Dought & clear, - He came from Egypt to Jeddah for work during Hajj season, then he was given permission todo Hajj, so he entered ihram from Jeddah

I am from Egypt, and I went to Jeddah for work during Hajj season.
After spending twenty days in Jeddah my work ended, and I was given
permission to do Hajj, so I intended to do Hajj from that time, and I
entered ihram for 'Umrah from Jeddah, intending to do Hajj tamattu'
(in which one enters ihram for 'Umrah, exits ihram after 'Umrah, then
enters ihram again for Hajj on 8th Dhu'l-Hijjah). Is this correct, or
do I have to go back to the miqaat of the people of Egypt?
Praise be to Allah.
If a person wants to do Hajj or 'Umrah, and he is outside the miqaat
boundary, he has to enter ihram from the miqaat. However, if his place
of residence is within the miqaat boundary, such as the people of
Jedah, then he may enter ihram from his place of residence, because of
the report narrated by al-Bukhaari (1524) and Muslim (1181) from Ibn
'Abbaas (may Allah be pleased with him) who said: The Prophet
(blessings and peace of Allah be upon him) defined the miqaat of the
people of Madinah as Dhu'l-Hulayfah; that of the people of Shaam
(Syria) as al-Juhfah; that of the people of Najd as Qarn al-Manaazil;
and that of the people of Yemen as Yalamlam. They are for them and for
others who come through them with the intention of performing Hajj and
'Umrah; and whoever is living within these boundaries (can enter
ihram) from the place where he starts, and the people of Makkah can
enter ihram from Makkah.
The words of the Prophet (blessings and peace of Allah be upon him),
"and whoever is living within those boundaries (can enter ihram) from
the place he starts" mean: he can enter ihram from the place where he
is. As you did not form the intention to do Hajj until after you
finished your work, at which time you were in Jeddah, then you may
enter ihram from the place where you are, and you do not have to go to
the miqaat.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: I was
sent (to Makkah) by my company during Hajj season and I travelled with
the group as far as Mina, then I decided to ask my work for permission
to perform Hajj. Should I go to the miqaat and enter ihram from there,
or can I enter ihram from the place where I am?
He replied: You can enter ihram for Hajj from the place where you are,
because when you passed the miqaat, you did not know whether you would
be given permission or not, so you had not decided to do Hajj. So for
example, if they gave you permission in Mina, then enter ihram from
Mina; if they gave you permission in 'Arafah, enter ihram from
'Arafah.
End quote fromLiqa' al-Baab al-Maftooh, 89/20
He was also asked: In sha Allah, I am intending to do 'umrah on the
day of Hajj, and I am assigned to do some tasks during Hajj season. He
said: If my work allows me, and it is most likely that work will not
say no. But we say there is a 10% chance that they may say no, as a
precaution. He has passed the miqaat now; does he have to go back in
order to enter ihram from the miqaat?
He replied: No. If the man has been given some tasks to do and does
not know whether he will be given permission or not, he does not have
to enter ihram from the miqaat. Then if he is given permission, he may
enter ihram from the place in which he was given permission.
End quote fromLiqa' al-Baab al-Maftooh, 178/18.
And Allah knows best.

Dought & clear, - If he does Hajj on behalf of his deceased brother, will that be expiation for him?

If Hajj is expiation for all the pilgrim's sins, can we say by analogy
with that that it will, by Allah's leave, be an expiation for my
brother (may Allah have mercy on him)? I am intending to do Hajj on
his behalf, in sha Allah, and to give the reward of that to him,
sincerely for the sake of Allah, may He be glorified and exalted.
Please note that I have done Hajj previously on my own behalf, praise
be to Allah.
Praise be to Allah.
