Ibn Umar (may Allah be pleased with them) narrated: The Prophet (ﷺ) took a gold ring 1 and wore it 2 on his right hand, then discarded it. Then he took a silver ring 3 and engraved on it: Muhammad, Messenger of Allah, and said: Let no one engrave4 the engraving of this ring of mine. When he wore it,5 he placed its stone facing the palm of his hand.
Possible references (unverified, pending editorial review)
Candidate: Sahih al-Bukhari 5877 (unverified) 90% confidence
Candidate: Sahih Muslim 2091b (unverified) 90% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (10)
Note 1
The Prophet (ﷺ) took a gold ring
(1) The statement: The Prophet (ﷺ) took a gold ring: That is, initially before gold was prohibited for men. Imam Muhammad said in his Muwatta: A man should not wear a ring of gold, iron, or brass; he should only wear a silver ring. For women, there is no harm in wearing a gold ring. Al-Nawawi said: There is consensus on the permissibility of a gold ring for women and its prohibition for men. So it is in Al-Marqah.
Note 2
and wore it on his right hand
(2) The statement: and wore it on his right hand: Wearing a ring on the right and left is established from him (ﷺ), and the disagreement is about preference. Al-Allama Al-Ayni said in Umdat Al-Qari: Our Shaykh said in Sharh Tirmidhi: The Hadiths recommend wearing a ring on the right, which is the stronger view among the Shafi’is, that wearing it on the right is better than the left. Malik recommended wearing it on the left and disliked it on the right. As for the Hanafi position, Al-Faqih Abu Al-Laith in Sharh Al-Jami As-Saghir equated the right and left. It is said in Ad-Durr Al-Mukhtar and Radd Al-Muhtar: He places it facing the palm of his left hand. It is said: The right, except that it is a sign of the Rafida, so one must avoid it. [Qahistani and others] Qahistani’s statement from Al-Muhit: It is permissible to place it on the right, except it is a sign of the Rafida. Similarly in Az-Zakhira, reflect. I say: Perhaps it was so and has passed, so consider: meaning it was their sign in the past, then ceased in these times, so it is not prohibited in any case. In Ghayat Al-Bayan: Al-Faqih Abu Al-Laith in Sharh Al-Jami As-Saghir equated the right and left, which is correct, as the narrations from the Messenger of Allah (ﷺ) differ on this. The claim of some that wearing it on the right is a sign of the rebels is baseless, as authentic narrations from the Messenger of Allah (ﷺ) negate that.
Note 3
Then he took a silver ring
(3) The statement: Then he took a silver ring: It is said in Ad-Durr Al-Mukhtar: He should only wear a silver ring, as it suffices.
Note 4
and said
(4) The statement: and said: Let no one engrave the engraving of this ring of mine: It is said in Ad-Durr Al-Mukhtar: He engraves his name or the name of Allah, not images of a human or bird, nor Muhammad, Messenger of Allah.
Note 5
When he wore it, he placed its stone facing the palm of his hand
(5) The statement: When he wore it, he placed its stone facing the palm of his hand: It is said in Al-Hidayah: He places the stone toward the inside of his palm, unlike women, as it is adornment for them.
Note 1
قوله
(١) قوله: اتخذ النبي صلي الله عليه واله وسلم خاتما من ذهب: أي ابتداء قبل تحريم الذهب على الرجال. قال الإمام محمد في موطئه: لاينبغي للرجل أن يتختم بذهب ولا حديد ولا صفر، ولا يتختم إلا بالفضة، وأما النساء فلا بأس بتختم الذهب لهن.وقال النووي: أجمعوا على إباحة خاتم الذهب للنساء، وعلى تحريمه على الرجال. كذا في (المرقاة).
