'Irq. Abu Dawud, al-Nasa'i(11), and others narrated with their chain of authority from al-Qasim, from Aisha, that the Messenger of Allah (may Allah bless him and grant him peace) designated Dhat 'Irq as the miqat for the people of Iraq. From Abu al-Zubayr, that he heard Jabir being asked about the ihlal (site of ihram)? He said: I heard him—and I believe he attributed it to the Prophet (may Allah bless him and grant him peace)—saying: "The site of ihram for the people of Medina is from Dhu al-Hulayfah, and the other route is from al-Juhfah, and the site of ihram for the people of Iraq is from Dhat 'Irq, and the site of ihram for the people of Najd is from Qarn." This was narrated by Muslim in his "Sahih"(12). Other people said: Rather, it was Umar, may Allah be pleased with him, who designated it. Al-Bukhari(13) narrated with his chain of authority from Ibn Umar, who said: When these two provinces were conquered, they came to Umar and said: O Commander of the Believers, the Messenger of Allah (may Allah bless him and grant him peace) designated Qarn for the people of Najd, but it is out of the way(14) for our route, and if we intended Qarn, it would be difficult for us. He said: Look for a spot parallel to it on your route. So he designated Dhat 'Irq for them. It is possible that Umar and those who asked him did not know of the Prophet's (may Allah bless him and grant him peace) designation of Dhat 'Irq, so he said that based on his own judgment (ra'y), and he was correct and coincided with the statement of the Prophet (may Allah bless him and grant him peace); for he was often correct, may Allah be pleased with him. If the designation of it is proven from the Prophet (may Allah bless him and grant him peace) and from Umar, then assuming ihram from it is more appropriate, if Allah the Almighty wills.
Section: If a miqat was a village and it moved to another place, then the place of ihram remains from the first, even if the name transferred to the second, because the ruling is attached to that specific location and does not cease with its ruin. Sa'id ibn Jubayr once saw a man who wanted to assume ihram from Dhat 'Irq, so he took him by the hand
(11) Recorded by Abu Dawud, in: The Chapter on the Mawaqit, from the Book of Manasik. Sunan Abi Dawud 1/404. And al-Nasa'i, in: The Chapter on the miqat of the people of Egypt, and the Chapter on the miqat of the people of Iraq, from the Book of Manasik. Al-Mujtaba 5/94, 95. (12) In: The Chapter on the Mawaqit of Hajj and Umrah, from the Book of Hajj. Sahih Muslim 2/840, 841. It was also recorded by Ibn Majah, in: The Chapter on the mawaqit for people from distant lands, from the Book of Manasik. Sunan Ibn Majah 2/972, 973. And Imam Ahmad, in: Al-Musnad 3/333, 336. (13) In: The Chapter on Dhat 'Irq for the people of Iraq, from the Book of Hajj. Sahih al-Bukhari 2/166. (14) Meaning: deviating or off-track.
عِرْقٍ، فرَوَى أبو دَاوُدَ, والنَّسَائىُّ (١١)، وغيرُهما، بإسْنَادِهم، عن القاسِمِ، عن عائشةَ، أنَّ رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- وَقَّتَ لأهْل العِرَاقِ ذَاتَ عِرْقٍ. وعن أبي الزُّبَيْرِ، أنَّه سَمِعَ جابِرًا سُئِلَ عن المُهَلِّ؟ قال: سَمِعْتُه -وأحْسبُه رَفَعَ إلى النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- يقول: "مُهَلُّ أهْلِ المَدِينَةِ مِنْ ذِى الحُلَيْفَةِ، والطَّرِيقُ الآخَرُ مِنَ الجُحْفَةِ، ومُهَلُّ أهْلِ العِرَاقِ مِنْ ذاتِ عِرْقٍ، ومُهَلُّ أهْلِ نَجْدٍ من قَرْنٍ". رَوَاهُ مُسْلِمٌ، في "صَحِيحِه" (١٢). وقال قومٌ آخَرُونَ: إنَّما وَقَّتَها عمرُ، رَضِىَ اللَّه عنه، فرَوَى البُخَارِىُّ (١٣)، بإسنَادِهِ عن ابنِ عمرَ، قال: لمَّا فُتِحَ هذان المِصْرَانِ، أتَوْا عمرَ، فقالوا: يا أمِيرَ المُؤْمِنينَ، إنَّ رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- حَدَّ لأهْلِ نَجْدٍ قَرْنًا، وهو جَوْرٌ (١٤) عن طَرِيقِنا، وإنَّا إن أرَدْنا قَرْنًا شَقَّ عَلَيْنا. قال: فانْظُرُوا حَذْوَها من طَرِيقِكُمْ. فحَدَّ لهم ذاتَ عِرْقٍ. ويجوزُ أن يكونَ عمرُ ومَن سَأَلَهُ لم يَعْلَمُوا تَوْقِيتَ النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- ذاتَ عِرْقٍ، فقال ذلك بِرَأْيِه، فأصَابَ، ووَافَقَ قوْلَ النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- فقد كان كَثِيرَ الإصابَةِ، رَضِىَ اللهُ عنه. وإذا ثَبَتَ تَوْقِيتُها عن النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- وعن عمَرَ، فالإحْرَامُ منه أوْلَى، إن شاءَ اللهُ تعالى.
فصل: وإذا كان المِيقاتُ قَرْيَةً فانْتَقَلَتْ إلى مكان آخَرَ، فمَوْضِعُ الإحْرامِ من الأولَى، وإن انتقَلَ الاسْمُ إلى الثانيةِ؛ لأنَّ الحُكْمَ تَعَلَّقَ بذلك المَوْضِع، فلا يَزُولُ بِخَرَابِه. وقد رَأى سَعِيدُ بن جُبَيْرٍ رَجُلًا يُرِيدُ أن يُحْرِمَ مِن ذاتِ عِرْقٍ، فأخَذَ بِيَدِه
(١١) أخرجه أبو داود، في: باب في المواقيت، من كتاب المناسك. سنن أبي داود ١/ ٤٠٤. والنسائي، في: باب ميقات أهل مصر، وباب ميقات أهل العراق، من كتاب المناسك. المجتبى ٥/ ٩٤، ٩٥.(١٢) في: باب مواقيت الحج والعمرة، من كتاب الحج. صحيح مسلم ٢/ ٨٤٠، ٨٤١.كما أخرجه ابن ماجه، في: باب مواقيت أهل الآفاق، من كتاب المناسك. سنن ابن ماجه ٢/ ٩٧٢، ٩٧٣. والإمام أحمد، في: المسند ٣/ ٣٣٣، ٣٣٦.(١٣) في: باب ذات عرق لأهل العراق، من كتاب الحج. صحيح البخارى ٢/ ١٦٦.(١٤) أى مائل.
