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The Ahkaam Of The Ring by Syed Anwar Ali

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#1 [Permalink] Posted on 2nd January 2013 09:22
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Chapter 1: The Prohibition of Wearing Gold Rings for Men and the Permissibility of Silver Rings


Sayyiduna 'Abdullah Ibn 'Umar رضي الله عنهما relates that the Prophet صلى الله عليه وسلم had a gold ring made and he kept the stone (gem) of the ring facing his falm, 'Muhammad Rasool Allah' was engraved in it. The Sahabah رضي الله عنهم likewise had rings made. When the Prophet صلى الله عليه وسلم saw that they had rings made he threw his away and said, "I will never wear this again." Then he صلى الله عليه وسلم had a silver ring made. The Sahabah رضي الله عنهم likewise had silver rings made. Ibn 'Umar رضي الله عنهما says, "After the Prophet صلى الله عليه وسلم, Sayyiduna Abu Bakr رضي الله عنه wore the ring, then Sayyiduna 'Umar رضي الله عنه and then Sayyiduna 'Uthman رضي الله عنه wore the ring until it fell into the well of Arees." [4]

In the early stages of Islaam the Prophet صلى الله عليه وسلم had a gold ring made until he was informed of its prohibition. It was a habit of the Sahabah رضي الله عنهم to follow the Prophet صلى الله عليه وسلم in every aspect of life. When they saw that he had a gold ring made they also had similar rings made. Sayyiduna Jibreel عليه السلام later informed the Prophet صلى الله عليه وسلم that the wearing of gold is prohibited for men, so he took an oath, "I will never wear a gold ring again."

The prohibition of adorning oneself with gold is also understood from the following Ahaadeeth:

Sayyiduna 'Ali رضي الله عنه reports, "The Prophet صلى الله عليه وسلم took hold of some silk and put it in his right hand and took hold of a piece of gold and put in his left hand and said, 'These two are totally prohibited for the men of my nation.'" [5]

Sayyiduna Abu Hurayrah رضي الله عنه relates, "The Prophet صلى الله عليه وسلم prohibited the wearing of a gold ring." [6]

Imam an-Nawawi رحمه الله writes in his commentary of Muslim, "The scholars have agreed upon the fact that it is permissible for women to wear gold rings and forbidden for men. Abu Bakr [7] Ibn Muhammad رحمه الله is of the opinion that it is permissible for men, and some others also say that it is Makrooh (Tanzeeh), not Haraam."

Imam an-Nawawi رحمه الله further writes, "These two opinions are void due to the fact that the Prophet صلى الله عليه وسلم said, 'Silk and gold is prohibited for the men of my nation and permissible for the women.'" [8]

Imam al-Qurtubi رحمه الله writes in his commentary of Muslim, "The scholars have agreed that it is permissible for men to wear silver rings on a general basis." [9]

Imam Muhammad رحمه الله writes in his Muwatta, "It is not permissible for men to wear gold, metal or copper rings but silver is exempted from these. Whereas there is nothing wrong in women wearing gold rings." [10]

Shaykhul Hadeeth Muhammad Zakariyya رحمه الله writes in his commentary of Muwatta lil-Malik recording from the author of Muhalla, "The opinion of the four Imam's and the clear majority of the scholars is that it is forbidden for men to wear gold rings. A group of scholars have deemed permissible the wearing of gold rings, among whom is Ishaq Ibn Rahawai رحمه الله based on the Hadeeth recorded by Ibn Abi Shaybah رحمه الله, 'Five Sahabah passed away and they were wearing gold rings.'" [11]

As for those among the Sahabah رضي الله عنهم who wore gold rings, Hafidh Ibn Hajar رحمه الله says, "If they were aware of the abrogation they would have also refrained from it." [12]

Mufti Taqi Uthmani حفظه الله writes regarding the statement of Hafidh Ibn Hajar رحمه الله, "It is not possible that this statement is said about Baraa' Ibn 'Aazib رضي الله عنه because he himself narrated a Hadeeth about the prohibition of gold for men. The wording of the Hadeeth is: 'The Prophet صلى الله عليه وسلم ordered us to carry out seven things and prohibited us from seven.' Under the seven prohibited things he mentioned the wearing of a gold ring for men. It is possible that he interpreted the prohibition as Tanzeeh or he wore the ring assuming the prohibition to be a concession on his behalf. The Hadeeth recorded by Imam Ahmad رحمه الله indicates towards this fact. Muhammad Ibn Malik رحمه الله says, 'I saw Baraa' Ibn 'Aazib رضي الله عنه wearing a gold ring, upon which he said, "The Prophet صلى الله عليه وسلم distributed some wealth and made me wear this and said, 'Wear that which Allah and His Prophet have given you to wear.'"'" [13]

'Allamah 'Aynee رحمه الله mentions in his commentary of Bukhari names of several Sahabah رضي الله عنهم who wore gold rings:

1. Anas Ibn Maalik رضي الله عنه
2. Baraa' Ibn 'Aazib رضي الله عنه
3. Jaabir Ibn Samura رضي الله عنه
4. Huzhaifah Ibn Yamaan رضي الله عنه
5. Zaid Ibn Arqam رضي الله عنه
6. Zaid Ibn Haaritha رضي الله عنه
7. Sa'd Ibn Abi Waqqaas رضي الله عنه
8. Suhaib Ibn Sinaan رضي الله عنه
9. 'Abdullah Ibn Yazeed رضي الله عنه
10. Abu Usayd رضي الله عنه [14]

'Allamah Teebi رحمه الله writes in his commentary of Mishkaat, "The scholars are unanimous upon the fact that it is permissible for women to wear gold ring and prohibited for men." [15]

What is meant by the Prophet صلى الله عليه وسلم throwing away the ring is explained by 'Allamah Khaleel Ahmad رحمه الله, "It does not mean he destroyed the ring but it means he donated it to the women folk to acquire benefit from or he donated it's value to the poor and needy." [16]

'Allamah Anwar Shah Kashmeeri رحمه الله writes in his commentary of Bukhari, "The conclusion of this subject is, the Prophet صلى الله عليه وسلم at first wore a gold ring which he threw away. At a later stage he had a silver ring made which he kept in his possession." [17]

Hafidh Ibn al-Arabi رحمه الله writes, "When the Prophet صلى الله عليه وسلم intended to write letters to the non-Muslim countries inviting them to Islaam it was said to him, 'They do not accept documents without a stamp of proof.' So for this reason the Prophet صلى الله عليه وسلم had a ring made. Before this he had a fingernail which he used as a stamp." [18]

Hafidh Ibn al-'Arabi رحمه الله is alone in reporting this view (a fingernail was used as a stamp), so on this basis his report will not be accepted.

