Nasai

Hadith Commentary:
This is a fine type of blended perfume which also contained musk, as has been clarified in the previous hadith.
Aisha (radi Allahu anha) used to apply it to the head and beard of the Messenger of Allah (sallallahu alayhi wa sallam) before he entered the state of ihram, and when he finished the stoning at Mina, she would apply perfume to him before the Tawaf al-Ifadah.
All these matters have been clarified in the previously mentioned ahadith.
And Allah knows best.

Hadith Commentary:
(1)
In one narration, it is mentioned that Aisha radi Allahu anha said:
On the occasion of the Farewell Pilgrimage (Hajjat al-Wada’), I used to apply Dhareerah perfume when entering and exiting the state of ihram.
This fragrance was prepared by mixing several perfumes together, and it was a fine perfume.
Aisha radi Allahu anha used to select the finest and best fragrance for the Messenger of Allah sallallahu alayhi wa sallam.
This is an indication of her refined taste.
(2)
Hafiz Ibn Hajar rahimahullah writes that in the presence of the best fragrance, one should not use inferior perfume; rather, it is recommended (mustahabb) to use only the finest fragrance.
(Fath al-Bari: 10/453)
In one hadith, it is stated that the best fragrance is musk (kasturi).
(Sahih Muslim, al-Alfaz min al-Adab wa Ghayriha, Hadith: 5878 (2252))

Hadith Commentary:
In both ahadith, the relevance to the chapter is evident.

Hadith Commentary:
(1)
The Messenger of Allah sallallahu alayhi wa sallam used to apply perfume before entering the state of ihram, the effects of which would remain visible even after assuming ihram, as has been narrated in the hadith on the authority of Aisha radi Allahu anha. However, it is not permissible to use perfume during the state of ihram.
(2)
“Mafraq” refers to parting the hair into two sections from the middle of the head.
Every part of the head is, in a sense, a “mafraq”; therefore, sometimes it is referred to in the plural as “mafarīq.”
The Messenger of Allah sallallahu alayhi wa sallam used to part his hair from the middle of his head. Thus, Sayyida Aisha radi Allahu anha states that when she would part the hair of the Messenger of Allah sallallahu alayhi wa sallam, she would do so from the middle of his head, and she would let the hair of his forehead hang in front of his eyes and then divide it equally.
(Sunan Abi Dawud, al-Tarajjul, Hadith: 4189)
On the basis of this hadith, the parting should be in the middle of the head, not from the right or left side.

Hadith Commentary: The Messenger of Allah (sallallahu alayhi wa sallam) was extremely fond of fragrance.

This is because his connection with the higher realm was constant at all times, and especially since Jibril (alayhis salam) would frequently be present. Therefore, it was necessary for him (sallallahu alayhi wa sallam) to remain clean and perfumed.

Hadith Commentary:
(1)
From this hadith, it is understood that the places where men apply perfume are different from those of women, because Umm al-Mu’minin Sayyidah A’ishah radi Allahu anha did not apply perfume to the face of the Messenger of Allah sallallahu alayhi wa sallam. This is because applying perfume to the face is for women, as it increases beauty and adornment, which is desirable for women. However, it is prohibited for men to apply perfume to the face, because doing so results in resemblance to women.
In any case, women may adorn themselves in every manner, provided that it does not involve altering creation.
(Fath al-Bari: 10/449) (2)
The Messenger of Allah sallallahu alayhi wa sallam was very fond of perfume, because he maintained a connection with the higher realm, and the close angels of Allah Ta’ala—especially Jibril alayhis salam—would frequently visit him. On this basis, it was necessary for the Prophet sallallahu alayhi wa sallam to remain clean and fragrant.
And Allah knows best.

Hadith Commentary:
(1)
After stoning (rami), sacrifice, and shaving the head in Mina, everything becomes lawful for the person in ihram except his wife. Therefore, before performing the Tawaf al-Ziyarah, he may apply perfume and the like. Similarly, perfume may be applied before donning the ihram, even if its effects remain apparent after entering the state of ihram.

