3535 - Muhammad ibn Isma‘il ibn Ibrahim informed us, saying: Yahya ibn Abi Bukayr narrated to us, saying: Ibrahim ibn Tahman narrated to us, saying: Budayl narrated to me, from al-Hasan ibn Muslim, from Safiyyah bint Shaybah, from Umm Salamah, the wife of the Prophet (peace be upon him), from the Prophet (peace be upon him) who said: "A woman whose husband has died must not wear garments dyed with safflower, nor garments dyed with red clay (mumashshaqah), nor may she dye her hands with henna, nor apply kohl to her eyes."

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Also recorded by Ahmad (20794) and (27304), al-Bukhari (5342) and (5343, as a suspended commentary), Muslim (938): (66) following (1491), Abu Dawud (2302) and (2303), Ibn Majah (2087), and Ibn Hibban (4305) via various chains from Hisham ibn Hassan, with this same chain of transmission, but without the phrase "nor may she comb her hair."

Al-Bukhari also recorded it as a suspended commentary following (313) from Hisham ibn Hassan, with it.

Al-Bukhari (313) and (5341) recorded via Hammad ibn Zayd, from Ayyub al-Sakhtiyani, from Hafsah, from Umm ‘Atiyyah who said: We were forbidden to observe mourning for a deceased person for more than three days except... and at its end: And we were forbidden to follow funeral processions.

Al-Bukhari (1279) and (5340, abridged) recorded via Salamah ibn ‘Alqamah, from Muhammad ibn Sirin who said: A son of Umm ‘Atiyyah (may Allah be pleased with her) died, and when the third day came, she called for a yellow dye, applied it to herself, and said: We were forbidden to observe mourning for more than three days except for a husband.

It will come later as number (3542) via Za’idah ibn Qudamah, from Hisham ibn Hassan, with it, with the wording: that permission was granted to a woman whose husband had died, at the time of her purity (from menstruation), to use qust and nail (aromatic substances).

And via the chain of ‘Asim al-Ahwal, from Hafsah bint Sirin, with it, as number (3536). See also the hadiths (3500–3505).

Al-Sindi said: His statement: "garment of ‘asb" — with a fatha on the ‘ayn and a sukun on the sad, both unpointed letters — refers to Yemeni garments whose thread is bound, i.e., tied, then dyed and woven, so it comes out striped because the bound parts remain white, not having taken the dye... And his statement: "qust" — with a damma on the qaf and a sukun on the unpointed letter — al-Nawawi said: Qust and nail (azfar) are two well-known types of incense; they were singled out for removing unpleasant odor, not for perfuming. End of his words. And "al-nabdh" — with a fatha on the nun and a sukun on the ba — means a small amount. Thus in "al-Nihayah" and "al-Qamus."

(1) Its chain of transmission is sound. Muhammad ibn Isma‘il ibn Ibrahim: his father is known as Ibn ‘Ulayyah. Yahya ibn Abi Bukayr: he is al-Kirmani. Budayl: he is Ibn Maysarah al-‘Uqayli. =