The letters were sent out to Kisraa, Qaysar and Najaashi. Kisraa was the name of the persian king of that time, Qaysar was the name of the roman king and Najaashi was a title used for the abyssinian (habashi) kings. [19]


Notes:

[4] Imam Bukhari رحمه الله in his Saheeh: Book of 'Clothing' chapter on 'The Silver Ring' Hadeeth #1

[5] Imam Abu Dawood رحمه الله in his Sunan: Chapter on 'Silk for women' Hadeeth #1

[6] Imam Bukhari رحمه الله in his Saheeh: Book of 'Clothing' chapter on 'Gold rings' Hadeeth #2

[7] Abu Bakr Ibn Muhammad Ibn 'Amr Ibn Hazm رحمه الله

[8] Shaykh Shamsudeen رحمه الله in Sharhul Muslim lin-Nawawi (This is an abridged version of al-Minhaaj fi Sharhis-Saheehil-Muslim by Imam an-Nawawi رحمه الله): Chapter on 'The prohibition of wearing a gold ring for men and the abrogation of its permissibility at the beginning of Islam'

[9] Imam al-Qurtubi رحمه الله in al-Mufhim: Chapter on 'The permissibility wearing a silver ring for men'

[10] Imam Muhammad Ibn Hasan ash-Shaybaani رحمه الله in al-Muwatta: Chapter on 'The detestation of wearing a gold ring'

[11] Shaykhul-Hadeeth Muhammad Zakariyya رحمه الله in Awjazul Masaalik: Chapter on 'The narration's regarding the wearing of a ring'

[12] Hafidh Ibn Hajar رحمه الله in Fathul-Baari: Chapter on 'Gold rings'

[13] Mufti Taqi Uthmaani حفظه الله in Takmilah Fathil-Mulhim: Chapter on 'The prohibition of wearing a gold ring for men and the abrogation of its permissibility at the beginning of Islam'

[14] 'Allamah 'Aynee رحمه الله in 'Umdatul-Qaari: Chapter on 'Gold rings'

[15] 'Allamah Teebi رحمه الله in al-Kaashif 'an Haqaaiqis-Sunan: Chapter on 'The ring'

[16] 'Allamah Khaleel Ahmad Sahaaranpuri رحمه الله in Badhlul-Majhood: Book on 'The Ring' chapter on 'The narration's regarding the making of the ring'

[17] 'Allamah Anwar Shah Kashmeeri رحمه الله in Faidhul-Baari: Chapter on 'The Prophet threw away his ring'

[18] Hafidh Ibn al-'Arabi al-Maaliki رحمه الله in 'Aaridhatul-Ahwazi: Book on 'Clothing' chapter on 'The element which is desirable as a gem of a ring'

[19] Muhaddith 'Ali al-Qaari رحمه الله in Mirqaatul-Mafaateeh: Chapter on 'The ring'
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#2 [Permalink] Posted on 2nd January 2013 09:54
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#3 [Permalink] Posted on 3rd January 2013 09:18
Chapter 2: The Wearing of a Ring is only Sunnah for those persons who need it


Imam at-Tahaawi رحمه الله records a Hadeeth on the authority of Abu Rayhaanah رضي الله عنه, "The Prophet صلى الله عليه وسلم prohibited the wearing of a ring other than a Zhee Sultaan (a person who has power, authority, or rule)." He writes, "A group of scholars are of the opinion that it is Makrooh for anyone to wear a ring other than by a Zhee Sultaan." Further on he writes, "Another group acting contrary to this say, there is nothing wrong in wearing a ring whether he be a Zhee Sultaan or a common person." [20]

Also a similar Hadeeth has been recorded by Imaam Abu Daawood [21] and Imaam an-Nasaa'ee [22] on the authority of Abu Rayhaanah رضي الله عنه. In this, Abu Rayhaanah رضي الله عنه mentions that the Prophet صلى الله عليه وسلم prohibited us from ten things, and the last thing he mentioned was, "The wearing of a ring other than by a Zhee Sultaan."

'Allaamah Khaleel Ahmad رحمه الله says, "Some scholars derive from this Hadeeth that it is Makooh for anyone other than a Zhee Sultaan to wear a ring. But the clear majority of the scholars are of the opinion that it is permissible." [23]

'Allaamah Zarqaani رحمه الله writes about the Hadeeth of Abu Rayhaanah رضي الله عنه recorded by Imaam Abu Daawood and Imaam an-Nasaa'ee, "Imaam Maalik classified it Dha'eef when questioned about it and also Imaam Ahmad."

Mufti Taqi Uthmaani حفظه الله writes, "The reason of its weakness has not become clear to me except that Imaam Abu Daawood رحمه الله says after recording it, 'The narrator is alone in mentioning the ruling of the ring.' He further writes, 'Even if the authenticity of this Hadeeth is established then the prohibition will be from the degree of Tanzeeh.' 'Allaamah Khattaabi رحمه الله has indicated towards this fact in his Ma'aalimus-Sunan, 'It is appropriate that the wearing of a ring be Makrooh (Tanzeeh) for everyone except a Zhee Sultaan otherwise it will be worn only fashion." Also this is the opinion chosen by al-Haafidh Ibn Hajar رحمه الله, regarding which he says, 'It is apparent that the wearing of a ring other than by a Zhee Sultaan is contrary to that which is preferable because it is a type of beauty and men's nature is against this. The Ahaadeeth, which indicate towards its permissibility, are to divert the prohibition from the level of Tahreem. This view is also stengthened by a few sources, wherein the Prophet صلى الله عليه وسلم has prohibited men from adorning themselves." [25]

'Allaamah 'Aynee رحمه الله writes, "With the exception of a Zhee Sultaan, to refrain from wearing a ring is preferable because it is only worn for beauty and fashion." [26]

Shaykhul-Hadeeth Muhammad Zakariyya رحمه الله writes in his commentary of Muwattaa lil-Maalik, recording from the author of Muhalla, "The scholars have disputed regarding the permissibility of wearing a silver ring. A large group is of the opinion that it is permissible on a general basis. Some say that it is Makrooh when a person intends beauty, and others say it is Makrooh with the exception of a Zhee Sultaan. The correct opinion according to the Shaafi'ee and Maalikee schools of law, is of its permissibility." [27]

al-Haafidh Ibn Hajar رحمه الله writes in relation to this issue, "It has been recorded from a group of Sahaabah رضي الله عنهم and Taabi'een رحمة الله عليهم that they would wear rings even though they were not considered to be among the Zhee Sultaan. It is possible that the word Zhee Sultaan refers to any person who has authority or rule in any field, not only a leader." [28]

'Allaamah Ibn 'Aabideen رحمه الله commenting on the statement, "The wearing of a ring for anyone other than a king or a judge is permissible," writes, "This indicates that it is only Sunnah for him who needs a ring."

The author of at-Taatarkhaaniyya records from al-Bustaan, "Some scholars say it is Makrooh for a person other than a leader to wear a ring, whereas another group say it is permissible."

It has been narrated on the authority of Yoonus Ibn Ishaaq رحمه الله that he said, "I saw Qais Ibn Abi Haazim, 'Abdur Rahmaan Ibn al-Aswad and ash-Sha'bee wearing rings on their left hands and they were not Zhee Sultaan."

'Allaamah Ibn 'Aabideen رحمه الله concludes, "The author of al-Ikhtiyaar's statement is distinct in this matter, 'The wearing of a ring is Sunnah for a person who needs it, like a leader or a judge and also those who come under this category." [29]

'Allaamah Dhafar Ahmad 'Uthmaani رحمه الله states, "The Hanafee scholars have linked the Karaaha of wearing a ring to the degree of Tanzeeh because the Sahaabah رضي الله عنهم wore rings at the time of the Prophet صلى الله عليه وسلم regardless of them being leaders or not." He also states regarding Imaam at-Tahaawi's text, "The wearing of a ring has been established from a group of Sahaabah رضي الله عنهم who were not Zhee Sultaan. It has been recorded from Hasan رضي الله عنه and Husayn رضي الله عنه that they wore rings on their left hands. Also from Ibn al-Hanafiyyah رحمه الله that he wore a ring on his left hand, from Qais Ibn Abi Haazim رحمه الله, 'Abdur Rahmaan Ibn al-Aswad رحمه الله, Qais Ibn Thumaamah رحمه الله and ash-Sha'bee رحمه الله that they wore rings on their left hands. This is not correct, these people were not only leading authorities who were followed in every aspect of life, but they were also scholars, jurists and a few were among the commanders like Hasan رضي الله عنه and Husayn رضي الله عنه."