(2)
In one hadith, a distinction is made between the perfumes of men and women: the perfume of women is such that its color is apparent but its scent is hidden, whereas the perfume of men is such that its color is hidden but its scent is apparent.

(3)
From this hadith, it is understood that Aisha radi Allahu anha first applied the men's perfume to her own hands and then applied it to the head and beard of the Messenger of Allah sallallahu alayhi wa sallam.
Hafiz Ibn Hajar rahimahullah has written that men should not go out after applying perfume to a woman.
If there is a necessity to go out, she should wash it off before going out.
And Allah knows best. (Fath al-Bari: 10/449)

Explanation:
Hafiz Ibn Hajar rahimahullah states that this hadith is concise; the detailed incident is the one mentioned above. The relevance of this hadith to the chapter is derived as follows: the Messenger of Allah sallallahu alayhi wa sallam must have performed the ritual bath (ghusl) for entering the state of ihram. From this, it is established that performing the ritual bath after applying perfume is proven.

Hadith Commentary:
1.
This heading has two parts:
➊.
Performing ritual bath (ghusl), since the Tawaf al-Nisa is an allusion to sexual intercourse, and one of its requirements is the obligation of ritual bath (ghusl).
➋.
The lingering effect of fragrance, the proof of which is found in the response of Aisha (radi Allahu anha), who refuted the statement of Ibn Umar (radi Allahu anhu).
Furthermore, in another hadith, seeing the shine of fragrance in the parting of the hair also corresponds to this second part of the heading.
Hafiz Ibn Hajar (rahimahullah) has written that the aforementioned hadith indicates the permissibility of the lingering effects of fragrance on the body of a person in the state of ihram.
If the fragrance was applied beforehand, it is not against the state of ihram, nor does it necessitate any expiation (kaffarah) because of it.
However, the use of fragrance after entering the state of ihram is not permissible.
(Fath al-Bari: 1/495)
2.
Shah Waliullah Muhaddith Dehlawi (rahimahullah) has stated in the explanation of the chapter headings of Bukhari that the purpose of this heading is to show that rubbing the limbs is not necessary in ritual bath (ghusl) or ablution (wudu).
This is why the effect of fragrance remained on the pure body of the Messenger of Allah (sallallahu alayhi wa sallam) even after performing ritual bath (ghusl).
If he had rubbed his body or been excessive in doing so, it would have been difficult for the fragrance or its effects to remain.
We add further to Shah Sahib’s statement that Imam Bukhari (rahimahullah) has alluded to two issues related to ritual bath (ghusl):
➊.
After using fragrance, when the act of intercourse was performed, the body became impure, and it is certain that the impurity of the body would affect the fragrance as well. Now, if after ritual bath (ghusl) the effect of such fragrance remains, what is its legal ruling? The Imam has clarified that the fragrance which was affected by the state of major ritual impurity (janabah) is pure after ritual bath (ghusl), and the ritual bath is valid. Furthermore, the lingering of fragrance affected by janabah after ritual bath is not harmful.
➋.
If, after applying fragrance or oil to the body, ritual bath (ghusl) is performed, in such a case, water penetrates the body very little, because the greasiness of the fragrance or oil sometimes becomes an obstacle for water to reach the skin’s surface. What is the status of such a ritual bath? From this heading, it is understood that the ritual bath is valid, and such notions are not worthy of consideration in the view of the Shariah.

Explanation:
The connection of the hadith to the chapter heading is established in that even after performing the ritual bath (ghusl), the effect of fragrance would remain on the blessed body of the Prophet sallallahu alayhi wa sallam. It is thus understood that it is Sunnah for husband and wife to use fragrance at the time of intimacy, as Ibn Battal has stated (Fath al-Bari). The remaining details have already been discussed under hadith number 262.

