Bukhari

Explanation:
The connection between the hadith and the chapter heading is established as follows: If the Prophet (sallallahu alayhi wa sallam) had performed a ritual bath (ghusl) after visiting each wife, then the trace of fragrance would not have remained on his blessed body. According to the majority (jumhur), it is permissible to apply so much fragrance before entering the state of ihram that its effect remains even after donning ihram. Sayyiduna Abdullah ibn Umar (radi Allahu anhuma) did not consider this permissible. It was in order to correct him that Sayyidah Aisha (radi Allahu anha) made this statement. Abu Abdur Rahman is his (Ibn Umar's) kunyah. Imam Malik (rahimahullah) issued a legal verdict (fatwa) in accordance with the statement of Ibn Umar (radi Allahu anhuma). However, the majority (jumhur) hold the opposite view.

Hadith Commentary:
➊
The purpose of Imam Bukhari rahimahullah is to clarify the ruling when, after one act of intercourse, another act of intercourse takes place. This applies whether the intercourse is with the same wife as before or with another wife. The second part of the chapter heading is: if there are several wives and after being intimate with all of them, one performs a single ritual bath (ghusl) at the end, what is the ruling? Both of these are permissible. The first issue is automatically established by the proof of the second issue, because when it is valid to perform one ritual bath after being with multiple wives, then repeated intercourse is, by itself, established.

➋
In the state of ihram, using perfume requires expiation (kaffarah), but the position of Ibn Umar radi Allahu anhuma was that if perfume was applied before entering ihram and its effect remained after entering ihram, then expiation would still be required. When this matter was brought before Aisha radi Allahu anha, she refuted it and, as proof, presented the practice of the Messenger of Allah sallallahu alayhi wa sallam, the details of which are coming ahead. Imam Malik rahimahullah also adopted the position of Ibn Umar radi Allahu anhuma, whereas the majority of the scholars of the ummah do not see any objection in using perfume before ihram, even if its effect remains after entering ihram.

➌
The issue stated in the chapter heading is established in this way: the Messenger of Allah sallallahu alayhi wa sallam, after using perfume, would visit all his noble wives (radi Allahu anhunna ajma'in), and in the morning, when he would don the ihram, the fragrance would still be emanating from his pure body. The first part of the heading, (يَطُوفُ عَلَى نِسَائِهِ) — that is, he was intimate with his wives — is thus established. The second part is established in this way: if the Messenger of Allah sallallahu alayhi wa sallam had performed a separate ritual bath after being with each wife, then it would be practically impossible for the effects of the perfume to remain after multiple baths. From this, it is understood that he performed a single ritual bath at the end after being with all his wives.

➍
The incident under discussion regarding the Messenger of Allah sallallahu alayhi wa sallam occurred only once, before entering ihram during the Farewell Pilgrimage (Hajjat al-Wada'). He wished to fulfill the Sunnah of intercourse before entering ihram, and since all the noble wives (radi Allahu anhunna ajma'in) were with him on this occasion, the situation of being with all of them arose, so that he could engage in the rites of Hajj with peace of mind and focus, which was the purpose of fulfilling this Sunnah.

431. Commentary: In other narrations, it is explicitly mentioned that the Prophet sallallahu alayhi wa sallam would perform only one ritual bath (ghusl) at the end. The reasoning of Imam al-Nasa’i rahimahullah is as follows: if the Prophet sallallahu alayhi wa sallam had performed a ritual bath after each act of intercourse, then the effect of the fragrance would have been completely removed and no scent would have remained. Furthermore, it is not necessary to perform a ritual bath after intercourse with each wife; a single ritual bath after completing with all suffices. For further details, see Hadith: 417 and its benefits and issues.

Benefit:
Hadiths numbered 213 to 218 are the same hadith narrated through different chains of transmission, with minor differences in the text. In some narrations, the name of this fragrance is "dhareerah." (: Sahih al-Bukhari: 5930) This is a fragrance that is prepared by mixing various perfumes. However, the best fragrance is musk (kasturi). (: Sahih Muslim: 2252) It is permissible to apply perfume before donning the ihram and after completing the stoning (rami) at Mina but before performing the Tawaf al-Ifadah. Some have attributed this hadith from Sahih Muslim to Sunan Abi Dawud, which is not correct. Creating a parting in the hair is Sunnah, and applying perfume to the parting is also Sunnah. If the effects of perfume applied before entering the state of ihram remain during ihram, there is no harm. Differences of opinion are possible, but once evidence is found, one should abandon opposition and remain silent; opposition for the sake of opposition is sheer ignorance and enmity.