the hadith of Ibn 'Abbas: "So whoever is within them, his place of entering ihram is from his family." This is explicit, and acting upon it is more appropriate.

Section: If his residence is a village, it is better for him to assume ihram from the furthest of its two sides. If he assumes ihram from the nearest of its two sides, it is permissible. The same rule applies to the Mawaqit (appointed times and places) that the Messenger of Allah (may Allah bless him and grant him peace) appointed if they are a village; the settlement is like the village in what we have mentioned. If his residence is isolated, his miqat is his residence or the point parallel to it, and every miqat has a point parallel to it that is of the same status. Then, if his residence is in the Hill, his ihram from there is for Hajj and 'Umrah together. If he is in the Haram, his ihram for 'Umrah must be from the Hill, so that he combines the Hill and the Haram in the ritual, like the Meccan. As for Hajj, it is appropriate that it be permissible for him to assume ihram from wherever he wishes in the Haram, like the Meccan.

549 - Issue; He said: "And whoever does not have his path passing through a miqat, when he is parallel to the closest of the Mawaqit to him, he assumes ihram."

The gist of this is that whoever travels a path between two Mawaqit must exercise ijtihad (legal reasoning) so that his ihram is at the point parallel to the miqat that is closer to his path, because we have reported that the people of Iraq said to 'Umar: "Qarn is out of the way of our route." He said: "Look for its parallel on your route," and he appointed for them Dhat 'Irq. And because this is a matter known through ijtihad and estimation, so when it is ambiguous, ijtihad enters into it, like the direction of the Qibla.

Section: If he does not know the point parallel to the miqat closest to his path, he should be cautious and assume ihram from further away, so that he is certain that he has not passed the miqat except while in the state of ihram; because assuming ihram before the miqat is permissible, while delaying it after it is not, so precaution is to do what is free of doubt. He is not required to assume ihram until he knows that he has become parallel to it, because the basic principle is that it is not obligatory, so it does not become obligatory based on doubt. If he assumes ihram, then learns afterward that he has passed what is parallel to it from the Mawaqit without being in a state of ihram, a damma is upon him. If he doubts which of the two Mawaqit is closer to him, the ruling on that is according to what we mentioned in the issue before it. If they are equal in their proximity to him, he assumes ihram from the point parallel to the furthest of the two.