Note 2
قوله
(٢) قوله: وجعله في يده اليمنى: لبس الخاتم في اليمين واليسار ثابت منه عليه السلام ، والخلاف في الأولوية. قال العلامة العيني في (عمده القاري): قال شيخنا في (شرح الترمذي): في الأحاديث استحباب التختم في اليمين، وهو أصح الوجهين لأصحابالشافعي أن التختم في اليمين أفضل منه في اليسار، وذهب مالك إلى استحباب التختم في اليسار، وكره التختم في اليمين.وأما مذهب الحنفية، فقد سوى الفقيه أبو الليث في (شرح الجامع الصغير) بين اليمين واليسار، انتهى. وقال في (الدرالمختار) و(رد المحتار): ويجعله لبطن كفه في يده اليسرى. وقيل: اليمنى إلا أنه من شعار الروافض، فيجب التحرز عنه.(قهستاني) وغيره. عبارة القهستاني عن (المحيط): جاز أن يجعله في اليمنى إلا أنه شعار الروافض اه. ونحوه في (الذخيرة) تأمل. قلت: ولعله كان، وبان، فتبصّر: أي كان ذلك من شعارهم في الزمن السابق، ثم انفصل وانقطع في هذه الأزمان، فلاينهى عنه كيفما كان. وفي (غاية البيان): قد سوّى الفقيه أبو لليث في (شرح الجامع الصغير) بين اليمين واليسار، وهو الحق؛لأنه قد اختلف الروايات عن رسول اللّٰه صلي الله عليه واله وسلم في ذلك. وقول بعضهم:(إنه في اليمين من علامات أهل البغي) ليس بشيء؛لأن النقل الصحيح عن رسول الله صلي الله عليه واله وسلم ينفي ذلك.
Note 3
قوله
(٣) قوله: ثم اتخذ خاتما من ورق: قال في (الدر المختار): ولا يتختم إلا بالفضة لحصول الاستغناء بها.
Note 4
قوله
(٤) قوله: وقال: لا ينقشن أحد على نقش خاتمي هذا: قال في (الدر المختا): وينقشه اسمه أو اسم اللّٰه تعالى لا تمثالإنسان أو طير، ولا محمد رسول الله.
Note 5
قوله
(٥) قوله: وكان إذا لبسه جعل فصه مما يلي بطن كفه: قال في (الهداية): ويجعل الفص إلى باطن كفه بخلاف النسوان؛لأنه تزين في حقهن.
Ali (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) prohibited wearing qassi clothing, saffron-dyed clothing, a gold ring, and reciting the Qur’an in bowing. 1 [Narrated by Muslim] Malik said in his Muwatta: I dislike that boys wear anything of gold because it reached me that the Messenger of Allah (ﷺ) prohibited wearing a gold ring, so I dislike it for men, whether old or young.
Possible references (unverified, pending editorial review)
Candidate: Sahih Muslim 2078a (unverified) 94% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (5)
Note 1
and reciting the Qur’an in bowing
(1) The statement: and reciting the Qur’an in bowing: In Al-Bahr: Reciting the Qur’an in bowing and prostration is prohibitively disliked. So it is said in Al-Urf Ash-Shadhi.
Note 2
I dislike that boys wear anything of gold, etc.
(2) The statement: I dislike that boys wear anything of gold, etc.: It is said in Ad-Durr Al-Mukhtar: It is disliked to dress a boy in gold or silk, as what is forbidden to wear or drink is forbidden to dress or give to drink.
Note 1
قوله
(١) قوله: وعن قراءة القرآن في الركوع: وفي (البحر) يكره قراءة القرآن في الركوع والسجود تحريمًا. قاله في (العرف الشذي).
Note 2
قوله
(٢) قوله: أنا أكره أن يلبس الغلمان شيئًا من الذهب إلخ: قال في (الدر المختار): وكره إلباس الصبي ذهبا أو حريرًا؛فإن ما حُرِّم لبسه وشربه حرم إلباسه وإشرابه.
Note 1
امام مالک نے اپنی موطا میں کہا: میں یہ بات 2 ناپسند کرتا ہوں کہ بچوں کو سونے کی کوئی
چیز پہنائی جائے، کیونکہ مجھے یہ حدیث پہنچی ہے کہ رسول اللہ صلی اللہ علیہ وسلم نے سونے کی انگوٹھی
پہننے سے منع فرمایا ہے۔ لہٰذا میں مردوں کے لئے خواہ بڑے ہوں یا چھوٹے اس کو مکروہ
سمجھتا ہوں۔
Abdullah ibn Abbas (may Allah be pleased with them) narrated: The Messenger of Allah (ﷺ) saw a gold ring on a man’s hand, removed it, and threw it away, saying: One of you takes a burning coal and places it in his hand. After the Messenger of Allah (ﷺ) left, it was said to the man: Take your ring and benefit from it. He said: No, by Allah, I will never take it after the Messenger of Allah (ﷺ) threw it away.