The word Zhee Sultaan does not only refer to a leader but it also includes those who have any type of authority or power in any field. [30]


Notes:

[20] Imaam at-Tahaawi رحمه الله in Sharh Ma'aanil-Aathaar: Chapter on 'The wearing of a ring other than a Zhee Sultaan'

[21] Imaam Abu Daawood رحمه الله in his Sunan: Book on 'Clothing' chapter on 'Those who label silk Makrooh' Hadeeth #6

[22] Imaam an-Nasaa'ee رحمه الله in his Sunan: Book on 'Adorment' chapter on 'The plucking of the hair' Hadeeth #1

[23] 'Allaamah Khaleel Ahmad Sahaaranpuri رحمه الله in Badhlul-Majhood: Book on 'Clothing' chapter on 'Those who label silk Makrooh'

[24] Shaykhul-Hadeeth Muhammad Zakariyya رحمه الله in Awjazul-Masaalik: Chapter on 'The narration's regarding the wearing of a ring'

[25] Mufti Taqi Uthmaani حفظه الله in Takmilah Fathil-Mulhim: Chapter on 'The wearing of a silver ring from the Prophet صلى الله عليه وسلم'

[26] 'Allaamah 'Aynee رحمه الله in 'Umdatul-Qaari: Chapter on 'The wearing of the ring on the small finger'

[27] Shaykhul-Hadeeth Muhammad Zakariyya رحمه الله in Awjazul-Masaalik: Chapter on 'The narration's regarding the wearing of a ring'

[28] al-Haafidh Ibn Hajar رحمه الله in Fathul-Baari: Chapter on 'The making of a ring to stamp a document or to write letters to the non-believers and others'

[29] 'Allaamah Ibn 'Aabideen رحمه الله in Raddul-Muhtaar: Book of 'Prohibited and permitted acts' Chapter on 'Clothing'

[30] 'Allaamah Dhafar Ahmad 'Uthmaani رحمه الله in I'laaus-Sunan: Chapter on 'Prohibition from wearing a ring for other than a Zhee Sultaan'
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#4 [Permalink] Posted on 4th January 2013 09:22
Chapter 3: The Ring Should Be Worn On The Right Hand


Imaam Abu Daawood رحمه الله relates in his Sunan on the authority of Sayyiduna 'Ali رضي الله عنه, "The Prophet صلى الله عليه وسلم would wear his ring on his right hand." [31]

He also relates on the authority of Sayyiduna 'Umar رضي الله عنه, "The Prophet صلى الله عليه وسلم would wear a ring on his left hand." [32]

'Allaamah Teebi رحمه الله writes in his commentary of Mishkaat, commenting on the Hadeeth, "The Prophet صلى الله عليه وسلم would wear a ring on his right hand," "The last action of the Prophet صلى الله عليه وسلم in relation to this matter was wearing the ring on his left hand. But there is no disagreement in the Ahaadeeth regarding the Prophet صلى الله عليه وسلم wearing a ring on his right and left hands because both actions are permissible. He would at times wear it on his right hand and other times on his left hand. Also there is no Hadeeth indicating clearly the Prophet's صلى الله عليه وسلم consistency or steadfastness on any one practise. The scholars unanimously agree regarding the permissibility of wearing a ring on both hands. There is disagreement as to which hand is more virtuous. The most authentic opinion in our Madhhab is wearing the ring on the right hand, because the ring itself is a sign of elegance and the right is more worthy and rightful of being adorned." [33]

al-Haafidh Ibn Hajar رحمه الله writes that Imaam Baghawi رحمه الله has mentioned in his Sharhus-Sunnah, "At first the Prophet صلى الله عليه وسلم wore the ring on his right hand and later transferred it to his left hand and this was his last practise in this matter." In relation to this issue there is a dispute among the Shaafi'ee scholars. The most authentic opinion is wearing the ring on the right hand. Preference is given to the right hand because the left hand is used to clean the private parts. By wearing the ring on the right hand no kind of impurity will reach it. This is the opinion of one group, whereas another group does not give preference to either. Imaam Abu Daawood's chapter, "The wearing of a ring on the right and left hands" also indicates towards this fact. [34]

It is mentioned in Fataawa 'Aalamgeeri, "The ruling of wearing the ring on the right hand is Mansookh." [35]

Imaam Bayhaqi رحمه الله says, "The ruling of wearing the ring on the right hand is Mansookh." As evidence he presents the Hadeeth recorded by Ibn 'Adi رحمه الله and others, "The Prophet صلى الله عليه وسلم wore a ring on his right hand and then transferred it to his left hand," Muhaddith 'Ali al-Qaari رحمه الله says, "This was not the permanent practise of the Prophet, so therefore it will not lead to Naskh. The most that can be said is, the left hand is more virtuous. Also, this is the most authentic opinion in our Madhhab." [36]

'Allaamah Zarqaani رحمه الله writes, "Even though the apparent meaning of the Hadeeth leads one to think that the ruling is Mansookh, but this is not correct." Haafidh Ibn Hajar رحمه الله says, "If this Hadeeth was established it would bring an end to all disagreements in this matter, but it's chain of narration is Dha'eef." [37]

'Allaamah 'Aynee رحمه الله writes, "Imaam Maalik رحمه الله is of the opinion that it is perferable to wear the ring on the left hand and Makrooh to wear it on the right hand." He was asked, could a person wear a ring on his right hand due to necessity? He replied, "There is nothing wrong with that." 'Allaamah 'Aynee رحمه الله further writes, "A person should wear the ring on the small finger of his left hand and refrain from wearing it on the right hand and also from any other finger." [38]

al-Faqeeh Abu al-Laith رحمه الله has balanced the ruling by saying that there is no difference whether a person wears the ring on his right or left hand. 'Allaamah Ibn 'Aabideen رحمه الله says, "A person should wear a ring on the small finger of the left hand and abstain from wearing it on any other finger and the right hand." [39]

Imaam Haskafi رحمه الله writes in his book of Islamic Law relating from al-Qahastaani رحمه الله and others, "A person should wear the ring on his left hand. It has also been said that it should be worn on the right hand except that is has become a tradition and trend of the Rawaafidh (Shi'a), so it is necessary to refrain from this." [40]

'Allaamah Ibn 'Aabideen رحمه الله commenting on this statement writes that it was a tradition of the Rawaafidh in those days but as for now this no longer remains. (One should keep in mind 'Allaamah Ibn 'Aabideen رحمه الله lived from 1198 to 1252 A.H.). Some also say to wear it on the right hand is a sign of unjust people but this holds no weight because authentic Ahaadeeth contradict this. [41]

'Allaamah 'Aynee رحمه الله writes, "The correct opinion is that to wear a ring on the left hand is more accurate even though authentic Ahaadeeth establish the Prophet صلى الله عليه وسلم wearing a ring on his right hand, but his practise remained on the left." [42]

Muhaddith Rasheed Ahmad Gangohi رحمه الله mentions, elaborating on the tradition, "Hasan رضي الله عنه and Husayn رضي الله عنه both wore rings on the left hand," "Although this is permissible but now he Rawaafidh made this their trend so it has become Makrooh for us." [43]

It is possible that during the lifetime of 'Allaamah Ibn 'Aabideen, the Rawaafidh had abandoned their tradition of wearing a ring on the right hand. During the lifetime of Muhaddith Rasheed Ahmad Gangohi (1244 to 1323 A.H.) they had adopted the custom of wearing a ring on the left hand, for this reason this practise was regarded unworthy of being practised upon.