The saheeh evidence indicates that Hajj is very important and that it
expiates sins, and that the one who does it goes back (free of sin) as
on the day his mother bore him. But does that include both major and
minor sins, or only minor sins? There is a difference of scholarly
opinion concerning that; the majority of scholars are of the view that
Hajj only expiates minor sins and that in the case of major sins, it
is essential to repent from them specifically. Please see the answer
to question no. 34359
Secondly:
It is permissible for an individual to perform Hajj on behalf of his
brother who has died and did not perform the obligatory Hajj for
himself, and the reward for the Hajj will go to the one on whose
behalf it was performed. The one who performs the Hajj will have a
similar reward, according to some scholars, such as the one who said
that he will have a great reward, but it will not be like the reward
of the one on whose behalf Hajj was performed. See the answer to
question no. 111407and 111794
Undoubtedly Hajj on behalf of another is regarded as an act of
kindness and upholding ties of kinship, hence it is hoped that the one
who does it will have a great reward."Is there any reward for good
other than good?" [ar-Rahmaan 55:60].
As the reward of the Hajj will go to the deceased, there is the hope
that it will be expiation for his sins, for Allah's grace is immense
and His mercy encompasses all things.
We ask Allah to help and guide you.
And Allah knows best.

A Sign in the Qur’an

In the Qur'an, there are certain indications that in Allah's sight,
there is no past or future and that, for Him, time is a single moment.
Events that lie are in the future for us are related in the Qur'an as
if they were long past. This is because Allah has already created the
past and the future as one single moment. For this reason, he speaks
of a future event of as having already come to an end. But because we
cannot perceive it, we think of it as lyig in the future. For example,
in the verses that describe the account human beings will give to
Allah in the Hereafter, this is related as an event that is long over:
And the trumpet is blown, and all who are in the heavens and all who
are in the Earth swoon away, save him whom Allah willeth. Then it is
blown a second time, and behold them standing waiting! And the Earth
shineth with the light of her Lord, and the Book is set up, and the
prophets and the witnesses are brought, and it is judged between them
with truth, and they are not wronged . . . And those who do not
believe are driven unto Hell in troops . . . And those who keep their
duty to their Lord are driven unto the Garden in troops . . . .(Surat
az-Zumar, 68-73)
Some other verses on this subject are:
And every soul came, along with it a driver and a witness.(Surat al-Qaf, 21)
And the heaven is cloven asunder, so that on that day it is
frail.(Surat al-Haqqa, 16)
And because they were patient and constant, He rewarded them with a
Garden and [garments of] silk. Reclining in the [Garden] on raised
thrones, they saw there neither the sun's [excessive heat] nor
excessive cold.(Surat al-Insan, 12-13)
And Hell is placed in full view for [all] to see.(Surat an-Naziat, 36)
But on this Day the believers laugh at the unbelievers.(Surat al-Mutaffifin, 34)
And the Sinful saw the fire and apprehended that they have to fall
therein: no means did they find to turn away therefrom.(Surat al-Kahf,
53)
As you can see, occurrences that are going to take place after our
deaths (from our point of view) are related as already experienced and
past events in the Qur'an. Allah is not bound by the relative time
frame that we are confined in. Allah has willed these things in
timelessness: people have already performed them and all these events
have been lived through and ended. It is imparted in the verse below
that every event, be it big or small, is within the knowledge of Allah
and recorded in a book:
In whatever business thou may be, and whatever portion you may be
reciting from the Qur'an, and whatever deed you [mankind] may be
doing, We are witnesses thereof when you are deeply engrossed therein.
Nor is hidden from your Lord [so much as] the weight of an atom on the
Earth or in heaven. And not the least and not the greatest of these
things but are recorded in a clear record.(Surah Yunus, 61)
When a person who submits to Allah realizes that he is ill, he puts
all his trust in Allah knowing that this ailment is his fate. His
knowledge that Allah has created the illness as his destiny enables
him to realize that it will turn out for the good. And knowing that he
will get better if it is in his future to recover, he will be swift to
see a doctor, watch his diet and take some medicine. But he never
forgets that despite his going to a doctor, effecting the treatment
and taking his prescription, whether of not he will recover are all in
Allah's hands. He knows that all these events are in Allah's memory
and were prepared for him even before he was born.
