1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَصَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مِنْ تَمَامِ الْحَجِّ وَالْعُمْرَةِ أَنْ تُحْرِمَ مِنَ الْمَوَاقِيتِ الَّتِي وَقَّتَهَا رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَلا تُجَاوِزَهَا إِلاَّ وَأَنْتَ مُحْرِمٌ فَإِنَّهُ وَقَّتَ لأَهْلِ الْعِرَاقِ وَلَمْ يَكُنْ يَوْمَئِذٍ عِرَاقٌ بَطْنَ الْعَقِيقِ مِنْ قِبَلِ أَهْلِ الْعِرَاقِ وَوَقَّتَ لأَهْلِ الْيَمَنِ يَلَمْلَمَ وَوَقَّتَ لأَهْلِ الطَّائِفِ قَرْنَ الْمَنَازِلِ وَوَقَّتَ لأَهْلِ الْمَغْرِبِ الْجُحْفَةَ وَهِيَ مَهْيَعَةُ وَوَقَّتَ لأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَمَنْ كَانَ مَنْزِلُهُ خَلْفَ هَذِهِ الْمَوَاقِيتِ مِمَّا يَلِي مَكَّةَ فَوَقْتُهُ مَنْزِلُهُ.

1. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad from Muhammad ibn ‘Isma‘il has narrated from al-Fadl ibn Shadhan from ibn abu ‘Umayr and from Safwan ibn Yahya Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘It is of the completion of al-Hajj and al-‘Umrah to assume the state of Ihram from Miqat (place for assuming the state of Ihram) which are designated by the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. You must not pass them without assuming the state of Ihram. For the people of Iraq, he (the Messenger of Allah) assigned a place, and there were no people of Iraq, which is Batn al-‘Aqiq. In those days there was no Iraq. Batn al-‘Aqiq was for people from the direction of Iraq. He (the Messenger of Allah) designated Yalamlam for people of Yemen. Qarn al-Manazil is for people of Ta’if. Al-Juhfah is for people of al-Maghrib and it is Mahya‘. He (the Messenger of Allah) designated Dhu al-Hulayfah for people of al-Madinah. Those whose homes are behind these Mawaqit (places for assuming the state of Ihram) toward Makkah then their home is Miqat (place for assuming the state of Ihram) for them.”’

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلاَم) الإِحْرَامُ مِنْ مَوَاقِيتَ خَمْسَةٍ وَقَّتَهَا رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) لا يَنْبَغِي لِحَاجٍّ وَلا لِمُعْتَمِرٍ أَنْ يُحْرِمَ قَبْلَهَا وَلا بَعْدَهَا وَقَّتَ لأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَهُوَ مَسْجِدُ الشَّجَرَةِ يُصَلَّى فِيهِ وَيُفْرَضُ فِيهِ الْحَجَّ وَوَقَّتَ لأَهْلِ الشَّامِ الْجُحْفَةَ وَوَقَّتَ لأَهْلِ نَجْدٍ الْعَقِيقَ وَوَقَّتَ لأَهْلِ الطَّائِفِ قَرْنَ الْمَنَازِلِ وَوَقَّتَ لأَهْلِ الْيَمَنِ يَلَمْلَمَ وَلا يَنْبَغِي لأَحَدٍ أَنْ يَرْغَبَ عَنْ مَوَاقِيتِ رَسُولِ الله (صلَّى اللهُ عَلَيْهِ وَآلِه).

2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hammad from al-Halabiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Mawaqit (places for assuming the state of Ihram) are five, which were designated as Miqat by the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause. It is not proper for one who performs al-Hajj or al-‘Umrah to assume the state of Ihram before or after passing these places. For the people of al-Madinah, it is Dhul Hulayfah. It is Masjid al-Shajarah where one performs Salat (prayer) and makes al-Hajj obligatory. For the people of al-Sham, it is al-Juhfah and for people of Najd he (the Messenger of Allah) designated al-‘Aqiq. For the people of Ta’if he (the Messenger of Allah) designated Qarn al-Manazil, for people of Yemen he (the Messenger of Allah) designated Yalamlam. It is not proper for one not to assume the state of Ihram from places the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to your cause, has designated.”

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) حَدِّثْنِي عَنِ الْعَقِيقِ أَ وَقْتٌ وَقَّتَهُ رَسُولُ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) أَوْ شَيْ‏ءٌ صَنَعَهُ النَّاسُ فَقَالَ إِنَّ رَسُولَ الله (صلَّى اللهُ عَلَيْهِ وَآلِه) وَقَّتَ لأَهْلِ الْمَدِينَةِ ذَا الْحُلَيْفَةِ وَوَقَّتَ لأَهْلِ الْمَغْرِبِ الْجُحْفَةَ وَهِيَ عِنْدَنَا مَكْتُوبَةٌ مَهْيَعَةُ وَوَقَّتَ لأَهْلِ الْيَمَنِ يَلَمْلَمَ وَوَقَّتَ لأَهْلِ الطَّائِفِ قَرْنَ الْمَنَازِلِ وَوَقَّتَ لأَهْلِ نَجْدٍ الْعَقِيقَ وَمَا أَنْجَدَتْ.

3. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Dawud ibn al-Nu’man from abu Ayyub al-Khazzaz who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about al-‘Aqiq if it was designated by the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, or that people have done something about it. He (the Imam) said, ‘The Messenger of Allah designated Dhu al-Hulayfah for the people of al-Madinah, for the people of al-Maghrib he (the Messenger of Allah) designated al-Juhfah and this is written with us as Mahya‘ah. For the people of Yemen, he (the Messenger of Allah) designated Yalamlam; Qarn al-Manazil is for people of Ta’if and for the people of Najd is al-‘Aqiq and also for those who come from Najd.’”

4ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ آخِرُ الْعَقِيقِ بَرِيدُ أَوْطَاسٍ وَقَالَ بَرِيدُ الْبَعْثِ دُونَ غَمْرَةَ بِبَرِيدَيْنِ.

4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘The last section of al-‘Aqiq is Barid of Awtas.’ He (the Imam) said, ‘Barid al-Ba‘th is two Barid before Ghamrah.””

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا (عَلَيْهِما السَّلاَم) قَالَ حَدُّ الْعَقِيقِ مَا بَيْنَ الْمَسْلَخِ إِلَى عَقَبَةِ غَمْرَةَ.

5. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from Ali ibn abu Hamzah from abu Basir who has said the following: “One of the two Imam, (abu Ja’far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, The limits of al-‘Aqiq is from al-Maslakh to ‘Aqabah.’”

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَوْطَاسٌ لَيْسَ مِنَ الْعَقِيقِ.

6. A number of our people have narrated from Ahmad ibn Muhammad from ibn Faddal from a man who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘Awtas is not part of al-‘Aqiq.’”

7ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلاَم) عَنِ الإِحْرَامِ مِنْ أَيِّ الْعَقِيقِ أَفْضَلُ أَنْ أُحْرِمَ فَقَالَ مِنْ أَوَّلِهِ أَفْضَلُ.

7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali ibn Faddal from Yunus ibn Ya’qub who has said the following: “I once asked abu ‘ Abd Allah, ‘Alayhi al-Salam, about al-‘Aqiq and which part of it is more virtuous for assuming the state of Ihram. He (the Imam) said, ‘Its beginning is better for assuming the state of Hiram.’”

8ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ (عَلَيْهِ السَّلاَم) أَنَّا نُحْرِمُ مِنْ طَرِيقِ الْبَصْرَةِ وَلَسْنَا نَعْرِفُ حَدَّ عَرْضِ الْعَقِيقِ فَكَتَبَ أَحْرِمْ مِنْ وَجْرَةَ.

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Musa ibn Ja’far from Yunus from ‘Abd al-Rahman who has said the following: “I once wrote to abu al-Hassan, ‘Alayhi al-Salam, ‘We want to assume the state of Ihram on the road from Basrah, and we do not know the limits of al-‘Aqiq. He (the Imam) wrote to me, ‘Assume the state of Ihram from Wajrah (name of a place).”’

9ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ مَنْ أَقَامَ بِالْمَدِينَةِ شَهْراً وَهُوَ يُرِيدُ الْحَجَّ ثُمَّ بَدَا لَهُ أَنْ يَخْرُجَ فِي غَيْرِ طَرِيقِ أَهْلِ الْمَدِينَةِ الَّذِي يَأْخُذُونَهُ فَلْيَكُنْ إِحْرَامُهُ مِنْ مَسِيرَةِ سِتَّةِ أَمْيَالٍ فَيَكُونُ حِذَاءَ الشَّجَرَةِ مِنَ الْبَيْدَاءِ وَفِي رِوَايَةٍ أُخْرَى يُحْرِمُ مِنَ الشَّجَرَةِ ثُمَّ يَأْخُذُ أَيَّ طَرِيقٍ شَاءَ.

9. A number of our people have narrated from Ahmad ibn Muhammad from al-Fiassan ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘One who stays in al-Madinah for one month, then wants to perform al-Hajj; but he decides to travel from a road other than the road of the people of al- Madinah, his Ihram is from a distance of six miles, parallel to al-Shajarah in al-Bayda’. In another Hadith it says that one assumes the state of Ihram from al-Shajarah and travels whichever way he wants.’”

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلاَم) قَالَ أَوَّلُ الْعَقِيقِ بَرِيدُ الْبَعْثِ وَهُوَ دُونَ الْمَسْلَخِ بِسِتَّةِ أَمْيَالٍ مِمَّا يَلِي الْعِرَاقَ وَبَيْنَهُ وَبَيْنَ غَمْرَةَ أَرْبَعَةٌ وَعِشْرُونَ مِيلاً بَرِيدَانِ. بَعْضُ أَصْحَابِنَا قَالَ إِذَا خَرَجْتَ مِنَ الْمَسْلَخِ فَأَحْرِمْ عِنْدَ أَوَّلِ بَرِيدٍ يَسْتَقْبِلُكَ.

10. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said, ‘The beginning of al-‘Aqiq is Barid al-Ba‘th, and it is six miles before al-Maslakh from the side of Iraq; between this and Ghamrah there is twenty four miles and two Barid.’” “Certain persons of our people have said, ‘When you come out of al-Maslakh, then assume the state of Ihram at the first Barid.’” (Ahadith 3-10 of previous Chapter are best explained by means of fatwa either because they speak of the same issue with only different narrators or that expressing their precise meaning requires expert’s opinion).