Ibn Masud (may Allah be pleased with him) narrated: The Prophet (ﷺ) disliked ten things: yellow dye, meaning khaluq, 1 dyeing gray hair, 2 trailing the lower garment, wearing a gold ring, displaying adornment 3 in an inappropriate place, playing with dice,4 charms except with the Mu’awwidhat,5 tying amulets,6 coitus interruptus7 in an inappropriate place or from its place, and harming a boy without it being forbidden. [Narrated by Abu Dawud and Nasai] Our Imams said: His (ﷺ) statement: and harming a boy, is among the well-known sayings among the Arabs. He ordered it out of compassion for his Ummah, nothing else. If it is established that the Persians and Romans do this without concern, and it does not harm their children, he did not prohibit it.
Confidence and text similarity are not editorial verification.
Commentary and footnotes (15)
Note 1
yellow dye
(1) The statement: yellow dye: meaning khaluq. It is said in Al-Marqah: His prohibition is specific to men.
Note 2
dyeing gray hair
(2) The statement: dyeing gray hair: Imam Muhammad said in his Muwatta: We see no harm in dyeing with wasma, henna, or yellow dye, and if he leaves it white, there is no harm, and all of it is good.
Note 3
displaying adornment
(3) The statement: displaying adornment: That is, a woman showing her adornment and beauty to men. And his saying: in an inappropriate place, means other than her husband or mahram. So it is in Al-Marqah.
Note 4
playing with dice
(4) The statement: playing with dice: The prohibition is against playing backgammon, which is forbidden, as he (ﷺ) and the Companions disliked it. In its meaning is playing chess, which is disliked by us and permissible for the Shafi’is with their valid conditions. So it is said in Al-Marqah and in Ad-Durr Al-Mukhtar.
Note 5
charms except with the Mu’awwidhat
(5) The statement: charms except with the Mu’awwidhat: Muhammad said in his Muwatta: We adopt this; there is no harm in charms with what is in the Qur’an or remembrance of Allah, but what is unknown in speech should not be used for charms.
Note 6
tying amulets
(6) The statement: tying amulets: Plural of tamima, meaning charms containing pre-Islamic incantations with names of devils or incomprehensible words. It is said: Amulets are beads the Arabs in Jahiliyya used to hang on their children, believing they ward off the evil eye. Islam invalidated this, as nothing benefits or repels except Allah. So it is said in Al-Marqah. It is said in Ad-Durr Al-Mukhtar, in Al-Mujtaba: The disliked amulet is that which is not in Arabic.
Note 7
coitus interruptus in an inappropriate place
(7) The statement: coitus interruptus in an inappropriate place: Meaning: in an inappropriate place, with other than slave women, as the place for coitus interruptus is with slave women, not free women, and with a free woman, it depends on her lack of permission. It is said: It alludes to anal intercourse, meaning pouring in a place not permissible, as the place for semen is a woman’s private part. So it is in Al-Marqah.
Note 1
قوله
(١) قوله: الصفرة: يعني الخلوق. قال في (المرقاة): ونهيه مختص بالرجال.
Note 2
قوله
(٢) قوله: وتغيير الشيب: قال الإمام محمد في موطئه: لا نرى بالخضاب بالوسمة والحناء والصفرة بأسا، وإن تركهأبيض فلا بأس، وكل ذلك حسن.
Note 3
قوله
(٣) قوله: والتبرج بالزينة: أي إظهار المرأة زينتها ومحاسنها للرجال. وقوله: (لغير محلها) أي لغير زوجها ومحارمها.كذا في (المرقاة).
Note 4
قوله
(٤) قوله: والضرب بالكعاب: والمراد النهي عن اللعب بالنرد، وهو حرام كرهه عليه السلام والصحابة، وفي معناه اللعببالشطرنج، وهو مكروه عندنا، مباح عند الشافعية بشروط معتبرة لهم. قاله في (المرقاة). وكذا في (الدر المختار).
Note 5
قوله
(٥) قوله: والرقى إلا بالمعوذات: قال محمد في موطئه: وبهذا نأخذ، لا بأس بالرُقَى بما كان في القرآن، وبما كان من ذكرالله، فأما ما كان لا يعرف من الكلام فلا ينبغي أن يرقى به.
