Islamic Fiqh > Hajj and umra > Hajj step by step: rites, sunnas and prohibitions > The Hajj sunnas and ihram prohibitions
Contents
Updated on 24 September 2026 at 7:46 PM
This page gathers the fiqh rulings concerning the sunnahs of Hajj, its recommended acts, its prohibitions and its permissions. It covers the night stay at Mina and the march to Arafat, the recommended acts of the pilgrimage, the ritual bath at its stages, and then the prohibitions of ihram: clothing for men and women, shaving, hair removal, nail clipping, anointing and perfume. The positions of the schools of jurisprudence are reported with their evidences and classical references.
It is sunnah for the pilgrim to leave Mecca for Mina on the day of at-Tarwiyah after sunrise, to perform Dhuhr prayer there, to remain until the five prayers are completed, and to spend the night there. This night stay is a sunnah by consensus (al-Hidayah, 2/161, 162; al-Maslik al-Mutaqassit, p. 51/127; Bidayat al-Mujtahid, 1/468; Mawahib al-Jalil, 3/157; Sharh al-Minhaj, 2/121; al-Mughni, 5/10; Nayl al-Awtar, 5/68). Its basis is the act of the Prophet, peace and blessings be upon him, in the long hadith of Jabir.
"When the day of at-Tarwiyah came, they set out toward Mina and entered into ihram for the Hajj. The Messenger of Allah rode and prayed Dhuhr, 'Asr, Maghrib, 'Isha and Fajr there, then he stayed a short while until the sun rose, and he ordered that a tent of hair be pitched for him at an-Namirah. The Messenger of Allah then set out, while Quraysh had no doubt that he would halt at al-Mash'ar al-Haram as Quraysh used to do in the pre-Islamic era (Jahiliyyah); but the Messenger of Allah rode on until he reached Arafat, where he found the tent pitched for him at an-Namirah."Narrated by Muslim in the long hadith of Jabir
The jurists also agree that setting out from Mina to Arafat in the morning, after the sunrise following the dawn of the day of Arafat, is a sunnah (al-Maslik al-Mutaqassit, p. 51; Sharh Fath al-Qadir, 2/410; al-Sharh al-Kabir, 2/43; al-Mughni, 5/11; Sharh al-'Umdah, 3/492). Its basis is the act of the Prophet in the same hadith: the sun rose while he was at Mina, and he set out for Arafat after it rose.
The recommended acts (mustahabbat) of Hajj earn a reward, but less than the reward of a sunnah, and the one who leaves them is not blameworthy, unlike the one who leaves a sunnah. The Shafi'is and other scholars, however, equate the recommended with the sunnah. The recommended acts of Hajj are many; a selection of them is mentioned here.
First, the 'ajj: raising the voice in the talbiyah with moderation; it is recommended for men, according to the saying of the Prophet:
"The best of Hajj lies in the 'ajj (raising the voice in the talbiyah) and the thajj (the flowing blood of the offering)."Narrated by at-Tirmidhi (827, 2968) and Ibn Majah (2924)
Second, the thajj: slaughtering the offering (hadi) as a voluntary act, as in the previous hadith. The Prophet offered voluntary sacrifices in great number, until the total of his offerings in his Hajj reached one hundred camels, as in the hadith of Jabir narrated by Muslim.
An-Nawawi, may Allah have mercy on him, said: they agreed that it is recommended for whoever sets out for Mecca for a Hajj or an 'Umrah to offer an animal from his livestock, to slaughter it there, and to distribute it as charity among the poor present in the Haram. It is recommended that what he offers be fat, good, complete and precious (al-Majmu', 8/251).
