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רבינו ירוחם - תולדות אדם וחוה נתיב ה חלק ג
ואותם שנהגו שלא לאכול אורז ומיני קטנית מבושל בפסח מנהג שטות הוא זולתי אם הם עושין להחמיר על עצמן ולא ידעתי למה.

(5) These are the types of grain with which a person fulfills his obligation to eat matza on the first night of Passover: With wheat, with barley, with spelt [kusmin], with rye [shifon], and with oats [shibbolet shu’al].

Seven days you shall eat matzot – this is the dibbur hamatchil. I hear, any flatbread. That’s why it says don’t eat it (the korban pesach) with chametz, that is leavened bread, i.e., quality leavened bread. I only spoke of that which can be both flatbread, i.e., poor bread, and leavened bread, i.e., quality bread. And what are those potential grains that can become leavened? They are the five grains, and these are they: the wheat, barley, spelt, oats, and rye. It doesn’t include rice, and the millet, and the poppy, and the legumes, and the sesames, that can’t become leavened (which we’re defining as something you’d actually want to eat) vs matzah (poor flatbread, which you’d tolerate eating) rather become merely odiferous (which although it is risen, you’d prefer to avoid).

There is no issur chametz on pesach except for the five grains. And they are the two kinds of wheat, wheat and spelt, and the three kinds of barley, barley, oats, and rye.

But the “kitniot”, which are translated as legumes, among which rice is not included botanically, including rice, millet, beans, lentils, and similar things, they are not chametzically prohibited. Rather, even if you knead rice, and the like, in hot water, and covered with cloth, until it rose like a dough. This would be mutar on pesach because it’s not a risen product, it’s a stinky. A man does not fulfill his obligation for eating matzah unless it is made from one of the five grains, as it says, don’t eat chametz, eat matzah. Things that can leaven are the foods that can fulfill your obligation. But everything else, like rice, millet, or kitniot, you can’t use because they don’t rise.

Quoting from from Rabeinu Asher ben Meshulam miLunil -

קונטרס ליקוטים מספר המנהגות,

עמ' .56

And the global minhag is to not eat seeds-kernels/ kitniot on pesach because they are capable of leavening and thusly they are called “chimtzi”

Regarding kitniot, such as Foysh (if you look in the source, he defines it as a white bean), fooley, beans, and ris, rice, and lentils and such, many have the custom to not eat them, or rather to treat it as forbidden to eat them, on pesach...However...The reason for the custom is not because of the issur of chamtz itself - for they do not err in a halachic matter that schoolchildren know that is explicit in the gemara! That only the 5 grains can reach the state of becoming leavened! Therefore, it seems appropriate to uphold the minhag and not eat kitniot on pesach, not because of chametz itself, because that would be a mistake to say that, rather the reason is because of an additional rule, a gezeira. Since kitniot make a grain food cooked in a pot, ie., a kitniot porridge and 5 grains also make a porridge, such as wheat porridge, daysa, also known as farina. And it behaves like a flour of one of the 5 grains. As we saw in Talmud in Bava Metzia, perek hasocher et hapoalim, the seventh chapter, that refers to kitniot as behaving like a flour. And also there are places that normally make a bread from them – kitniot – like a 5 grain bread. And therefore those who are not bnai torah will come to switch them out.

And even from the mustard you should refrain because it is made like a grain (a produce that is piled up in a heap, like grain heaps)

[And about honey – it appears to be forbidden on Pesach. Regardless of whether it’s visibly present (normal squeeze bottle honey) or a mere ingredient. And it doesn’t matter if it comes in the form of this drink called Meache. However, the honey that is removed directly from the hive, that we know has no mixture in it, I might think to permit, nevertheless, it is Correct to forbid it as you might come to replace it, meaning eat (or drink) honey with chametz.]

or
[And regarding honey, it appears that it should be forbidden on pesach, because it would detract from the generally festive nature of the holiday. Obviously, it doesn’t matter how it’s used, as a dressing or an ingredient, because you could have used a dusting of sugar in either case. And don’t think that you’re going to drink meade as your nice drink on this chag. Uh-uh. Wine, bucko. And, besides which, people like to mix in different grinds of flour, and, you know, that does make it nicer and it would make it chametz, but come on, yayin. And I know you’re thinking, wait if chametz is the issue, what if I take right out of the hive, can’t be any issues there. Nope, banned. Don’t want to create a norm of people eating honey at all. Give an inch, they’ll take a mile. Get some sugar – it’s a holiday! Sleep some more! It’s a holiday!]

(1) Kitniyot / Spouses from Different Communities

(2) The following question arises frequently nowadays: what should a married couple do when one spouse comes from a family that refrains from kitniyot and the other from a family that eats kitniyot? A similar matter was addressed by one of the great Rishonim, R. Shimon b. Tzemaḥ Duran (Tashbetz 3:179), who writes that they obviously cannot eat together at the same table while food permissible to one is forbidden to the other. Therefore, the wife must adopt her husband’s customs, for “a man’s wife is like his own body.” If the husband dies, it depends: if she has a child from him, she keeps his custom; otherwise, she reverts to her family’s custom.

