al-Fuwayyi. ʿAbd al-Raḥmān ibn Makkī related to the two of you; they said:
Abū Ṭāhir al-Salafī informed us; Makkī ibn ʿAllān al-Karajī informed us; ʿĀʾishah bint ʿĪsā likewise reported to us in the year 92 AH. Imam Abū Muḥammad Ibn Qudāmah conveyed it to us in person in the year 614 AH. Abū Zurʿah al-Maqdisī informed us; Muḥammad ibn Aḥmad al-Sāwī informed us. They said:
Zakariyyā ibn Yaḥyā ibn Asad al-Marwazī in Baghdad narrated to us; Sufyān ibn ʿUyaynah narrated to us, from Ibn al-Munkadir, who said that he heard Ibn al-Zubayr declare, “When you have cast the pebbles at the Jamrah on the Day of Sacrifice, everything becomes lawful for you except women.” (1)
Both of them recorded this through Sufyān’s narration.
With this same chain Sufyān told us, from Ibn al-Munkadir, that he heard Jābir say:
“A boy was born to one of our people, and he named him al-Qāsim. We said, ‘We will not give you the kunya Abū al-Qāsim, nor will we ever let you take joy in it.’ We then went to the Prophet ﷺ and mentioned the matter to him, whereupon he said, ‘Name your son ʿAbd al-Raḥmān.’”
The two of them (2) likewise recorded it, through several transmitters, from Sufyān ibn ʿUyaynah.
His brother was ʿUmar ibn al-Munkadir ibn ʿAbd Allah al-Qurashī al-Taymī, a devoted worshipper, counted among the foremost of the righteous. He has a brief notice in Ibn Saʿd’s Ṭabaqāt, and he transmitted only rarely.
(1) Its chain of transmission is sound. Ibn Hazm also records it in al-Muhalla 7/119 through Sufyan ibn Uyayna — Muhammad ibn al-Munkadir — ʿAbd Allah ibn al-Zubayr. Al-Hakim 1/461 transmits it, via Yazid ibn Harun — Yahya ibn Saʿid — al-Qasim ibn Muhammad — ʿAbd Allah ibn al-Zubayr, in a longer wording: “When he has stoned the major jamrah, everything that had been forbidden to him becomes lawful except women and perfume until he visits the House.” Al-Hakim judged the report to meet the conditions of the two Shaykhs (al-Bukhari and Muslim), though they did not include it, and al-Dhahabi concurred.
Malik 1/328, al-Bukhari 3/315 and 317, and Muslim (1189) likewise relate—through ʿAbd al-Rahman ibn al-Qasim, from his father, from ʿAisha—that she said: “I used to perfume the Messenger of Allah for his ihram before he entered ihram, and for his release before he circumambulated the House.” Ahmad 6/244 records—through ʿUmar ibn ʿAbd Allah ibn ʿUrwa, who heard ʿUrwa and al-Qasim report from ʿAisha—her statement: “With my own hands I perfumed the Messenger of Allah with dharirah during the Farewell Pilgrimage, both for his ihram when he assumed it and when he stoned Jamrat al-ʿAqabah on the Day of Sacrifice, before he circumambulated the House.” This chain is sound.
The hadith is adduced to show that perfume and the other prohibitions of ihram become permissible after stoning Jamrat al-ʿAqabah, while intercourse and what pertains to it remain forbidden until tawaf al-ifadah; see Sunan al-Bayhaqi 5/135, 137 and al-Muhalla 7/138–139.
When the author says “the two of them transmitted it,” he means the two Sahih collections; I have not found it in either one.
(2) Reported by al-Bukhari 10/470 (Book of Manners, chapter: “The Names Most Beloved to Allah”) and by Muslim (2133/7) (Book of Manners, chapter: “Prohibition of adopting the kunyah Abu al-Qasim”).