The basis for citing these narrations as proof is their general wording. Applying fragrance or perfume to one’s person clearly falls under them, and the same applies when it is applied to one’s clothing—especially since the third report expressly mentions incense, which is more commonly and specifically used on garments.

The reason for the prohibition is plain: it arouses sexual desire. For that reason, scholars have classed with it anything that produces the same effect—such as elegant dress, conspicuous jewelry, lavish adornment, and likewise mixing with men¹.

Ibn Daqīq al-ʿĪd said:

“In this ḥadīth is a clear prohibition of a woman’s wearing perfume when she intends to go to the mosque, because it stirs men’s desire.”²

I say: if that is forbidden for a woman who wishes to attend the mosque, what then of one who goes to the marketplace, the alleyways, and the streets? It is unquestionably more strictly forbidden and a greater sin. Al-Haytamī states in al-Zawājir, 2/37, that a woman’s leaving her home perfumed and adorned is counted among the major sins, even if her husband grants permission.

Furthermore, these narrations are general and apply to all times of day. The third ḥadīth singles out the late-night ʿishāʾ prayer only because temptation is stronger then; one must not infer from this that going out at other times is permissible. And Ibn al-Malik said: