1820 - Muhammad ibn 'Isa narrated to us, Abu 'Awanah narrated to us, from Abu Bishr, from 'Ata', from Ya'la ibn Umayyah. And Hushaym, from al-Hajjaj, from 'Ata', from Safwan ibn Ya'la.

= It is also in "Musnad Ahmad" (17948), and "Sahih Ibn Hibban" (3779).
See also what will follow under numbers (1820), (1821), and (1822).

Al-Ji'ranah: a place between Mecca and al-Ta'if, located seven miles from Mecca. It is mentioned in "al-Misbah al-Munir" that it is pronounced with lightening (takhfif), and this was the only form given in "al-Bari'", and a group transmitted this from al-Asma'i. It is likewise recorded with this pronunciation in "al-Muhkam". From Ibn al-Madini: the Iraqis pronounce al-Ji'ranah and al-Hudaybiyyah with heavy pronunciation (tathqil), while the Hijazis lighten them, and the hadith scholars adopted this. In "al-'Ubab": al-Ji'ranah with sukun on the 'ayn. Al-Shafi'i said: the hadith scholars err in doubling it, and al-Khattabi said the same.

Al-Khaluq: a type of compound perfume containing saffron.

Al-Bukhari cited this hadith under number (1847) in the chapter: "If one enters ihram ignorantly while wearing a shirt," and he quoted 'Ata' as saying: "If one applies perfume or wears [forbidden clothing] out of ignorance or forgetfulness, there is no expiation upon him."

Al-Hafiz commented on his statement, "Chapter: If one enters ihram ignorantly while wearing a shirt": meaning: is a ransom (fidyah) obligatory upon him or not? He (i.e., al-Bukhari) did not state the ruling definitively because the hadith of the chapter does not explicitly establish the dropping of the obligation to make up [the violation], and for this reason the author favored the preponderant view by citing the statement of 'Ata', the transmitter of the hadith, as if indicating that had the ransom been obligatory, it would not have been hidden from 'Ata', who is the transmitter of the hadith.

Ibn Battal and others said: The indication from it is that had a ransom been incumbent upon him, the Prophet ﷺ would have clarified it, because delaying clarification beyond the time of need is not permissible. Malik distinguished — regarding one who applies perfume or wears [forbidden clothing] forgetfully — between one who hastens to remove it and wash it off, and one who persists, in which case a ransom becomes obligatory upon him if it continues for a long time. From Abu Hanifah and Ahmad, in one narration, it is obligatory absolutely.

Ibn al-'Arabi said: It is as if they, in the pre-Islamic period, used to remove their garments and avoid perfume during ihram when performing Hajj, but they were lenient in that during 'Umrah. The Prophet ﷺ informed him that the two are the same in this regard. The hadith of this chapter is used as evidence for prohibiting the continuation of perfume after entering ihram, due to the command to wash its trace from the garment and body — and this is the view of Malik and Muhammad ibn al-Hasan. The majority responded that the story of Ya'la at al-Ji'ranah is established in this hadith, and it occurred in the year eight [AH] without dispute. It is also established from 'A'ishah that she perfumed the Messenger of Allah ﷺ with her own hands at his entering ihram, and that was during the Farewell Pilgrimage in the year ten [AH] without dispute. Rather, one takes from the later of the two matters, so the later [occurrence] is the governing one.