Bukhari

Hadith Commentary:
The meaning of Ibrahim al-Nakha'i is that the action of Ibn Umar—who, at the time of assuming ihram, avoided perfume and applied plain, unscented oil—does not concern us when the hadith of the Prophet (sallallahu alayhi wa sallam) is present.
From this hadith, it is established that at the time of assuming ihram, the Prophet (sallallahu alayhi wa sallam) applied perfume, to the extent that even after entering the state of ihram, its effect remained in his hair parting.
The Hanafis should take a lesson from this narration.
Ibrahim al-Nakha'i is the teacher of the teacher of Imam Abu Hanifah (rahimahullah); he rejected the statement and action of Ibn Umar (radi Allahu anhu) when it was contrary to the hadith. So, when did the statement of any other mujtahid or jurist become acceptable if it is against the hadith? (Maulana Waheed al-Zaman, may Allah have mercy on him)
At this point, it is also necessary to remember the Prophetic hadith: "If Musa (alayhis salam) were alive today and you were to follow him in opposition to me, you would go astray from the straight path."
That is, the Prophet (sallallahu alayhi wa sallam) said that if today Musa (alayhis salam) were alive and you began to follow him in opposition to me, you would go astray from the straight path. Yet the condition of the blind followers (muqallideen) is so strange that, out of love for their imams, they do not consider the Qur'an worthy of reflection, nor the hadiths.
Their final answer is always: "The statement of our imam is sufficient for us."
For such rigid blind followers, perhaps only Imam Mahdi (alayhis salam) can be a guide; otherwise, there is utter hopelessness.

Hadith Commentary:
(1)
The meaning of the statement of Ibrahim al-Nakha'i is that when Ibn Umar (radi Allahu anhu) avoided perfume at the time of donning the ihram and used plain olive oil without fragrance, we have no concern with his action, since there exists an action of the Messenger of Allah (sallallahu alayhi wa sallam) contrary to it, which has been narrated by Aisha (radi Allahu anha). From this, it is established that the Messenger of Allah (sallallahu alayhi wa sallam) applied perfume at the time of assuming ihram, to the extent that even after ihram, its traces were present in his hair parting.

(2)
In this regard, Sa'id ibn Mansur has narrated an incident in his "Jami'" that Aisha's (radi Allahu anha) position was that there is no harm in applying perfume at the time of ihram.
Abdullah ibn Abdullah ibn Umar (rahimahullah) says that I was sitting with my father.
At that time, I sent a man to Aisha (radi Allahu anha); I wanted my respected father to also become aware of Aisha's (radi Allahu anha) position. Thus, my messenger came in the presence of my respected father and conveyed Aisha's (radi Allahu anha) position to him.
My respected father used to say:
It is not permissible to use perfume at the time of ihram.
When he learned of Aisha's (radi Allahu anha) position, he remained silent.
He did not give any reply.
Similarly, Salim ibn Abdullah would also oppose his father Abdullah (radi Allahu anhu) and grandfather Umar (radi Allahu anhu) in this matter, because the hadith narrated from Aisha (radi Allahu anha) had reached him, and he used to say:
Following the Sunnah of the Messenger of Allah (sallallahu alayhi wa sallam) is more important.
(Fath al-Bari: 3/501)
From this incident, the muqallids (blind followers) should take a lesson, who adhere to the statement of their imam in opposition to the hadith of the Prophet (sallallahu alayhi wa sallam).