'Allaamah Khaleel Ahmad رحمه الله further explains, "The Hanafi scholars have prohibited the wearing of a ring on the left hand from the time this became a custom of the Ahlul-Bid'ah (Innovators, meaning the Rawaafidh). Without doubt it is forbidden to imitate the Ahlul-Ahwaa (any group who follows their whims and desires) as it is forbidden to imitate the non-believers. The scholars may have differed in relation to their belief but for certain they are Fussaaq (grave sinners) and to imitate the Fussaaq is not permissible." [44]


Notes:

[31] Imaam Abu Daawood رحمه الله in his Sunan: Chapter on 'The narration's regarding wearing a ring on the right and left hands' Hadeeth #1

[32] Imaam Abu Daawood رحمه الله in his Sunan: Chapter on 'The narration's regarding wearing a ring on the right and left hands' Hadeeth #2

[33] 'Allaamah Teebi رحمه الله in al-Kaashif 'an Haqaaiqis-Sunan: Chapter on 'The ring'

[34] al-Haafidh Ibn Hajar رحمه الله in Fathul-Baari: Chapter on 'He who kept the stone of his ring facing his palm'

[35] Fataawa 'Aalamgeeri: Book on 'Detestable actions'

[36] Muhaddith 'Ali al-Qaari رحمه الله in Mirqaatul-Mafaateeh: Chapter on 'The ring'

[37] Sharhus Zarqaani: Chapter on 'The inscription on the ring of the Prophet صلى الله عليه وسلم

[38] 'Allaamah 'Aynee رحمه الله in 'Umdatul-Qaari: Chapter on 'He who kept the stone of his ring facing his palm'

[39] 'Allaamah Ibn 'Aabideen رحمه الله in Raddul-Muhtaar: Book on 'Prohibited and permitted acts' Chapter on 'Clothing'

[40] Imaam Haskafi رحمه الله in ad-Durrul-Mukhtaar: Book on 'Prohibited and permitted acts' Chapter on 'Clothing'

[41] 'Allaamah Ibn 'Aabideen رحمه الله in Raddul-Muhtaar: Book on 'Prohibited and permitted acts' Chapter on 'Clothing'

[42] 'Allaamah 'Aynee رحمه الله in al-Binaayah: Book on 'Detestable actions' Chapter on 'Clothing'

[43] Muhaddith Rasheed Ahmad Gangohi رحمه الله in al-Kawkab ad-Durri: Chapter on 'The clothing of the Prophet of Allah صلى الله عليه وسلم

[44] 'Allaamah Khaleel Ahmad Sahaaranpuri رحمه الله in Badhlul-Majhood: Book on 'The ring' Chapter on 'The narration's regarding wearing a ring on the right and left hands'
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#5 [Permalink] Posted on 7th January 2013 09:05
Chapter 4: The Ring Should Be Worn On The Small Finger


Sayyiduna Anas رضي الله عنه relates that the ring of the Prophet صلى الله عليه وسلم was on this finger, and he pointed to the small finger of the left hand. [45]

Imaam al-Qurtubi رحمه الله writes, commenting on this Hadeeth, "There is no controversy or dispute amongst the scholars nor the practise of the predecessors that for a man to wear a ring on the small finger is more virtuous as opposed to the other fingers. This is because the ring is more safeguarded and protected whilst carrying out daily work." He further writes that if a person wears a ring on his ring finger then this is also permissible. [46]

Sayyiduna Anas رضي الله عنه relates that the Prophet صلى الله عليه وسلم forbade me from wearing a ring on this finger and this finger. The narrator says that he pointed to the middle and index fingers. [47]

'Allaamah Teebi رحمه الله, commenting on this tradition, writes that it is Makrooh for a man to wear a ring on his middle and index fingers. This Karaaha is from the degree of Tanzeeh. [48]

Imaam Ahmad Ibn Hanbal رحمه الله says, "It is Makrooh to wear a ring on the middle and index fingers." [49]

'Allaamah 'Aynee رحمه الله writes that it is mentioned in al-Ajnaas that it is preferable for a man to wear a ring on the small finger of the left hand. [50]

'Allaamah Ibn 'Aabideen writes, recording from Zhakheerah that it is preferable to wear the ring on the small finger of the left hand, as opposed to all the other fingers and the right hand. [51]

Imaam Ibn Maajah رحمه الله relates on the authority of Sayyiduna 'Ali رضي الله عنه that, "The Prophet صلى الله عليه وسلم prohibited me from wearing a ring on the thumb and small finger." [52]

'Allaamah Khaleel Ahmad رحمه الله writes, "The scholars are unanimous that the ring should be worn on the small finger." [53]

The opinion attributed to the majority of the scholars seems to contradict the above Hadeeth recorded by Imaam Ibn Maajah رحمه الله. Shaykh 'Abdul Ghani رحمه الله writes, "It is possible that Sayyiduna 'Ali رضي الله عنه was prohibited due to a valid excuse or he was prohibited from combining two rings at one time." [54]


Notes:

[45] Imaam Muslim رحمه الله: Chapter on 'The prohibition of a gold ring for men and the abrogation of it's permissibility in the beginning of Islaam' Hadeeth #20

[46] Imaam al-Qurtubi رحمه الله in al-Mufhim: Chapter on 'The wearing of a ring for men on the small finger'

[47] Imaam Muslim رحمه الله: Chapter on 'The prohibition of a gold ring for men and the abrogation of it's permissibility in the beginning of Islaam' Hadeeth #24

[48] 'Allaamah Teebi رحمه الله in al-Kaashif 'an Haqaaiqis-Sunan: Chapter on 'The ring'

[49] 'Allaamah Qastallaani رحمه الله in al-Mawaahib al-Laduniyyah: Chapter on 'The inscription on the ring of the Prophet صلى الله عليه وسلم

[50] 'Allaamah 'Aynee رحمه الله in al-Binaayah: Book on 'Detestable actions' chapter on 'Clothing'

[51] 'Allaamah Ibn 'Aabideen رحمه الله in Raddul-Muhtaar: Book on 'Prohibited and permitted acts' chapter on 'Clothing'

[52] Imaam Ibn Maajah رحمه الله in his Sunan: Book on 'Clothing and things pertaining to it' chapter on 'Wearing a ring on the thumb'

[53] 'Allaamah Khaleel Ahmad Sahaaranpuri رحمه الله in Badhlul-Majhood: Book on 'The ring' chapter on 'The narration's regarding a metal ring'

[54] Shaykh 'Abdul Ghani Dehlawi رحمه الله in Injaahul-Haajah: Book on 'Clothing and things pertaining to it' chapter on 'Wearing a ring in the thumb#
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#6 [Permalink] Posted on 8th January 2013 09:10
Chapter 5: The Stone (Gem) Of The Ring Should Be Facing The Palm


Sayyiduna Anas رضي الله عنه reports, "The Prophet صلى الله عليه وسلم wore a silver ring on his right hand and on it was a stone from Abyssinia (Habshah). He also kept the stone facing his palm." [55]

'Allaamah 'Aynee رحمه الله writes that Ibn Battaal رحمه الله said, "There is no prohibition or command in the Ahaadeeth regarding the stone facing inwards or outwards, both of these methods are permissible." [56]

Imaam Abu Daawood رحمه الله relates a tradition on the authority of Muhammad Ibn Ishaaq رحمه الله wherein he says, "I saw as-Salt Ibn 'Abdullah رحمه الله wearing a ring on the small finger of his right hand. I questioned him, 'Why are you wearing the ring in this manner?' He replied, 'I saw Ibn 'Abbaas رضي الله عنهما wearing his ring in this manner.'" As-Salt Ibn 'Abdullah رحمه الله further says, "I think he also mentioned I saw the Prophet صلى الله عليه وسلم wearing the ring in this manner." [57]

'Allaamah Teebi رحمه الله writes that the Prophet صلى الله عليه وسلم kept the stone facing inwards because it protects a person from pride and conceit. The Prophet صلى الله عليه وسلم did not give any order or command regarding this, so it is permissible to keep the stone facing outwards. The pious predecessors (Salaf) have practised both methods. [58]

