Nasai

(1) The miqat for the people of Najd and those coming from the direction of Najd is Qarn al-Manazil, which is also called Qarn al-Tha‘alib. In the aforementioned ahadith, only the word "Qarn" appears. By unanimous agreement, what is meant by this is Qarn al-Manazil. Qarn al-Manazil is a settlement or valley located approximately 94 kilometers to the east of Makkah al-Mukarramah, near Ta’if. It has also been referred to as a mountain. There is no disagreement; all three are well-known by this name. Nowadays, it is called al-Sayl.

(2) "Najd" refers to every elevated region. There are approximately ten regions called Najd in Arabia. Here, what is meant is the area that stretches eastward from Makkah al-Mukarramah, from Yemen and Tihamah up to Iraq and Shaam (Greater Syria).

Hadith Commentary:
These locations are the miqat (appointed places) for entering the state of ihram for Hajj; in this respect, they are noteworthy. This is the point of relevance to the chapter.

Hadith Commentary:
➊
During the time of the Messenger of Allah (sallallahu alayhi wa sallam), Iraq was under the control of the Persian emperor (Kisra).
The people there were not Muslims, so the Prophet (sallallahu alayhi wa sallam) did not appoint any miqat for the people of Iraq.
At that time, the people of Syria and surrounding areas had entered Islam, so for them, the place of Juhfah was appointed as the miqat.
➋
It is mentioned in the hadith that when Kufa and Basra were conquered, the inhabitants of those places came to Umar (radi Allahu anhu). They submitted that the Messenger of Allah (sallallahu alayhi wa sallam) had appointed Qarn al-Manazil as the miqat for the people of Najd, which is very far from our route. So Umar (radi Allahu anhu) appointed Dhat ‘Irq, which is opposite to it, as the miqat for the people of Iraq.
(Sahih al-Bukhari, Book of Hajj, Hadith: 1531)
In any case, this hadith mentions the significance of these miqats, which is why Imam Bukhari (rahimahullah) has mentioned it here.

Hadith Commentary:
This location is forty-two miles from Makkah Sharif.

Apparently, it seems that Umar (radi Allahu anhu) designated this place based on his own opinion and ijtihad (independent juristic reasoning), but in the narration of Jabir (radi Allahu anhu), the miqat (appointed station for assuming ihram) of Dhat ‘Irq for the people of Iraq is reported from the Prophet (sallallahu alayhi wa sallam), although there is doubt regarding its being marfu‘ (directly attributed to the Prophet).

From this narration, it is also derived that if someone comes to Makkah with the intention of Hajj or ‘Umrah and travels by a route in which no miqat falls along the way, then upon reaching the point parallel to any miqat, he should assume ihram from there.

Some have said that if someone cannot determine the parallel of any miqat, then he should assume ihram from a distance equal to that of the farthest miqat.

I say that Abu Dawud and al-Nasa’i have, with a sahih (authentic) chain, narrated from ‘A’ishah (radi Allahu anha) that the Prophet (sallallahu alayhi wa sallam) designated Dhat ‘Irq as the miqat for the people of Iraq, and Ahmad and al-Daraqutni have also narrated similarly from ‘Abdullah ibn ‘Amr ibn al-‘As.

Thus, the ijtihad of Umar (radi Allahu anhu) was in accordance with the hadith (Mawlana Wahid al-Zaman).

On this matter, Hafiz Ibn Hajar (rahimahullah) has written in great detail.

In conclusion, he states: "But when Umar designated Dhat ‘Irq, and the Companions followed him in this, and the practice continued upon it, then following this is more appropriate."

That is, Umar (radi Allahu anhu) designated it, and the noble Companions acted upon it, so now following this is better.

