What exactly can’t I wear or use during my iddah?

رَاجِعٍ لِلْجَمِيعِ إذْ الضَّرُورَاتُ تُبِيحُ الْمَحْظُورَاتِ، وَلَا بَأْسَ بِأَسْوَدَ وَأَزْرَقَ وَمُعَصْفَرٍ خَلَقٍ لَا رَائِحَةَ لَهُ … (قَوْلُهُ: رَاجِعٌ لِلْجَمِيعِ) فَإِنْ كَانَ وَجَعٌ بِالْعَيْنِ فَتَكْتَحِلُ، أَوْ حَكَّةٌ فَتَلْبَسُ الْحَرِيرَ، أَوْ تَشْتَكِي رَأْسَهَا فَتَدْهُنُ وَتَمْشُطُ بِالْأَسْنَانِ الْغَلِيظَةِ الْمُتَبَاعِدَةِ مِنْ غَيْرِ إرَادَةِ الزِّينَةِ لِأَنَّ هَذَا تَدَاوٍ لَا زِينَةٌ جَوْهَرَةٌ. قَالَ فِي الْفَتْحِ: وَفِي الْكَافِي إلَّا إذَا لَمْ يَكُنْ لَهَا ثَوْبٌ إلَّا الْمَصْبُوغُ فَإِنَّهُ لَا بَأْسَ بِهِ لِضَرُورَةِ سَتْرِ الْعَوْرَةِ، لَكِنْ لَا تَقْصِدُ الزِّينَةَ … (قَوْلُهُ: وَلَا بَأْسَ بِأَسْوَدَ) فِي الْفَتْحِ: وَيُبَاحُ لَهَا لُبْسُ الْأَسْوَدِ عِنْدَ الْأَئِمَّةِ الْأَرْبَعَةِ … [تَنْبِيهٌ] مُقْتَضَى اقْتِصَارِهِمْ عَلَى مَنْعِهَا مِمَّا مَرَّ أَنَّ الْإِحْدَادَ خَاصٌّ بِالْبَدَلِ، فَلَا تُمْنَعُ مِنْ تَجْمِيلِ فِرَاشٍ وَأَثَاثِ بَيْتٍ، وَجُلُوسٍ عَلَى حَرِيرٍ كَمَا نَصَّ عَلَيْهِ الشَّافِعِيَّةُ. وَنُقِلَ فِي الْمِعْرَاجِ أَنَّ عِنْدَ الْأَئِمَّةِ الثَّلَاثَةِ لَهَا أَنْ تَدْخُلَ الْحَمَّامَ وَتَغْسِلَ رَأْسَهَا بِالْخِطْمِيِّ وَالسِّدْرِ اهـ وَلَمْ يُذْكَرْ حُكْمُهُ عِنْدَنَا. قَالَ فِي الْبَحْرِ: وَاقْتِصَارُ الْمُصَنِّفِ عَلَى تَرْكِ مَا ذُكِرَ يُفِيدُ جَوَازَ دُخُولِ الْحَمَّامِ لَهَا

The exception for an excuse covers all of these, since necessity permits what is otherwise barred: with eye pain she uses kohl, with an itch she wears silk, with a headache she oils her hair and combs it with a wide-toothed comb, not meaning adornment, because that is treatment. Al-Fatḥ, from al-Kāfī: if her only garment is a dyed one, there is no harm in it, for the need to cover, without meaning adornment. There is no harm in black, blue, or old safflower-dyed clothes with no scent. From al-Fatḥ: wearing black is permitted to her according to the four imams. Mourning concerns her body: she is not barred from a nicely furnished bed and home. Al-Miʿrāj reports that the other three imams allow her the bathhouse and washing her head with marshmallow and lote leaves; al-Baḥr says the matn’s list implies the bathhouse is permitted to her.