In the Qur'an, Allah tells us that everything that happens to a person
is written in a book before it happens:
Nothing occurs, either in the Earth or in yourselves, without its
being in a Book before We make it happen. That is something easy for
Allah. That is so that you will not be grieved about the things that
pass you by or exult about the things that come to you. Allah does not
love any vain or boastful man.(Surat al-Hadid: 22-23)
The Important of Submitting to Fate
This fact—that the past and the future are already created and exist
and have happened in Allah's sight—reveals to us a very important
truth: Everyone is absolutely ruled by fate. And just as we cannot
alter our past, we cannot change our future. Like your past, your
future has already happened. Everything that will happen to you in the
future—what you will eat, when and where you will eat it, who you will
speak to, how much money you will make, the illnesses you will suffer
from, how, when and where you will die—all that is determined and
unalterable. These things already exist in Allah's sight and in His
memories. But this information is not present in your memory.
For this reason, anyone who is saddened and upset by things that have
happened to him and gets angry worrying about the future is worrying
in vain. Because the future that he fears and frets about has already
happened. No matter what anyone does, he cannot change this fact.
At this point, we must also state that we must avoid a wrong
understanding of fate. Some people believe that whatever lies in their
fate is preordained, that it will happen regardless, and there's
nothing they can do about it. But such an attitude leads to a
distorted idea of fate. It is true, everything that happens to us is
determined in our fate. Before anything happens to us, it has already
happened in Allah's sight and all the details are kept in Allah's
sight in a book entitled Lawh-i Mahfuz. But Allah gives to all of us
the impression that we can change things that happen and that we do
act according to our own choices.
For example, when a person feels thirsty, he does not wait to see if
it is in his fate to drink water. Rather, he simply gets up, takes a
glass of water and drinks it. Doing this, he feels that he is acting
according to his own will and desire. In reality, both the glass and
how much water he will drink are determined in his fate. But
throughout his life, he has the sense that everything he does is by
his own free will.
There is a difference between the person who submits to Allah and the
fate He has created for him and the person who does not. The one who
submits knows that everything he does is according to Allah's will; he
knows this, despite his sense that he is doing these things himself.
The ignorant individual mistakenly believes that he does everything
through his own power and his own intelligence.
A person who believes in fate never sinks into desperation in the face
of adversity. On the contrary, his trust in Allah only increases, and
he feels contentment in his submission to Him. Allah has determined
beforehand everything that happens to us; therefore, He has commanded
(Surat al-Hadid: 23) that we not be saddened by adversity and that we
not be unmindful of the blessings He gives us. . . . Allah's command
is a pre-ordained decree. (Surat al-Ahzab: 38)
A Journey in Time
Scientific research into the nature of time agrees with statements in
the Qur'an. One of these points of agreement is that time is a concept
formed by our perceptions. Given the fact that Allah gives us all our
perceptions, it is certainly possible—with His permission—for a person
to perceive forward and backward in time.
To understand this idea more easily, imagine time as a film strip. If
we imagine the film running backwards, the actors would appear travel
from their future into their past. Or we cut a frame or two from the
end to near the beginning of the picture, a character in the film
would experience a moment in the future. So, in our world, our
perception of time is no different. If He wills, Allah may reorder our
perceptions, and we could travel into the past or the future.
This very possibility is mentioned in many verses of the Qur'an: We
are told that a person chosen by Allah could live in a different
dimension. For example, the Qur'an tells us that Allah kept a
community of believers called the Companions of the Cave in a deep
sleep for more than three centuries. When He woke them up, they had no
idea how long they had slept and believed that only a very short
period of time had elapsed:
Then We draw [[a veil]] over their ears, for a number of years, in the
Cave, [so that they heard not]. Then We raised them up that We might
know which of the two parties would best calculate the time that they
had tarried.(Surat al-Kahf, 11-12)
Such [being their state], we raised them up [from sleep], that they
might question each other. Said one of them, "How long have you stayed
[here].....?" They said, "We have stayed [perhaps] a day, or part of a
day." [At length,] they [all] said, "Allah [alone] knows best how long
you have stayed here....."(Surat al-Kahf, 19)
As we see from these verses, the time before the Companions of the
Cave fell asleep and the moment when they woke up were vastly
different.
