It is recommended for the one intending to enter the state of consecration to perform ghusl or tayammum due to the absence of water, and to clean himself and apply perfume

The Shaykh : The author said "It is recommended for the one intending to enter the state of consecration to perform ghusl" Who is the one who recommended it? The Messenger (peace and blessings be upon him). And the sunnah in language means the path, and in the Shari'ah it means the words, deeds, and approvals of the Prophet (peace and blessings be upon him). And in the terminology of the scholars of usul al-fiqh (the principles of jurisprudence), the sunnah is what is commanded without the aspect of obligation, meaning the recommended acts. "It is recommended for the one intending to enter the state of consecration" means for the one intending to enter the rites of Hajj. "Ghusl" means it is recommended that he perform ghusl, and this is because it is established from the Prophet (peace and blessings be upon him) both by his action and his command. As for his action, he (peace and blessings be upon him and his family) And as for his command, Asma' bint Umayyath (may Allah be pleased with her), the wife of Abu Bakr, gave birth at al-Hudaybiyyah, meaning she delivered, she delivered her son Muhammad ibn Abu Bakr, so she sent to the Prophet (peace and blessings be upon him) asking, "What should I do?" He said, "Take a cloth and wrap yourself in it, meaning protect yourself with it, and enter the state of consecration." The point of this is his saying, "Perform ghusl," so he commanded her to perform ghusl even though she was in a state of post-natal bleeding, and she was not performing this ghusl to make prayer or anything else that requires ritual purity permissible, and yet the Messenger (peace and blessings be upon him) commanded her to perform ghusl. Now, the author's saying "It is recommended for the one intending to enter the state of consecration" "Murid" (intender) is an active participle with a possessive suffix, and the active participle is in the position of a relative pronoun. In fact, the grammarians say that the "al" in the active participle, what is it? It is a relative pronoun. Ibn Malik said: "A clear description is the connection of al" So according to this, the word "murid" (intender) is general for males and females, for the one in a state of major ritual impurity and the one not in such a state, for the menstruating woman and the woman with post-natal bleeding and others, for the young and the old. Everyone who intends the rites of Hajj should perform ghusl. And the author's saying "Ghusl" If ghusl is mentioned in a general sense, the intended meaning is the ghusl of major ritual impurity, meaning what resembles the ghusl of major ritual impurity. For example, if we say it is obligatory to perform ghusl for Jumu'ah, it means a ghusl like the ghusl of major ritual impurity. It is recommended to perform ghusl for entering the state of consecration, meaning like the ghusl of major ritual impurity. The author said "Or tayammum due to the absence" "Or" is conjoined to ghusl, meaning or that he performs tayammum due to the absence, meaning due to the absence of water or the difficulty of using it due to illness or the like. Meaning, if the use of water becomes difficult due to its absence or due to illness, then he performs tayammum instead of ghusl. This is what the author (may Allah have mercy on him) held, based on the view that tayammum takes the place of the obligatory and recommended water purification. However, Shaykh al-Islam Ibn Taymiyyah held that if the recommended purification becomes difficult to perform with water, then one does not perform tayammum, because Allah only mentioned tayammum in the purification from hadath (ritual impurity). And worship is not established by analogy. So if the Shari'ah only came with tayammum for hadath, then it is not analogized to other than hadath, because there is no analogy in acts of worship. And it is not reported from the Prophet (peace and blessings be upon him) that he performed tayammum for entering the state of consecration. So according to this view, we say that if he finds water and is able to use it, he does so, and if he is not able, he does not perform tayammum. As for the school of thought, they say, "Tayammum takes the place of water purification in the obligatory and the recommended" Now, "or tayammum due to the absence." And it is also recommended for him to clean himself. When the scholars say "cleaning," it is not cleaning the clothes, nor cleaning the body if it is conjoined with ghusl, because cleaning the body is achieved by the ghusl. But the intended meaning of cleaning is taking what should be taken, such as the hair that should be taken, like the pubic hair, the armpit hair, and the mustache, as well as the nails. So it is recommended that he clean himself by taking them. Yes, in your case, cleaning is valid if there is no obstacle, but was there a sunnah in this? No, rather they reasoned it, saying, "So that he does not need to take them during the state of consecration, and taking them during the state of consecration is prohibited" And based on this, we say that if they are not long in our current time and it is not feared that they will grow long during the state of consecration such that he will need to take them, then there is no basis for the recommendation of that, as long as the cause is the fear that he will need them in the state of consecration and he is able to do so. So when this cause is removed, the effect is removed, which is the ruling, because the ruling revolves with its cause in existence and absence. He said, "And apply perfume" Meaning it is recommended that he apply perfume when entering the state of consecration. And the evidence for that is that the Prophet (peace and blessings be upon him) applied perfume for his state of consecration. Aisha said, And perfume is recommended at all times, so it is like the miswak. The miswak is at all times, and perfume is at all times if it is possible for a person, because the Prophet (peace and blessings be upon him) said, And his saying, "And apply perfume" The author mentioned it in a general sense. So is the intended meaning applying perfume to the body, or to the body and the clothes of the state of consecration, meaning the clothes of the state of consecration? The first one. The intended meaning is the first one, that he applies perfume to his body, because the Prophet (peace and blessings be upon him) Aisha (may Allah be pleased with her) said, "As if I am looking at the shine of musk in the partings of the head of the Messenger of Allah (peace and blessings be upon him) while he was in the state of consecration" His partings means the divisions of his head, because the Messenger (peace and blessings be upon him) had a head where he would leave the hair and part it. He would part it into two sections from the back and from the front. And at first, he would let his hair hang down when he first arrived in Madinah, because that was the practice of the Jews, and they are the People of the Book. And parting the hair was the practice of the polytheists, and they were disbelieving polytheists. Then afterwards, he disliked letting it hang down and started parting it. The point of her saying is, "I was looking at the shine of musk", what is the shine? Sami?

The questioner : The wind.

The Shaykh : No, look at the shine, the wind, look at it?!

The questioner : No, no, the gleam.

The Shaykh : The gleam, correct. The shine is like a flash in word and meaning. How? The shine is like a flash in word and meaning. This is "wabis" (shine), waw, ba, ya, sad. And "dhi" (this), ba, ra, ya, qaf?

The questioner : By weight.

The Shaykh : By weight, correct. These expressions occur in the speech of the scholars. They tell you "such and such is like such and such in word and meaning," meaning in the balance. As for perfuming the cloth, it is disliked, meaning the cloth of the state of consecration is not perfumed, not with incense and not with oil. But if he perfumes it, is it permissible to wear it? Some scholars said, yes, if he perfumes it and wears it before entering the state of consecration, there is no harm, but it is disliked. And some scholars said it is not permissible to wear it if he perfumes it, because the Prophet (peace and blessings be upon him) said, So he prohibited us from wearing the perfumed cloth, and this is the correct view. For this reason, some scholars prohibited perfuming the clothes of the state of consecration. They said, because perfuming them has no benefit if we prohibit him from wearing them, so what is the benefit? Wasting money. For this reason, some of our companions, like al-Amidi (may Allah have mercy on him), prohibited it. He said, "It is forbidden to perfume the clothes of the state of consecration" The school of thought is that it is disliked, but note that according to the school of thought, it is disliked if he wears them before entering the state of consecration. But if he has already entered the state of consecration, he cannot wear them, because the perfumed clothes are not permissible to be worn in the state of consecration. Now.