(وَالتَّطَيُّبَ وَعَمَلَهُ) أَيْ التَّطَيُّبِ؛ لِأَنَّهُ فِي مَعْنَى التَّطَيُّبِ (وَالتَّجْرَ فِيهِ) وَإِنْ لَمْ يَكُنْ لَهَا صَنْعَةٌ غَيْرَهُ إذَا كَانَتْ تُبَاشِرُ مَسَّهُ بِنَفْسِهَا، وَإِلَّا فَلَا مَنْعَ (وَ) تَرَكَتْ وُجُوبًا (التَّزَيُّنَ) أَيْ فِي بَدَنِهَا بِدَلِيلِ قَوْلِهِ (فَلَا تَمْتَشِطُ بِحِنَّاءٍ أَوْ كَتَمٍ) بِفَتْحَتَيْنِ صَبْغٌ يُذْهِبُ حُمْرَةَ الشَّعْرِ وَلَا يُسَوِّدُهُ، وَمَا تَقَدَّمَ فِي التَّزَيُّنِ بِاللِّبَاسِ (بِخِلَافِ نَحْوِ الزَّيْتِ) مِنْ كُلِّ دُهْنٍ لَا طِيبَ فِيهِ (وَالسِّدْرِ وَ) بِخِلَافِ (اسْتِحْدَادِهَا) أَيْ حَلْقِ عَانَتِهَا فَيَجُوزُ (وَلَا تَدْخُلُ الْحَمَّامَ وَلَا تَطْلِ جَسَدَهَا) بِنَوْرَةٍ (وَلَا تَكْتَحِلُ) وَلَوْ بِغَيْرِ مُطَيِّبٍ (إلَّا لِضَرُورَةٍ) فَيَجُوزُ (وَإِنْ بِمُطَيِّبٍ وَتَمْسَحُهُ نَهَارًا) وُجُوبًا حَيْثُ كَانَ مُطَيِّبًا … (قَوْلُهُ وَلَا تَدْخُلُ الْحَمَّامَ) قَالَ ابْنُ نَاجِيٍّ اُخْتُلِفَ فِي دُخُولِهَا الْحَمَّامَ، فَقِيلَ: لَا تَدْخُلُهُ أَصْلًا، وَظَاهِرُهُ وَلَوْ مِنْ ضَرُورَةٍ، وَقَالَ أَشْهَبُ: لَا تَدْخُلُهُ إلَّا مِنْ ضَرُورَةٍ وَنَحْوُهُ فِي التَّوْضِيحِ وَهُوَ يَدُلُّ عَلَى تَرْجِيحِ الثَّانِي فَيَجُوزُ دُخُولُهُ مَعَ الضَّرُورَةِ؛ لِأَنَّ الْقَوْلَ الْأَوَّلَ ظَاهِرٌ فَقَطْ لَا صَرِيحٌ، وَحِينَئِذٍ فَقَوْلُ الْمُصَنِّفِ إلَّا لِضَرُورَةٍ يَرْجِعُ لِهَذَا أَيْضًا اهـ بْن (قَوْلُهُ: إلَّا لِضَرُورَةٍ) الْمُرَادُ بِهَا الْمَرَضُ لَا مُطْلَقُ الْحَاجَةِ

She leaves perfume, working in it and trading in it (if she handles it herself), and adornment of her body: she does not comb her hair with henna or katam dye. Unlike oil without perfume, lote leaves (sidr), and removing pubic hair, which are allowed. She does not go to the bathhouse (ḥammām), does not coat her body with depilatory paste, and does not use kohl, even unscented, except out of necessity, then even scented, wiping it off by day if scented. Al-Dasūqī: Ibn Nājī reports a difference on the bathhouse; Ashhab said not except for necessity, which is preferred; and the necessity meant is illness, not just any need.

وَإِنْ اُضْطُرَّتْ الْحَادَّةُ إلَى الْكُحْلِ بِالْإِثْمِدِ لِلتَّدَاوِي، فَلَهَا أَنْ تَكْتَحِلَ لَيْلًا، وَتَمْسَحَهُ نَهَارًا … وَلَا تُمْنَعُ مِنْ التَّنْظِيفِ بِتَقْلِيمِ الْأَظْفَارِ، وَنَتْفِ الْإِبْطِ، وَحَلْقِ الشَّعْرِ الْمَنْدُوبِ إلَى حَلْقِهِ، وَلَا مِنْ الِاغْتِسَالِ بِالسِّدْرِ، وَالِامْتِشَاطِ بِهِ، لِحَدِيثِ أُمِّ سَلَمَةَ، وَلِأَنَّهُ يُرَادُ لِلتَّنْظِيفِ لَا لِلطِّيبِ

If she is compelled to use ithmid kohl as treatment, she may apply it at night and wipe it off by day. She is not barred from cleaning herself: cutting her nails, plucking the underarms, shaving the hair it is recommended to shave, bathing with lote leaves (sidr) and combing with it, because it is for cleanliness, not perfume.

