First topic: Adorning with dye
First requirement: Dyeing the hair black
It is disliked dyeing hair black, and it is the view of the majority: the Hanafis, [657] (Haashiyah Ibn ‘Aabideen) (6/422). the Maalikis, [658] (Haashiyat al-‘Adawee ‘alaa Kifaayah at-Taalib ar-Rabbaanee) (2/447). and the Hanbalis, [659] (Al-Iqnaa’) by Al-Hijjaawee (1/21), (Kashshaaf Al-Qinaa’) by Al-Buhootee (1/77). a saying of the Shaafi’ees, [660] (Rawdat Al-Taalibeen) by Al-Nawawee (3/234). and it was also stated by some of the predecessors. [661] Ibn Abd al-Barr said: (Among those who disliked dyeing black: Mujaahid, ‘Ataa, Ta’oos, Makhool, and al-Sha’bee). (Al-Istithkaar) by Ibn Abd al-Bar (8/441). Al-Qurtubee also mentioned the dislike of ‘Alee bin Abee Taalib. See: (Al-Mufhim) (5/419).
Evidence from the Sunnah:
On the authority of Jaabir bin Abdullah (may Allah be pleased with him) that he said: Abu Bakr’s father was brought on the day of the Conquest of Makkah with his head and beard white like hyssop, [662]  Thaghaamah: A plant with white flowers and fruits. See: (Sharh Al-Nawawee ‘alaa Muslim) (14/79). the Prophet (blessings and peace of Allah be upon him) said, “Change this with something, but avoid black.” [663] Narrated by Muslim (2102).
The relevance:
The prohibition in the hadeeth about changing grey hair with black is for makrooh, not for forbidding, due to  the following:
First: It was reported unanimously that it is not forbidden. [664] Al-Qurtubee said: (However, we did not hear that any of the scholars said that it is forbidden). (Al-Mufhim) (5/419). Ibn Al-Jawzee said: (And know that a group of the Companions dyed with black, among them are Al-Hassan, Al-Hussein, Saad bin Abi Waqqaas, and many followers, but some people disliked it because of the deception it. As for it ascending to the level of prohibition, …., when there is no deception, no one has spoken about this). (Al-Mawdu’aat) (3/55).
Secondly: A group of the Companions and followers had dyed themselves using black dye, [665] Ibn Al-Qayyim said: (It is correct on the authority of Al-Hassan and Al-Hussein, may Allah be pleased with them, that they used to dye themselves black. Ibn Jareer mentioned this on their authority in the book titled (Tahdheeb Al-Aathaar) and mentioned it on the authority of ‘Uthmaan bin Affsan, Abdullah bin Ja’far, Sa’d bin Abee Waqqaas, and ‘Uqbah bin Aamir, Al-Mugheerah bin Shu’bah, Jareer bin Abdullah, and ‘Amr bin Al-Aas, and he narrated it on the authority of a group of followers: among them Amr bin Othman, Ali bin Abdullah bin Abbas, Aboo Salamah bin Abd Al-Rahmaan, Abd Al-Rahmaan bin Al-Aswad, Moosa bin Talhah, and Al-Zuhree. It was narrated by Ibn al-Jawzee on the authority of Muhaarib bin Dithaar, Yazeed, Ibn Jurayj, Aboo Yoosoof, Abu Ishaaq, Ibn Abee Layla, Ziyaad bin al-‘Alaaqah, Ghaylaan bin Jaami`, Naafi` bin Jubair, Amr bin Ali al-Muqaddamee, and al-Qaasim bin Salaam. . (Zaad Al-Ma;ad) (4/337). And see: (Tahdheeb al-Aathaar - the missing part) by al-Tabaree (p. 468 onwards). and if it were forbidden, they would not have done it, rather they would be criticised for that them that, while it is not reported that anyone criticised them. [666] (Tahdheeb al-Athar-The Lost Part) by al-Tabar ee(p. 518), (Al-Mughnee ‘an al-Hifdh wal Kitaab) by al-Mawsilee (2/477).