Allah tells us of a similar situation. In verse 259 of Surat
al-Baqara, we hear of a man visiting a deserted city. Allah left this
man dead for a hundred years and later resurrected him. But the man
thought he has been there for a day or less. And within the space of
that century, the man's food did not spoil and his donkey still
remained in the same place. There are the relevant verses:
Or [take] the similitude of one who passed by a hamlet, all in ruins
to its roofs. He said: "Oh! how shall Allah bring it [ever] to life,
after [this] its death?" but Allah caused him to die for a hundred
years, then raised him up [again]. He said: "How long did you tarry
[thus]?" He said: [Perhaps] a day or part of a day." He said: "Nay,
you have tarried thus a hundred years; but look at your food and your
drink; they show no signs of age; and look at your donkey: And that We
may make of you a sign unto the people, Look further at the bones, how
We bring them together and clothe them with flesh." When this was
shown clearly to him, he said: "I know that Allah has power over all
things."(Surat al-Baqara, 259)

Lawh-i Mahfuz and the reality of timelessness: Our livesare composed of a single moment

A day with your Lord is equivalent to a thousand years in the way you
count.(Surat al-Hajj, 47)
What we call time is actually a way of comparing one moment with
another. For example, it we strike an object, it makes a certain
sound. If we strike the same object again a bit later, it will make a
similar sound. You probably think that there's an interval between the
first and the second sound—an interval called "time." However, when
you hear that second sound, the first one is only a record in your
brain and an item in your memory. By comparing the sound you recall
with the moment you hear it again, you form the concept of time.
Without making this comparison, you would have no concept of time.
In the same way, a person who enters a room and sees someone sitting
in an armchair in that room makes a comparison. The moments of seeing
the person in the armchair, opening the door and walking into the
center of the room are only data in his mind. The concept of time
arises when he compares the sight of person in the armchair with these
"previous" data.
The Formation of the Concept of Time
Today, it is scientifically accepted that time is a concept born of
our habit of arranging the changes and movements of objects in a
definite serial progression. Were it not for the human memory, the
brain could not make such interpretations, and the concept of time
would not arise. In his book The Possible and the Actual, Francois
Jacob, a Nobel Prize winner in Genetics, refers to the importance of
the concept of being invariably formed with reference to an organized
series:
Films played backwards make it possible for us to imagine a world in
which time flows backwards. A world in which milk separates itself
from the coffee and jumps out of the cup to reach the milk-pan; a
world in which light rays are emitted from the walls to be collected
in a trap (gravity center) instead of gushing out from a light source;
a world in which a stone slopes to the palm of a man by the
astonishing cooperation of innumerable drops of water which enable the
stone to jump out of water. Yet, in such a world in which time has
such opposite features, the processes of our brain and the way our
memory compiles information, would similarly be functioning backwards.
The same is true for the past and future and the world will appear to
us exactly as it currently appears.
Because our brains are accustomed to arranging things in a certain
series, we assume that the world operates as Jacob describes—and that
time always flows forward. However, this is a decision the brain
makes—"from inside," as it were—and is therefore totally relative.
Indeed, we can never know how time flows, or even if it flows at all.
This is because time is not an absolute, "outside" reality, but just a
subjective concept. You may, for example, think you have fallen
asleep in your armchair for merely a moment, when your watch tells you
that hours have passed.
The General Theory of Relativity
The idea that time is a concept was substantiated by the noted
physicist, Albert Einstein, in his book General Theory of Relativity.
Lincoln Barnett, in his book The Universe and Dr. Einstein, writes
these words:
The subjectivity of time is best explained in Einstein's own words.
"The experiences of an individual," he says, "appear to us arranged in
a series of events; in this series the single events which we remember
appear to be ordered according to the criterion of 'earlier' and
'later'. There exists, therefore, for the individual, an I-time, or
subjective time. This in itself is not measurable. I can, indeed,
associate numbers with the events, in such a way that a greater number
is associated with the later event than with an earlier one."
Einstein himself pointed out (as quoted in Barnett's book): "Space and
time are forms of intuition, which can no more be divorced from
consciousness than can our concepts of colour, shape, or size."
According to the General Theory of Relativity, time is not absolute;
apart from the series of events according to which we measure it, it
has no independent existence. Since time is based on perception, it
depends entirely on the perceiver and is therefore relative.