لاَ تَكْتَحِلِي بِهِ إِلاَّ مِنْ أَمْرٍ لاَ بُدَّ مِنْهُ يَشْتَدُّ عَلَيْكِ فَتَكْتَحِلِينَ بِاللَّيْلِ وَتَمْسَحِينَهُ بِالنَّهَارِ ‏.‏ ثُمَّ قَالَتْ عِنْدَ ذَلِكَ أُمُّ سَلَمَةَ دَخَلَ عَلَىَّ رَسُولُ اللَّهِ صلى الله عليه وسلم حِينَ تُوُفِّيَ أَبُو سَلَمَةَ وَقَدْ جَعَلْتُ عَلَى عَيْنِي صَبِرًا فَقَالَ ‏"‏ مَا هَذَا يَا أُمَّ سَلَمَةَ ‏"‏ ‏.‏ فَقُلْتُ إِنَّمَا هُوَ صَبِرٌ يَا رَسُولَ اللَّهِ لَيْسَ فِيهِ طِيبٌ ‏.‏ قَالَ ‏"‏ إِنَّهُ يَشُبُّ الْوَجْهَ فَلاَ تَجْعَلِيهِ إِلاَّ بِاللَّيْلِ وَتَنْزِعِينَهُ بِالنَّهَارِ وَلاَ تَمْتَشِطِي بِالطِّيبِ وَلاَ بِالْحِنَّاءِ فَإِنَّهُ خِضَابٌ ‏"‏ ‏.‏ قَالَتْ قُلْتُ بِأَىِّ شَىْءٍ أَمْتَشِطُ يَا رَسُولَ اللَّهِ قَالَ ‏"‏ بِالسِّدْرِ تُغَلِّفِينَ بِهِ رَأْسَكِ

Umm Hakim, daughter of Usayd, reported on the authority of her mother that her husband died and she was suffering from sore eyes. [...] She said: Do not apply it except in the case of dire need which is troubling you. In that case you can use it at night, but you should remove it in the daytime. Then Umm Salamah said: The Messenger of Allah (ﷺ) came to visit me when AbuSalamah died, and I had put the juice of aloes in my eye. He asked : What is this, Umm Salamah? I replied: It is only the juice of aloes and contains no perfume. He said: It gives the face a glow, so apply it only at night and remove it in daytime, and do not comb yourself with scent or henna, for it is a dye. I asked: What should I use when I comb myself, Messenger of Allah? He said: Use lote-tree leaves and smear your head copiously with them.

فَجَعَلَتْ عَيْنَا رَسُولِ اللَّهِ صلى الله عليه وسلم تَذْرِفَانِ‏.‏ فَقَالَ لَهُ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ ـ رضى الله عنه ـ وَأَنْتَ يَا رَسُولَ اللَّهِ فَقَالَ ‏"‏ يَا ابْنَ عَوْفٍ إِنَّهَا رَحْمَةٌ ‏"‏‏.‏ ثُمَّ أَتْبَعَهَا بِأُخْرَى فَقَالَ صلى الله عليه وسلم ‏"‏ إِنَّ الْعَيْنَ تَدْمَعُ، وَالْقَلْبَ يَحْزَنُ، وَلاَ نَقُولُ إِلاَّ مَا يَرْضَى رَبُّنَا، وَإِنَّا بِفِرَاقِكَ يَا إِبْرَاهِيمُ لَمَحْزُونُونَ

Narrated Anas bin Malik: [...] Ibrahim was in his last breaths, and the eyes of Allah's Messenger (ﷺ) (p.b.u.h) started shedding tears. `Abdur Rahman bin `Auf said, "O Allah's Apostle, even you are weeping!" He said, "O Ibn `Auf, this is mercy." Then he wept more and said, "The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim ! Indeed we are grieved by your separation."