Hadith Commentary:
From this narration, it appears that Dhat ‘Irq was appointed as the miqat for the people of Iraq by Umar radi Allahu anhu, but the actual situation is contrary to this, because Aisha radi Allahu anha states that the Messenger of Allah sallallahu alayhi wa sallam himself appointed Dhat ‘Irq as the miqat for the people of Iraq.
(Sunan Abi Dawud, Al-Manasik, Hadith: 1739)
In a narration of Sahih Muslim as well, there is mention of Dhat ‘Irq being appointed as the miqat for the people of Iraq.
(Sahih Muslim, Al-Hajj, Hadith: 2810 (1183))
It is possible that those who hold the view that Umar radi Allahu anhu appointed this miqat were not aware of the marfu‘ hadith narrated from Aisha radi Allahu anha, or if it did reach them, they considered it weak.
In any case, the preferred opinion is that the Messenger of Allah sallallahu alayhi wa sallam himself appointed Dhat ‘Irq as the miqat, even though Iraq and other such lands had not yet been conquered during his blessed era, but he was certain that Islamic rule would extend far and wide, and thus, as a precaution, he appointed Dhat ‘Irq as the miqat for Iraq at that very time.
(Fath al-Bari: 3/491)
The narration which states that the Messenger of Allah sallallahu alayhi wa sallam appointed ‘Aqiq as the miqat for the people of the East is not authentic.
(Da‘if Sunan Abi Dawud, Hadith: 381)

Explanation:
A question was asked in the mosque and the Messenger of Allah (sallallahu alayhi wa sallam) answered in the mosque. From this, it is established that mosques can be used as centers for hadith studies (dar al-hadith).

Hadith Commentary:
The Messenger of Allah sallallahu alayhi wa sallam expressed the importance and purpose of the mosque in these words:
“Mosques are not for urine, excrement, or spreading filth; rather, their construction has a specific purpose. Indeed, that purpose is the remembrance of Allah, prayer (salah), and recitation of the Qur’an.” (Sahih Muslim, al-Masajid, Hadith: 505(661))

The Messenger of Allah sallallahu alayhi wa sallam described the objectives and purposes of mosques using the restrictive phrase (إِنَّمَا), from which it is understood that only these acts are permitted in mosques, and the status of any other activity becomes doubtful, even if it is related to teaching or issuing legal verdicts (fatwa).

Imam Bukhari rahimahullah has established with this chapter heading that the aforementioned restriction is not literal (haqiqi), but rather, it is proven from hadiths that engaging in scholarly discussions and issuing legal verdicts (fatwa) in the mosque is also permissible. In fact, it is also permissible to adjudicate cases and conduct religious debates in the mosque. However, engaging in worldly conversations in mosques and treating them like marketplaces is in no way permissible.

This was the intent of Imam Bukhari rahimahullah! Now, listen also to “Imam Tadabbur,” who is ever ready to oppose Imam Bukhari rahimahullah.

“The Imam is accustomed to making every matter a point of discussion; otherwise, who would even think to question whether the mosque is a suitable place for religious knowledge and fatwa? The mosque is, after all, the center of the Muslims’ religion. This is an important narration in the context of the rites of Hajj, but the Imam has only deduced from it that scholarly questions can also be asked in the mosque.” (Tadabbur Hadith: 232/1–234)

Imam Tadabbur has now reached the presence of Allah; we request his prepared students to note that Imam Bukhari rahimahullah did not merely establish the permissibility of scholarly questions in the mosque from this hadith, but in the Book of Hajj, he has established three further chapter headings on this topic:

(1)
The determination of the miqat for Hajj and ‘Umrah (Sahih al-Bukhari, Hajj, Hadith: 1522)
(2)
The miqat for the people of Madinah (Sahih al-Bukhari, Hajj, Hadith: 1525)
(3)
The place of ihram for the people of Najd (Sahih al-Bukhari, Hajj, Hadith: 1528)

A detailed discussion on this hadith will come in the Book of Hajj.

Hadith Footnote:
Explanation:
Perhaps the view of Imam Bukhari rahimahullah is that it is not permissible to enter into the state of ihram before reaching the miqat; this is also the opinion of Ishaq and Dawud.
According to the majority, it is permissible.
This is a difference regarding the spatial miqat (miqat makani), but as for the temporal miqat (miqat zamani), that is, entering into the state of ihram for Hajj before the months of Hajj, it is unanimously agreed that it is not permissible.
Najd is the region which is the upper part of Arabia, stretching from Tihamah to Iraq.
Some have said that from Jarash up to the outskirts of Kufa, its western boundary is Hijaz.
(Wahidi)

Hadith Commentary:
(1)
Miqat refers to the place from where the ihram for Hajj and Umrah is donned, and it is not permissible to pass beyond it without ihram. This restriction applies only to those performing Hajj and Umrah.

