Azami 4801

Bukhari narrated it in the Hajj (1536), and Muslim in the Hajj (1180: 8), both of them through the route of Ibn Jurayj, who said, Atta told me, that Safwan bin Yaala bin Umaya told him, that Yaala used to say to Umar bin Khattab, and then he related it. The wording given is Muslim's. Nasai (2668) added at the end of the hadith, "Then he entered into a new ihram." And he said, "I do not know of anyone who said this except Nuh bin Habib, his teacher, and I do not think it is preserved." End of quote.Muslim also narrated it (1180: 7) from Ibn Abu Umar, who said, Sufyan told us, from Amr, from Atta, from Safwan bin Yaala, from his father, who said, A man came to the Prophet ﷺ while he was at Jirana, and I was with the Prophet ﷺ, and the man was wearing pieces of clothing, meaning a cloak, and he was smeared with khaluq perfume. He said, "I entered ihram for Umrah while wearing this, and I am smeared with khaluq. What should I do?" The Prophet ﷺ said to him, "What would you have done in your Hajj?" He said, "I would take off these clothes and wash off this khaluq." The Prophet ﷺ said to him, "Whatever you would have done in your Hajj, do it in your Umrah."This wording differs from the previous wording, for this wording indicates that the man knew the ruling for someone in ihram for Hajj, that he must not wear a shirt or touch perfume, but he thought the ruling for Umrah was different, so he wore clothes and perfumed himself. Then it occurred to him to ask, so he asked the Prophet ﷺ about it, and the Prophet ﷺ answered by telling him to avoid what he would avoid in Hajj, since the two follow the same rule.Those who held that it is disliked to retain perfume after entering ihram used this as evidence, arguing that the Prophet ﷺ ordered him to wash it off. In the previous chapter we learned that Ayesha used to perfume the Messenger of Allah before he entered ihram and after he left it, before circling the House, and the trace of his perfume would remain on his body for days.Some scholars of knowledge held that the hadith of Yaala bin Umaya was abrogated, because his incident took place at Jirana, which was without dispute in year eight, while Ayesha's account of perfuming him took place during the Farewell Hajj in year ten, also without dispute. The later ruling is what is to be followed. They also argued that what is meant in the hadith of Yaala bin Umaya is khaluq specifically, which is perfume mixed with saffron, not perfume in general, and that bodily perfume may also transfer onto the garment of ihram, yet what was disliked was using perfume on the garment of ihram before entering ihram.