Imaam al-Qurtubi رحمه الله says that it is permissible to wear the ring with the stone facing outwards because there are narration's mentioning the Prophet صلى الله عليه وسلم doing this. [59]

Imaam Haskafi رحمه الله says that the ring should be worn with the stone facing inwards. [60]

The author of al-Hidaaya mentions this statement with the addition, "...contrary to women, because it is a type of beauty and fashion for them." [61]

'Allaamah 'Aynee رحمه الله, commenting on this, writes, "Men should keep the stone of the ring facing inwards because they wear it due to necessity, whereas women wear it for beauty." [62]


Notes:

[55] Imaam Muslim رحمه الله: Chapter on 'The prohibition of a gold ring for men and the abrogation of it's permissibility in the beginning of Islaam' Hadeeth #18

[56] 'Allaamah 'Aynee رحمه الله in 'Umdatul-Qaari: Chapter on 'He who kept the stone of his ring facing his palm'

[57] Imaam Abu Daawood رحمه الله in his Sunan: Chapter on 'The narration's regarding wearing a ring on the right and left hands' Hadeeth #4

[58] 'Allaamah Teebi رحمه الله in al-Kaashif 'An Haqaaiqis-Sunan: Chapter on 'The ring'

[59] Imaam al-Qurtubi رحمه الله in al-Mufhim: Chapter on 'The wearing of a ring and keeping the stone facing inwards'

[60] Imaam Haskafi رحمه الله in ad-Durrul-Mukhtaar: Book on 'Prohibited and permitted acts' chapter on 'Clothing'

[61] 'Allaamah Burhaan-uddeen al-Marghinaani رحمه الله in al-Hidaaya: Book on 'Detestable actions' chapter on 'Clothing'

[62] 'Allaamah 'Aynee رحمه الله in al-Binaayah: Book on 'Detestable actions' chapter on 'Clothing'
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#7 [Permalink] Posted on 9th January 2013 09:07
Chapter 6: The Prophet صلى الله عليه وسلم Had Several Rings


Imaam Muslim رحمه الله relates on the authority of Sayyiduna Anas رضي الله عنه that, "The Prophet صلى الله عليه وسلم had a silver ring and on it was a stone from Abyssinia." [63]

Imaam Bukhaari رحمه الله also relates from Sayyiduna Anas رضي الله عنه that, "The Prophet صلى الله عليه وسلم had a silver ring and the stone was also silver." [64]

These two Ahaadeeth apparently seem to contradict one another. Imaam al-Qurtubi رحمه الله writes, "In reality there is no contradiction. The Prophet صلى الله عليه وسلم had a few rings. One had an Abyssinian stone whereas another had a silver stone. It has also been narrated that he wore a ring with a carnelian ('Aqeeq) stone." [65]

'Allaamah Dhafar Ahmad 'Uthmaani رحمه الله writes that Imaam Bayhaqi says in Shu'ab, "The two aforementioned Ahaadeeth indicate that the Prophet صلى الله عليه وسلم had two seperate rings. One which had an Abyssinian stone, and another which had a silver stone." Haafidh Ibn 'Abdul Barr رحمه الله says that the narration mentioning the stone being of silver is the most authentic. Another group of scholars mentions otherwise. Imaam Nawawi رحمه الله, after recording both statements, writes that both of these opinions are correct. The Prophet صلى الله عليه وسلم at one time had a ring with an Abyssinian stone, and at another time had a ring with a silver stone. 'Allaamah Dhafar Ahmad 'Uthmaani رحمه الله says that the fact that the Prophet صلى الله عليه وسلم never wore more than one ring at one time is agreed upon, whereas him not making more than one ring is not. It is an established fact that the Prophet صلى الله عليه وسلم took a ring from Khaalid Ibn Sa'd رضي الله عنه or 'Amr Ibn Sa'eed رضي الله عنه, and also that Ya'laa Ibn Umayya رضي الله عنه made a ring for him. [66]

Imaam Haskafi رحمه الله says that the loop of the ring is taken into consideration not the ring itself, thereby it is permissible that the stone be plain, carnelian-red or even ruby. [67]

'Allaamah 'Aynee رحمه الله writes that it is mentioned in al-Ajnaas, "There is nothing wrong for a man to wear a silver ring with a silver stone. Also if the stone is onyx, carnelian-red, turquoise, ruby or emerald." [68]


Notes:

[63] Imaam Muslim رحمه الله: Chapter on 'The prohibition of a gold ring for men and the abrogation of it's permissibility in the beginning of Islaam' Hadeeth #17

[64] Imaam Bukhaari رحمه الله: Book on 'Clothing' chapter on 'The stone of the ring'

[65] Imaam Qurtubi رحمه الله in al-Mufhim: Chapter on 'The permissibility of engraving a person's name in a ring'

[66] 'Allaamah Dhafar Ahmad 'Uthmaani رحمه الله in I'laaus-Sunan: Chapter on 'The prohibition of a gold ring for men and the permissibility of a silver ring for them'

[67] Imaam Haskafi رحمه الله in ad-Durrul-Mukhtaar: Book on 'Prohibited and permitted acts' chapter on 'Clothing'

[68] 'Allaamah 'Aynee رحمه الله in al-Binaayah: Book on 'Detestable actions' chapter on 'Clothing'
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#8 [Permalink] Posted on 10th January 2013 09:11
Chapter 7: It Is Permissible To Wear A Ring Made From Carnelian


Muhaddith 'Ali Qaari رحمه الله says regarding the Hadeeth, "Wear a ring made from carnelian ('Aqeeq) because it is blessed," "'Aqeeli has recorded it in ad-Du'afaa, Ibn Laal in Makaarimul-Akhlaaq, al-Haakim in his Taareekh, al-Bayhaqi, al-Khateeb, Ibn 'Asaakir and ad-Daylami in Musnadul-Firdaus on the authority of Ummul Mu'mineen 'Aa'isha رضي الله عنها. Numerous transmissions indicate that this Hadeeth does have an origin. Ibn 'Adi has also narrated this Hadeeth in al-Kaamil on the authority of Anas رضي الله عنه with a different text, 'Wear a ring made from carnelian ('Aqeeq) because it removes poverty.'" [69]

'Allaamah Dhafar Ahmad 'Uthmaani رحمه الله writes, "It is mentioned in Shira'tul-Islaam that to wear a ring made from carnelian or silver is Sunnah. The commentator of Shira'tul-Islaam writes, 'One should know that it has been said that to wear a ring made from carnelian is Haraam because it is a stone. Imaam Abu Haneefa has preferred this opinion.'" [70]

Imaam Haskafi رحمه الله writes, "Shamsul A'imma Sarakhsi has authenticated the permissibility of wearing a ring made from jasper and carnelian." [71]

'Allaamah Dhafar Ahmad 'Uthmaani رحمه الله says, "Qaadi Khaan is also inclined to this opinion." [72]

'Allaamah Ibn 'Aabideen رحمه الله writes, recording from Ghurarul-Afkaar, "The most authentic view is that there is nothing wrong in wearing a ring made from carnelian because the Prophet صلى الله عليه وسلم wore a ring made from carnelian, and he also said, 'Wear a ring made from carnelian because it is blessed.'" 'Allaamah Ibn 'Aabideen رحمه الله further writes, "The correct opinion regarding wearing a ring made from jasper is that it is not permissible because idols are made from this. For this reason it has become like brass, and regarding brass there are clear injunctions which attest to its prohibition." [73]


Notes:

[69] Muhaddith 'Ali Qaari رحمه الله in Mirqaatul-Mafaateeh: Chapter on 'The ring'

[70] 'Allaamah Dhafar Ahmad 'Uthmaani رحمه الله in I'laaus-Sunan: Chapter on 'The prohibition of a gold ring for men and the permissibility of a silver ring for them'

