is more beloved to me than that." We said: "The remainder of the hadith states: He said: 'I mentioned that to 'Aishah, and she said: "May Allah have mercy on Abu 'Abd al-Rahman. I used to perfume the Messenger of Allah (peace and blessings of Allah be upon him), and he would go around among his wives, then reach the morning exuding the scent of perfume." Therefore, the report has become a proof against the one who used it as an argument, for the action of the Prophet (peace and blessings of Allah be upon him) is a proof against Ibn 'Umar and others, and their analogy is invalidated by marriage, as it prevents the initiation of the contract while not forbidding its continuation.
Section: If he perfumes his garment, he is permitted to continue wearing it as long as he does not remove it. If he removes it, he is not permitted to wear it again; if he does so, he must offer a fidyah (expiation), because ihram forbids the initiation of perfume, and wearing a perfumed garment is different from continuing its wear. Likewise, if he transfers perfume from one part of his body to another, he must offer a fidyah, because he has applied perfume while in the state of ihram. The same applies if he deliberately touches it with his hand or moves it from its place and then returns it. As for if the perfume sweats or melts due to the sun and flows from one place to another, he is not liable for anything because it is not his action, so it is treated the same as the act of one who forgets. 'Aishah said: "We would go out with the Prophet (peace and blessings of Allah be upon him) to Makkah, and we would apply musk perfume to our foreheads upon entering ihram. If one of us sweated, it would flow onto her face, and the Prophet (peace and blessings of Allah be upon him) would see it and not forbid her." Recorded by Abu Dawud.
557 - Issue; He said: (If the time for a prescribed prayer has arrived, otherwise he shall pray two rak'ahs). It is recommended to enter ihram immediately following the prayer. If a prescribed prayer is present, he enters ihram after it; otherwise, he prays two supererogatory rak'ahs and enters ihram after them. This was recommended by 'Ata', Tawus, Malik, al-Shafi'i, al-Thawri, Abu Hanifah, Ishaq, Abu Thawr, and Ibn al-Mundhir. This has also been narrated from Ibn 'Umar and Ibn 'Abbas.
(14) In the original: "yarham" (may He have mercy). (15) Recorded by al-Bukhari, in: The Chapter on one who has intercourse and then returns, from the Book of Purity. Sahih al-Bukhari 1/75. And Muslim, in: The Chapter on perfume for the muhrim when entering ihram, from the Book of Hajj. Sahih Muslim 2/849, 850. And al-Nasa'i, in: The Chapter on going around to one's wives with one washing, from the Book of Ghusl. And in: The Chapter on the place of applying perfume, from the Book of Hajj. Al-Mujtaba 1/172, 5/109. (16) In: The Chapter on what the muhrim wears, from the Book of Manasik. Sunan Abi Dawud 1/425.
أحَبُّ إلىَّ مِن ذلك. قُلْنا: تَمامُ الحَدِيثِ، قال: فذكَرْتُ ذلك لعائِشةَ، فقالتْ: يَرْحَمُ (١٤) اللهُ أبا عبدِ الرحمنِ، قد كنتُ أُطَيِّبُ رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، فيَطُوفُ في نِسَائِه، ثم يُصْبِحُ يَنْضَحُ طِيبًا (١٥). فإذًا صَارَ الخَبَرُ حُجَّةً على مَن احْتَجَّ به، فإنَّ فِعْلَ النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- حُجَّةٌ على ابنِ عمرَ وغيرِه، وقِيَاسُهم يَبْطُلُ بِالنِّكَاحِ، فإنَّه يَمْنَعُ ابْتِدَاءَهُ دُونَ اسْتِدَامَتِه.
فصل: وإن طَيَّبَ ثَوْبَهُ، فله اسْتِدَامَةُ لُبْسِه، ما لم يَنْزِعْهُ، فإن نَزَعَهُ لم يكنْ له أن يَلْبَسَهُ، فإنْ لَبِسَهُ افْتَدَى؛ لأنَّ الإحْرامَ يَمْنَعُ ابْتِدَاءَ الطِّيبِ، ولُبْسُ المُطَيَّبِ دُونَ الاسْتِدَامَةِ، وكذلك إن نَقَلَ الطِّيبَ من مَوْضِعٍ مِن بَدَنِهِ إلى مَوْضِعٍ آخَرَ، افْتَدَى؛ لأنَّه تَطَيَّبَ في إحْرَامِه، وكذا إن تَعَمَّدَ مَسَّهُ بِيَدِه، أو نَحَّاهُ من مَوْضِعِه، ثم رَدَّهُ إليه، فأمَّا إن عَرِقَ الطِّيبُ، أو ذَابَ بِالشَّمْسِ، فسَالَ من مَوْضِعِه إلى مَوْضِعٍ آخَرَ، فلا شىءَ عليه؛ لأنَّه ليس من فِعْلِه، فجَرَى مَجْرَى النَّاسِي. قالت عائشةُ: كُنَّا نَخْرُجُ مع النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- إلى مَكَّةَ فنُضَمِّدُ جِبَاهَنا بالمِسْكِ المُطَيَّبِ عندَ الإِحْرامِ، فإذا عَرِقَتْ إحْدَانَا سَالَ على وَجْهِها، فيرَاهَا النَّبِيُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، فلا يَنْهَاهَا. رَوَاهُ أبو دَاوُدَ (١٦).
٥٥٧ - مسألة؛ قال: (فَإنْ حَضَرَ وَقْتُ صَلَاةٍ مَكْتُوبَةٍ، وإلَّا صَلَّى رَكْعَتَيْنِ)
المُسْتَحَبُّ أنْ يُحْرِمَ عَقِيبَ الصلاةِ، فإن حَضَرَتْ صلاةٌ مَكْتُوَبةٌ، أحْرَمَ
(١٤) في الأصل: "رحم".(١٥) أخرجه البخاري، في: باب إذا جامع ثم عاد، من كتاب الطهارة. صحيح البخاري ١/ ٧٥. ومسلم، في: باب الطيب للمحرم عند الإحرام، من كتاب الحج. صحيح مسلم ٢/ ٨٤٩، ٨٥٠. والنسائى، في: باب الطواف على النساء في غسل واحد، من كتاب الغسل. وفي: باب موضع الطيب، من كتاب الحج. المجتبى ١/ ١٧٢، ٥/ ١٠٩.(١٦) في: باب ما يلبس المحرم، من كتاب المناسك. سنن أبي داود ١/ ٤٢٥.
