From the Prophet, may God’s prayers and peace be upon him, to pray in this regard, and the Sunnah is more worthy of being followed, for this is a Sunnah. He said, “Take your rituals from me”

In his Hajj, may God’s prayers and peace be upon him ,

Ihram was legislated only as a result of prayer, because prayer is an act of worship between two extremes of prohibition and permissibility, so its prohibition is the takbir and its permissibility is submission, so it is similar to Hajj and Umrah, for they are two acts of worship between two extremes of prohibition and permissibility, so the occasion occurred, and because prayer also established the right in it, both for himself and for his servant, so he made it for himself something unique to him and gave his servant a portion of it. He singled it out and made of it an isthmus in which he created participation between him and his servant, for it is an act of worship based on words and deeds, and Hajj is likewise based on words and deeds. So what is in it of veneration is for God, and what is in it of humility, poverty, and indecency is for the servant, and what is in it which shows participation is a isthmus, so the occasion also occurred in it more than any other. Among the act

Then, if you have family in the place of your ihram, then if you want to enter ihram, you should have intercourse with your family, for that is part of the Sunnah. Then you should wash yourself, pray, and enter into ihram. The occasion between Hajj, prayer, and marriage is that each one of these acts of worship is between two extremes of prohibition and permissibility. God has taken that into account. I mean the occasion of This approach is in prayer and marriage, so he said, “Guard the prayers and the middle prayer,” and he placed this verse among the verses about marriage and divorce that come before and after it, and the waiting period for death. On the surface of the matter, this is not its place, and on the surface there is no appropriate way to combine it with what we have mentioned, except for the fact that they are between the two extremes of prohibition and advanced analysis, or Late

And when God wanted the servant, in what He warned him of, not to do any of the actions emanating from him on the surface of the matter unless he knew that God was the one who did that action in

His saying, “I was his hearing and his sight, so by me he hears, by me he sees, and by me he moves.”

And he said in prayer that God said on the tongue of His servant, “God hears whoever praises Him.”

So he attributed the statement to him, not to the servant, and he did not say it on the tongue of His servant. For this reason, he legislated the ihram following prayer, so that the person would be aware of what we have mentioned that he is in his Lord. In all his movements and rests, regardless of their different rulings, he is always in worship with this presence, and he is in it and not in it.

God has revealed Himself with truths *** the universes in their essence, so worship Him through Him

And be aware, for God did not say to His Prophet, may God’s prayers and peace be upon him. And you did not throw when you threw, but God threw in vain. Rather, He said that so that you and people like you might know the picture of the matter. How it is. Ihram for the servant is equivalent to adhering to the truth, which is your saying regarding the truth, “It is not such and such” because he said, “It is not like it.” Something, and Glory be to your Lord, the Lord of glory, above what they describe, and honor is abstinence, and glorification is exaltation, and distance from what has been attributed to him from the wife, child, and others, and ihram is prevention, exaltation, and distance from sexual intercourse and from things that the Lawgiver has appointed to avoid, which is the same as exaltation and distancing from it, and preventing the one who performs this act of worship from adhering to it.

That is, from any place it was declared ihram, peace be upon him. Some of them said: From the mosque of Dhu al-Hulayfa. Some of them said: When his camel came to rest with it. And some of them said: When he overlooked al-Bayda. And each one said and told about the time when he heard him perform ihram. Some of them said: He performed ihram following the prayer. From the mosque, then another heard him pronouncing the ihram when his camel mounted it, then another heard him pronouncing the ihram when he overlooked Al-Bayda. The graphic scholars in Mecca said, if he enters ihram, he does not perform ihram until he takes the ihram until he takes the ihram to Mina, and it is preferable in my view that he performs the ihram following the prayer if he enters ihram, then if he takes the ihram, then continues to perform the ihram. Until the legitimate time at which he interrupts the talbiyah, because the supplication was for all the actions of Hajj, so the talbiyah is an answer to that s

Since supplication, according to the people of God, is a call at the head of the distance and an revelation of the cause, the answer immediately signals the distance, so the call was a request to be close to the rule of this distance, so the answer is a precursor to the servant of the truth, giving him good news of the answer to what he has called him to, of his being manifested in a form that gives these lineages, even if Happiness was for the servant in that answer, but God did not create the jinn and mankind except to worship Him, so He called them for what He created them for, and since it was possible to answer and not answer, therefore the answer was good news for the supplicant that his supplication was valid .