What is the ruling on a pilgrim consuming food or drink containing saffron or other perfumes whose scent remains?
Chapter on What the Muhrim Must Avoid and What is Permissible for Him
Al-Mughni
Book of Hajj
Primary text
If saffron or other perfumes are added to food or drink and their scent has not dissipated, the pilgrim is prohibited from consuming it, whether it was raw or cooked. This is the position of Al-Shafi'i. The purpose of perfume is its scent; thus, the ruling follows the scent. If the scent has left but the taste and color remain from cooking, its consumption is permissible, and we know of no disagreement on this, except that Al-Qasim ibn Muhammad and Ja'far ibn Muhammad disliked yellow khishknanaj (a type of bread/biscuit). If the scent and taste leave but the color remains, its consumption is permissible, which is the position of Al-Shafi'i. If the food has not been touched by fire but the scent and taste have disappeared, it is permissible.
Supporting text
Malik, Al-Humaydi, Ishaq, and the People of Reason disliked yellow salt, distinguishing between what was touched by fire and what was not. A narration from Al-Khiraqi suggests that if scent leaves but taste and color remain, it is permissible because the primary purpose (scent) is gone. A narration from Ahmad suggests prohibition. The view is that scent and taste are usually inseparable, so remaining taste implies remaining scent, necessitating expiation.