وَكَانَ الْإِحْدَادُ مِنْ مُتَعَلِّقَاتِ عِدَّةِ الْوَفَاةِ وَهُوَ تَرْكُ الْمَرْأَةِ الزِّينَةَ مُدَّةَ عِدَّةِ الْوَفَاةِ ذَكَرَهَا الْمُصَنِّفُ بِقَوْلِهِ (وَتَرَكَتْ) الْمَرْأَةُ (الْمُتَوَفَّى عَنْهَا) (فَقَطْ) لَا الْمُطَلَّقَةُ وُجُوبًا (وَإِنْ صَغُرَتْ) وَيَتَعَلَّقُ الْوُجُوبُ بِوَلِيِّهَا (وَلَوْ كِتَابِيَّةً) مَاتَ زَوْجُهَا الْمُسْلِمُ (وَمَفْقُودًا زَوْجُهَا) وَقَدْ حُكِمَ عَلَيْهِ بِالْمَوْتِ (التَّزْيِينَ بِالْمَصْبُوغِ) مِنْ الثِّيَابِ حَرِيرًا كَانَتْ أَوْ كَتَّانًا أَوْ قُطْنًا أَوْ صُوفًا (وَلَوْ) كَانَ (أَدْكَنَ) بِدَالِ مُهْمَلَةٍ لَوْنٌ فَوْقَ الْحُمْرَةِ وَدُونَ السَّوَادِ (إنْ وَجَدَتْ غَيْرَهُ) وَظَاهِرُهُ وَلَوْ بِبَيْعِهِ وَاسْتِخْلَافِ غَيْرِهِ (إلَّا الْأَسْوَدَ) فَلَا تَتْرُكُ لُبْسَهُ إلَّا إذَا كَانَتْ نَاصِعَةَ الْبَيَاضِ أَوْ كَانَ هُوَ زِينَةَ قَوْمٍ فَيَجِبُ تَرْكُهُ (وَ) تَرَكَتْ (التَّحَلِّيَ) أَيْ لُبْسَ الْحُلِيِّ مُطْلَقًا وَلَوْ خَاتَمًا مِنْ حَدِيدٍ وَوَجَبَ نَزْعُهُ … قَالَ فِي الْمُدَوَّنَةِ وَتَلْبَسُ الْبَيَاضَ كُلَّهُ رَقِيقَهُ وَغَلِيظَهُ قَالَ فِي التَّوْضِيحِ وَمَالَ غَيْرُ وَاحِدٍ إلَى الْمَنْعِ مِنْ رَقِيقِ الْبَيَاضِ، وَالْحَقُّ أَنَّ الْمَدَارَ فِي ذَلِكَ عَلَى الْعَوَائِدِ؛ وَلِذَا قَالَ فِي الْكَافِي: وَالصَّوَابُ أَنَّهُ لَا يَجُوزُ لُبْسُهَا لِشَيْءٍ تَتَزَيَّنُ بِهِ بَيَاضًا كَانَ أَوْ غَيْرَهُ

Iḥdād is the woman leaving adornment for the length of the death iddah. The widow alone (not the divorced woman) must leave it, even if young, even a Christian or Jewish wife of a Muslim: adornment with dyed clothes of any fabric, even dark brown, if she has others; except black, which she does not leave unless she is very fair-skinned or it is the adornment of her people, in which case she must leave it. She leaves all jewelry, even an iron ring, and removes it when the death occurs. Al-Mudawwanah: she may wear white, fine or coarse; some inclined to forbid fine white; the truth is that it depends on custom, and al-Kāfī says what is right is that she may not wear anything she adorns herself with, white or otherwise.

لاَ يَحِلُّ لاِمْرَأَةٍ تُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ أَنْ تُحِدَّ عَلَى مَيِّتٍ فَوْقَ ثَلاَثٍ، إِلاَّ عَلَى زَوْجٍ، فَإِنَّهَا تُحِدُّ عَلَيْهِ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا

Narrated Zainab bint Abi Salama: When the news of the death of Abu Sufyan reached from Sham, Um Habiba on the third day, asked for a yellow perfume and scented her cheeks and forearms and said, "No doubt, I would not have been in need of this, had I not heard the Prophet (ﷺ) saying: "It is not legal for a woman who believes in Allah and the Last Day to mourn for more than three days for any dead person except her husband, for whom she should mourn for four months and ten days."