The jurists agree that the full bath (ghusl) is recommended for the pillars of Hajj and for other acts, such as entering ihram for Hajj, the standing at Arafat, entering Mecca, and the tawaf (al-Ifsah, 1/471; Fath al-Bari, 3/509; al-Ijma', p. 41). For ihram, they rely on the hadith of Zayd ibn Thabit, may Allah be pleased with him:
"He saw the Prophet take off his garments for his ihram (to pronounce the talbiyah) and perform ghusl."Hasan hadith; narrated by at-Tirmidhi (830) and Ibn Khuzaymah in his Sahih (4/161)
Another argument is that this is an act of worship in which people gather, so a bath is prescribed for it, as for the Friday prayer.
For the standing at Arafat, the evidence is the hadith of Ja'far ibn Muhammad, from his father: Ali, may Allah be pleased with him, used to perform ghusl on the day of the Eid, on Friday, on the day of Arafat, and whenever he intended to enter ihram (narrated by ash-Shafi'i in his Musnad, 1/74).
Zadhan narrated that a man asked Ali about ghusl, and he said: "Bathe every day if you wish." The man said: no, the ghusl which is the (true) ghusl. Ali then said: "On Friday, on the day of Arafat, on the day of slaughter (an-Nahr), and on the day of breaking the fast." Its chain is authentic; narrated by ash-Shafi'i in his Musnad (1/385) and by al-Bayhaqi through his route (3/278).
For entering Mecca, the evidence is the hadith of Ibn Umar, may Allah be pleased with both of them: he would not enter Mecca except that he spent the night at Dhi Tuwa until morning, performed ghusl, and then entered Mecca by day; and he narrated that the Prophet did so (al-Ifsah, 1/471; Fath al-Bari, 3/509; al-Ijma', p. 41).
The scholars also recommended ghusl for the night spent at Muzdalifah, for the stoning of the jamaraat, for the tawaf of visit (az-ziyarah), and for the farewell tawaf; for these are gatherings in which people crowd and sweat, harming one another; ghusl is therefore recommended for them as for Friday (Fath al-Qadir, 2/432; al-Muntaqa, 2/192; al-Maslik al-Mutaqassit, p. 52; al-Umm, 2/146; al-Majmu', 8/129; Mughni al-Muhtaj, 1/478, 479; al-Mughni, 4/375; Nayl al-Awtar, 1/318; Sharh al-'Umdah, 2/401).
An-Nawawi, may Allah have mercy on him, said: they agreed that it is recommended to perform it on the day of slaughter, after the stoning, the slaughter and the shaving; if he delays it to the days of Tashriq and performs it then, it suffices him and nothing is due from him, by consensus (Sharh Muslim, 9/58; adh-Dhakhirah, 3/270; al-Kafi by Ibn Abd al-Barr, 1/135). The evidence is the hadith of Ibn Umar, may Allah be pleased with both of them:
"The Messenger of Allah performed the ifadah on the day of slaughter."Narrated by Muslim (1308)
Fifth: abundant supplication, talbiyah and repeated remembrances (adhkar) in all states, following the transmitted supplications of the rites, especially the standing at Arafat. See al-Adhkar by an-Nawawi (195, 206): the author mentions all the places of remembrance there; their details have been omitted here for fear of length.
The prohibitions of Hajj fall into three categories: disliked acts (makruhat), forbidden acts (muharramat), and nullifiers (mufsidat). The disliked acts consist of leaving a sunnah of Hajj. The forbidden acts include leaving the obligations: whoever commits them without an excuse sins and must accordingly pay a compensation (fidya).
The nullifiers and the rest of the prohibitions of Hajj are connected to ihram and are not specific to Hajj; their details follow.
The rule of these prohibitions is that the man in ihram must not cover all or part of his body, nor any of his limbs, with any sewn or enveloping clothing, such as cloths woven in a single piece shaped to the body without sewing, if he wears them as garments or uses them as ordinary dress. He covers himself otherwise: a rida' (cloak) wrapped over his upper half, and an izar around the rest of his body, or the like.
