is Beautiful and loves beauty.” (1)

This sunnah applies to all men. It is prescribed in this manner so that people will be dressed alike, and no one will boast over another. For if people were left free in the matter, they would vie with one another in display: one would wear an exceedingly fine garment, while another would wear a poor one. People would differ, and Islamic unity would not be manifest. Moreover, when someone saw another whose clothing surpassed his own, his heart might become preoccupied and he would say, “How is it that he is wearing such-and-such, while I am wearing such-and-such?!” He might then even borrow money in order to dress as others do. It is therefore part of the wisdom behind ihram that people should be alike in their attire. Hence, one should not be excessive in the cost of ihram garments, but should dress as ordinary people do.

His statement, “and entering ihram after two rak'ahs”: the conjunction “and” links this phrase to “washing”; that is, it is recommended for one intending to enter ihram to do so after two rak'ahs.

The evidence for this is that the Prophet—may Allah’s blessings and peace be upon him—“entered into the talbiyah after the prayer.” (2) Here, “entered into the talbiyah” means that he entered ihram. Thus, it is recommended that one pray two rak'ahs and enter ihram after them. However, the evidence cited by the jurists—may Allah have mercy on them—does not definitively establish that this prayer is specifically for ihram, or that it is a recommended prayer. Rather, he entered into the talbiyah after an obligatory prayer. We do not know whether the Prophet—may Allah’s blessings and peace be upon him—intended for his entering ihram to be after the prayer, or whether he entered into the talbiyah because, once he had prayed, he mounted his ride and then entered into the talbiyah upon mounting. Both are possible.