The speed at which time flows differs according to the references we
use to measure it, because there is no natural clock in the human body
to indicate precisely how fast time passes. As Lincoln Barnett wrote:
"Just as there is no such thing as colour without an eye to discern
it, so an instant or an hour or a day is nothing without an event to
mark it."
The Relativity of Time in the Qur'an
The relativity of time is plainly experienced in dreams. Although what
we see in our dreams seems to last for hours, in fact, it only lasts
for a few minutes, and even a few seconds.
The conclusion to which we are led by the findings of modern science
is that time is not an absolute fact as supposed by materialists, but
only a relative perception. What is most interesting is that this
fact, undiscovered until the 20th century by science, was revealed to
mankind in the Qur'an fourteen centuries ago. There are various
references in the Qur'an to the relativity of time.
It is possible to see in many verses of the Qur'an the scientifically
proven fact that time is a psychological perception dependent on
events, setting, and conditions. For instance, a person's entire life
is a very short time, as we are informed in the Qur'an:
On the Day when He will call you, you will answer His Call with words
of His Praise and Obedience, and you will think that you have stayed
in this world but a little while!(Surat al-Isra': 52)
And on the Day when He shall gather them together, it will seem to
them as if they had not tarried on Earth longer than an hour of a day:
they will recognize each other.(Surah Yunus: 45)
Some verses indicate that people perceive time differently and that
sometimes people can perceive a very short period as a very lengthy
one. The following conversation of people held during their judgment
in the hereafter is a good example of this:
He will say: "What number of years did you stay on Earth?" They will
say: "We stayed a day or part of a day, but ask those who keep
account." He will say: "Brief indeed was your sojourn, if you had only
known!"(Surat al-Mu'minun: 112-114)
In some other verses. Allah states that time may flow at different
paces in different settings:
. . . Truly, a day in the sight of your Lord is like a thousand years
of your reckoning.(Surat al-Hajj: 47)
The angels and the spirit ascend to Him in a day the measure of which
is like fifty thousand years.(Surat al-Ma'arij: 4)
He rules all affairs from the heavens to the Earth: in the end all
will ascend to Him in a single day, the measure of which is a thousand
years by your reckoning.(Surat as-Sajda: 5)
These verses are clear expressions of the relativity of time. That
this finding, which was only recently understood by scientists in the
20th century, was communicated to man 1,400 years ago in the Qur'an is
an indication of the revelation of the Qur'an by Allah, Who
encompasses the whole of time and space.
The Relativity of Time Explains the Reality of Fate
As we see from the account of the relativity of time and the verses
that refer to it, time is not a concrete concept, but one that varies
depending on perceptions. For example, a space of time conceived by us
as millions of years long is one moment in Allah's sight. A period of
50 thousand years for us is only a day for Gabriel and the angels.
This reality is very important for an understanding of the idea of
fate. Fate is the idea that Allah created every single event, past,
present, and future in "a single moment." This means that every event,
from the creation of the universe until doomsday, has already occurred
and ended in Allah's sight. A significant number of people cannot
grasp the reality of fate. They cannot understand how Allah can know
events that have not yet happened, or how past and future events have
already happened in Allah's sight. From our point of view, things that
have not happened are events which have not occurred. This is because
we live our lives in relation to the time that Allah has created, and
we could not know anything without the information in our memories.
Because we dwell in the testing place of this world, Allah has not
given us memories of the things we call "future" events. Consequently,
we cannot know what the future holds.
But Allah is not bound to time or space; it is He who has already
created all these things from nothing. For this reason, past, present
and future are all the same to Allah. From His point of view,
everything has already occurred; He does not need to wait to see the
result of an action. The beginning and the end of an event are both
experienced in His sight in a single moment. For example, Allah
already knew what kind of end awaited Pharaoh even before sending
Moses to him, even before Moses was born and even before Egypt became
a kingdom; and all these events including the end of Pharaoh were
experienced in a single moment in the sight of Allah. Besides, for
Allah there is no such thing as remembering the past; past and future
are always present to Allah; everything exists in the same moment.