Ibn al-Mundhir, may Allah have mercy on him, said: the people of knowledge agreed that the muhrim is forbidden to wear the qamis (shirt), the imamah (turban), the sarawil (trousers), the khimar and the khuffs (leather socks) (al-Ijma', 151). Ibn Hubayrah, may Allah have mercy on him, said: they agreed that it is not permissible for the muhrim to wear any sewn garment, nor the qamis, nor the sarawil, nor the imamah, nor the qalansuwah (cap), nor the qiba' (cloak), nor the khuffs, unless he finds no sandals (al-Ifsah, 1/476).
The basis of this is what Ibn Umar, may Allah be pleased with him, narrated:
"A man asked the Messenger of Allah what the muhrim should wear. The Messenger of Allah said: Do not wear qamis (shirts), turbans, sarawil (trousers), burnous cloaks (baranis), or khuffs (leather socks), except one who finds no sandals: let him wear khuffs and cut them below the ankles. And do not wear any garment touched by saffron or wars."Narrated by al-Bukhari (1468) and Muslim (1177)
The Prophet explicitly named these things, and the people of knowledge added to them what carries the same meaning, such as the jubbah (long coat), the durra'ah (robe) and similar garments. The muhrim may therefore not cover his body with what is tailored to his size, nor any of his limbs with what is tailored to its size: the qamis for the body, the sarawil for part of the body, gloves for the hands, khuffs for the feet, and the like; and there is no disagreement in all of this.
Ibn Abd al-Barr, may Allah have mercy on him, said: no sewn garment is permitted according to all the people of knowledge, and they agreed that these prohibitions concern men and not women (al-Istidhkar, 4/14; Sharh al-Zarqani, 2/305; Bidayat al-Mujtahid, 1/444; al-Bada'i' al-Sana'i', 3/210; Tabiyin al-Haqa'iq, 2/12; Mughni al-Muhtaj, 1/518; al-Mughni, 4/424; Kashshaf al-Qina', 2/426; Sharh al-'Umdah, 3/16).
There is no disagreement among the people of knowledge that the muhrim may wear sarawil if he finds no izar, according to the hadith of Ibn Abbas, may Allah be pleased with both of them:
"I heard the Prophet delivering a sermon at Arafat: whoever finds no sandals, let him wear khuffs; and whoever finds no izar, let him wear sarawil (trousers)."Narrated by al-Bukhari (5467) and Muslim (1178)
They differed as to whether a fidya is due from him. The Shafi'is and the Hanbalis hold that no fidya is due from him: the previous hadith of Ibn Abbas is explicit in its answer and clear in waiving the fidya, for it is a command to wear them with no mention of compensation; moreover, this wearing occurs only in the absence of any alternative, so no fidya follows from it.
The Hanafis, however, gave details: they permitted wearing the trousers if it can be split so as to be used as an izar; otherwise, it should be opened all around except the place of the button (tikka), and he should use it as an izar. If he wears it as it is, a compensation is due from him; unless it is narrow and cannot be split, in which case he pays a fidya in which he has the choice.
The scholars said: the hadith of Ibn Umar was said by the Prophet in Medina, according to the version narrated by Ahmad from him: "I heard the Messenger of Allah say it on this pulpit (minbar)" (al-Musnad, 8/486), in addition to the hadith of Ibn Abbas at Arafat. If the cutting (of the khuffs) had been obligatory, he would have clarified it before the great gathering, most of whom had not been present in Medina. The majority thus restricted the absolute statement in the hadith of Ibn Abbas by the qualified one in the hadith of Ibn Umar: "Whoever finds no sandals, let him wear khuffs and cut them" (al-Maslik al-Mutaqassit, p. 81; al-Bada'i' al-Sana'i', 3/213; Fath al-Qadir, 2/142; Bidayat al-Mujtahid, 1/444; Sharh Muslim, 8/75; al-Mughni, 4/425).
