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.

Since the Tawaf al-Ziyarah is obligatory and with it the pilgrim's Hajj is completed, therefore it should be performed without delay, lest some obstacle arises and the pilgrim is unable to perform the Tawaf al-Ziyarah. Although it is permissible to delay the Tawaf al-Ziyarah after the 10th of Dhul-Hijjah.

Sayyiduna Ibn Umar (may Allah be pleased with them both) narrates that the Messenger (peace be upon him) performed the Tawaf al-Ifadah on the Day of Sacrifice, then returned and offered the Zuhr prayer in Mina. Imam Nafi’ says that Sayyiduna Ibn Umar (may Allah be pleased with them both) used to perform the Tawaf al-Ifadah on the Day of Sacrifice, then return and offer the Zuhr prayer in Mina, and he used to state that the Noble Prophet (peace be upon him) had done the same.

Sayyiduna Ibn Umar (may Allah be pleased with them both) narrates that the Messenger of Allah (peace and blessings be upon him) would visit the Sacred House (Ka'bah), perform seven circuits of Tawaf, offer two units of prayer, and then his noble wives would become lawful for him.

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) did not perform ramal (brisk walking) in the seven circuits of the Tawaf al-Ifadah. Imam Ata says that there is no ramal in this tawaf.

Jafar bin Muhammad narrates from his noble father Muhammad, who says: We presented ourselves before Sayyiduna Jabir (may Allah be pleased with him), then he narrated a long hadith and said: Then on the day of sacrifice, the Messenger of Allah (peace and blessings be upon him) performed the Tawaf Ifadah. Then he came to the Banu Abdul Muttalib while they were giving water to people from the well of Zamzam. The Messenger of Allah (peace and blessings be upon him) said: "O Banu Abdul Muttalib, draw water. If I did not fear that people would overpower you regarding your water-drawing, I would also draw water with you from the well." So they presented a bucket of water to him, and he drank from it.

Sayyiduna Ibn Abbas (may Allah be pleased with them both) narrates that the Prophet (peace be upon him) drank Zamzam water while standing from a bucket. Imam Abu Bakr (may Allah have mercy on him) says that Sayyiduna Ibn Abbas (may Allah be pleased with them both) means that he drank Zamzam water from a bucket, not that he drank the entire bucket. And this is among those things which I have mentioned in several places in my books, that sometimes the name of something is mentioned but only a part of it is intended, as in the statement of Allah the Exalted: «‏‏‏‏وَلَا تَجْهَرْ بِصَلَاتِكَ» ‏‏‏‏ [ سورة الإسراء: 110 ] "And do not recite your prayer too loudly." In this way, the word "prayer" is used only for recitation. Similarly, the statement of the Prophet (peace be upon him) that Allah the Exalted says: "I have divided the prayer between Myself and My servant into two halves," then Surah Al-Fatiha is mentioned. In this way, by the word "prayer," the recitation of Surah Al-Fatiha in the prayer is intended.

Because the Noble Prophet (peace be upon him) has stated that this is a righteous deed. And he also stated that if there was no fear of causing hardship to those who provide Zamzam, I too would have drawn water from the well along with them.

Sayyiduna Ibn Abbas (may Allah be pleased with both of them) narrates that the Messenger of Allah (peace be upon him) came to a water reservoir and asked for water. Sayyiduna Abbas (may Allah be pleased with him) said, "O Fadl, go to your mother and bring a drink for the Messenger of Allah (peace be upon him)." The Prophet (peace be upon him) said, "Give me this water to drink." Sayyiduna Abbas (may Allah be pleased with him) submitted, "O Messenger of Allah, people put their hands in this water." The Prophet (peace be upon him) said, "Give me this water to drink." He drank from it, then the Prophet (peace be upon him) came to the well of Zamzam, where the people of Banu Abdul Muttalib were drawing water and giving it to people to drink. The Prophet (peace be upon him) said, "Continue drawing water and giving it to people in this way, for you are doing a virtuous deed." Then he said, "If I were not afraid that you would be overpowered, I would also put the rope on my shoulder and draw water," and he pointed towards his shoulder. Imam Abu Bakr (may Allah have mercy on him) says that this statement is of the same kind about which we say that a gesture also serves as speech.