Shaykh al-Islam Ibn Taymiyyah—may Allah have mercy on him—held that there is no basis for regarding the two rak'ahs of ihram as legislated, and that ihram has no prayer specifically designated for it. However, if it is during the forenoon, one may pray the Duha prayer and enter ihram afterwards. If it is around the time of Zuhr, we say: it is better to wait until one prays Zuhr, and then enter ihram after the prayer; the same applies to the Asr prayer.

As for a prayer specifically recommended for ihram itself, nothing to this effect has been reported from the Prophet—may Allah’s blessings and peace be upon him—and this is the correct view.

Question: If a person performs ablution and then prays two rak'ahs as the sunnah prayer of ablution, is the sunnah prayer of ablution legislated?

Answer: Yes, it is legislated. Accordingly, we say: if you have performed ghusl and ablution, then pray two rak'ahs as the sunnah prayer of ablution. Yet there remains a point to consider: if it is not his habit, elsewhere, to pray the two rak'ahs of ablution, but he wishes to pray them here, will he not feel inwardly that this prayer is for the sake of ihram, or at least for both ihram and ablution?

The answer is that this is what is most likely. Therefore, we say: if a person will remain at the miqat until the time for the obligatory prayer arrives, it is better for him to enter ihram after the obligatory prayer.

His intention is a condition

His statement, “His intention is a condition,” means the intention for the rite; that is, the intention to commence the rite is a condition. He must therefore intend to enter the rite. If he recites the talbiyah without intending to enter the rite, he does not enter ihram merely by reciting the talbiyah. Likewise, if he puts on the garments of ihram without intending to enter the rite, he does not enter ihram merely by wearing the garments of