The scholars agreed that it is forbidden for the muhrim to cover his head or part of it, derived from the previous prohibition of wearing turbans and burnous cloaks in the saying of the Prophet. They then differed concerning placing a load on his head.
The Hanafis and the Hanbalis said: it is forbidden if covering is intended by it according to custom, as when he carries clothes on his head, for that constitutes covering. If the object is not customarily used to cover the head, it is not forbidden, even if covering is intended by it, such as carrying a tray, a bowl or a basin; for it is not among what is customarily used for covering, and it thus becomes like placing the hand.
The Shafi'is, in the school, said: if he places a load on his head, it is permitted and no fidya is due; for covering is not intended by it, just as the person in a state of minor ritual impurity is not prevented from carrying the Quran in his luggage.
The Malikis said: the muhrim may carry on his head what he cannot do without, such as his saddlebag (kharj), his pouch and the like. If he carries for others or for trade, a fidya is due. Ashhab said: unless that is his livelihood, that is, unless what he mentioned of carrying for others or for trade constitutes his means of living; this is the relied-upon position of the Maliki school.
As for seeking shade by what does not touch the head and remains fixed on a supporting base attached to it, it is permitted by consensus: such as the roof of the tent or the house from within either of them, their shade from outside, or the shade of a tree. The basis of this is the hadith of Jabir, may Allah be pleased with him, concerning the Prophet's Hajj:
"He ordered that a tent of hair be pitched for him at an-Namirah... until he came to Arafat and found the tent pitched for him at an-Namirah; he alighted there until the sun declined."Authentic hadith, mentioned earlier
If he alights under a tree, there is no harm, according to all the people of knowledge, in throwing a garment over it to seek shade beneath it.
Seeking shade by means of a cloth placed on a stick or on poles (a parasol), or by something raised above one's head against the sun or the wind, is permitted according to the majority: the Hanafis, the Shafi'is, the Hanbalis, and the Malikis in one report; based on what Umm al-Husayn, may Allah be pleased with her, narrated:
"I performed Hajj with the Messenger of Allah in the Farewell Hajj, and I saw Usamah and Bilal: one of them was holding the rein of the Prophet's she-camel, and the other was raising a cloth to shade him from the heat, until he threw the pebble at the jamrah of al-'Aqabah."Narrated by Muslim (1298)
This is also because what is lawful for the person not in ihram is lawful for the muhrim unless there is evidence of prohibition, and because persistence (in covering) is not intended by it; there is thus no harm in it, like seeking shade by a wall (al-Bada'i' al-Sana'i', 3/214; al-Maslik al-Mutaqassit, p. 80; Radd al-Muhtar, 2/222; Tabiyin al-Haqa'iq, 2/13; Hashiyat al-Dasuqi on al-Sharh al-Kabir, 2/55; Sharh al-Risalah with Hashiyat al-'Adawi, 1/488, 489; Bidayat al-Mujtahid, 1/445; Mawahib al-Jalil, 3/143; al-Majmu', 7/236; Sharh al-Minhaj by al-Ramli, 2/448; al-Mughni, 4/433, 435, 454; al-Kafi, 1/406; Sharh al-'Umdah, 3/70; Sharh al-Zarkashi, 1/488; Kashshaf al-Qina', 2/425; al-Ifsah, 1/474).
The jurists differed concerning the muhrim: is he forbidden to cover his face or not? The Hanafis, the Malikis and Ahmad in one report hold that this is forbidden for him, based on the hadith of Ibn Abbas, may Allah be pleased with both of them, that a man was thrown from his mount while in ihram, and the Prophet said:
"Wash him with water and sidr (lote leaves), shroud him in his two garments, and do not cover his head or his face; for he will be resurrected on the Day of Resurrection pronouncing the talbiyah."Authentic hadith, mentioned earlier
This is also forbidden for the woman although her unveiling carries a temptation; the man is thus, a fortiori, included in the prohibition. Ibn Umar, may Allah be pleased with both of them, used to say: "Whatever is above the chin, belonging to the head, the muhrim must not cover." Narrated by Malik in al-Muwatta' (715), al-Bayhaqi in as-Sunan al-Kubra (5/54), at-Tahawi in Sharh al-Mushkil (8/411), and an-Nawawi authenticated it in al-Majmu' (7/237).
The Shafi'is and the Hanbalis of the school hold that covering his face is not forbidden for him, and that no fidya is due if he covers it. They argued that Uthman ibn Affan, Zayd ibn Thabit and Marwan ibn al-Hakam used to cover their faces while in ihram. An-Nawawi, may Allah have mercy on him, said: Malik and al-Bayhaqi narrated with an authentic chain, from Abdallah ibn Abi Bakr, from Abdallah ibn Amir ibn Rabi'ah: "I saw Uthman ibn Affan at al-'Arj on a summer day, in ihram, covering his face with a purple velvet." This report was authenticated by al-Albani in as-Sahihah (6/398) and by an-Nawawi in al-Majmu' (7/237).
The answer to the hadith of Ibn Abbas is that he only forbade covering his face in order to protect his head, not with the aim of uncovering the face; for if they covered his face, it could not be guaranteed that they would not cover his head as well, so the interpretation of the hadith becomes necessary. Indeed, Malik and Abu Hanifah say that covering the head and face of the deceased is not prevented, while ash-Shafi'i and his followers say that covering the face is permitted but not the head; the interpretation of the hadith is thus required. As for the statement of Ibn Umar, it is opposed by the act of Uthman and his followers; and Allah knows best (al-Majmu', 7/238; Sharh Muslim, 8/129; Sharh as-Sunnah by al-Baghawi, 7/240; al-Sharh al-Kabir, 2/55; ar-Risalah by Ibn Abi Zayd and its commentary, 1/489; al-Bada'i' al-Sana'i', 3/214, 215; Bidayat al-Mujtahid, 1/445; al-Istidhkar, 4/23).
The people of knowledge agreed that it is forbidden for a man to wear gloves. An-Nawawi, may Allah have mercy on him, said: wearing gloves is forbidden for a man without disagreement (al-Majmu', 7/231).
The clothing prohibitions for the woman in ihram are restricted to only two things: the face and the hands; we detail them below. The people of knowledge agreed that the woman in ihram must not wear the niqab, according to the saying of the Prophet:
"The woman in ihram must neither wear the niqab (face veil) nor gloves."Narrated by al-Bukhari (1741)
The burqu' has the same ruling as the niqab. If she wishes to cover her face when men pass close by, this is permitted for her by consensus, by lowering her garment from her head over her face; based on what is narrated from A'ishah, may Allah be pleased with her:
"Riders would pass by us while we were with the Messenger of Allah in ihram; when they drew level with us, one of us would lower her jilbab from her head over her face; and when they had passed, we would uncover."Weak hadith; narrated by Abu Dawud (1833) and Ahmad (6/30)
This is also because the woman has a need to cover her face, so it was not forbidden to her absolutely, like her 'awrah.
The Hanafis, the Shafi'is and al-Qadi of the Hanbalis stipulated that the garment must remain away from her face so as not to touch the skin, for example by placing a piece of wood or something on her head that keeps the covering away from touching her face. If the wood falls and the cloth touches her face without her choice, and she lifts it at once, no fidya is due from her; but if it is deliberate, or if she lets it persist, the fidya becomes obligatory for her. The Malikis permitted her to cover her face if she intends concealment from the eyes of people, with a cloth lowered from her head, without tying it or pinning it with a needle or anything of that kind.
