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Perfuming or applying perfume is considered one of the confirmed Mustahabb (recommended) acts and traditions of the Prophets. Greater emphasis has been placed on it at certain times, such as during salat, upon entering a Mosque, on Friday, and during Eid al-Fitr and Eid al-Adha.

According to the fatwa of jurists, it is Mustahabb for a woman to perfume herself for her husband; however, applying perfume in the presence of a Non-Mahram and during the 'Idda of Wafat (waiting period after the death of a husband) is Haram (forbidden). Furthermore, using perfume while in the state of Ihram is prohibited, and if done intentionally, it entails Kaffara (expiation).

Based on narrations, giving perfume as a Gift and spending money to buy it is recommended, and it is advised to send Salawat (blessings upon the Prophet and his family) while applying it. Applying perfume during Worship increases its reward.

Status and Importance

Applying perfume is considered one of the Mustahabb acts, morals of the Prophets, and their traditions.[1] Perfume refers to any fragrant substance used by sprinkling, rubbing, fumigating, or burning as incense.[2]

Spending money on perfume is considered recommended,[3] and it is narrated that Prophet Muhammad (s) spent more on perfume than on food.[4]

Applying perfume is an instance of cleanliness, adornment, and beauty,[5] and it has been recommended in narrations.[6]

Etiquette and Recommendations

According to narrations, applying perfume has certain etiquette,[7] such as applying perfume to the mustache area[8] and sending Salawat while applying it.[9]

It is also said that using perfume during Worship increases its reward.[10] It is narrated from Imam al-Sadiq (a) that the prayer of a perfumed person is superior to seventy prayers without perfume.[11]

Despite some common beliefs about the impropriety of gifting perfume,[12] the Prophet (s) considered it the best Gift,[13] and rejecting it is considered Makruh (disliked).[14] It is also reported that the Infallibles (a) would not reject a gift of perfume.[15]

There is no difference between types of perfume in the recommendation of its use.[16] However, the use of musk,[17] ambergris,[18] rosewater,[19] and ghāliya (a perfume composed of musk, ambergris, oud, and oil)[20] by the Infallibles (a) has been reported. Imam al-Sadiq (a) counted musk, ambergris, saffron, and oud among perfumes,[21] and using incense has also been recommended.[22]

Occasions for Recommendation

Applying perfume is Mustahabb,[23] but it is more recommended at certain times such as the beginning of the day,[24] during prayer, before supplication,[25] after Wudu,[26] entering a Mosque,[27] Eid al-Fitr, Eid al-Adha,[28] and Friday.[29] Some narrations have stated greater reward for applying perfume at these times.[30]

Jurisprudential Rulings

Use by Women

Applying perfume for a woman in front of her husband is a confirmed Mustahabb act[31] and is considered one of the husband's rights over the wife and part of marital etiquette.[32] However, its use by a woman in front of a Non-Mahram is considered forbidden (Haram).[33] According to a narration, a woman who perfumes herself for someone other than her husband and leaves her house is cursed until she returns.[34] Some jurists, citing a narration,[35] believe that performing Ghusl is recommended after this act;[36] however, al-Muhaqqiq al-Bahrani believes that the meaning of Ghusl here is washing the perfume off the body, not the ritual Ghusl.[37]

Applying perfume during the 'Idda of Wafat is also forbidden for women.[38]

Use by a Fasting Person

Applying perfume for a fasting person is Mustahabb;[39] but smelling fragrant flowers, especially narcissus, and musk perfume is considered Makruh while fasting.[40] It is also recommended to avoid smelling thick perfumes that reach the throat.[41]

Use While in Ihram

Applying perfume for a Muhrim (one in the state of Ihram) is among the prohibitions of Ihram[42] and includes smelling, rubbing perfume, and eating fragrant substances (scented plants and foods).[43] Intentional use of it entails the Kaffara of a sheep.[44]