Hadith Commentary:
1.
This heading has two parts:
➊.
Performing ritual bath (ghusl), since the Tawaf al-Nisa is an allusion to sexual intercourse, and one of its requirements is the obligation of ritual bath (ghusl).
➋.
The lingering effect of fragrance, its proof is from the response of Aisha (radi Allahu anha), who refuted the statement of Ibn Umar (radi Allahu anhu).
Furthermore, in another hadith, seeing the shine of fragrance in the parting of the hair also corresponds to this second part of the heading.
Hafiz Ibn Hajar (rahimahullah) has written that the aforementioned hadith indicates the permissibility of the lingering effects of fragrance on the body of a person in the state of ihram.
If the fragrance was applied beforehand, it is not against the state of ihram, nor does it necessitate any expiation (kaffarah) because of it.
However, the use of fragrance after entering the state of ihram is not permissible.
(Fath al-Bari: 1/495)
2.
Shah Waliullah Muhaddith Dehlawi (rahimahullah) has stated in the explanation of the chapter headings of Bukhari that the purpose of this heading is to show that rubbing the limbs is not necessary in ritual bath (ghusl) or ablution (wudu).
This is why the effect of fragrance remained on the pure body of the Messenger of Allah (sallallahu alayhi wa sallam) even after performing ritual bath (ghusl).
If he had rubbed his body or been excessive in doing so, it would have been difficult for the fragrance or its effects to remain.
We add further to Shah Sahib’s statement that Imam Bukhari (rahimahullah) has alluded to two issues related to ritual bath (ghusl):
➊.
After using fragrance, when the act of intercourse is performed, the body becomes impure, and it is certain that the fragrance is also affected by the impurity of the body. Now, if after ritual bath (ghusl) the effect of such fragrance remains, what is its legal ruling? The Imam has clarified that the fragrance which was affected by the state of major ritual impurity (janabah) is pure after ritual bath (ghusl), and the ritual bath is also valid. Furthermore, the lingering of fragrance affected by janabah after ritual bath is not harmful.
➋.
If ritual bath (ghusl) is performed after applying fragrance or oil to the body, in such a case, water penetrates the body very little, because the slickness of the fragrance or oil sometimes becomes an obstacle for water to reach the skin’s surface. What is the status of such a ritual bath? From this heading, it is understood that the ritual bath is valid, and such thoughts are not worthy of consideration in the view of the Shariah.

Hadith Commentary:
(1)
From this hadith, it is understood that a person in the state of ihram (muhrim) may apply perfume before donning the ihram garments, even if its effects remain after entering the state of ihram. However, it is not permissible to apply perfume after assuming ihram. In some narrations reported from Aisha (radi Allahu anha), it is mentioned that she observed the effects of that perfume even after three days. This narration refutes the position of those who claim that the perfume used by the Messenger of Allah (sallallahu alayhi wa sallam) before ihram was nullified by the ritual bath (ghusl) he performed prior to donning the ihram. In some narrations, Aisha (radi Allahu anha) said:
At the time of ihram, we would apply a fragrant ointment (compound perfume) to our faces, and when we would sweat, it would flow on our faces. The Messenger of Allah (sallallahu alayhi wa sallam) would see this but would not prohibit us from it.
(Sunan Abi Dawud, Manasik, Hadith: 1830)
From this hadith, it is understood that even if the substance of the perfume itself remains, apart from its scent, there is no harm in it.
(Fath al-Bari: 3/503)
And Allah knows best.