Note 6
قوله
(٦) قوله: وعقد التمائم: جمع تميمة، والمراد بها التعاويذ التي تحتوي على رقى الجهلية من أسماء الشياطين وألفاظ لايعرف معناها. وقيل: التمائم خرزات كانت العرب في الجاهلية تعلقها على أولادهم، يتقون بها العين في زعمهم،فأبطله الإسلام؛ لأنه لا ينفع، ولا يدفع إلا اللّٰه تعالى. قاله في (المرقاة). وقال في (الدر المختار): في (المجتبى).التميمة المكروهة ما كان بغير العربية.
Note 7
قوله
(٧) قوله: وعزل الماء لغير محله: معنى (لغير محله): بغير الإماء؛ فإن محل العزل الإماء دون الحرائر، وهو في الحرةمحمول على عدم إذنها. وقيل: فيه تعريض بإتيان الدبر: أي صبه في غير الموضع الذي يحل أن يصبّ فيه؛ إذ محل الماءفرج المرأة، كذا في(المرقاة).
Note 1
ہمارے ائمہ نے کہا: کہ آپ ﷺ کا یہ قول: ”و فساد الصبى“ یہ عرب میں پھیلی ہوئی
عام باتوں میں سے تھی۔ تو آپ نے اپنی امت کو یہ حکم بطور شفقت دیا ہے، اس کے سوا کچھ
نہیں۔ اور جب یہ بات معلوم ہوئی کہ فارس اور روم ایسا کرتے ہیں اور اس کی کوئی پرواہ نہیں
کرتے اور اس سے ان کی اولاد پر کوئی ضرر نہیں ہوتا۔ تو آپ نے اس سے منع نہیں فرمایا۔
Ali (may Allah be pleased with him) narrated: The Prophet (ﷺ) took silk in his right hand and gold in his left and said: These two are forbidden for the males of my Ummah. [Narrated by Ahmad, Abu Dawud, and Nasai] As for what the Prophet (ﷺ) said about prohibiting gold jewelry for women, that was in the early time, then it was abrogated, and adornment with gold was permitted for women.
Confidence and text similarity are not editorial verification.
Commentary and footnotes (1)
Note 1
البتہ سونے کے زیورات عورتوں کے لئے حرام ہونے کے بارے میں جو نبی اکرم صلی
اللہ علیہ وسلم کا ارشاد ہے تو وہ ابتدائی زمانے میں تھا پھر منسوخ ہو گیا اور عورتوں کے لئے سونے
کے زیورات پہننا جائز کر دیا گیا۔
Muawiya (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) prohibited riding on leopard skins and wearing gold except in small pieces. 1 [Narrated by Abu Dawud and Nasai] It is said in Al-Hidayah: There is no harm in a gold nail placed in the hole of a ring’s stone, as it is secondary, like a marking in a garment, so it is not considered worn.
Confidence and text similarity are not editorial verification.
Commentary and footnotes (3)
Note 1
except in small pieces
(1) The statement: except in small pieces: Meaning broken into small pieces, like studs on weapons, silver rings, and markings on clothes, as some of our scholars explained. So it is in Al-Marqah.
Note 1
قوله
(١) قوله: إلا مقطعا: أي مكسرا قطعًا صغارا مثل الضباب على الأسلحة والخواتيم الفضة وأعلام الثياب، كذا ذكرهبعض الشراح من علمائنا. كذا في (المرقاة).
Note 1
اور صاحب ہدایہ نے کہا: سونے کی کیل میں کوئی حرج نہیں ہے جو گینے کے سوراخ میں
رکھی جاتی کیونکہ وہ تابع ہے جیسا کہ کپڑے میں نقش و نگار (تابع) ہوتا ہے اور یہ اس کا پہننے والا
شمار نہیں کیا جاتا ہے۔
Abdul Rahman ibn Tarafa narrated that his grandfather Arfaja ibn Asad had his nose cut off on the day of Al-Kulab, so he took a nose of silver, but it became foul, so the Prophet (ﷺ) ordered him 2 to take a nose of gold.
Confidence and text similarity are not editorial verification.
