The place of getting into the state ihram in Umrah Tamattu, which is called miqat, can be different based on the different places from which the pilgrims depart for Hajj. The following five places serve as miqat:

1. Masjid ash-Shajarah (also known as Dhul-Hulayfah) is the miqat for the people of Madinah who go to Makkah.

In the case of emergency, getting into the state of ihram could be postponed to reach the miqat of the pilgrims of ash-Sham (Syria) or places parallel to it (including Lebanon, Palestine, and Jordan).

Ihram outside the Masjid ash-Shajarah is not acceptable for the people who depart from Madinah and head for Makkah. It is compulsory for them to put on ihram inside the Masjid ash-Shajarah.

A person in the state of junub or haydh can become a muhrim while passing through the Masjid ash-Shajarah but should not halt in it.

2. Al-Aqiq which has three points, namely "al-Maslakh", "al-Ghamrah", and "Dhat al Irq", is the

miqat for those who go to Makkah from Iraq and Najd.

3. Qarn al-Manazil is the miqat for the people who go on Hajj through Taif.

4. Yalamlam, which is the name of a mountain, is the miqat for those from Yemen.

5. Juhfah is the miqat for those who head for Makkah through ash-Sham.

After religious proof is provided on the miqat (that is, when two just witnesses testify about the place being miqat), there is no need for investigation. In the absence of religious proof, one can ask people who are informed of these places.

Whenever a pilgrim takes a route, which does not pass through any of the mawaqit, he should get into the state of ihram at any place parallel to the said mawaqit.

When there is choice, the pilgrim should not get into the state of ihram in Jeddah and should go to one of the five mawaqit, unless he or she lacks strength. In such a case, based on precaution, the pilgrim could put on ihram in Jeddah by making a nadhr.

Parallel areas refer to the case in which a person who heads for Makkah reaches a place where the miqat is located on his right or left in a straight line, such that if he passes this area, the miqat would stand behind him.

Getting into the state of ihram before reaching the miqat is not permissible. If one thus puts on the ihram, it would be incorrect, unless the pilgrim makes a nadhr to get into the state of ihram in a place before the miqat, He should then become a muhrim in this very place. For instance, if he makes a nadhr to become a muhrim in Qurn, it is incumbent on him to act in accordance with his nadhr.

It is not permissible to voluntarily delay getting into the state of ihram in miqat. If due to forgetfulness, ignorance, or some other excuse, he leaves the miqat without getting into the state of ihram, he should, if possible, return to the miqat and become muhrim there. If not possible to return to the miqat, he should leave the Haram, if he has entered it and, based on ihtiyat wajib, get as close to the miqat as possible and then get into the state of ihram. If he cannot go out of the Haram due to time limitation or the like, he should become a muhrim inside the Haram at the very point where his excuse has been removed.

If he leaves the miqat without getting into the state of ihram, it is wajib for him to return if time is not limited and become a muhrim in the miqat he has passed, no matter whether another miqat is before him or not.