The first group based its position on the report transmitted from ʿĀʾishah. When word reached her that Ibn ʿUmar objected to a pilgrim’s applying perfume before entering iḥrām, she said:
“May Allah have mercy on Abū ʿAbd al-Raḥmān! I myself perfumed the Messenger of Allah—peace and blessings be upon him—after which he went around to his wives and the next morning entered iḥrām.”

They added: “Since he would have bathed after visiting his wives, only the lingering scent remained on him, not the substance of the perfume itself.”

They further argued: “It is a point of consensus that anything a pilgrim is forbidden to commence while he is already in iḥrām—such as wearing tailored clothes or hunting game—he is likewise forbidden to retain once he has entered iḥrām; therefore perfume must be treated in the same way.”

Hence the source of the disagreement is the clash of the transmitted proofs concerning this ruling.

As for the third act that must be left aside, it is sexual intercourse. The Muslims unanimously agree that copulation is forbidden to the pilgrim from the moment he enters iḥrām, in accordance with the Almighty’s words:
“During Hajj there shall be no sexual relations, no wrongdoing, and no disputing.” (al-Baqarah 2:197)

The fourth prohibition concerns cutting the nails, removing hair, and killing lice. Nevertheless, they concur that the pilgrim may wash his head when in a state of major ritual impurity (janābah). They differed, however, over whether it is disliked to wash the head for any other reason.

The majority held: “There is no harm in washing one’s head.”

Mālik maintained that it is disliked, relying on the report:
“ʿAbd Allāh ibn ʿUmar would not wash his head while in iḥrām except after a nocturnal emission.”

The majority’s evidence is what Mālik narrated from ʿAbd Allāh ibn Jubayr:
“Ibn ʿAbbās and al-Miswar ibn Makhramah disagreed at al-Abwāʾ. Ibn ʿAbbās said, ‘The pilgrim may wash his head,’ while al-Miswar said, ‘He may not wash his head.’ Ibn ʿAbbās then sent me to Abū Ayyūb al-Anṣārī. I found him bathing between two water skins, screened by a cloth. I greeted him, and he asked, ‘Who is that?’ I replied, ‘ʿAbd Allāh ibn Jubayr—ʿAbd Allāh ibn ʿAbbās has sent me to ask how the Messenger of Allah—peace and blessings be upon him—used to wash his head while in iḥrām.’ Abū Ayyūb placed his hand on the cloth, bent forward until I could see his head, and said to a man pouring water over him, ‘Pour.’ The man poured water over his head, and Abū Ayyūb moved his head with his hands, running them forward and back, and then said, ‘This is exactly how I saw the Messenger of Allah—peace and blessings be upon him—do it.’ ”

ʿUmar also used to wash his head while in iḥrām and would say, “Water only makes it more disheveled.” Mālik related this in al-Muwaṭṭaʾ.

Mālik nevertheless interpreted Abū Ayyūb’s ḥadīth as referring to washing because of janābah. His proof is the consensus that the pilgrim in iḥrām is forbidden to kill lice, pluck hair, or remove accumulated grime (tafath); thus, anyone who washes his head must be either