Commentary and footnotes (2)
Note 2
so the Prophet (ﷺ) ordered him to take a nose of gold
(2) The statement: so the Prophet (ﷺ) ordered him to take a nose of gold: For this, it is said in Ad-Durr Al-Mukhtar: He may take a nose of it, as silver becomes foul.
Note 2
قوله
(٢) قوله: فأمره النبي صلي الله عليه واله وسلم أن يتخذ أنفا من ذهب: لذلك قال في (الدرالمختار): ويتخذ أنفا منه؛ لأن الفضة نتنة.
Burayda narrated: The Prophet (ﷺ) said to a man wearing a brass ring: Why do I find the smell of idols from you? So he discarded it. Then he came wearing an iron ring, 1 and he said: Why do I see you wearing the jewelry of the people of Hell? So he discarded it. He said: O Messenger of Allah, from what should I make it? He said: From silver, and do not make it a full mithqal. 2 [Narrated by Tirmidhi, Abu Dawud, and Nasai] Al-Tawrabushti (may Allah have mercy on him) said: The disapproval of wearing an iron ring after his saying in Sahl’s Hadith: Seek, even if it is an iron ring, is because Sahl’s Hadith was before the establishment of the Sunan and the solidification of the Sharia, while Burayda’s Hadith was after that.
Confidence and text similarity are not editorial verification.
Commentary and footnotes (5)
Note 1
wearing an iron ring, etc.
(1) The statement: wearing an iron ring, etc.: He should only wear a silver ring, as it suffices. It is forbidden with other than silver, like stone, gold, iron, brass, lead, glass, or others. In Al-Jawhara: Wearing a ring of iron, yellow dye, copper, lead, or glass is disliked for men and women. Taken from Ad-Durr Al-Mukhtar and Radd Al-Muhtar.
Note 2
and do not make it a full mithqal
(2) The statement: and do not make it a full mithqal: Meaning, do not exceed a mithqal. So it is said in Ad-Durr Al-Mukhtar. It is said in Radd Al-Muhtar: It is said: It should not reach a mithqal. [Zakhira] I say: This is supported by the text of the Hadith: and do not make it a full mithqal.
Note 1
قوله
(١) قوله: وعليه خاتم من حديد إلخ: فلا يتختم إلا بالفضة لحصول الاستغناء بها. فيحرم بغيرها كحجر وذهبوحديد وصفر ورصاص وزجاج وغيرها. وفي (الجوهرة): والتختم بالحديوالصفرة والنحاس والرصاص مكروهللرجال والنساء. التقطته من (الدر المختار) و(رد المحتار).
Note 2
قوله
(٢) قوله: ولا تتمه مثقالا: يعني لا يزيد على مثقال. قاله في (الدر المختار). وقال في (رد المحتار): قيل: لا يبلغ بهالمثقال. (ذخيرة). أقول: ويؤده نص الحديث السابق من قوله صلي الله عليه واله وسلم : ولا تتمه مثقالا.
Note 1
اور توربشتی رحمہ اللہ علیہ نے کہا: در حقیقت لوہے کی انگوٹھی پہننے سے منع کرنا، یہ سہل بن
سعد کے واقعہ کے بعد ہے، جس میں آپ نے فرمایا تھا تم لوہے کی کیوں نہ ہو ایک انگوٹھی تلاش
کر کے لاؤ، اس لئے کہ سہل کی حدیث سنن اور احکام شریعت کے قرار پانے اور مستحکم ہونے سے
پہلے کی ہے اور بریدہ کی حدیث اس کے بعد کی ہے۔
Anas (may Allah be pleased with him) narrated: The Prophet (ﷺ) wanted to write to Kisra, Caesar, and Najashi, and it was said: They do not accept a letter without a seal. So the Messenger of Allah (ﷺ) made a ring with a silver band and engraved on it: Muhammad, Messenger of Allah. In a narration by Bukhari: The ring’s engraving was three lines: Muhammad on one line, Messenger on one line, and Allah on one line.
Ibn Abbas (may Allah be pleased with them) narrated: The Messenger of Allah (ﷺ) took a ring and wore it, saying: This has occupied me from you today, a glance at it and a glance at you. Then he discarded it. 1
Confidence and text similarity are not editorial verification.