(3) R. Moshe Feinstein (Igrot Moshe OḤ 1:158) adds that the wife’s status is similar to that of one who moves to a place where the accepted custom is different from his own. If he intends to settle there, he relinquishes his previous custom and accepts the custom of his new home (based on SA YD 214:2, OḤ 468:4, and MB 14 ad loc.). When a woman marries, it is as if she moves permanently into her husband’s house, and she must therefore adopt his customs.

(4) Accordingly, if an Ashkenazic woman marries a Sephardic man, she may eat kitniyot during Pesaḥ and need not perform hatarat nedarim (annulment of vows) because she is acting in accordance with the law that a woman adopts the customs of her husband. Nevertheless, some poskim recommend that she perform hatarat nedarim.²Igrot Moshe OḤ 1:158 proves that this is a Torah law from the fact that the Torah exempts a married woman from the obligation to honor her parents, since this mitzva would require her to actively clothe and feed her parents if necessary, and her obligations to her household take priority (SA YD 240:17; obviously if there is no clash between the two obligations, she is commanded to honor her parents). Thus, according to the Torah, a woman’s place is in her husband’s home.
Igrot Moshe also asserts that she need not perform hatarat nedarim. MB 468:14 states that one who moves from one locale to another must behave according to the custom of the new place. It is implied that since this is the halakha, there is no need for hatarat nedarim. This is also the opinion of Kaf Ha-ḥayim 468:43. Additionally, in extenuating circumstances even Ashkenazic communities did not accept the custom of refraining from kitniyot and can therefore be lenient in situations of famine or sickness (MB 453:7). Similarly, two different customs in one household would certainly cause tension, and thus she changes her custom without performing hatarat nedarim. Sidur Pesaḥ Ke-hilkhato 16:13 states that she must perform hatarat nedarim, and Ḥazon Ovadia (p. 56 and n. 10) states that it is better to perform hatarat nedarim.
May Ashkenazim perform hatarat nedarim and eat kitniyot? Kaf Ha-ḥayim 453:15 states that according to Mahari Levi (§38), one who refrained from eating kitniyot because he thought they are ḥametz may perform hatarat nedarim, but one who knew, or whose ancestors knew, that kitniyot is merely a stringent custom may not perform hatarat nedarim. Thus, Ashkenazim may not perform hatarat nedarim and eat kitniyot. According to Pri Ḥadash §468, one need not perform hatarat nedarim to annul a custom that originated in a mistake, so even one who knew that kitniyot is just a stringent custom may annul his vow and eat kitniyot. However, we need to examine whether he would apply this reasoning to a custom accepted by an entire community; perhaps even according to Pri Ḥadash hatarat nedarim would not be effective in such a case. Ḥatam Sofer OḤ §122 upholds the opinion of Mahari Levi. This is in fact the customary practice: we find that Ashkenazim do not perform hatarat nedarim and eat kitniyot except in the case of a sick person. Sidur Pesaḥ Ke-hilkhato 16 n. 47 and in the addenda quotes some who believe that kitniyot originated as an enactment (“gezeira”). According to this, even an Ashkenazic woman who marries a Sephardic man would not be permitted to eat kitniyot. Nevertheless, we do not follow this opinion, and an Ashkenazic woman should follow her husband’s customs.

(1) Kitniyot / Prohibited Species

(2) The familiar foods included in this custom are: rice, alfalfa, peas, millet, sorghum, chickpeas, fenugreek seeds, sunflower seeds, mustard, buckwheat (kusemet, not to be confused with kusmin – spelt – which is a forbidden cereal grain), cumin, vetch, black-eyed peas, arum, soy, mung beans, lentils, fava beans, lupin beans, poppy seeds, flaxseed, pulse, caraway, hemp seeds, common beans (Phaseolus vulgaris), sesame seeds, lupine seeds, corn, clover seed, and tamarind fruit. Products made from kitniyot – corn flakes, corn flour, and rice cakes, for example – are also included in the custom.

(3) Saffron was originally called “karkom” in Hebrew and is included in the prohibition. Turmeric, the Modern Hebrew karkom, is permitted.

(4) Mustard and flaxseed are not kitniyot, but the custom is to forbid them because they grow in pods like kitniyot.

(5) Rema writes that it is permitted to eat dill and coriander because they are not kitniyot. Nonetheless, Aḥaronim write that they must be examined well because they often contain wheat (MA, MB 453:13).

(6) There are differing customs regarding peanuts. In Jerusalem and many other places people refrain from eating them (Mikra’ei Kodesh 2:60), but in Greater Lithuania they were customarily eaten. One who does not know whether his family was stringent in this regard may eat them (Igrot Moshe OḤ 3:63).

(7) Potato flour is permitted on Pesaḥ. There is no contention that based on the customary prohibition of kitniyot anything from which flour can be made should be forbidden. Rather, the custom only includes what the great Ashkenazic Rishonim forbade. Since potatoes had not yet arrived in Europe then, they are not included in the prohibition (ibid.).