(وَإِذَا طَلَّقَهَا زَوْجُهَا، أَوْ مَاتَ عَنْهَا، وَهُوَ نَاءٍ عَنْهَا، فَعِدَّتُهَا مِنْ يَوْمِ مَاتَ أَوْ طَلَّقَ، إذَا صَحَّ ذَلِكَ عِنْدَهَا، وَإِنْ لَمْ تَجْتَنِبْ مَا تَجْتَنِبُهُ الْمُعْتَدَّةُ) هَذَا الْمَشْهُورُ فِي الْمَذْهَبِ، وَأَنَّهُ مَتَى مَاتَ زَوْجُهَا أَوْ طَلَّقَهَا، فَعِدَّتُهَا مِنْ يَوْمِ مَوْتِهِ وَطَلَاقِهِ. قَالَ أَبُو بَكْرٍ لَا خِلَافَ عَنْ أَبِي عَبْدِ اللَّهِ أَعْلَمُهُ، أَنَّ الْعِدَّةَ تَجِبُ مِنْ حِينِ الْمَوْتِ وَالطَّلَاقِ، إلَّا مَا رَوَاهُ إِسْحَاقُ بْنُ إبْرَاهِيمَ وَهَذَا قَوْلُ ابْنِ عُمَرَ، وَابْنِ عَبَّاسٍ، وَابْنِ مَسْعُودٍ، وَمَسْرُوقٍ، وَعَطَاءٍ، وَجَابِرِ بْنِ زَيْدٍ، وَابْنِ سِيرِينَ، وَمُجَاهِدٍ، وَسَعِيدِ بْنِ جُبَيْرٍ، وَعِكْرِمَةَ، وَطَاوُسٍ، وَسُلَيْمَانِ بْنِ يَسَارٍ، وَأَبِي قِلَابَةَ، وَأَبِي الْعَالِيَةِ، وَالنَّخَعِيِّ، وَنَافِعٍ، وَمَالِكٍ، وَالثَّوْرِيِّ، وَالشَّافِعِيِّ، وَإِسْحَاقَ، وَأَبِي عُبَيْدٍ، وَأَبِي ثَوْرٍ وَأَصْحَابِ الرَّأْيِ وَعَنْ. أَحْمَدَ: إنَّ قَامَتْ بِذَلِكَ بَيِّنَةٌ، فَكَمَا ذَكَرْنَا. وَإِلَّا فَعِدَّتُهَا مِنْ يَوْمِ يَأْتِيهَا الْخَبَرُ … فَإِنَّ الْإِحْدَادَ الْوَاجِبَ لَيْسَ بِشَرْطٍ فِي الْعِدَّةِ، فَلَوْ تَرَكَتْهُ قَصْدًا، أَوْ عَنْ غَيْرِ قَصْدٍ، لَانْقَضَتْ عِدَّتُهَا

If he divorces her or dies while far from her, her iddah runs from the day he died or divorced, once that is established for her, even if she did not avoid what a woman in iddah avoids. This is the well-known position of the school; Abū Bakr knew of no disagreement from Aḥmad except one report. It is also the view of Ibn ʿUmar, Ibn ʿAbbās, Ibn Masʿūd, Mālik, al-Thawrī, al-Shāfiʿī, Isḥāq and the Ḥanafīs. A report from Aḥmad: if there is clear proof (bayyinah), it is as stated; otherwise her iddah runs from the day the news reaches her. Obligatory mourning is not a condition of the iddah: if she left it, deliberately or not, her iddah still ends.

(إذَا كَانَتْ مُعْتَدَّةَ بَتٍّ، أَوْ مَوْتٍ) وَإِنْ أَمَرَهَا الْمُطَلِّقُ، أَوْ الْمَيِّتُ بِتَرْكِهِ لِأَنَّهُ حَقُّ الشَّرْعِ، إظْهَارًا لِلتَّأَسُّفِ عَلَى فَوَاتِ النِّكَاحِ (بِتَرْكِ الزِّينَةِ) بِحُلِيٍّ أَوْ حَرِيرٍ، أَوْ امْتِشَاطٍ بِضَيِّقِ الْأَسْنَانِ (وَالطِّيبِ) وَإِنْ لَمْ يَكُنْ لَهَا كَسْبٌ إلَّا فِيهِ (وَالدُّهْنِ) وَلَوْ بِلَا طِيبٍ كَزَيْتٍ خَالِصٍ (وَالْكُحْلِ وَالْحِنَّاءِ وَلُبْسِ الْمُعَصْفَرِ وَالْمُزَعْفَرِ) وَمَصْبُوغٍ بِمَغْرَةٍ، أَوْ وَرْسٍ (إلَّا بِعُذْرٍ) … مُعْتَدَّةُ الْمَوْتِ فَيَجِبُ عَلَيْهَا الْعِدَّةُ، وَلَوْ كَانَتْ غَيْرَ مَدْخُولَةٍ فَيَجِبُ فِيهَا الْحِدَادُ

She mourns (iḥdād) when in the iddah of a final divorce or of death, even if the divorcing or dead husband told her not to, because it is a right of the Sharīʿah, showing sorrow at the loss of the marriage. Mourning is leaving adornment: jewelry, silk, combing with a fine-toothed comb, perfume (even if her only earning is in it), oil even without perfume such as pure olive oil, kohl, henna, and clothes dyed with safflower, saffron, red clay or wars, except for an excuse. The iddah of death, and with it mourning, is owed even if the marriage was not consummated.

