Al-Nasāʾī, along with Ibn Mājah, then transmitted the report through ʿĀṣim ibn ʿUbayd Allah, from ʿUbayd—the client of Abū Ruhm—from Abū Hurayrah, who said:

“I met a woman from whom I noticed the scent of perfume, and the train of her garment was drifting behind her. He said to her, ‘O bondwoman of the All-Compelling, have you come from the mosque?’ She replied, ‘Yes.’ He asked, ‘And you perfumed yourself?’ She replied, ‘Yes.’ He said, ‘I heard my beloved Abū al-Qāsim ﷺ say:

‘Allah does not accept the prayer of a woman who has perfumed herself for this mosque until she returns home and bathes as she bathes after major ritual impurity.’”

This chain of transmission is weak. ʿĀṣim ibn ʿUbayd Allah is weak, and his teacher ʿUbayd, the client of Abū Ruhm—who is Ibn Abī ʿUbayd—is “acceptable” (maqbūl) according to al-Taqrīb.

Al-Ṭayālisī and Aḥmad also recorded it through this route, and Aḥmad further related it through the chain of Zāʾidah, from Layth, from ʿAbd al-Karīm, from the client of Abū Ruhm with a similar wording. Layth is Ibn Abī Sulaym, and he is weak, while his teacher, this ʿAbd al-Karīm, is unknown, as noted in al-Taʿjīl.

A shorter, more reliable wording has reached us through another chain:

“When a woman sets out for the mosque, she should wash off her perfume just as she performs the bath for major ritual impurity.”