al-Qasim (2), a companion of Malik, said: There is no fidya upon him. Our stance is that he removed that which is forbidden to remove due to harm in something else, so it is similar to shaving his head to repel the harm of its lice. If a disease befalls his nails and he removes them for that disease, then there is no fidya upon him, because he removed them to eliminate their disease, so it is similar to clipping them because they are broken.

585 - Issue: He said: (And he shall not look in a mirror to improve something.)

This means he does not look into it to remove unkemptness, or to neaten his hair, or for anything related to adornment. Ahmad said: There is no harm in looking into a mirror, provided one does not improve his unkemptness and does not shake off dust. He also said: If he intends by it adornment, then no. It was asked: How does he intend adornment? He said: He sees a hair and straightens it. Something similar was narrated from 'Ata'. The reasoning for this is that it has been narrated in a hadith: "The muhrim is disheveled and dusty." And in another: "Allah boasts to His angels about the people of 'Arafah, saying: O My angels, look at My servants, they have come to Me disheveled, dusty, and exposed to the sun" (1), or as the wording of the hadith came (2). If he looks into it for a need, such as treating a wound, or removing a hair growing into his eye, and similar things that the Shari'ah has permitted for him to do, then there is no harm, and there is no fidya upon him for looking in the mirror in any case; that is merely an etiquette, and there is nothing against one who leaves it. We do not know anyone who made anything obligatory in this regard. It has been narrated from Ibn 'Umar and 'Umar ibn 'Abd al-'Aziz that they used to look in the mirror while they were in the state of ihram.

586 - Issue: He said: (And he shall not eat from saffron that which he can perceive its scent.)

In summary, if saffron or other perfumes are placed in food or drink,