(2)
From this hadith, it is also understood that on the tenth day (of Dhul-Hijjah), when the stoning of Jamrat al-Aqabah is completed, the restrictions of ihram are lifted, except for the prohibition of approaching one's wife; this restriction is also lifted after performing the Tawaf al-Ziyarah. Furthermore, in these narrations, only the application of perfume before ihram is mentioned, whereas Imam al-Bukhari (rahimahullah) has also mentioned combing the hair and applying oil. Imam al-Bukhari (rahimahullah) did not analogize these things to perfume, but rather based this on a narration, which is as follows:
Ibn Abbas (radi Allahu anhu) reports that the Prophet (sallallahu alayhi wa sallam) set out from Madinah for the Farewell Pilgrimage (Hajjat al-Wada') after applying oil to his hair and combing it.
(Sahih al-Bukhari, Hajj, Hadith: 1545)

Hadith Commentary:
(1)
In this hadith, "حين أحرم" (when he entered into ihram) refers to the intention of entering into ihram, and "حين أحل" (when he became lawful) refers to becoming lawful from ihram, because the use of perfume is prohibited during the state of ihram.

(2)
Imam Bukhari rahimahullah has established the mentioned chapter heading from this hadith in such a way that when the Messenger of Allah sallallahu alayhi wa sallam returned from Muzdalifah to Mina, Aisha radi Allahu anha was not with him, and it is also established that the Messenger of Allah sallallahu alayhi wa sallam remained mounted until he stoned Jamrat al-Aqabah.
(Sunan an-Nasa’i, Manasik al-Hajj, Hadith: 3063)
From this, it is concluded that Aisha radi Allahu anha must have applied perfume to him after the stoning (rami).

The majority of scholars hold the view that after rami and shaving (halq), it is permissible to use perfume and the like, but intercourse with women is not permissible; that becomes permissible after the Tawaf az-Ziyarah. Thus, Ibn Abbas radi Allahu anhu says that when you have finished stoning Jamrat al-Aqabah, everything becomes lawful for you except women.
(Sunan an-Nasa’i, Manasik al-Hajj, Hadith: 3086)
However, this permission is conditional upon performing Tawaf az-Ziyarah before sunset. If one is unable to perform the tawaf by sunset, the restrictions of ihram return, as is explicitly stated in the hadith.

Umm Salamah radi Allahu anha narrates that on the evening of the 10th of Dhul-Hijjah, when the Messenger of Allah sallallahu alayhi wa sallam came to me, Wahb bin Zam‘ah was with me wearing a shirt. The Messenger of Allah sallallahu alayhi wa sallam said:
"Abu Abdullah! Have you performed Tawaf al-Ifadah?" He replied:
"O Messenger of Allah! By Allah, I have not been able to perform Tawaf al-Ifadah."
He said:
"Then take off your shirt."
(He narrates that)
When I took off the shirt, he said:
"On this day, you have been given concession that after stoning Jamrat al-Aqabah, you are free from all restrictions except women, but if you are unable to perform Tawaf al-Ifadah before sunset, the restrictions of ihram will return upon you until you perform Tawaf al-Ifadah."
(Sunan Abi Dawud, Al-Manasik, Hadith: 1999)

Allamah al-Albani rahimahullah has written in detail on this subject.
(Manasik al-Hajj wal-‘Umrah by al-Albani rahimahullah, Hadith: 34)

1:
On the tenth day, after the stoning (rami) of Jamrah Aqabah, the pilgrim becomes lawful (halal);
this is called the first release (tahallul awwal).
In the first release, everything becomes lawful except for women.
And after the Tawaf al-Ifadah, women also become lawful;
now he may have intercourse or intimacy (kissing and embracing) with his wife—this is called the second release (tahallul thani).

1746. English Commentary:
➊ During the state of ihram, perfume cannot be used; however, it is Sunnah to apply perfume before entering into ihram, while performing ritual bath (ghusl) and changing clothes in preparation for ihram. Similarly, on the 10th of Dhul-Hijjah, at the time of Tawaf al-Ifadah, this is also permissible.
➋ If the color or effect of that perfume remains during the state of ihram, there is no harm in it.
➌ A person in ihram (muhrim) should use such soap for bathing that does not contain any fragrance.

