may Allāh be pleased with her: "I applied perfume to the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) for his state of consecration and his state of non-consecration," Sālim said: "And the sunnah of the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) is more deserving to be followed." I said: Its chain is also authentic, and it was also recorded by al-Ṭaḥāwī (1/421) and likewise by Saʿīd ibn Manṣūr as in "al-Muḥallá" (7/139). The ḥadīth clearly indicates that the pilgrim is permitted, after casting the pebbles at the Jamrat al-ʿAqabah, to do everything that was prohibited during the state of consecration except for sexual intercourse with women, which remains prohibited by consensus. What the ḥadīth indicates was attributed by al-Shawkānī (5/60) to the Ḥanafīs, Shāfiʿīs, and the followers of the Prophet's family, and it is known from the Ḥanafīs that this is not permitted except after both the casting and shaving. Al-Ṭaḥāwī used the ḥadīth of ʿAmrah from ʿĀʾishah mentioned earlier as evidence, but its weakness is known, so it is not a valid proof, especially since it contradicts her authentic ḥadīth which she used to support ʿUmar's statement that aligns with their school. Indeed, Ibn ʿĀbidīn mentioned in his "Ḥāshiyah" on "al-Baḥr al-Rāʾiq" (2/373) from Abū Yūsuf what agrees with what al-Shawkānī narrated about the Ḥanafīs, so it appears there is a disagreement within their school, and Abū Yūsuf's opinion is correct as it aligns with the ḥadīth. Among the oddities is al-Ṣanʿānī's statement in his explanation of the weak ḥadīth of ʿĀʾishah: "It is apparent that there is consensus on the permissibility of perfume and other things except intercourse after casting, even if one has not shaved." Although this is correct, it was opposed by ʿUmar and others from the predecessors, and the disagreement was reported by several scholars, including Ibn Rushd in "al-Bidāyah" (1/295), so where is the consensus?! However, the correct view is what the ḥadīth indicates, which is the opinion of Ibn Ḥazm in "al-Muḥallá" (7/139), and he said:
الله عنها: "أنا طيبت رسول الله ﷺ لحله وإحرامه، قال سالم: وسنة رسول الله ﷺ أحق أن تتبع". قلت: وسنده صحيح أيضا، وأخرجه الطحاوي أيضا (١ / ٤٢١) وكذا سعيد بن منصور كما في "المحلى" (٧ / ١٣٩). وفي الحديث دلالة ظاهرة على أن الحاج يحل له بالرمي لجمرة العقبة كل محظور من محظورات الإحرام إلا الوطئ للنساء، فإنه لا يحل به بالإجماع. وما دل عليه الحديث عزاه الشوكاني (٥ / ٦٠) للحنفية والشافعية والعترة، والمعروف عن الحنفية أن ذلك لا يحل إلا بعد الرمي والحلق، واحتج لهم الطحاوي بحديث عمرة عن عائشة المتقدم وقد عرفت ضعفه، فلا حجة فيه لاسيما مع مخالفته لحديثها الصحيح الذي احتجت به على قول عمر الموافق لمذهبهم. نعم ذكر ابن عابدين في "حاشيته" على "البحر الرائق" (٢ / ٣٧٣) عن أبي يوسف ما يوافق ما حكاه الشوكاني عن الحنفية، فالظاهر أن في مذهبهم خلافا، وقول أبي يوسف هو الصواب لموافقته للحديث. ومن الغرائب قول الصنعاني في شرح حديث عائشة الضعيف: "والظاهر أنه مجمع على حل الطيب وغيره إلا الوطء بعد الرمي، وإن لم يحلق". فإن هذا وإن كان هو الصواب، فقد خالف فيه عمر وغيره من السلف وحكى الخلاف فيه غير واحد من أهل العلم منهم ابن رشد في "البداية" (١ / ٢٩٥) فأين الإجماع؟! لكن الصحيح ما أفاده الحديث، وهو مذهب ابن حزم في "المحلى"، (٧ / ١٣٩) وقال: