Know that the exit of a woman in a state of decorating or using perfume with a state of covering the genitalia makruh tanzih, not haram. It becomes haram if the woman aims to show off (get a eye) from men; it means to slander them.
Ibn Hibban [58], al-Hakim [59], an-Nasa'i [60], al-Baihaqi [61] narrated in the chapter of women's plight to use perfume, also narrated by Abu Dawud [62] from Abi Musa al-'Asy'ari with marfu 'to the Messenger of Allah, he said:
أيما امرأة استعطرت فمرت على قوم ليجدوا ريحها فهي زانية
(Any woman uses a fragrance and then passes on to a group of men (men) so that they find the smell then she is an adulterer).
At-Tirmidhi [63] in the chapter on the excitement of leaving women by using fragrances, also from the hadith Abi Musa al-‘Asy’ari with marfu ’to the Messenger of Allah, he said:
كل عين زانية ، والمرأة إذا استعطرت فمرت بالمجلس فهي كذا وكذا
(Every [most] eyes commit adultery, and women if they use a fragrance and then pass through an assembly then they are like this and this). This means he is an adulterer.
The first hadith above was narrated by an-Nasa'i and al-Baihaqi in a chapter which both named the chapter with "Chapter Makruh for women to use fragrances". The chapter is named so because both understand that the law of women using perfume is makruh tanzih. Lafazh makruh if it is disclosed absolutely then what is meant is makruh tanzih, as stated by the Shafi'i Islamic scholars. Shaykh Ahmad ibn Ruslan said [65]:
وفاعل المكروه لم يعذب # بل إ ن يكف لامتثال يثب
(A perpetrator of Makruh is not tortured, but if he does not do it because of the purpose of carrying out the Shari'ah, he is rewarded).
As it is known, al-Baihaqi is one of the great scholars of the Shafi'i school. This understanding of the Shafi'i school is also taken by the Hanbali and Maliki schools. This means that all schools of thought state that lafazh "makruh" if called absolutely then what is meant is "makruh tanzih". As for the Hanafi school of thought, in general the mention is for the purpose of "Makruh Tahrim"; meaning the perpetrators of these actions have sinned.
As for the hadith narrated by Ibn Khuzaimah, that one time a woman passed in front of Abu Hurairah whose fragrance was felt by him, he asked: "Exactly where are you, O servants of the mighty God?" The woman replied: "To the mosque". Abu Hurairah said: "Do you use a fragrance for it?". He replied: "Yes". Abu Hurairah said:
"Go back home and take a shower, in fact I heard the Messenger of Allah say:" Allah does not accept the prayer of a woman who goes out to the mosque while her fragrance spreads fragrantly until she returns home and bathes ". This hadith is not declared authentic by a hafizhpun. Even Ibn Khuzaimah who narrated it said: "If this hadith is authentic". [meaning that according to him this hadith is not authentic].
Fragrances that are used here are fragrant fragrances, because the lafazh of the hadith states [وريحها تعصف], and lafazh [تعصف] for strong odors, not used absolutely / generally for all fragrances. As this has been explained by linguists.
Ibn Hibban [58], al-Hakim [59], an-Nasa'i [60], al-Baihaqi [61] narrated in the chapter of women's plight to use perfume, also narrated by Abu Dawud [62] from Abi Musa al-'Asy'ari with marfu 'to the Messenger of Allah, he said:
أيما امرأة استعطرت فمرت على قوم ليجدوا ريحها فهي زانية
(Any woman uses a fragrance and then passes on to a group of men (men) so that they find the smell then she is an adulterer).
At-Tirmidhi [63] in the chapter on the excitement of leaving women by using fragrances, also from the hadith Abi Musa al-‘Asy’ari with marfu ’to the Messenger of Allah, he said:
كل عين زانية ، والمرأة إذا استعطرت فمرت بالمجلس فهي كذا وكذا
(Every [most] eyes commit adultery, and women if they use a fragrance and then pass through an assembly then they are like this and this). This means he is an adulterer.
The first hadith above was narrated by an-Nasa'i and al-Baihaqi in a chapter which both named the chapter with "Chapter Makruh for women to use fragrances". The chapter is named so because both understand that the law of women using perfume is makruh tanzih. Lafazh makruh if it is disclosed absolutely then what is meant is makruh tanzih, as stated by the Shafi'i Islamic scholars. Shaykh Ahmad ibn Ruslan said [65]:
وفاعل المكروه لم يعذب # بل إ ن يكف لامتثال يثب
(A perpetrator of Makruh is not tortured, but if he does not do it because of the purpose of carrying out the Shari'ah, he is rewarded).
As it is known, al-Baihaqi is one of the great scholars of the Shafi'i school. This understanding of the Shafi'i school is also taken by the Hanbali and Maliki schools. This means that all schools of thought state that lafazh "makruh" if called absolutely then what is meant is "makruh tanzih". As for the Hanafi school of thought, in general the mention is for the purpose of "Makruh Tahrim"; meaning the perpetrators of these actions have sinned.
As for the hadith narrated by Ibn Khuzaimah, that one time a woman passed in front of Abu Hurairah whose fragrance was felt by him, he asked: "Exactly where are you, O servants of the mighty God?" The woman replied: "To the mosque". Abu Hurairah said: "Do you use a fragrance for it?". He replied: "Yes". Abu Hurairah said:
"Go back home and take a shower, in fact I heard the Messenger of Allah say:" Allah does not accept the prayer of a woman who goes out to the mosque while her fragrance spreads fragrantly until she returns home and bathes ". This hadith is not declared authentic by a hafizhpun. Even Ibn Khuzaimah who narrated it said: "If this hadith is authentic". [meaning that according to him this hadith is not authentic].
Fragrances that are used here are fragrant fragrances, because the lafazh of the hadith states [وريحها تعصف], and lafazh [تعصف] for strong odors, not used absolutely / generally for all fragrances. As this has been explained by linguists.
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