Third: Because the command to change grey hair is in the sense of desirability (nadab), as well as the prohibition of changing it to black is in the sense of being undesirable (makrooh). [667] Al-Tabaree mentioned that the hadeeths in which the command to change grey hairs is a matter of recommendation, and in which the prohibition of changing it is mentioned, is based on being makrooh, not prohibition, and he recounted the consensus on that. He said: (Since the command was from the Messenger of Allah (blessings and peace of Allah be upon him) to change that which can be considered as a recommendation, not an obligation, and a guidance not an obligation, and likewise: I do not see that changing that - even if it is a little white of it - is being problematic to change it; Since the prohibition of that from the Messenger of Allah () was as makrooh, not as prohibition (being haram), due to the unanimity of the predecessors of the nation (Ummah) and its successors on that). (Tahdheeb al-Aathaar - The Missing Part) by al-Tabaree (p. 518) and see: (Nayl al-Awtaar) by al-Shawkaanee (1/152).
Second requirement: Dyeing/colouring without using black colour
It is desirable for men and women to dye grey hair reddish or yellowish, and it is the view of the majority: the Hanafi, [668] (Al-Mabsoot) by Al-Sarkhasee (10/165), (Haashiyat Ibn ‘Aabideen) (6/422). the Shafi’ee, [669] (Al-Majmoo‘) by al-Nawawee (1/293), (Sharh al-Nawawee ‘alaa Muslim) (14/80), (Mughnee al-Muhtaaj) by al-Sharbeenee (4/297). the Hanbali, [670]  (Al-Iqnaa’) by Al-Hijjaawee (1/20), (Kashshaaf Al-Qina’) by Al-Buhootee (1/77). the saying of the Maalikis, [671]  (Preparatory Introductions/al-Muqaddimaat al-Mumahhidaat) by Abee Al-Waleed Ibn Rushd (3/459), (Sharh Zarrooq ‘alaa Matn Al-Risaalah) (2/1045). and it was also said by some of the predecessors. [672] Al-Nawawee said: (Al-Qadi said: The predecessors among the Companions and Taabi’een differed about the dyeing and colouring and their types; some of them said: Leaving to dye is better…, and others said: The dyeing is better. And a group of companions and followers and those after them dyed, due to the hadeeths mentioned by Muslim and others. Then they differed, and most of them dyed yellow, among them are Ibn ‘Umar, Abu Hurayrah, and others, and this was narrated on the authority of ‘Alee, and a group of them dyed themselves with henna and katam, and some of them with saffron). (Sharh Al-Nawawee ‘alaa Muslim) (14/80).
Evidence from the Sunnah:
1. On the authority of Abu Umaamah (may Allah be pleased with him) who said, “The Messenger of Allah (blessings and peace of Allah be upon him) came out with some elders of the Ansaar whose beards were white, he said, ‘O community of Ansaar, redden and dye yellow (your beards), and oppose the People of the Book.’” [673] Narrated by Ahmad (22283) and the wording is his, al-Tabraanee (8/282) (7924), and al-Bayhaqee in (Shu`ab al-Imaan) (6405). Al-Haythami said in (Majma` Al-Zawaa’id) (5/134): Its narrators are the men of Al-Saheeh except for Al-Qaasim, and he is trustworthy and contains words that do not impact negatively, and its chain of transmission was classed as hasan by Ibn Hajar in “Fath Al-Baaree” (10/367), and the hadith was classed as hasan by Al-Albaanee in ( (Saheeh Al-Jaami’) (7114), and its chain of transmission was authenticated by Shu’ayb Al-Arna’oot in the investigation of “Musnad Ahmad” (36/613).
2. On the authority of Abu Dharr (may Allah be pleased with him) who said, “The Messenger of Allah (blessings and peace of Allah be upon him) said, ‘The best things with which to change this grey hair are henna and katam.’” [674] Al-Katam (leaf of indigo plant): a plant containing reddish colour in it. See: (Tahdheeb al-Lughah) by Al-Azhari (10/90). [675] Abu Daawood (4205) included it, Al-Tirmeedhee (1753), Al-Nasaa’i (5079), Ibn Maajah (3622), and Ahmad (21307). Al-Tirmeedhee said: Hassan Saheeh, and Al-Tahaawee classed it as authentic in (Sharh Mushkil Al-Aathaar) (9/301), and Ibn ‘Uday said in (Al-Kaamil fi Al-Du’afaa) (2/140): It is valid, and Ibn Al-‘Arabee declared it authentic in (Aaridah Al-Ahwadhee) (4/203), Al-Albaanee in “Saheeh Sunan Abee Daawood” (4205), and Al-Waadi’i in “Al-Saheeh Al-Musnad” (281). And he said: Its narrators are the authentic ones.
