Fiqh-us-Sunnah Volume 5, Hajj and ‘Umrah, Fiqh 5.053.

There is agreement among scholars that wearing a Hajj garb dyed with a scented material is disallowed unless it is washed and its smell removed. Nafi’i reported from Ibn ‘Umar that Allah’s Messenger (peace be upon him) said: “Do not wear (while in the state of ihram) any clothes dyed with warse or saffron without washing them.” This is reported by Ibn Abdul Barr and At-Tahawi.

Wearing scented clothes is disliked for those in leading positions in life, because the masses may imitate them and wear scented clothes which are not permitted. Malik has reported from Nafi’ that he heard Aslam, the freed-slave of ‘UmarbinAI-Khattab, saying to Abdullahbin ‘Umar: “‘UmarbinAI-Khattab saw Talhah bin Obaidullah wearing a dyed garb in the state of ihram. At this ‘Umar said to him: ‘O Talhah, what is this garb!’ Talhah replied: ‘O Chief of the Faithful, this is dyed with a reddish dye (that has no smell).” ‘Umar said: “O People! You are leaders for others. If a layman saw you wearing this garb he would say: “I saw Talhah bin Obaidullah wearing dyed garb in the state of ihram. O People! Do not wear any of these dyed garbs.”

There is no harm, however, in using some scent in cooking or drinks when its taste, colour or smell is eliminated. If a muhrim partakes of it, he does not have to make any atonement. The Shafi’i school holds that partaking of such food or drink makes an atonement necessary if the smell persists.

The Hanafi school is of the view that that there is no penalty on him, because he did not partake of it to enjoy its perfume.