As for the Hanbalis, Ibn Qudamah said: I have not seen this condition, the one mentioned by al-Qadi, from Ahmad, nor is it in the report, while the apparent is contrary; for the lowered cloth can hardly escape touching the skin (al-Mughni, 4/406; Sharh al-'Umdah, 3/270; al-Bada'i' al-Sana'i', 3/214; al-Muntaqa, 2/200; al-Majmu', 7/225; al-Istidhkar, 4/15; at-Tamhid, 15/107; al-Hidayah, 2/193, 195; al-Sharh al-Kabir, 2/54, 55; al-Sharh as-Saghir, 2/48).
The evidence of their prohibition is the saying of Allah, the Most High:
"And do not shave your heads until the offering reaches its place of slaughter; and whoever among you is ill or has an ailment of his head, then a compensation of fasting, or charity, or sacrifice is due."
Surah Al-Baqarah, 196
And from the sunnah, the saying of the Prophet: "The muhrim does not wear a garment touched by saffron or wars" (narrated by al-Bukhari, 359, 1468, and Muslim, 1177). The following are therefore forbidden:
First, shaving the head: the people of knowledge agreed that the muhrim is forbidden to remove his hair except with an excuse; this consensus was transmitted by Ibn al-Mundhir and Ibn Qudamah (al-Mughni, 4/447). Ibn al-Mundhir, may Allah have mercy on him, said: they agreed that the muhrim is forbidden to shave his head, cut it or ruin it by cutting it or by nurah (depilatory paste) and the like (al-Mughni, 4/447).
The evidence is the saying of Allah (Surah Al-Baqarah, 196, quoted above) and the report of Ka'b ibn 'Ujrah, may Allah be pleased with him:
"The Prophet came to me at the time of al-Hudaybiyah while lice were scattering onto my face. He said: do the vermin of your head harm you? I said: yes. He said: shave it then, and fast three days, or feed six poor persons, or offer a sacrifice."Narrated by al-Bukhari (3954) and Muslim (1201)
This proves that shaving was forbidden before that (Radd al-Muhtar, 2/223; al-Sharh al-Kabir, 2/60; al-Sharh as-Saghir, 2/55; Nihayat al-Muhtaj, 2/454; al-Kafi, 1/545; al-Ifsah, 1/477). Whoever needs to shave his head, while in ihram, because of an illness, a headache, lice, a wound, or anything similar that harms him, let him shave it; then one of three acts is due from him, and he is free to choose whichever he wishes, and he cannot dispense with all of them.
These are: to fast three days, or to feed six poor persons, or to offer a sheep given in charity to the poor; he may fast, or feed, or slaughter the sheep in the place where he shaved or elsewhere. The proof is the saying of Allah (Surah Al-Baqarah, 196): the verse contains the choice among these three acts, without specifying the length of the fast, the amount of the charity or the nature of the sacrifice; the verse also contains an omission whose meaning was established by consensus and the sunnah: "then he shaved his head."
According to Ka'b ibn 'Ujrah again, the Messenger of Allah said to him: "If you wish, offer a sacrifice; if you wish, fast three days; if you wish, feed three measures (as') of dates to six poor persons." Authentic hadith, narrated by Abu Dawud (1857). And through the route of Muslim, from Ka'b ibn 'Ujrah: the Messenger of Allah passed by him at the time of al-Hudaybiyah and said to him: "Do the vermin of your head harm you?" He said: yes. The Prophet then said: "Shave, then slaughter a sheep as an offering, or fast three days, or feed three measures (as') of dates, distributed among six poor persons." Narrated by Muslim (1201).
This is the most complete and clearest of the hadiths. This same report came through several routes: in one of them: "or offer whatever is easy" (Muslim, 1201); in another: "or feed six poor persons, half a sa' (measure) of food for each" (Muslim, 1201); it is also narrated: "half a sa' of wheat for each poor person". And from Ka'b ibn 'Ujrah, the Messenger of Allah asked him: "Do you have anything to offer as a sacrifice?" He said: I cannot afford it. He then ordered him to fast three days or to feed six poor persons, half a sa' for each (Muslim, 1201).