[71] Imaam Haskafi رحمه الله in ad-Durrul-Mukhtaar: Book on 'Prohibited and permitted acts' chapter on 'Clothing'

[72] 'Allaamah Dhafar Ahmad 'Uthmaani رحمه الله in I'laaus-Sunan: Chapter on 'The metal ring and others'

[73] 'Allaamah Ibn 'Aabideen رحمه الله in Raddul-Muhtaar: Book on 'Prohibited and permitted acts' chapter on 'Clothing'
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#9 [Permalink] Posted on 11th January 2013 08:57
Chapter 8: The Prophet صلى الله عليه وسلم Would Not Wear A Ring Constantly


Imaam an-Nisaa'ee رحمه الله reports on the authority of Sayyiduna Ibn 'Umar رضي الله عنهما, "The Prophet صلى الله عليه وسلم had a silver ring made which he would use to stamp and he would not wear it." [74]

'Allaamah Dhafar Ahmad 'Uthmaani رحمه الله writes, "The meaning of this Hadeeth is that the Prophet صلى الله عليه وسلم would not wear a ring constantly." [75]


Notes:

[74] Imaam Nisaa'ee رحمه الله: Chapter 'The Prophet صلى الله عليه وسلم threw away the ring and refrained from wearing it'

[75] 'Allaamah Dhafar Ahmad 'Uthmaani رحمه الله in I'laaus-Sunan: Chapter on 'The prohibition of a gold ring for men and the permissibility of a silver ring for them'
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#10 [Permalink] Posted on 14th January 2013 09:37
Chapter 9: The Prophet's صلى الله عليه وسلم Ring Fell From The Hands Of 'Uthmaan رضي الله عنه Into The Well Of Arees


Haafidh Ibn Hajar رحمه الله writes, "Sayyiduna Mu'ayqeeb رضي الله عنه was given the responsibility of looking after the ring." [76]

'Allaamah 'Aynee رحمه الله writes, "The ring was in the possession of Sayyiduna 'Uthmaan رضي الله عنه for a period of six years, and in the seventh year it fell into the well." [77]

'Allaamah Baghawi رحمه الله writes in his Sharhus-Sunnah, "The ring fell from the hands of Sayyiduna Mu'ayqeeb رضي الله عنه into the well of Aress." [78]

Haafidh Ibn Katheer writes that in the year 30 A.H. the Prophet's ring fell from the hands of 'Uthmaan رضي الله عنه into the well of Arees. [79]

Haafidh Ibn Hajar رحمه الله writes, "The well of Arees is in a garden near the masjid of Quba. The ring falling from the hands of Sayyiduna 'Uthmaan رضي الله عنه (mentioned in the previous Hadeeth) is possibly a metaphorical indication or vice versa. Sayyiduna 'Uthmaan رضي الله عنه asked for the ring from Sayyiduna Mu'ayqeeb رضي الله عنه to stamp a document with. He was deeply concerned about some matter which caused him to fiddle with the ring. Then accidentally it fell into the well. Or he returned it to Sayyiduna Mu'ayqeeb رضي الله عنه and then it fell in." [80]

Muhaddith 'Ali Qaari رحمه الله writes, "The apparent text of the Hadeeth indicates that the ring fell from the hands of Sayyiduna 'Uthmaan رضي الله عنه. Also, in another Hadeeth it is explicitly mentioned that the ring fell from the hands of Sayyiduna Mu'ayqeeb رضي الله عنه, who was made responsible for looking after it. It is possible that one of them handed the ring to the other, the other one came forward to take the ring and it fell. For this reason, the falling of the ring has been attributed to both of them. But still an objection can be raised against the Hadeeth recorded by Imaam Bukhaari رحمه الله on the authority of Anas رضي الله عنه. When Sayyiduna 'Uthmaan رضي الله عنه at the well of Arees, he took out the ring and started to fiddle about with it, when all of a sudden it fell. (The narrator says) 'We remained with Sayyiduna 'Uthmaan رضي الله عنه for three days, draining out the water, but we couldn't find it. Also, the Hadeeth recorded by Imaam an-Nisaa'ee رحمه الله, that Sayyiduna 'Uthmaan رضي الله عنه asked for the ring from Sayyiduna Mu'ayqeeb رضي الله عنه to stamp a document. He was deeply concerned about some matter which caused him to fiddle with the ring, when all of a sudden it fell. This Hadeeth also answers the question as to why Sayyiduna 'Uthmaan رضي الله عنه indulged himself in futile work." [81]

'Allaamah 'Aynee رحمه الله writes, "After Sayyiduna 'Uthmaan رضي الله عنه lost the ring in the well of Arees, he had another one made with the same inscription." [82]

Haafidh Ibn Hajar رحمه الله writes, "Some of the scholars have said that there is a secret about the ring of our Prophet صلى الله عليه وسلم, which was also in the ring of Prophet Sulaymaan عليه السلام." The reason is that when Prophet Sulaymaan عليه السلام lost his ring, along with it he also lost his kingdom. And when Sayyiduna 'Uthmaan رضي الله عنه lost the ring of our Prophet صلى الله عليه وسلم, all the affairs collapsed on him. The Khawaarij rebelled against him and this was the beginning of the corruption and evil that ultimately led to his martyrdom, and also, affairs will remain like this until the last day. [83]


Notes:

[76] Haafidh Ibn Hajar رحمه الله in Fathul-Baari: Chapter on 'Should the inscription of the ring be engraved on three lines'

[77] 'Allaamah 'Aynee رحمه الله in 'Umdatul-Qaari: Chapter on 'Should the inscription of the ring be engraved on three lines'

[78] Muhaddith 'Ali al-Qaari رحمه الله in Mirqaatul-Mafaateeh: Chapter on 'The ring'

[79] Haafidh Ibn Katheer رحمه الله in al-Bidaayah wan-Nihaayah: Chapter on 'The events which took place in 30 A.H.'

[80] Haafidh Ibn Hajar رحمه الله in Fathul-Baari: Chapter on 'The silver ring'

[81] Haafidh Ibn Hajar رحمه الله in Fathul-Baari: Chapter on 'The silver ring'

[82] 'Allaamah 'Aynee رحمه الله in 'Umdatul-Qaari: Chapter on 'The statement of the Prophet صلى الله عليه وسلم, 'No one should engrave as I have engraved on my ring'

[83] Haafidh Ibn Hajar رحمه الله in Fathul-Baari: Chapter on 'Should the inscription of the ring be engraved on three lines'
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#11 [Permalink] Posted on 15th January 2013 09:18
Chapter 10: It Is Permissible To Engrave Any Name On The Stone (Gem) Of The Ring


Imaam Bukhaari رحمه الله reports on the authority of Sayyiduna Anas رضي الله عنه that the Prophet صلى الله عليه وسلم had a silver ring made, and he engraved 'Muhammad Rasool Allaah' on it. The Prophet صلى الله عليه وسلم said, "I have made a silver ring and I have engraved on it 'Muhammad Rasool Allaah.' No one should engrave on their rings as I have engraved." [84]

Haafidh Ibn Hajar رحمه الله says, "Abul-Fath al-Ya'muri claims the ring was made in the 7th yearh A.H and others claim it was made in the 6th year A.H." It is possible that these two opinions are combined, by saying that it was made sometime at the end of the 6th year and the beginning of the 7th year. The Prophet صلى الله عليه وسلم sent letters during the truce period, which was in Dhul-Qa'dah of the 6th year, then he returned to Madeenah in Dhul-Hijjah and sent some messengers in the month of al-Muharram. The ring was made before the messengers were sent to the neighbouring non-Muslim countries.

