and the Jews were People of the Book, whereas parting the hair was the practice of the polytheists, who were disbelievers and idolaters. He later came to dislike letting the hair hang loose and began parting it. (1)

The point of evidence is her statement, “It is as though I can see the glistening of musk.” Wabīṣ means gleam or shimmer, and it is like barīq, both in wording and meaning. Such expressions occur in the statements of scholars, who say, “Such-and-such is like such-and-such in wording and meaning”—that is, in the form of the word and its meaning.

As for perfuming a garment—that is, the ihram garment—it is disliked. It should not be perfumed, whether with incense or oil. If one perfumes it, some scholars say that it is permissible to wear it if he perfumed it before entering ihram, though this remains disliked. (2)

Other scholars say that it is not permissible to wear it if it has been perfumed, because the Prophet—may Allah’s blessings and peace be upon him—said: “Do not wear a garment that has been touched by saffron or wars.” (3) He thus prohibited us from wearing a perfumed garment. This is the correct view. For this reason, some of our scholars, such as al-Ajurri, held that perfuming ihram garments is prohibited. He said: “For there is no benefit in perfuming them if we prohibit him from wearing them; rather, it is a waste of money.”

According to the school of law, it is disliked if he wears them before entering ihram. Once he has entered ihram, however, it is not permissible for him to wear them, because perfumed garments may not be worn in ihram.