Second, removing hair from any place of the body: it is forbidden for the muhrim, by consensus, to remove hair from any place of the body, by analogy with the hair of the head, the common factor being the self-adornment present in both (al-Mughni, 4/447, and the previous sources).
Third, clipping the nails: the people of knowledge agreed that the muhrim is forbidden to clip his nails except with an excuse; for cutting the nail is the removal of a part from which adornment is derived, so it is forbidden like removing hair. If the nail breaks, he may remove it without any fidya becoming due from him.
Ibn al-Mundhir, may Allah have mercy on him, said: they agreed that the muhrim is forbidden to clip his nails, and that he may remove his nail himself if it breaks (al-Ijma', 148, 419); for what is broken harms and pains him, becoming like the hair growing in his eye, or the game attacking him; if he cuts more than what broke, a fidya is due from him for the excess (al-Mughni, 4/448; al-Mudawwanah, 2/428; Mukhtasar Ikhtilaf al-'Ulama').
Fourth, anointing (ad-dahan): oil (duhn) is a greasy substance of animal or plant origin. The jurists differed concerning non-perfumed oil: the majority, except Imam Ahmad, ruled, with differences of detail among them, that using oil is forbidden even if it is not perfumed, such as olive oil on the head; because of the luxury, adornment and beautifying of the hair it involves, which contradicts the state of the muhrim, disheveled and dusty, in humility and submission to Allah, the Most High.
Their argumentation concerning oil and its likes rests on the hadith of Ibn Umar, may Allah be pleased with both of them:
"A man stood before the Prophet and said: who is the pilgrim (hajj), O Messenger of Allah? He said: the one disheveled in hair and dusty (sha'th, afl)."Hasan hadith; narrated by at-Tirmidhi (2998) and Ibn Majah (2896)
The word sha'th (with a kasrah) is the description, and (with a fathah) the verbal noun; its meaning is the spreading of the hair and its covering with dust due to little care. As for afl, it comes from tafall, which is leaving off perfume until a bad odor arises from it. This thus includes leaving off oil; and because using oil removes this quality, it becomes forbidden after ihram. As for applying oil to the rest of the body, excluding the head, it is permitted by agreement.
Ibn al-Mundhir, may Allah have mercy on him, said: they agreed that the muhrim may anoint his body with oil, except his head (al-Ijma', 166). The Hanafis and the Malikis said: it is forbidden for the muhrim to use oil on his head, his beard and the rest of his body, based on the previous hadith; if he anoints himself, the fidya becomes due from him (al-Mabsut by al-Sarakhsi, 4/8; al-Bada'i' al-Sana'i', 3/228; Lubab al-Manasik and its commentary, p. 80; Radd al-Muhtar, 2/221; al-'Inayah, 2/141; al-Ikhtiyar, 1/173; Tabiyin al-Haqa'iq, 2/13; Durrar al-Hukkam, 3/48; al-Sharh al-Kabir with Hashiyat al-Dasuqi, 2/60, 61; al-Sharh as-Saghir, 2/54, 55).
The Shafi'is said: anointing the hair of the head is forbidden for the man and the woman, as well as that of the beard and what is attached to it, such as the mustache and the eyebrows, only; if the man is bald, anointing his head is permitted. If the hair is shaved, anointing is forbidden, because it would adorn them when they grow back; it is forbidden whether apparent or hidden. The rest of the body hair is permitted, and he may eat oil provided it does not reach the beard, the mustache or the eyebrows. Their evidence is that oil contains neither perfume nor adornment, so it is not forbidden except where adornment occurs; what the Law brought is the use of perfume, and this is not of it, so its prohibition is not established (al-Muhadhdhab, 1/209; al-Majmu', 7/249).