See Also

Notes

  1. ↑ Kāshif al-Ghiṭāʾ, Kashf al-ghiṭāʾ, vol. 2, pp. 420–421.
  2. ↑ Dihkhudā, Lughat-nāma-yi Dihkhudā, under the entry "ʿaṭr".
  3. ↑ Sabziwārī, Muhadhdhab al-aḥkām, vol. 4, p. 486.
  4. ↑ Kulaynī, Al-Kāfī, vol. 6, p. 512; Baḥrānī, Al-Ḥadāʾiq al-nāḍira, vol. 5, p. 577.
  5. ↑ Ḥusaynī Shīrāzī, Al-Fiqh: Al-Naẓāfa, p. 93.
  6. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 2, pp. 141–144.
  7. ↑ Kulaynī, Al-Kāfī, vol. 6, p. 510; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 2, pp. 141–156.
  8. ↑ Baḥrānī, Al-Ḥadāʾiq al-nāḍira, vol. 5, p. 576.
  9. ↑ Majlisī, Biḥār al-anwār, vol. 76, p. 144.
  10. ↑ Ishtihārdī, Madārik al-ʿUrwa, vol. 14, p. 109.
  11. ↑ Kulaynī, Al-Kāfī, vol. 6, p. 511.
  12. ↑ "Cherā ʿaṭr dūrī mī-āvarad?...", Young Journalists Club.
  13. ↑ Ḥarrānī, Tuḥfat al-ʿuqūl, p. 60.
  14. ↑ Kāshif al-Ghiṭāʾ, Kashf al-ghiṭāʾ, vol. 2, p. 421.
  15. ↑ Kāshif al-Ghiṭāʾ, Kashf al-ghiṭāʾ, vol. 2, p. 421; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 2, p. 147.
  16. ↑ Sabziwārī, Muhadhdhab al-aḥkām, vol. 4, p. 486.
  17. ↑ Ḥurr al-ʿĀmilī, Hidāyat al-umma, vol. 1, p. 163.
  18. ↑ Ṭabrisī, Makārim al-akhlāq, vol. 1, pp. 33–34.
  19. ↑ Ṭabrisī, Makārim al-akhlāq, vol. 1, pp. 42–43.
  20. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 2, pp. 146, 151.
  21. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 2, p. 152.
  22. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 2, pp. 155–156.
  23. ↑ Kāshif al-Ghiṭāʾ, Kashf al-ghiṭāʾ, vol. 2, p. 420.
  24. ↑ Sabziwārī, Muhadhdhab al-aḥkām, vol. 4, p. 485.
  25. ↑ Shaykh Bahāʾī, Miftāḥ al-falāḥ, p. 302.
  26. ↑ Kāshif al-Ghiṭāʾ, Kashf al-ghiṭāʾ, vol. 2, p. 421.
  27. ↑ Yazdī, Al-ʿUrwat al-wuthqā (annotated), vol. 2, p. 408.
  28. ↑ Ḥillī, Al-Jāmiʿ li-l-sharāʾiʿ, p. 107.
  29. ↑ Ḥillī, Nihāyat al-aḥkām, vol. 2, p. 49.
  30. ↑ Ṭabrisī, Makārim al-akhlāq, vol. 1, pp. 41–43.
  31. ↑ Baḥrānī, Al-Ḥadāʾiq al-nāḍira, vol. 23, p. 121.
  32. ↑ Najafī, Jawāhir al-kalām, vol. 31, p. 147.
  33. ↑ Makārim Shīrāzī, Aḥkām al-nisāʾ, p. 250.
  34. ↑ Kulaynī, Al-Kāfī, vol. 5, p. 518.
  35. ↑ Kulaynī, Al-Kāfī, vol. 5, p. 507.
  36. ↑ Yazdī, Al-ʿUrwat al-wuthqā (annotated), vol. 2, p. 158; Fāḍil Lankarānī, Jāmiʿ al-masāʾil, vol. 2, p. 104; Makārim Shīrāzī, Aḥkām al-nisāʾ, p. 81.
  37. ↑ Baḥrānī, Al-Ḥadāʾiq al-nāḍira, vol. 4, p. 237.
  38. ↑ Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, vol. 3, p. 27; Sīstānī, Al-Masāʾil al-muntakhaba, p. 422; "Pursish wa pāsukh (ṭalāq wa ʿidda)", Leader.ir.
  39. ↑ Najafī, Jawāhir al-kalām, vol. 16, p. 321.
  40. ↑ Khumaynī, Taḥrīr al-wasīla, vol. 1, p. 288.
  41. ↑ Gulpāyigānī, Hidāyat al-ʿibād, vol. 1, p. 263; Bahjat, Wasīlat al-najāt, p. 309.
  42. ↑ Ṭūsī, Al-Khilāf, vol. 2, p. 302.
  43. ↑ Ḥillī, Tadhkirat al-fuqahāʾ, vol. 7, p. 303.
  44. ↑ Ṭūsī, Al-Mabsūṭ, vol. 1, p. 351; Shahīd al-Awwal, Al-Durūs al-sharʿiyya, vol. 1, p. 375.

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