If he proceeds in that manner and does not remove it from its place, he must offer a compensatory fidya.

Al-Shāfiʿī, al-Thawrī, Aḥmad, Abū Dāwūd, and Abū Thawr hold that the muḥrim may cover his face up to the eyebrows. This opinion is likewise reported from the Companions ʿUthmān, Zayd ibn Thābit, Jābir, Ibn ʿAbbās, and Saʿd ibn Abī Waqqāṣ.

They also disagreed about a woman’s wearing gloves while in iḥrām. Mālik maintained that if a woman puts on gloves she must pay a fidya, whereas al-Thawrī granted her a concession, and the same is narrated from ʿĀʾishah. Mālik’s proof is the report recorded by Dāwūd from the Prophet—peace and blessings be upon him—stating: “He forbade the face-veil and gloves.” Some transmitters relate it as the statement of Ibn ʿUmar, yet several ḥadīth scholars have judged the version attributed to the Prophet—peace and blessings be upon him—to be sound.

This, then, is the well-known area of their agreements and disagreements concerning dress. The root of all their differences here lies in whether they extend the ruling of matters left unspoken to those explicitly mentioned by analogy, as well as in the various possibilities contained in the wording itself and in the question of whether a particular text is firmly established or not.

The second category of prohibited acts concerns perfume. The scholars unanimously agree that every form of perfume is unlawful for the pilgrim performing ḥajj or ʿumrah while he is in the state of iḥrām.

They diverged, however, on whether it is permissible for the intending pilgrim to apply perfume at the very moment of entering iḥrām—before pronouncing it—because the scent may linger afterwards. Some scholars disliked this practice, while others allowed it. Those who disliked it include Mālik, who transmits that view from ʿUmar ibn al-Khaṭṭāb; it is also the opinion of ʿUthmān, Ibn ʿUmar, and a group of the Successors. Those who permitted it include Abū Ḥanīfah, al-Shāfiʿī, al-Thawrī, Aḥmad, and Dāwūd.

Mālik’s evidentiary ḥadīth is the report of Ṣafwān ibn Yaʿlā, authenticated in both Ṣaḥīḥ collections. In it:

“A man came to the Messenger of Allah—peace and blessings be upon him—wearing a cloak saturated with perfume and said, ‘O Messenger of Allah, what is your ruling on a man who has entered iḥrām for ʿumrah while wearing a cloak after smearing himself with perfume?’ Revelation then descended upon the Messenger of Allah—peace and blessings be upon him. When he emerged from it he asked, ‘Where is the man who just enquired about ʿumrah?’ The man was sought and brought before him, whereupon the Prophet—peace and blessings be upon him—said, ‘As for the perfume that is on you, wash it off three times; and as for the cloak, remove it. Then proceed in your ʿumrah just as you would in your ḥajj.’” (I have abridged the report; its legal purport is as stated.)

Their second textual support is the narration transmitted by Mālik from ʿĀʾishah, who said:

“I used to perfume the head of the Messenger of Allah—peace and blessings be upon him—for his entering iḥrām before he entered it, and for his release from iḥrām before he circumambulated the House.”