Crossing Mīqāt without Iḥrām and performing ʿUmrah and then Hajj
Question
I travelled from London to Jeddah and did not enter into Iḥrām because I was travelling on tourist visa. I made intention of travelling to Jeddah because I was unsure, I would be able to exit from the Airport, and also unsure I would be able to pass the checkpoint before Makkah al-Mukarramah, because of it being the days of Hajj. I exited from the Airport and travelled to Makkah al-Mukarramah. After crossing the checkpoint, I entered into Iḥrām for ʿUmrah. I completed the ʿUmrah and became Ḥalāl. Thereafter, I entered into Iḥrām for Hajj? Is my Hajj regarded as Tamattuʿ and do I have to give penalty?
بسم الله الرحمن الرحیم
Answer
As your intention at the time of crossing Mīqāt was Jeddah, you were not obliged to enter into Iḥrām at Mīqāt. You became in the Ḥukm (status) of those who reside in Ḥaram and Ḥill (the area between Ḥaram and Mīqāt), which means that Tamattūʿ was not allowed for you. Therefore, in this scenario, upon arrival into Makkah al-Mukarramah, you should have not performed ʿUmrah, rather entered into Iḥrām for Ḥajj and performed the Ifrād Hajj. Your Hajj is also regarded as Ifrād, however, you will have to give Dam (sacrifice of an animal in Ḥaram) because of performing ʿUmrah when you should not have done so.
Note: In the aforementioned scenario, there is no penalty for crossing Mīqāt without Iḥrām. However, if a person’s intention whilst passing the Mīqāt was Makkah al-Mukarramah, his Hajj will be Tamattuʿ and he will be liable for two animal sacrifices; one for his Tamattuʿ Hajj and one for crossing Mīqāt without Iḥrām.
قال رحمة الله السندي في لباب المناسك (ص ٣٨٥): ليس لأهل مكة وأهل المواقيت ومن بينها وبين مكة تمتع، فمن تمتع منهم كان عاصيا ومسيئا وعليه لإسائته دم، انتهى. وفي وجوب الدم خلاف بين الحنفية، انظر شرح اللباب وحاشيته ورد المحتار۔
وقال في لباب المناسك (ص ٤٠٤): ولا يشترط لصحة التمتع إحرام العمرة من الميقات ولا إحرام الحج من الحرم، فلو أحرم للعمرة داخل الميقات ولو من مكة أو للحج من الحل ولم يلم بينهما إلماما صحيحا يكون متمتعا وعليه دم لترك الميقات، انتهى۔
وقال علي القاري في شرح اللباب (ص ٣٦٤): اشتراط الآفاق إنما هو للقران المسنونة لا لصحة عقد الحج والعمرة، انتهى. وقال ابن عابدين في رد المحتار (٢/٥٤١): قول المتون ولا تمتع ولا قران لمكي معناه نفي المشروعية والحل، ولا ينافي عدم التصور في أحدهما دون الآخر، والقرينة على هذا تصريحهم بعده ببطلان التمتع بالإلمام الصحيح فيما لو عاد المتمتع إلى بلده، وتصريحهم في باب إضافة الإحرام بأنه إذا قرن ولم يرفض شيئا منهما أجزأه، انتهى۔
Allah knows best
Yusuf Shabbir
8 Dhū al-Ḥijjah 1443 / 8 July 2022
Approved by: Mufti Shabbir Ahmed and Mufti Muhammad Tahir
