Nasai

417. Commentary:

➊ In one narration of this hadith, the words «ینضخ طیبا» are reported, meaning that when you (the Prophet sallallahu alayhi wa sallam) would perform ritual bath (ghusl) and put on the ihram, the fragrance of perfume would be emanating from you. See hadith 431.

➋ The disputed issue here is: if perfume is applied before putting on the ihram, and after performing ritual bath (ghusl) its scent still remains, is this contrary to the requirements of ihram? Ibn Umar radi Allahu anhu considered it contrary, but Aisha radi Allahu anha clarified that applying perfume in the state of ihram is prohibited. However, the scent of perfume applied before ihram is not forbidden, because sometimes, despite washing and bathing, the scent does not go away. Therefore, the person in ihram (muhrim) will be excused. His responsibility was to perform the ritual bath (ghusl), which he has done. If the scent does not go away, it is not his fault, and this is in accordance with the principles and objectives of the Shariah. The practice of the Prophet sallallahu alayhi wa sallam also supports this.

➌ Since this chapter is not specific to ihram but relates to ritual bath (ghusl) in general, the purpose of the chapter may also be to show that it is not necessary to wash with excessive rubbing during ritual bath (ghusl) so that even the effects of things applied to the body are removed; rather, simply pouring water is sufficient. No part should remain dry and impurity should be removed. However, Imam Malik rahimahullah has considered “dalk” (rubbing) necessary in ritual bath (ghusl) so that water reaches every part.