The safflower, even if it is not pure, is governed by the same ruling as perfume. If he wears the saffron robe before entering ihram when in ihram and there is no text stating that he should avoid it, then he may keep it on or wear it at the time of ihram and before entering and not wear it initially during the period of remaining ihram. This is what is most apparent in this matter with us unless it is rejected. A clear text in Al-Musafar prohibits it from the beginning and end and what is in between, so we stop at it

Safra is from the yellowish thing, which is empty and empty, and it was named Safar of the months when this name was first given because the land in it was devoid of plants at that time corresponding to the application of this name. This is why it was permissible with its distance due to the presence of spring, which removed the fact that the earth was devoid of it at the first named crescent. Yellow: If the servant abandons himself in this act of worship, then he is the one who is permitted to wear saffron clothing, but if he abandons his Lord in it, it is not permissible for him to wear saffron clothing, and for this reason there is disagreement over it.

Some people disliked it, some people permitted it, and I say that it is permissible. Rather, it is the Sunnah for me without a doubt. Either before entering ihram, it is permissible, or when entering ihram. Should that perfume be washed off in order for the smell to remain or not? This is the subject of valid disagreement among scholars.

The smell of perfume is enjoyed by the person of a sound nature and does not become disgusted by his soul. It is praising the servant with divine epithets, which is the creation of beautiful names, not absolute names. In this worship, he is most likely to be in the position of slavery because of the prohibition and the actions whose wisdom is ignorant of rational thought, so it is as if it is merely worship, so it is not It only applies to the descriptions of worship. Whoever sees this is prevented from using names in this case and at the beginning of entering into it, because he does not enter into it with a divine name, so he should not apply perfume when entering ihram for fear of the smell remaining while in ihram, and it is in the same position as the ruling of divine creation in the one who creates himself if he is created with it .

And whoever sees that it is permissible for him to do so, his vision will be that he was not created except that God Almighty characterized him as one of the attributes of His servants, such as joy, laughter, amazement, and other things, with explicitness as we have explained, and without explicitness, such as his saying, “And lend to God,” and such as his saying, “God mocks them,” and his saying, “God’s deception,” and the likes of this. This was his scene. He said, “The slave person is not without a divine attribute that is on him,” so He allowed him to do that, but he did not perform ritual ablution during the period of remaining in ihram until he wanted to decompose, because during the period of remaining ihram under the oppression of the name of worship, he does not have the right to create divine praise, thus removing from him the ruling of what the ruling name gives him. For that worship, it cannot be imagined as worship except by virtue of this name, and if it is removed,

As for the ruling on perfume for ihram and permissibility, it is due to the authority of the first name, for the first of all things is strong and does not prevail and is truthful and does not lie. None of the other names had this power, and no one opposed it, so its primary reality is so it is not an intermediate one, so it ruled on the beginning of ihram and the finality of ihram, and this is what I understood. Aisha from that

She said: “The Messenger of God, may God’s prayers and peace be upon him, was good for both his ihram and ihram ”

before he was in ihram and in ihram, and she did not say he was good at the end of his ihram when he wanted it to end and be followed by ihram, but rather she took into account the ihram at the end. The actions of Hajj, which is the circumambulation of Ifadah. Likewise, the future ihram must be taken into account if any perfume is washed from it.

Muslims are unanimously agreed that sexual intercourse is absolutely forbidden for a muhrim, and I say that, except that if it occurs, then we have to consider the time of its occurrence. If it occurs after standing at Arafat, that is, after the expiration of a period of time that it is permissible to stand at Arafat day or night, then the Hajj is invalid and not invalid because He is commanded to complete the rituals without breaking the fast and perform Hajj after that, and if he has intercourse before standing in Arafat and after entering ihram, then the ruling on it according to the scholars is the same as the ruling after standing, it will be invalidated, and without disagreement, I know of it and I do not know of them, there is evidence for that, and even if we say what they say and follow them in that, consideration requires that it occurred before standing. He rejects what was past, renews the ihram, and gives the gift, but if it was after standing, then no, because th