Commentary and footnotes (2)
Note 1
Then he discarded it
(1) The statement: Then he discarded it: Otherwise, it would appear that after prohibiting a gold ring, he (ﷺ) wore a silver ring for adornment without engraving, and people followed him to adhere to the Sunnah. Seeing the pride it caused, he discarded it, and people discarded it. When he needed to wear a ring for sealing, he wore it and said to the people: We took a ring and engraved it for a purpose, so let no one engrave our name on it, but engrave his own name if needed. This clarifies the position of those among our Imams and others who said wearing a ring is disliked for other than rulers. Ahmad, Abu Dawud, and Nasai narrated from Abu Rihana: He prohibited wearing a ring except for one in authority. So it is in Al-Marqah. It is said in Ad-Durr Al-Mukhtar: Abandoning wearing a ring is better for other than a ruler, judge, or one in need, like an administrator.
Note 1
قوله
(١)قوله: ثم ألقاه: وإلا ظهر فيه أنه صلي الله عليه واله وسلم بعد تحريم خاتم الذهب لبس خاتم الفضة على قصد الزينة من غير نقش،فتبعه الناس محافظة على متابعة السنة، فرأى في لبسه ما يرتب عليه من الخُيَلَاء، فرماه فرماه الناس، فلما احتاج إلى لبسالخاتم؛ لأجل الختم به لبسه. وقال للناس: إنما اتخذنا خاتما ونقشنا فيه نقشا للمصلحة، فلا ينقش عليه أحد اسمنا، بلينقش اسمه إذا احتاج إليه. وبهذا يظهر وجه قول من قال من أئمتنا وغيرهم بكراهة لبس الخاتم لغير الحُكّام. وقدروى أحمد وأبو داود والنسائي عن أبي ريحانة: أنه وَا لم نهى عن لبس الخاتم إلا لذي سلطان. كذا في (المرقاة). وقالفي (الدر المختار): وترك التختم لغير السلطان والقاضي وذي حاجة إليه كَمُتَوَلِّ أفضل.
Anas (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) wore a silver ring on his right hand with an Abyssinian stone, 1 placing the stone facing his palm.
Possible references (unverified, pending editorial review)
Candidate: Sahih Muslim 2094a (unverified) 90% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (2)
Note 1
with an Abyssinian stone
(1) The statement: with an Abyssinian stone: The band of the ring is what matters, as the ring’s structure depends on it, and the stone is not considered, so it may be stone or otherwise. So it is in As-Siraj Al-Wahhaj, as said in Al-Alamkiriyya. It is said in Ad-Durr Al-Mukhtar: The consideration is for the silver band, not the stone, so it may be stone, agate, ruby, or others.
Note 1
قوله
(١) قوله: فيه فص حبشي: ثم الحلقة في الخاتم هي المعتبرة؛ لأن قوام الخاتم بها، ولا معتبر بالفص، حتى أنه يجوز أنيكون حجرا أو غيره. كذا في (السراج الوهاج). قاله في (العالمكيرية). وقال في (الدر المختار): والعبرة بالحلقة منالفضة لا بالفص، فيجوز من حجر وعقيق وياقوت وغيرها.
Possible references (unverified, pending editorial review)
Candidate: Sahih Muslim 2095 (unverified) 96% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (2)
Note 2
The Prophet’s (ﷺ) ring was on this, etc.
(2) The statement: The Prophet’s (ﷺ) ring was on this, etc.: In Al-Fatawa: He should wear the ring on his left little finger, not other fingers or the right hand, as wearing it on the right is a sign of Rafida. However, permissibility is established for both right and left, as evidenced by narrations. So it is in Az-Zakhira, as said in Al-Alamkiriyya. It is said in Al-Marqah: Al-Nawawi said: It is tanzihi disliked for a man to wear a ring on the middle finger or the one next to it, but a woman may wear it on any finger.
Note 2
قوله
(٢) قوله: كان خاتم النبي صلي الله عليه واله وسلم في هذه إلخ: وفي (الفتاوى): وينبغي أن يلبس الخاتم في خنصره اليسرى دون سائرأصابعه، ودون اليمنى؛ لأن اللبس في اليمنى علامة الرفض، وأما الجواز فثابت في اليمين واليسار جميعا، وبكل ذلكورد الأثر. كذا في (الذخيرة). قاله في (العالمكيرية). وقال في (المرقاة): قال النووي: يكره للرجل جعل الخاتم فيالوُسطى والتي تليها كراهة تنزيه، وأما المرأة فلها التختم في الأصابع كلها.