The Messenger of Allah (sallallahu alayhi wa sallam) used to apply this perfume before entering the state of ihram. Even after assuming ihram, some traces of it would still remain.

(1) “The day of sacrifice” refers to the tenth of Dhu al-Hijjah.

(2) It is understood from this that the fragrance applied to the Messenger of Allah (sallallahu alayhi wa sallam) was extremely pleasant, whose scent would remain for a long time. Musk is the best fragrance.

(3) Musk is pure.

(1) After the passing of the Messenger of Allah (sallallahu alayhi wa sallam), she is describing that scene which she had preserved in her mind; therefore, she adopted this manner of narration.

(2) "The shine of the fragrance"—it is as if the fragrance was applied by mixing it into some oil, or perhaps oil was extracted from some fragrant flower. That shine was of the oil which had not been completely removed. Obviously, the scent would also be present.

(3) It is possible that the purpose of the chapter is that fragrance should be applied in such a place that it does not touch the clothes, or the purpose may be that fragrance should be applied to the body, not to the clothes.

Since Abdullah ibn Umar radi Allahu anhu was not aware of this hadith, he did not hold this view. At times, eminent Companions are unaware of certain issues; for example: Abdullah ibn Mas'ud, Umar, Abu Hurairah radi Allahu anhum, and there are similar examples from other Companions as well. Therefore, this is not something surprising. “And above every possessor of knowledge is one [more] knowing.” ()

Urdu marginal note:
"After stoning the Jamrah ‘Aqabah." Rather, after the sacrifice and shaving (hajamat) and so on, that is, before the Tawaf al-Ziyarah, perfume was applied as mentioned in the narration. Since these matters are logically understood, therefore they were not mentioned explicitly.

(1) "With her own hands." That is, she applied the perfume to her own hands and then applied that perfume to your pure body.

(2) The meaning of applying perfume at the time of entering the state of ihram is that perfume should be applied after performing the ritual bath (ghusl) for ihram, and then the ihram garments should be worn. The majority of the scholars interpret it in this way. However, a group among the scholars holds the view that it means perfume should be applied before the ritual bath (ghusl) for ihram, and then after bathing, the ihram should be donned. Based on the evidences, the position of the majority of the scholars is the preferred one. For details, see: (Dhakheerat al-‘Uqba Sharh Sunan an-Nasa’i: 24/90-93)

(3) "At the time of becoming lawful (halal)." That is, after the sacrifice and shaving the head, because at that time the state of ihram ends, thus perfume becomes permissible. However, intercourse is not permissible before performing the tawaf az-ziyarah (which is performed on the same day). This is the meaning of the words: "before becoming completely lawful (halal)." Because complete lawfulness is only attained after performing the tawaf az-ziyarah. This will be clarified in the following hadith.

The Prophet sallallahu alayhi wa sallam was actually perfumed by Aisha radi Allahu anha herself, but in Hadith number 2701, the act has been figuratively attributed to him. This too is a style of eloquence in speech.

It is understood that the effects of the fragrance of the Messenger of Allah (sallallahu alayhi wa sallam) were perceptible even during the state of ihram, although it was applied before entering ihram. This is the correct view. However, some Hanafi and Maliki scholars have not considered this permissible for the general public, because fragrance is also among the causes leading to intercourse, and during ihram, the causes leading to intercourse are also prohibited. But perhaps they have overlooked the fact that this fragrance was applied before entering ihram, not during ihram. Beauty is also among the causes leading to intercourse, so is it a sin for beauty to remain after entering ihram? Indeed, adornment is prohibited during ihram, and this issue is similar.