He further says, "The Prophet صلى الله عليه وسلم forbade them from engraving an inscription like his because the purpose of his ring was to be used as a stamp. This was a special mark through which his ring could be distinguished from others. Now if it was permissible for others to have the same inscription the initial purpose will no longer remain." [85]

'Allaamah Teebi رحمه الله writes, "The ring was made to stamp letters and documents, which were sent out to the neighbouring non-Muslim countries. So therefore if anyone was to have the same inscription it will cause disorder and confusion." [86]

Imaam al-Qurtubi رحمه الله writes, commenting on, "The inscription on the ring was Muhammad Rasool Allaah," "This is evidence proving that it is permissible for a person to engrave their own name on their ring. Excluding the name Muhammad even if it is the person's own name. This is not permissible because we have been prohibited from this in the Hadeeth. Also, the Hadeeth is evidence proving that it is permissible to engrave the name of Allah, words of wisdom or even verses of the Holy Qur'aan." [87]

Muhaddith 'Ali al-Qaari رحمه الله writes, "Some scholars are of the opinion that it is Makrooh to engrave the name of Allaah on one's ring." Haafidh Ibn Hajar رحمه الله says, "This opinion holds no weight. I quote, 'When a person's name is 'Abdullaah, then without doubt this is not Makrooh.'" [88]

Muhaddith Rasheed Ahmad Gangohi رحمه الله says, "The prohibition of engraving the name Muhammad on one's ring no longer remains, because it won't cause any confusion or dispute." [89]


Notes:

[84] Imaam Bukhaari رحمه الله: Chapter on 'The statement of the Prophet صلى الله عليه وسلم, "No one should engrave as I have engraved on my ring" Hadeeth #1'

[85] Haafidh Ibn Hajar رحمه الله in Fathul-Baari: Chapter on 'The making of a ring to stamp a document or to write letters to the non-believers and others'

[86] 'Allaamah Teebi رحمه الله in al-Kaashif 'An Haqaaiqis-Sunan: Chapter on 'The ring'

[87] Imaam Qurtubi رحمه الله in al-Mufhim: Chapter on 'The permissibility of engraving a person's name on a ring'

[88] Muhaddith 'Ali Qaari رحمه الله in Mirqaatul Mafaateeh: Chapter on 'The ring'

[89] Muhaddith Rasheed Ahmad Gangohi رحمه الله in al-Kawkab ad-Durri: Chapter on 'The clothing off the Prophet of Allah صلى الله عليه وسلم'
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#12 [Permalink] Posted on 17th January 2013 09:21
Chapter 11: The Inscription Can Be In Any Language


Imaam at-Tahaawi رحمه الله reports on the authority of Sayyiduna Anas رضي الله عنه, that Sayyiduna 'Umar رضي الله عنه said, "It is not permissible to engrave Arabic on one's ring." He also reports another tradition on the authority of Sayyiduna Anas, that the Prophet said, "Do not engrave in Arabic." [90]

A group of scholars are of the opnion that it is Makrooh to engrave anything in Arabic, and as evidence they present this Hadeeth. They also say that there is nothing wrong if the inscription is other than Arabic. This is not correct, and it is contrary to the practise of the pious predecessors. What Sayyiduna 'Umar رضي الله عنه actually meant is explained in the following Hadeeth.

Sayyiduna Anas رضي الله عنه says, "I asked Hasan رضي الله عنه as to what this statement, 'Do not engrave in Arabic,' means. He Replied, 'Do not engrave on your rings Muhammad Rasool Allaah.'" [91]

Listed below are various inscriptions of rings belonging to some of the Sahaaba رضي الله عنهم and great scholars after them: (Only the translation of the inscriptions are listed and Arabic text has been omitted):

Sayyiduna Abu Bakr رضي الله عنه : "What an excellent Master Allaah is"
Sayyiduna 'Umar رضي الله عنه : "Death is a sufficient advisor"
Sayyiduna 'Uthmaan رضي الله عنه : "You will indeed observe patience or you will be remorseful"
Sayyiduna 'Ali رضي الله عنه : "All authority belongs to Allah"
Imaam Abu Haneefa رحمه الله: "Speak good otherwise remain silent"
Imaam Abu Yusuf رحمه الله: "Whoever acts upon individual judgement will be remorseful"
Imaam Muhammad Ibn al-Hasan رحمه الله: "Whoever observes patience will be successful" [92]

These are the great Sahaaba رضي الله عنهم and scholars after them. They were all pious and god fearing people. How is it possible that they act contrary to the commandments of the beloved Prophet صلى الله عليه وسلم. Also, their practise indicates that it is permissible to engrave rings in Arabic.

'Allaamah Zarqaani رحمه الله writes that it is recorded in Ikleel by Imaam Haakim, "Sayyiduna Aadam عليه السلام made a ring and he engraved on it 'Laa ilaaha illAllaah, Muhammadur Rasool Allaah.'" (This is a Marfoo' narration). It is also mentioned in Nawaadir al-Usool, "The inscriptionon the ring of Sayyiduna Moosa عليه السلام was, "For every generation there are a set of laws." Imaam Tabaraani رحمه الله records, "The gem on the ring of Sayyiduna Sulaymaan عليه السلام was divine. It was offered to him as a gift, which he willingly accepted. He placed it on his ring, and the inscription on it was, 'I am Allaah there is no Lord except me, Muhammad is My servant and messenger." [93]


Notes:

[90] Imaam Tahaawi رحمه الله in Sharh Ma'aanil-Aathar: Chapter on 'The inscription on rings'

[91] Imaam Tahaawi رحمه الله in Sharh Ma'aanil-Aathar: Chapter on 'The inscription on rings'

[92] 'Allaamah Ibn 'Aabideen رحمه الله in Raddul-Muhtaar: Book on 'Prohibited and permitted acts' Chapter on 'Clothing'

[93] Sharhus-Zarqaani: Chapter on 'The inscription on the ring of the Prophet صلى الله عليه وسلم'
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#13 [Permalink] Posted on 18th January 2013 09:02
Chapter 12: The Weight Of The Ring Should Not Exceed A Mithqaal


Sayyiduna Buraidah رضي الله عنه relates, "The Prophet صلى الله عليه وسلم said to a person who came to him wearing a bronze ring, 'What is it that I smell from you the odour of idols?' (The Prophet صلى الله عليه وسلم made this remark out of dislike) so the person threw away the ring. The person came again, but this time with a metal ring on. The Prophet صلى الله عليه وسلم said to him, 'What is it that I see on you an ornament of the dwellers of Hell?' So the person threw this ring and asked, 'O Prophet of Allah! What should I make the ring out of?' He صلى الله عليه وسلم replied, 'Make it out of silver, and the weight should not exceed one Mithqaal.'" [94]

Mithqaal is the singular of Mathaaqeel. It weighs one dinaar, which is equivalent to 72 grains of barley. In Egypt it is equal to 24 Qeeraat. The author of Ahsanul-Fataawa writes, "The weight of the ring should be less than 4.86g." [75]

'Allaamah Teebi رحمه الله writes, "The Prophet صلى الله عليه وسلم said, regarding the bronze ring, 'I smell from you the odor of idols,' because in those days the idols were made from bronze. And he صلى الله عليه وسلم said, in regards to the metal ring, 'An ornament of the dwellers of Hell,' because metal was considered to be a type of jewellery for the non-believers, and the non-believers are the dwellers of Hell." [96]

Muhaddith 'Ali al-Qaari رحمه الله writes, commentating on this Hadeeth, "Ibn Malik says, reporting from Mazhar, 'The preferable view is that it should not weigh more than a Mithqaal, because it safeguards a person from extravagance. A group of the Shaafi'ee scholars are of the opinion that to exceed a Mithqaal is totally forbidden, and others have given preference to the view of permissibility. Among them is Haafidh 'Iraaqi رحمه الله, who had labelled the aforementioned prohibition to the degree of Tanzeeh." [97]

The author of al-Ikhtiyaar says, "It is Sunnah that the weight of the ring be equivalent to one Mithqaal or less." [98]

Imaam Haskafi رحمه الله says, "The weight of the ring should not exceed a Mithqaal." [99]


Notes:

[94] Imaam Abu Daawood رحمه الله in his Sunan: Chapter on 'The narration's regarding metal rings' Hadeeth #1

[95] Mufti Rasheed Ahmad Ludhyaanwi رحمه الله in Ahsanul-Fataawa: Book on 'Permitted and prohibited acts'

[96] 'Allaamah Teebi رحمه الله in al-Kaashif al-Haqaaiqis-Sunan: Chapter on 'The ring'

[97] Muhaddith 'Ali al-Qaari رحمه الله in Mirqaatul-Mafaateeh: Chapter on 'The ring'

[98] al-Ikhtiyaar: Chapter on 'Detestable actions'

[99] Imaam Haskafi رحمه الله in ad-Durrul-Mukhtaar: Book on 'Prohibited and permitted acts' Chapter on 'Clothing'
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#14 [Permalink] Posted on 21st January 2013 11:25
Chapter 13: The Inscription On The Prophet's صلى الله عليه وسلم Ring Was "Muhammad Rasool Allaah"


Imaam al-Bukhaari رحمه الله relates on the authority of Sayyiduna Anas رضي الله عنه, "The inscription on the ring of the Prophet صلى الله عليه وسلم was on three lines: Muhammad on one line, Rasool on another line and Allaah on the other line." [100]

Muhaddith 'Ali al-Qaari رحمه الله writes, recording from Meerak رحمه الله: "The apparent and obvious meaning of this Hadeeth is that the inscription on the ring was 'Muhammad Rasool Allaah' without any addition. But Abu Shaykh رحمه الله relates in Akhlaaqun Nabi صلى الله عليه وسلم a narration of Ar'ara رحمه الله wherein he says, 'Ibn Thaabit رحمه الله reports from Anas Ibn Maalik رضي الله عنه that he said, "The ring of the Prophet صلى الله عليه وسلم had an Abyssinian stone and the inscription on it was 'Laa Ilaaha Illallaah Muhammad Rasool Allaah."' Ibn al-Madeeeni رحمه الله has classified this as Dha'eef, so therefore this addition is now Shaazh. Also, a different addition has been recorded by Ibn Sa'd رحمه الله on the authority of Imaam Ibn Seereen رحمه الله as 'Bismillaah Muhammad Rasool Allaah,' but this is also Shaazh, and no one else has followed him in this narration (This is a Mursal narration)." He further says, "It has been mentioned from Taawoos رحمه الله, al-Hasan al-Basri رحمه الله, Ibraaheem an-Nakhaa'ee رحمه الله, Saalim Ibn 'Abdillaah رحمه الله and others that there is no addition to Muhammad Rasool Allaah (This is also a Mursal narration)." Muhaddith 'Ali al-Qaari رحمه الله then says, strengthening this view, "There is no doubt that an addition of a trustworthy narrator is accepted. It is possible that the Prophet had a few rings." [101]

'Allaamah Khaleel Ahmad رحمه الله writes, "Some scholars say that the inscription on the ring was engraved in the correct manner (not back to front), and when it was used as a stamp it would also come out in the correct manner. In addition to this they say that this was among the distinctions of the Prophet (peace be upon him)." [102]

Haafidh Ibn Katheer رحمه الله says, "There is a defect in the authenticity of this opinion also. I do not know of any Saheeh or Da'eef Hadeeth mentioning this." [103]

Meerak رحمه الله says, "It is apparent that the inscription on the ring was in the sequence mentioned in the Hadeeth, but with the inscription engraved back to front, because for the stamp to come out straight it is necessary that the inscription be in this manner." [104]

Ibn Battaal رحمه الله says, "The inscription being on two or three lines is not more virtuous than it being on one line." [105]

'Allaamah 'Aynee رحمه الله writes, "It is permissible to have an incription one one, two or three seperate lines." [106]

al-Haafidh Ibn Hajar رحمه الله writes, "Some scholars are of the view that the inscription on the ring was written from the bottom to the top, meaning Allaah on the top line, Rasool on the middle line and Muhammad on the bottome line. I have not found any Hadeeth explicitly mentioning this, and also their view appears to contradict this Hadeeth." [107]

The aforementioned opinions of the scholars regarding the sequence of the inscription on the ring were based on possibilities, and not facts. Now, because copies of the documents and letters stamped by the Prophet صلى الله عليه وسلم are found in various contries of the world, we have come to know that the insciption was in this manner. Allaah engraved on the first line, Rasool on the second line and Muhammad on the third line. [108]


Notes:

[100] Imaam al-Bukhaari رحمه الله in his Saheeh: Chapter on 'Should the inscription of the ring be engraved on three lines'

[101] Muhaddith 'Ali al-Qaari رحمه الله in Mirqaatul Mafaateeh: Chapter on 'The ring'

[102] 'Allaamah Khaleel Ahmad Sahaaranpuri رحمه الله in Badhlul-Majhood: Book on 'The ring' chapter on 'The narration's regarding the making of the ring'

[103] Haafidh Ibn Katheer رحمه الله in al-Bidaayah wan-Nihaayah: Chapter on 'Omitting the ring'

[104] Muhaddith 'Ali al-Qaari رحمه الله in Mirqaatul Mafaateeh: Chapter on 'The ring'

[105] Sharhus Zarqaani: Chapter on 'The inscription on the ring of the Prophet (peace be upon him)

[106] 'Allaamah 'Aynee رحمه الله in 'Umdatul Qaari: Chapter on 'Should the inscription of the ring be engraved on three lines'

[107] al-Haafidh Ibn Hajar رحمه الله in Fat'hul-Baari: Chapter on 'Should the inscription of the ring be engraved on three lines'

[108] This has been mentioned in Majmu'atul-Wathaaiq as-Siyaasiya
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#15 [Permalink] Posted on 22nd January 2013 09:00
Chapter 14: It Is Permissible To Wear A Silver-Plated Ring


Imaam Abu Daawood رحمه الله relates, "The Prophet صلى الله عليه وسلم had a metal ring which had a coating of silver, only sometimes he would keep it in his possession. Sayyiduna Mu'ayqeeb رضي الله عنه was made responsible for looking after it." [109]

'Allaamah Dhafar Ahmad 'Uthmaani رحمه الله writes, "There is no prohibition in the Ahaadeeth pertaining to metal rings with silver coatings." [110]

Muhaddith 'Ali al-Qaari رحمه الله writes after recording this Hadeeth, "The Prophet صلى الله عليه وسلم would stamp documents with this ring but he would not wear it." [111]

'Allaamah Ibn 'Aabideen رحمه الله says, recording from at-Taatarkhaaniyyah, "There is nothing wrong in making a metal ring where the silver covers the ring in such a manner that the metal can no longer be seen." [112]


Notes:

[109] Imaam Abu Daawood رحمه الله in his Sunan: Chapter on 'The narration's regarding metal rings' Hadeeth #2. He records this Hadeeth on the authority of Eyyas Ibn Harith رحمه الله who relates from his grandad.

[110] 'Allaamah Dhafar Ahmad 'Uthmaani رحمه الله in I'laaus-Sunan: Chapter on 'The metal ring and others'

[111] Muhaddith 'Ali Qaari in Mirqaatul-Mafaateeh: Chapter on 'The ring'

[112] 'Allaamah Ibn 'Aabideen رحمه الله in Raddul-Muhtaar: Book on 'Prohibited and permitted acts' Chapter on 'Clothing'

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