The Hanbalis, according to the relied-upon position permitting oil over the whole body, said: no fidya is due for it, whether he anoints his head or otherwise, unless the oil is perfumed. The obligation of a fidya requires evidence, and there is no text or consensus in this matter, nor does the analogy with perfume hold: perfume entails a fidya even while disheveled, for the head and the rest alike, while oil differs from it; and because it is liquid, like water: no fidya is due for using it on the hands, so none is due for using it on the head (al-Mughni, 4/451, 452; Matalib Uli al-Nuha, 2/332, 333; al-Ifsah, 1/477).
The people of knowledge agreed that the muhrim is forbidden perfume, according to the saying of the Prophet concerning the muhrim thrown by his mount: "Do not touch him with perfume", and in another wording: "Do not embalm him"; agreed upon (muttafaq 'alayh). Since the deceased was denied perfume because of his ihram, the living is, a fortiori, bound by this denial. If he applies perfume, a fidya is due from him, for he used what ihram forbids, like clothing.
He also does not wear a garment touched by wars, saffron or perfume, without disagreement among the people of knowledge, according to the saying of the Prophet: "Do not wear any garment touched by saffron or wars"; agreed upon (narrated by al-Bukhari, 5466, and Muslim, 1177). The man and the woman are equal in this.
An-Nawawi, may Allah have mercy on him, said: the ummah agreed on forbidding their wearing because they are perfumes, and they attached to them all types of what is intended as perfume. The reason for forbidding perfume is that it is an incitement to sexual intercourse, and that it contradicts the humility of the pilgrim; for the pilgrim is disheveled and dusty. The man and the woman are equal in the prohibition of perfume; and likewise all the prohibitions of ihram, except clothing (Sharh Sahih Muslim, 8/75).
Among those who transmitted this consensus: Ibn al-Mundhir, Ibn Abd al-Barr, Ibn Qudamah, Ibn Hubayrah, Ibn Battal and Ibn Rushd, may Allah have mercy on them (al-Ijma', 143, 154, 155; Sharh Sahih al-Bukhari by Ibn Battal, 4/214; al-Istidhkar, 4/14; at-Tamhid, 15/103; Maratib al-Ijma', 1/42; Bidayat al-Mujtahid, 1/444; Sharh al-Zarqani, 2/308; al-Ifsah, 1/477; al-Majmu', 7/239; Tarh at-Tathrib, 5/43; al-Mughni, 4/443, 445).
The jurists differed concerning the ruling on smelling perfume for the muhrim: is it disliked or forbidden? The Hanafis, the Malikis and the Shafi'is hold that smelling perfume is disliked, short of touching it; if he smells it, no penalty is due from him (Mukhtasar Ikhtilaf al-'Ulama', 2/114; Sharh Fath al-Qadir, 3/24; al-Mudawwanah al-Kubra, 2/456; al-Istidhkar, 4/35; adh-Dhakhirah, 3/311; al-Ifsah, 1/477).
The Hanbalis hold that deliberately smelling perfume is forbidden for him: by sitting among the perfumers for that purpose, by entering the Ka'bah while it is being perfumed in order to smell its scent, or by carrying with him a knot containing musk in order to smell its scent. Imam Ahmad said: Glory be to Allah! How could this be permitted? If he does that, a fidya becomes due from him.
Ibn Qudamah, may Allah have mercy on him, said: this is because he smelled the perfume deliberately, initiating it during his ihram, so it is forbidden, as if he had touched it. What proves this is that his aim was the smelling, not the touching: the evidence is that if he touches a dry substance that does not stick to his hand, nothing is due from him; but if he lifts it with a rag and smells it, a fidya becomes due although he did not touch it. As for smelling without intent, like the one who sits at the perfumer's for his need, or is inside the market, or inside the Ka'bah seeking its blessing, or the one who buys perfume for himself or for trade without touching it: he is not forbidden this; for it cannot be avoided, so he is excused, unlike the first case (al-Mughni, 4/452; see Zad al-Ma'ad, 2/242; Sharh al-Zarkashi, 1/493; al-Insaf, 3/273).