“The one that does not remain.” That is, compared to your fragrance, that fragrance was much superior and more excellent. Your fragrance does not remain, but the fragrance of the Prophet sallallahu alayhi wa sallam would last for a long time, as will be explicitly mentioned in the forthcoming ahadith. Some people have taken this to mean the fragrance of the Messenger of Allah sallallahu alayhi wa sallam, i.e., that his fragrance would not remain. However, this meaning is in direct contradiction with the explicit wording of the forthcoming ahadith. Moreover, these words—“the one that does not remain”—are from a lower narrator, not from Aisha radi Allahu anha. The word “ta‘ni” indicates this. And the understanding of a lower narrator cannot be given preference over explicit marfu‘ narrations. And Allah knows best.

Benefits and Issues:
➊
Imam Bukhari has narrated in his Sahih that a man had assumed the ihram for ‘umrah and fragrance was emanating from him. The Messenger of Allah (sallallahu alayhi wa sallam) ordered him to wash off that fragrance three times. (Sahih al-Bukhari, Book of Hajj, Chapter: Washing off al-khuluq three times, Hadith: 1526) And he has also narrated this hadith which is the first hadith of this chapter in Sunan Ibn Majah (Sahih al-Bukhari, Book of Hajj, Chapter: Perfume at the time of ihram, Hadith: 1539). Apparently, there seems to be a contradiction between these two narrations. The reconciliation given between them is that the incident of washing off the fragrance occurred earlier, and after that, from the action of the Prophet (sallallahu alayhi wa sallam), it was established that using fragrance at the time of assuming ihram is permissible. Thus, it is understood that the hadith in which washing was ordered is an incident from 8 AH, which took place at the location of Ja‘ranah. And the incident of ‘A’ishah (radi Allahu anha) applying fragrance to the Prophet (sallallahu alayhi wa sallam) is from the Farewell Hajj, which was performed in 10 AH. Furthermore, the fragrance that was ordered to be washed off was khuluq, which contains saffron. And for men, using saffron fragrance is prohibited even outside of ihram. (Fath al-Bari, 3/498)

➌
On the tenth of Dhu al-Hijjah, after stoning the Jamarat and shaving the head or shortening the hair, the restrictions of ihram are lifted. Only the restriction regarding marital relations remains. Therefore, during the day, the circumambulation (tawaf) of the Ka‘bah is performed in regular stitched clothing instead of the ihram garments, and thus, applying fragrance before this tawaf also becomes permissible.

Urdu Footnote: See the benefits of Hadith number 2927.

Hadith Authentication:
[وأخرجه البخاري 1539، ومسلم 33/1189، من حديث مالك به]

Jurisprudential Points:
➊ It is permissible to apply perfume to the body and clothes before entering the state of ihram, but it is not permissible to apply perfume while in the state of ihram.
➋ When Sayyiduna Umar radi Allahu anhu learned that a man was emitting fragrance (while in the state of ihram), he ordered him to go and wash it off. [الموطأ 1/329 ح737 وسنده صحيح]
➌ The following Companions also held the view and practiced applying perfume before ihram: ① Abdullah ibn Abbas, Abdullah ibn Umar radi Allahu anhuma [مصنف ابن ابي شيبه نيا نسخه ج3 ص199 ح13490، وسنده صحيح]
② Sayyidah Aisha radi Allahu anha [التمهيد : تحقيق اسامه بن ابراهيم 8/45 وسنده حسن، 19/303 وفيه تحريف من المعلق]

597 Lexical Explanation:
«أطَيَّبُ» is the imperfect verb form in the first person singular from «تطييب». "I used to apply perfume."
«لِاَحْرَامِهِ» means before donning the ihram. From this, it is established that applying perfume before donning the ihram is permissible, even if its fragrance remains during the state of ihram. However, it is only from the beginning of ihram that applying perfume becomes prohibited.
«قَبْلَ أنْ يَّطُوفَ بِالْبَيْتِ» refers to before the circumambulation (tawaf) of the House of Allah. What is meant here is the tawaf al-ziyarah, which is performed on the 10th of Dhu al-Hijjah after the stoning of the Jamarat, the sacrifice, and shaving (halq) of the head.