Entering the state of ihram after two rak'ahs
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The Shaykh :"And entering the state of ihram after two rak'ahs" The waw is a conjunction; it is conjoined to what?
The attendees: It is a recommended practice (sunnah).
The Shaykh : No, it is not a recommended practice (sunnah).
The questioner : Ghusl.
The Shaykh : Regarding ghusl, meaning it is a recommended practice (sunnah) for one intending to enter the state of ihram. Entering the state of ihram after two rak'ahs. The evidence for this is that the Prophet (peace and blessings be upon him) entered the state of ihram after the prayer. "Entered the state of ihram" means he entered the state of ihram after the prayer. It is therefore recommended to pray two rak'ahs and then enter the state of ihram after them. However, the evidence cited by the companions (may Allah have mercy on them) does not necessitate that the prayer after which one enters the state of ihram must be a recommended prayer (sunnah). Rather, he entered the state of ihram after an obligatory prayer, peace and blessings be upon him. He entered the state of ihram after an obligatory prayer, after the Zuhr prayer. He entered the state of ihram after the Zuhr prayer. And we do not know whether the Prophet (peace and blessings be upon him) intended his entering the state of ihram to be after the prayer, or whether he entered the state of ihram because when he had prayed, he mounted his mount and entered the state of ihram. He entered the state of ihram upon mounting. There is a possibility in this. Consequently, the Shaykh al-Islam Ibn Taymiyyah held the view that the two rak'ahs of ihram have no basis for their prescription, in that there is no specific prayer dedicated to ihram. However, if it is the time of Duha, one may pray the Duha prayer and enter the state of ihram after it. If it is the time of Zuhr, we say the best is to wait until you pray Zuhr and then enter the state of ihram after the prayer. The same applies to the 'Asr prayer. As for a specific recommended prayer (mustahabb) for ihram, this has not been reported from the Prophet (peace and blessings be upon him and his family). It remains to be said: if a person performs wudu and prays two rak'ahs, the sunnah of wudu, is the sunnah of wudu prescribed? Yes, it is prescribed. And on this basis, we say: if you perform ghusl and wudu, pray two rak'ahs, the sunnah of wudu. But there is a point to consider: if it is not his habit in other places to pray the two rak'ahs of wudu, be aware that not everyone prays when they perform wudu. If it is not his habit to pray for wudu, and he wants to pray here, will he not feel in his heart that this prayer is for the sake of ihram, or at least for the sake of combining ihram and wudu? This is what appears to be the case. And therefore we say: if the person will remain at the miqat until the time of the obligatory prayer comes, the best is to enter the state of ihram after the obligatory prayer. This is the best.
Now, it says: "And his intention is a condition"
The questioner : Questions
The Shaykh : Do you want to ask questions?
The questioner : Yes.
The Shaykh : Very well.
The attendees: It is a recommended practice (sunnah).
The Shaykh : No, it is not a recommended practice (sunnah).
The questioner : Ghusl.
The Shaykh : Regarding ghusl, meaning it is a recommended practice (sunnah) for one intending to enter the state of ihram. Entering the state of ihram after two rak'ahs. The evidence for this is that the Prophet (peace and blessings be upon him) entered the state of ihram after the prayer. "Entered the state of ihram" means he entered the state of ihram after the prayer. It is therefore recommended to pray two rak'ahs and then enter the state of ihram after them. However, the evidence cited by the companions (may Allah have mercy on them) does not necessitate that the prayer after which one enters the state of ihram must be a recommended prayer (sunnah). Rather, he entered the state of ihram after an obligatory prayer, peace and blessings be upon him. He entered the state of ihram after an obligatory prayer, after the Zuhr prayer. He entered the state of ihram after the Zuhr prayer. And we do not know whether the Prophet (peace and blessings be upon him) intended his entering the state of ihram to be after the prayer, or whether he entered the state of ihram because when he had prayed, he mounted his mount and entered the state of ihram. He entered the state of ihram upon mounting. There is a possibility in this. Consequently, the Shaykh al-Islam Ibn Taymiyyah held the view that the two rak'ahs of ihram have no basis for their prescription, in that there is no specific prayer dedicated to ihram. However, if it is the time of Duha, one may pray the Duha prayer and enter the state of ihram after it. If it is the time of Zuhr, we say the best is to wait until you pray Zuhr and then enter the state of ihram after the prayer. The same applies to the 'Asr prayer. As for a specific recommended prayer (mustahabb) for ihram, this has not been reported from the Prophet (peace and blessings be upon him and his family). It remains to be said: if a person performs wudu and prays two rak'ahs, the sunnah of wudu, is the sunnah of wudu prescribed? Yes, it is prescribed. And on this basis, we say: if you perform ghusl and wudu, pray two rak'ahs, the sunnah of wudu. But there is a point to consider: if it is not his habit in other places to pray the two rak'ahs of wudu, be aware that not everyone prays when they perform wudu. If it is not his habit to pray for wudu, and he wants to pray here, will he not feel in his heart that this prayer is for the sake of ihram, or at least for the sake of combining ihram and wudu? This is what appears to be the case. And therefore we say: if the person will remain at the miqat until the time of the obligatory prayer comes, the best is to enter the state of ihram after the obligatory prayer. This is the best.
Now, it says: "And his intention is a condition"
The questioner : Questions
The Shaykh : Do you want to ask questions?
The questioner : Yes.
The Shaykh : Very well.