Statement of the evidence that, according to some scholars, after performing the stoning, sacrifice, and shaving the head, it is permissible to apply perfume before the Tawaf al-Ziyarah only for the person who has performed the Tawaf of the House before the standing at Arafah. Whoever has not performed the Tawaf before the standing at Arafah cannot apply perfume.

It is narrated from Aisha bint Abdur Rahman that Abbad bin Abdullah came to Aisha bint Abdur Rahman, and she had a daughter whom she was combing on the Day of Sacrifice, the day they had arrived in Makkah. She had started menstruating, so she could not perform the Tawaf before Arafat. She had entered into the state of Ihram for Hajj. She returned from Arafat and had already performed the stoning at Jamrah Aqabah. Abbad went to her while she was combing her daughter's hair and applying perfume. Abbad said to her, "Are you applying perfume before performing the Tawaf of the Sacred House?" Aisha said, "She has already performed the stoning at Jamrah Aqabah and has had her hair cut." He said, "Even though she has done this, it is not permissible for her to apply perfume." Aisha did not accept this, so she sent someone to Urwah (may Allah have mercy on him) and asked him about this issue. He said, "Whoever has not performed Tawaf before Arafat, it is not permissible for him to apply perfume, even if he has performed the stoning and shaved his head (until he performs Tawaf al-Ziyarah)." Imam Abu Bakr (may Allah have mercy on him) says that Urwah bin Zubair (may Allah have mercy on him) interpreted this fatwa to mean that whoever has performed Tawaf before standing at Arafat may apply perfume before Tawaf al-Ziyarah. If the Marfu' narration from Aisha regarding Umrah is proven, that 'When you have performed the stoning and shaved your head, then perfume and wearing clothes become permissible for you, except intercourse with your wife,' then these words would be evidence that after stoning and shaving the head, it is permissible for all pilgrims to apply perfume and wear clothes, whether they performed Tawaf before the Day of Arafat or not. But this narration is reported by Hajjaj bin Arta'ah from Abu Bakr bin Muhammad, and I do not know of Hajjaj's hearing from Abu Bakr. However, in the narration of Sayyida Umm Salamah (may Allah be pleased with her) and Sayyiduna Ukasha bin Mihsan (may Allah be pleased with him), it is mentioned that on that day you are given concession that when you have performed the stoning at the Jamarat, all things prohibited due to Ihram become permissible for you except intercourse with your wife. Then, if evening comes upon you before Tawaf al-Ziyarah, you return to the state you were in before the stoning at the Jamarat (i.e., the restrictions of Ihram are reapplied). The wording of the narration of Sayyida Umm Salamah (may Allah be pleased with her) is as such, and the narration of Sayyiduna Ukasha (may Allah be pleased with him) has the same meaning. If the apparent meaning of this hadith is taken, then it is contrary to the fatwa of Sayyiduna Urwah (may Allah be pleased with him) which I have mentioned in the lines above.