Branch: A woman dyeing her hair with what is called chemical hair dye (mesh)
It is permissible for a woman to dye her hair with chemical hair dye (mesh), [676] Mish/Mesh: It is a chemical substance that is applied to the hair, and the hair becomes of two colours, giving a kind of beauty to the hair. which is the view of Ibn Baaz [677] Ibn Baaz said: (If this mesh gives a red or yellow dye, then there is nothing wrong with that). (The official website of Ibn Baaz). and Ibn Uthaymeen. [678] (Fataawaa Noor ‘alaa ad-Darb) by Ibn Uthaymeen (11/46). This is because the default principle is in that is permissibility. [679] But if there is an imitation with unbelieving women or singers and actresses, then it is not permissible.
Third requirement: Dyeing/colouring in other body parts than hair
First branch: the dyeing in other body parts than the hair for women
It is permissible for women to dye/colour their hands and feet. [680] Among that is inscription and application of colour, and some of them tied the permissibility with the fact if it was for the husband or with his permission. See: (Al-Nahr Al-Faaiq Sharh Kanz Al-Daqaa’iq) by Ibn Nujaym (2/297), (Haashiyat Ibn ‘Aabideen) (3/208), (Al-Taaj wa’l-Ikleel) by Al-Mawwaaq (1/197), (Al-Majmoo’) by al-Nawawee (3/140), (Tuhfat al-Muhtaaj) by Ibn Hajar al-Haytamee (2/128), (al-Furoo`) by Muhammad ibn Muflih (1/161). It is the view of the Hanafis [681] (Al-Jawharah Al-Nayyirah ’ala Mukhtasar Al-Qudooree) Al-Haddaadee (2/282), (Haashiyat Ibn Abideen) (6/362). and the Maalikis, [682] (Haashiyat al-‘Adawee ‘alaa Kifaayah at-Taalib ar-Rabbaanee) (2/446) and see: (Al-Qawaaneen al-Fiqhiyyah) by Ibn Juzzee (p. 293). and was said by Ibn Baaz [683] (Collections of Fatwas of Ibn Baaz) (29/47). and Ibn Uthaymeen. [684] Ibn Uthaymeen said: (Dyeing the feet and hands with henna is one of the characteristics of women). (The Open-Door Meeting) (Meeting No.: 126). He also said: (Dyeing with henna on the hands is what women are accustomed to, and it is usually taken for adornment, and if there is beauty in it for the woman, then the woman is required to adorn her husband, whether that includes the nails or not). (A group of questions of concern to the Muslim family) (p. 36). This is because it is an adornment and beauty for them, and they need that. [685] (Fatwas of the Standing Committee - First Group) (24/106).
Second branch: Dyeing/colouring in other body parts than hair for men
It is forbidden for men to dye/colour their hands and feet for adornment. It is the madhab of the Maalikis [686] (Haashiyat al-‘Adawee ‘alaa Kifaayah at-Taalib ar-Rabbaanee (2/446) and see: (Al-Fawaakih Al-Dawaanee) by Al-Nafraawee (2/307). the Shafi’ees, [687] (Al-Majmoo‘) by al-Nawawee (1/294), (Tuhfat al-Muhtaaj) by Ibn Hajar al-Haytamee (2/128). and was said by Ibn Baaz [688] Ibn Baaz said in the ruling on putting henna on the hands and feet of a man: (The believer does not have the right to imitate women, neither in henna nor in any other way, even if it is a habit, so he does not have the right to do what he is in imitating women, because the Messenger (blessings and peace of Allah be upon him)  “cursed men who imitate women, and cursed women who imitate men). (Collections of Fatwas of Ibn Baaz) (29/47). and Ibn Uthaymeen. [689] Ibn Uthaymeen said: (The person who uses henna on his feet or hands is imitating women, because dyeing the feet and palms with henna is one of the characteristics of women, and you know that the Prophet (blessings and peace of Allah be upon him) that: (He cursed men who imitate women and women who imitate men). If there is a need, then there is nothing wrong with it; but he must make it in a form that differs from the dyeing of a woman, so that it is not thought that it is an imitation [of them]). (The Open-Door Meeting) (Meeting No.: 126).
Evidence from the Sunnah:
On the authority of Ibn ‘Abbaas (may Allah be pleased with him) he said, “The Messenger of Allah (blessings and peace of Allah be upon him) cursed the men who imitate women, and the women who imitate men.” [690] Al-Bukhaaree (5885).
The relevance:
Dyeing the hands and feet with henna is one of the characteristics of women, and in doing so it resembles them. [691] (Al-Fawaakih Al-Dawaanee) by Al-Nafraawee (2/307), (The Open-Door Meeting) (Meeting No.: 126).