Ali (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) prohibited me from wearing a ring on this finger or this, and he pointed to the middle finger and the one next to it.
Ibn Az-Zubair (may Allah be pleased with him) narrated: A freedwoman of theirs took Az-Zubair’s daughter to Umar ibn Al-Khattab, and she had bells on her feet. Umar cut them off and said: I heard the Messenger of Allah (ﷺ) say: With every bell is a devil. 3
Possible references (unverified, pending editorial review)
Candidate: Sunan Abi Dawud 4230 (unverified) 94% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (2)
Note 3
With every bell is a devil
(3) The statement: With every bell is a devil: The apparent wording is general, including large and small bells, whether made of copper, iron, gold, or silver. The summary is that any adornment with a sound is in the ruling of a bell and is not permissible for women or to dress young girls with it. So it is in Bazl Al-Majhud.
Note 3
قوله
(٣) قوله: مع كل جرس شيطان: وظاهر اللفظ العموم، فيدخل فيه الجرس الكبير والصغير، ويدخل فيه الجرسالمتخذ من نحاس أو حديد أو الذهب أو الفضة، والحاصل: أن كل حلية لها صوت فهي في حكم الجرس، لا يجوزلبسها للنساء، ولا إلباسها للبنات الصغار. كذا في (بذل المجهود).
Bunanah, the freed slave of Abdul Rahman bin Hassan Al-Ansari, narrated: She was with Aisha (may Allah be pleased with her) when a young girl was brought to her wearing bells that made noise. Aisha said: Do not bring her to me unless you cut off her bells. I heard the Messenger of Allah (ﷺ) say: The angels do not enter a house in which there is a bell 1 .
Possible references (unverified, pending editorial review)
Candidate: Sunan Abi Dawud 4231 (unverified) 97% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (2)
Note 1
The angels do not enter a house in which there is a bell
(1) The statement: "The angels do not enter a house in which there is a bell": Our master Muhammad Yahya, the deceased, wrote from the explanation of his teacher regarding the statement: "a house in which there is a bell," that it is necessary to know that this disapproval applies to what is intentionally placed as such. As for what is not placed for sound or ringing, it is not prohibited, even if it occasionally produces sound, as observed with women’s jewelry when they wear a lot of it. Thus, it is stated in Bazl al-Majhood.
Note 1
قوله
(١)قوله: لا تدخل الملائكة بيتا فيه جرس: وكتب مولانا محمد يحيى المرحوم من تقرير شيخه قوله: (بيتا فيهجرس)، ومن الواجب أن يعلم أن هذه الكراهة فيما كان وضعه كذلك، وأما ما ليس بموضوع للصوت والجرس فلايحرم، وإن لزم فيه التصويت أحيانا، كما يشاهد في حلي النساء إذا أكثرن منها. كذا في (بذل المجهود).
Commentary and footnotes (10)
Note 1
(1) The statement: The Prophet (ﷺ) took a gold ring: That is, initially before gold was prohibited for men. Imam Muhammad said in his Muwatta: A man should not wear a ring of gold, iron, or brass; he should only wear a silver ring. For women, there is no harm in wearing a gold ring. Al-Nawawi said: There is consensus on the permissibility of a gold ring for women and its prohibition for men. So it is in Al-Marqah.