وَتَجْتَنِبُ الزَّوْجَةِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا الطِّيبَ وَالزِّينَةَ، وَالْبَيْتُوتَةَ فِي غَيْرِ مَنْزِلِهَا، وَالْكُحْلَ بِالْإِثْمِدِ، وَالنِّقَابَ هَذَا يُسَمَّى الْإِحْدَادَ، وَلَا نَعْلَمُ بَيْنَ أَهْلِ الْعِلْمِ خِلَافًا فِي وُجُوبِهِ عَلَى الْمُتَوَفَّى عَنْهَا زَوْجُهَا، إلَّا عَنْ الْحَسَنِ، فَإِنَّهُ قَالَ: لَا يَجِبُ الْإِحْدَادُ

The widow avoids perfume, adornment, spending the night away from her home, kohl with ithmid, and the niqāb; this is called iḥdād. We know of no disagreement among scholars that it is obligatory on the widow, except al-Ḥasan, who said it is not obligatory.

(وَلَا) يَحْرُمُ عَلَيْهَا نِقَابٌ خِلَافًا لِلْخِرَقِيِّ، لِأَنَّهُ لَيْسَ فِي مَعْنَى الْمَنْصُوصِ عَلَيْهِ وَقِيَاسُ الْمُعْتَدَّةِ بِالْمُحْرِمَةِ مَرْدُودٌ بِأَنَّ الْمُحْرِمَةَ يَحْرُمُ عَلَيْهَا لِبْسُ الْقُفَّازَيْنِ وَيُبَاحُ لَهَا سَائِرُ الثِّيَابِ وَلَا كَذَلِكَ الْمُعْتَدَّةُ

The niqāb is not forbidden to her, contrary to al-Khiraqī, because it is not within the meaning of what the texts name; likening the woman in iddah to the woman in iḥrām is rejected, since the woman in iḥrām is barred from gloves and allowed other clothes, which is not so for the woman in iddah.

وَلَا يَجُوزُ لَهَا اسْتِعْمَالُ الْأَدْهَانِ الْمُطَيِّبَةِ، كَدُهْنِ الْوَرْدِ وَالْبَنَفْسَجِ وَالْيَاسَمِينِ وَالْبَانِ، وَمَا أَشْبَهُهُ؛ لِأَنَّهُ اسْتِعْمَالٌ لِلطِّيبِ. فَأَمَّا الْأَدْهَانُ بِغَيْرِ الْمُطَيَّبِ، كَالزَّيْتِ وَالشَّيْرَجِ وَالسَّمْنِ، فَلَا بَأْسَ بِهِ؛ لِأَنَّهُ لَيْسَ بِطِيبٍ … فَيَحْرُمُ عَلَيْهَا أَنْ تَخْتَضِبَ، وَأَنْ تُحَمِّرَ وَجْهَهَا بالكلكون، وَأَنْ تُبَيِّضَهُ بأسفيداج الْعَرَائِسِ، وَأَنْ تَجْعَلَ عَلَيْهِ صَبْرًا يُصَفِّرُهُ، وَأَنْ تَنْقُشَ وَجْهَهَا وَيَدَيْهَا، وَأَنْ تُحَفِّفَ وَجْهَهَا، وَمَا أَشْبَهَهُ مِمَّا يُحْسِنهَا، وَأَنْ تَكْتَحِلَ بِالْإِثْمِدِ مِنْ غَيْرِ ضَرُورَةٍ

She may not use scented oils such as rose, violet or jasmine oil, because that is using perfume. Unscented oils such as olive oil, sesame oil and ghee are fine, because they are not perfume. Adornment of her person is forbidden: dyeing with henna, reddening or whitening her face with cosmetics, yellowing it, decorating her face and hands, plucking her face and the like, and kohl with ithmid without necessity.