Benefits of the Hadith: (Wash the perfume on you three times, remove your jacket, and do in your 'Umrah what you do in your Hajj . . .)

The Shaykh : In this hadith is evidence of the intensity of what the Prophet (peace and blessings be upon him and his family) experienced when the revelation descended upon him, confirming the saying of Allah the Exalted: And indeed, the revelation descended upon him while he was on the lap of Hudhayfah, as I think, saying: "Until it nearly crushed my thigh, may Allah's peace and blessings be upon him" He had placed his head on it, and this is what Allah commanded him to be patient with. He said: And in it is evidence that the Prophet (peace and blessings be upon him) would pause in a matter in which the revelation had not reached him and which was not a place for independent legal reasoning, so what about us when we issue rulings? As the common people say: ... he issues a ruling and does not care, as if revelation is descending upon him. It is obligatory to be careful and deliberate, because the mufti is a spokesperson for Allah (Mighty and Majestic), saying: This is the Shari'ah of Allah. In it is also evidence that if a person enters the state of ihram and has perfume on him, it is obligatory for him to wash it off, based on the saying of the Prophet (peace and blessings be upon him): In it is also evidence that if a person enters ihram wearing perfume, he must remove it, based on the saying of the Prophet (peace and blessings be upon him): because there is perfume in it. The restriction by some scholars (may Allah have mercy on them) to the dislike of perfuming the garment, meaning the garment of ihram, is questionable, and the correct view is that it is forbidden. As for after he has entered ihram, the matter is clear. As for before he enters ihram, it is because the Prophet (peace and blessings be upon him and his family) said: So the correct view is that perfuming the ihram before making the intention and then wearing it is forbidden for a person until he washes it off. In it is also, among its benefits, that 'Umrah is like Hajj, and one does in it what is done in Hajj, where he said: But what is excluded from this is what has been agreed upon by consensus that it is not done in 'Umrah, such as standing at 'Arafah, staying overnight at Muzdalifah, staying in Mina, and stoning the pillars, for this is not done in 'Umrah by the agreement of the Muslims by consensus. What remains is the circumambulation, the walking between al-Safa and al-Marwah, shaving the head or shortening the hair, and the prohibitions of ihram are equal in 'Umrah and Hajj. In it is also evidence of the obligation of the farewell circumambulation for 'Umrah, due to the generality of his saying: So it is not permissible for a person who performs 'Umrah to leave Mecca except with a farewell circumambulation. But if one has circumambulated, walked between al-Safa and al-Marwah, and shortened his hair, he is satisfied with the circumambulation he performed. Al-Bukhari (may Allah have mercy on him) titled this chapter and said: "Chapter: The one performing 'Umrah is satisfied with the circumambulation for the farewell" and he argued with the action of 'A'ishah (may Allah be pleased with her), for she came with an 'Umrah on the night of al-Husba, she came with an 'Umrah and then proceeded to Medina. As for the saying of some that the farewell circumambulation is not obligatory for 'Umrah because the Prophet (peace and blessings be upon him) did not command it except in Hajj, this is one of the things whose ruling has been renewed; the ruling has been renewed. Yes, if it were assumed that the Prophet (peace and blessings be upon him) performed 'Umrah after his Hajj and did not perform the farewell circumambulation, there would be evidence in this. But since he did not say it except in the Farewell Pilgrimage, the answer to this is that it is from the category of what has been renewed in its obligation. Is it possible to analogize the removal of impurity to the removal of perfume in ihram, meaning that we say it is necessary to have three washings in the removal of impurity? The common case is that impurity does not go away except with three washings, but if it is assumed that it went away with less, the place becomes pure, because we have a rule in the removal of impurity, which is: "That impurity is a foul substance, and when it is removed by any remover, its ruling is removed" For this reason, many people ask about washing clothes and garments with steam; does it purify them or not? We say: It purifies them, as long as the dirt is gone and the impurity is gone, for this is what is required, because the removal of impurity is not obligatory with water, but with everything that removes it. For example, if a sandal becomes impure here? Dirt removes it; dirt purifies it. And the hem of a woman's garment that she drags on filthy places is purified by what comes after it, and using pebbles is sufficient instead of washing with water, indeed, everything that removes the substance of the impurity is pure, even if it is assumed that the impurity fell on the ground and then its effect went away. The effect of urine is known to be that when it falls on the ground, it has a color, but with the wind and the sun, the color goes away, so we say: The place is now pure, even if there was no water. It is not valid to object to this that the Prophet (peace and blessings be upon him) commanded that water be poured on the urine of the Bedouins who urinated in the mosque, because this is faster in removing the impurity; pouring water on it is faster, and people need the mosque, so we do not say wait until it is removed by the sun and the wind. Yes.
The questioner: Shaykh, may Allah reward you ...

The Shaykh : Yes, it is steam water that condensed and fell; he performed ablution with it, but who would find water from a fire to perform ablution with? In any case, if possible, perform ablution with it.

The questioner : ...

The Shaykh : It is possible to perform ablution with it, yes.