(2)
There are two types of miqat:
* Miqat Zamani (Temporal Miqat):
This refers to the specific days during which the ihram for Hajj is donned. Generally, preparations for Hajj begin in the month of Shawwal; therefore, Shawwal, Dhu al-Qa'dah, and the first ten days of Dhu al-Hijjah are called the temporal miqat and the months of Hajj.
* Miqat Makani (Spatial Miqat):
This refers to those locations from which it is prohibited for those intending Hajj or Umrah to pass without ihram. The details of these locations are mentioned in the hadith.

(3)
The purpose of Imam Bukhari rahimahullah is that the intention for ihram should not be made before reaching the miqat. It is also possible that the ihram for Hajj should not be donned before the months of Hajj. And Allah knows best.

Hadith Commentary:
(1)
The designation of Yalamlam as the miqat for the people of Yemen was not heard directly by Abdullah ibn Umar radi Allahu anhu from the Messenger of Allah sallallahu alayhi wa sallam; rather, he narrated it on the authority of others. However, this designation is established through the hadiths narrated from Abdullah ibn Abbas, Jabir ibn Abdullah, Aisha, and Harith ibn Amr Sahmi radi Allahu anhum.
All of them have collectively stated that the Messenger of Allah sallallahu alayhi wa sallam designated the place of Yalamlam as the miqat for the people of Yemen.
(Fath al-Bari: 3/488)
(2)
Among all these miqats, the distance of Dhu’l-Hulayfah, the miqat for the people of Madinah, from Makkah is much greater, meaning it is farther from Makkah al-Mukarramah.
Its wisdom can be explained as intending to increase the reward for the people of Madinah; from this, the virtue of residing in Madinah is also understood.
It is also said that, as a concession to the other people coming from distant regions, their places for donning ihram were kept closer, since they come from very far away, whereas the people of Madinah are closer to the Haram of Makkah compared to others, so their miqat was kept farther away.
(Fath al-Bari: 3/486)
And Allah knows best.

Hadith Commentary:
Miqat refers to the place from where it is necessary to don the ihram for Hajj or Umrah, and it is impermissible to proceed beyond it without donning the ihram. For those coming from the direction of India, they should don the ihram from the front of the Yalamlam mountain.
When the airplane passes over the mountains, the captain himself informs all the pilgrims; this place is near Aden.
Qarn al-Manazil is two stages from Makkah, near Ta’if, and Dhu’l-Hulayfah is six miles from Madinah, and Juhfah is five or six stages from Makkah.
Qastallani said that now people don the ihram from Rabigh instead of Juhfah.
Rabigh is equivalent to Juhfah, and now Juhfah is deserted; its climate is bad, and no one goes there nor stops there (Wahidi).
“Wa-ikhtussat al-Juhfah bil-humma fala yanziluha ahad illa humma.”
(Fath)
That is, Juhfah is famous for fever.
This is the place where the Amalekites (Amaliqah) stayed when they were expelled from Yathrib by Banu Ubayl, but such a flood came here that it destroyed them.
That is why it was named Juhfah.
It is also understood from this that the miqat for Umrah is the same as that for Hajj.

Hadith Commentary:
1.
Mawaqeet is the plural of meeqat.
By this is meant the place from where the ihram is donned for Hajj or Umrah.
It is not permissible to don the ihram after passing these locations.
The details of the mawaqeet and the people of the mawaqeet are as follows:
Dhul-Hulaifah is for the people of Madinah. Whoever does not pass through any of the specified mawaqeet, then whichever meeqat they reside within, they should don the ihram from their own place of residence, even the people of Makkah should don the ihram from Makkah itself.
Those who are temporarily residing within the boundaries of the Haram, at the time of Umrah, should go outside the boundaries of the Haram and don the ihram from the meeqat.
Juhfah is for the people of Shaam, Qarn al-Manazil is for the people of Najd, Yalamlam is for the people of Yemen, Dhat ‘Irq is for the people of Iraq.

2.
Those who do not intend to perform Hajj or Umrah may pass through the meeqat and enter Makkah without donning the ihram.

Commentary:
1:
Mawaqeet is the plural of miqat. Miqat refers to the place from where a pilgrim intending Hajj or Umrah dons the ihram and makes the intention for pilgrimage.

2:
It is a place near Madinah. Its distance from Madinah towards Makkah is ten kilometers, and it is the miqat located farthest from Makkah.

3:
It is a settlement near Makkah, which is now called Rabigh.

4:
It is also called Qarn al-Manazil. This is the miqat closest to Makkah. Its distance from Makkah is 95 kilometers.

5:
It is the name of a well-known place.

English Translation:

Juhfah is the miqat for those coming from Shaam (Greater Syria), Egypt, Turkey, North Africa, Europe, America, and those passing from that direction. It was a somewhat deserted settlement. It is located near Rabigh, approximately 187 kilometers from Makkah al-Mukarramah. Its original name was Mahya‘ah. Due to the devastation caused by a flood, it came to be called Juhfah. This also lies on the route for those traveling from Madinah.

(1) “This statement has reached us.” It is as if this portion was not heard directly by Abdullah ibn Umar radi Allahu anhu from the Messenger of Allah sallallahu alayhi wa sallam. However, in other narrations, this portion is also, without any doubt, authentically and reliably established from the Messenger of Allah sallallahu alayhi wa sallam. See: (Sahih al-Bukhari, Book of Hajj, Hadith: 1524, and Sahih Muslim, Book of Hajj, Hadith: 1181)

(2) Dhu’l-Hulayfah is six miles from Madinah and approximately 450 kilometers from Makkah al-Mukarramah. It is also called Wadi al-‘Aqiq. Nowadays, it is known as Bi’r ‘Ali or Abyar ‘Ali. Among all the miqats, this one is the farthest from Makkah.

(3) For those traveling with the intention of Hajj, it is not permissible to pass these places without the ihram.

(4) This hadith is among the signs of prophethood. The miqats that you sallallahu alayhi wa sallam designated, and the people of those areas and their surroundings, had not yet embraced Islam. But you sallallahu alayhi wa sallam designated these miqats because you were seeing that these regions would become Muslim, would set out for the House of Allah for Hajj, and would need to don the ihram. Sallallahu alayhi wa sallam.

(5) Designating miqats in all directions is for the convenience of the ummah. If only one miqat had been designated, it would have resulted in great hardship.

Benefits and Issues:
➊
Miqat refers to the boundary beyond which a person coming for Hajj or Umrah cannot proceed without donning the ihram. The locations of these boundaries have been designated on the various routes leading to Makkah.

➋
By "Afaqi" is meant those people who reside anywhere in the world outside the limits of the miqat. When they reach the miqat, they don the ihram. Those residing within these boundaries set out from their own homes after donning the ihram.

Takhrij al-Hadith: [وأخرجه البخاري 1525، ومسلم 1182، من حديث مالك به]
Jurisprudential Points:
➊ Sayyiduna Ibn Umar radi Allahu anhu exercised extreme caution in narrating hadith.
➋ The mursal (interrupted) narrations of the noble Companions are considered authoritative, as has been explained in the principles of hadith. Furthermore, Imam Bukhari rahimahullah [1530] and Imam Muslim [1181] have narrated from Sayyiduna Ibn Abbas radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: «ولأھل الیمن یلملم» and the miqat for the people of Yemen is Yalamlam. And all praise is due to Allah.
➌ Dhu’l-Hulayfah is nowadays called Abyar Ali. This area is near Madinah Tayyibah.
➍ Whoever intends to perform Hajj or Umrah cannot pass the miqat without donning the ihram. If he does pass it, then a compensatory sacrifice (dam) becomes obligatory upon him, meaning he must slaughter a goat and feed it to the poor and needy of Makkah.
➎ It is not necessary that the greatest scholar and mujtahid knows every hadith and every issue; rather, the fact that some hadith remained hidden from many eminent Companions is proof that certain matters can remain unknown.
➏ Sayyiduna Ibn Umar radi Allahu anhu assumed ihram from Ilya (Bayt al-Maqdis). [الام للشافعي 7/253 وسنده صحيح] He assumed ihram from Bayt al-Maqdis. [مسند الشافعي ص364 ح1652، وسنده صحيح]
Al-Aswad ibn Yazid, a Tabi‘i, assumed ihram from Kufa. [ابن ابي شيبه 3/122 ح12682، وسنده صحيح]
It is thus understood that a person who travels for Hajj or Umrah by airplane may assume ihram from the airport, provided that the miqat is reached during the flight itself.