Lady Aisha (may Allah be pleased with her) narrates that I saw the shine of fragrance in the parting of the hair of the Messenger of Allah (peace be upon him), even though he was reciting the Talbiyah.

Hasan bin Muhammad Za’farani, Ruh, Shu’bah, Qalam, Hammad, Mansur, and Sulaiman narrate from Ibrahim from Aswad that Sayyida Aisha (may Allah be pleased with her) says: It is as if I am still seeing the shine of fragrance in the parting of the hair of the Prophet (peace and blessings be upon him) while he was in the state of Ihram.

The narrator named Sulaiman has reported these words: in the hair of the Prophet (peace and blessings be upon him), while the narrator named Mansur has reported these words: I am seeing (the fragrance) in the roots of the hair of the Prophet (peace and blessings be upon him). Whereas the narrators named Hakam and Hammad have reported these words: in the parting of the head of the Prophet (peace and blessings be upon him).

If a man intends to enter into the state of Ihram, it is also recommended for him to have intercourse with his wife beforehand, so that during Ihram his desire and longing for intercourse with his wife will be less, as he would have already had intercourse with his wife in the recent days.

Hazrat Al-Muntashir narrates that he asked Sayyiduna Ibn Umar (may Allah be pleased with them both) about applying perfume at the time of Ihram, so he replied: If I were to apply tar (a foul-smelling oil similar to pitch, which is applied to mangy camels) to my body, in my view, this would be better than applying perfume at the time of Ihram. Hazrat Al-Muntashir says that I told this statement of his to Sayyidah Aisha (may Allah be pleased with her), so she said: May Allah have mercy on Abu Abdur Rahman (he does not know this issue). I myself used to apply perfume to the Messenger of Allah (peace and blessings be upon him), then he would have intercourse with his wives, then in the morning he would enter into Ihram, while the fragrance would be emanating from his blessed body.

Imam Rabi’ says that Imam Shafi’i (may Allah have mercy on him) was asked about a fly that, after sitting on filth, comes flying and sits on a person’s clothes, so what should that person do? He replied: If its legs had dried in the air while flying, then there is no harm. And if they were still wet, even then there is no harm, because when there is extreme difficulty and hardship in a matter, then Islam gives concession and ease in it. (That is, when it becomes difficult to avoid such a fly, then such a small amount of impurity is excused.)

It is narrated from Sayyiduna Abdullah bin Umar (may Allah be pleased with them both) that the Prophet Muhammad (peace and blessings be upon him) fixed Dhu’l-Hulayfah as the miqat for the people of Madinah, Juhfah for the people of Sham, and Qarn al-Manazil for the people of Najd. In the narration of Janab Abdul Jabbar, it is stated that it was conveyed to me, but I did not hear these words myself, that the Prophet (peace be upon him) fixed Yalamlam as the miqat for the people of Yemen. In the narration of Janab Makhzumi, Sayyiduna Abdullah (may Allah be pleased with him) states: It has reached me that the Noble Prophet (peace and blessings be upon him) said:“And the people of Yemen will assume ihram from Yalamlam and recite the talbiyah.”

So for those whose houses are closer to the Haram than these Miqats, their Miqat will be their own houses. And they will assume Ihram from their own houses.

It is narrated from Sayyiduna Ibn Abbas (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) appointed Dhu’l-Hulayfah as the miqat for the people of Madinah, Juhfah for the people of Sham, Yalamlam for the people of Yemen, and Qarn al-Manazil for the people of Najd. These miqats are for the people of those regions and also for those who reside in other areas and pass through these miqats intending to perform Hajj or Umrah. Therefore, whoever wishes to perform Hajj or Umrah and whose house is within these miqats (towards Makkah), he should enter into ihram from his own house. Similarly, the people of Makkah should enter into ihram from their homes and recite the talbiyah.

Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) narrates that the Prophet Muhammad (peace and blessings be upon him) fixed Dhu’l-Hulayfah as the miqat for the people of Madinah, Juhfah for the people of Syria, Qarn for the people of Najd, and Yalamlam for the people of Yemen. The Prophet (peace be upon him) said:“These are for those people and for those coming from beyond them (i.e., from the other side). Whoever intends to perform Hajj or Umrah (this ruling is for him). But whoever lives before these (i.e., closer to Makkah), he will enter into ihram from his own house, so this ruling will begin, until it reaches the people of Makkah (i.e., the people of Makkah will enter into ihram from Makkah).”

Abu Zubair narrates that he heard Sayyiduna Jabir bin Abdullah (may Allah be pleased with them both) being asked about the Miqat. The narrator says, I think he mentioned the statement of the Prophet (peace and blessings be upon him) that the Miqat for the people of Madinah is Dhu’l-Hulayfah, and from another route it is Juhfah. The Miqat for the people of Iraq is Dhat ‘Irq. The Miqat for the people of Najd is Qarn, and for the people of Yemen it is Yalamlam.

The Imam (may Allah have mercy on him) also says that regarding Dhat ‘Irq, the ruling is that it is the Miqat for the people of Iraq, and there are narrations about this besides the narration reported by Ibn Jurayj. However, not a single one of these narrations is authentically transmitted according to the scholars of hadith. I have mentioned all these narrations in Kitab al-Kabir.