-Juhfah,
a place 187 kilometres to the north-west of Makkah, and close to Rabigh, which is
204 kilometres from Makkah. Rabigh became the miqat for the people coming from Syria
and Egypt, after the settlement of Al-Juhfah disappeared completely.
The miqat for people of Najd is Qarn al Manazil, a mountain 94 kilometres to the
east of Makkah, overlooking 'Arafah.
Yalamlam, a mountain 54 kilometres to the south of Makkah is the miqat for those
coming from Yemen. Here they must declare their intention and put on ihram.
For the people of Iraq, the miqat is Zhat Irq, a place 94 kilometres to the north-east
of Makkah.
These places were fixed by the Prophet (peace be upon him) himself for all those
who pass by them whether they come from these specific areas or some other areas.
The Prophet (peace be upon him) said: "These places are for the people (coming from
the above specified countries) as well as for others who pass by them on their way
to perform Hajj or 'Umrah." For a person who is present in Makkah and intends to
perform Hajj, like the residents of Makkah, his miqat would be the place where he
is staying in Makkah. However, if such a one intended to perform 'Umrah, then he
should go to Al-Khol or At-Tan'im, for that is his miqat for 'Umrah. He should go
there and make his ihram for 'Umrah.
A person who is a resident in an area between the miqat and Makkah, he may make
his ihram from his house.
Ibn Hazm said: "A person travelling by land or sea (to Makkah for Hajj or 'Umrah)
who does not pass by any of these places may make his ihram from any place he likes."
Ibn al-Munzhir says: "There is consensus among the scholars that a person who declares
his intention to perform Hajj or 'Umrah and puts on his ihram before reaching the
miqat does enter the state of ihram. But is it undesirable to do so? Some say it
is, in light of the saying of the Companions that the Prophet (peace be upon him)
himself fixed Zhul Hulaifah as miqat for the people of Madinah which means that
(an intending pilgrim) should make his ihram from these specified places, without
any addition or deletion from the rule. But if addition is not prohibited, then
at least the best course would be not to do it (i.e. not make ihram before reaching
the fixed place)."
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