Note 2
(2) The statement: and wore it on his right hand: Wearing a ring on the right and left is established from him (ﷺ), and the disagreement is about preference. Al-Allama Al-Ayni said in Umdat Al-Qari: Our Shaykh said in Sharh Tirmidhi: The Hadiths recommend wearing a ring on the right, which is the stronger view among the Shafi’is, that wearing it on the right is better than the left. Malik recommended wearing it on the left and disliked it on the right. As for the Hanafi position, Al-Faqih Abu Al-Laith in Sharh Al-Jami As-Saghir equated the right and left. It is said in Ad-Durr Al-Mukhtar and Radd Al-Muhtar: He places it facing the palm of his left hand. It is said: The right, except that it is a sign of the Rafida, so one must avoid it. [Qahistani and others] Qahistani’s statement from Al-Muhit: It is permissible to place it on the right, except it is a sign of the Rafida. Similarly in Az-Zakhira, reflect. I say: Perhaps it was so and has passed, so consider: meaning it was their sign in the past, then ceased in these times, so it is not prohibited in any case. In Ghayat Al-Bayan: Al-Faqih Abu Al-Laith in Sharh Al-Jami As-Saghir equated the right and left, which is correct, as the narrations from the Messenger of Allah (ﷺ) differ on this. The claim of some that wearing it on the right is a sign of the rebels is baseless, as authentic narrations from the Messenger of Allah (ﷺ) negate that.
Note 3
(3) The statement: Then he took a silver ring: It is said in Ad-Durr Al-Mukhtar: He should only wear a silver ring, as it suffices.
Note 4
(4) The statement: and said: Let no one engrave the engraving of this ring of mine: It is said in Ad-Durr Al-Mukhtar: He engraves his name or the name of Allah, not images of a human or bird, nor Muhammad, Messenger of Allah.
Note 5
(5) The statement: When he wore it, he placed its stone facing the palm of his hand: It is said in Al-Hidayah: He places the stone toward the inside of his palm, unlike women, as it is adornment for them.
Note 1
(١) قوله: اتخذ النبي صلي الله عليه واله وسلم خاتما من ذهب: أي ابتداء قبل تحريم الذهب على الرجال. قال الإمام محمد في موطئه: لاينبغي للرجل أن يتختم بذهب ولا حديد ولا صفر، ولا يتختم إلا بالفضة، وأما النساء فلا بأس بتختم الذهب لهن.وقال النووي: أجمعوا على إباحة خاتم الذهب للنساء، وعلى تحريمه على الرجال. كذا في (المرقاة).
Note 2
(٢) قوله: وجعله في يده اليمنى: لبس الخاتم في اليمين واليسار ثابت منه عليه السلام ، والخلاف في الأولوية. قال العلامة العيني في (عمده القاري): قال شيخنا في (شرح الترمذي): في الأحاديث استحباب التختم في اليمين، وهو أصح الوجهين لأصحابالشافعي أن التختم في اليمين أفضل منه في اليسار، وذهب مالك إلى استحباب التختم في اليسار، وكره التختم في اليمين.وأما مذهب الحنفية، فقد سوى الفقيه أبو الليث في (شرح الجامع الصغير) بين اليمين واليسار، انتهى. وقال في (الدرالمختار) و(رد المحتار): ويجعله لبطن كفه في يده اليسرى. وقيل: اليمنى إلا أنه من شعار الروافض، فيجب التحرز عنه.(قهستاني) وغيره. عبارة القهستاني عن (المحيط): جاز أن يجعله في اليمنى إلا أنه شعار الروافض اه. ونحوه في (الذخيرة) تأمل. قلت: ولعله كان، وبان، فتبصّر: أي كان ذلك من شعارهم في الزمن السابق، ثم انفصل وانقطع في هذه الأزمان، فلاينهى عنه كيفما كان. وفي (غاية البيان): قد سوّى الفقيه أبو لليث في (شرح الجامع الصغير) بين اليمين واليسار، وهو الحق؛لأنه قد اختلف الروايات عن رسول اللّٰه صلي الله عليه واله وسلم في ذلك. وقول بعضهم:(إنه في اليمين من علامات أهل البغي) ليس بشيء؛لأن النقل الصحيح عن رسول الله صلي الله عليه واله وسلم ينفي ذلك.
Note 3
(٣) قوله: ثم اتخذ خاتما من ورق: قال في (الدر المختار): ولا يتختم إلا بالفضة لحصول الاستغناء بها.
Note 4
(٤) قوله: وقال: لا ينقشن أحد على نقش خاتمي هذا: قال في (الدر المختا): وينقشه اسمه أو اسم اللّٰه تعالى لا تمثالإنسان أو طير، ولا محمد رسول الله.
Note 5
(٥) قوله: وكان إذا لبسه جعل فصه مما يلي بطن كفه: قال في (الهداية): ويجعل الفص إلى باطن كفه بخلاف النسوان؛لأنه تزين في حقهن.