Summary of Feqh - Section 4: Adorning with Jewellery

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Section 4: Adorning with Jewellery

First topic: Adornment with gold and silver
First requirement: The woman adorns herself with gold and silver
It is permissible for a woman to adorn herself with gold and silver jewellery, [698] And from that is that which is woven, embroidered and buttoned with gold and silver. See: (Hashiyat Ibn Abidin) (6/352), (Al-Sharh Al-Kabeer) by Al-Dardir (1/64), (Al-Majmoo’) by Al-Nawawi (6/40), (4/443), (Minhaj Al-Talibeen) by al-Nawawi (p. 68), (Explanation of Muntaha al-Iradaat) by al-Buhootee (1/159), (Kashshaaf al-Qina`) by al-Buhootee(2/239). and this agrees with the four schools of jurisprudence: Hanafi, [699] (Mukhtasar Al-Qudooree) (p. 240), (Al-Durr Al-Mukhtaar and Haashiyat Ibn Abidin) (6/352). Maaliki, [700] (Hashiyat al-‘Adawee `alaa Kifaayat al-Taalib al-Rabbani) (2/450), (Manh al-Jaleel) by ‘Aleesh (1/59). Shafi’ee, [701] (Fath Al-Azeez) by Al-Raafi’i (6/27), (Al-Majmoo’) by Al-Nawawee (4/442). and Hanbali, [702] (Al-Furoo`) by Muhammad bin Muflih (4/160), (Al-Iqna`a) by Al-Hijjawee (1/275). and there was consensus on it. [703] Al-Jassaas said in Al-Dhahabee: (The reports about its permissibility for women on the authority of the Prophet (blessings and peace of Allah be upon him) and the Companions are clearer and more famous than the news of prohibition, and the evidence of the verse is also clear in its permissibility for women. The wearing of jewellery for women has spread extensively from the time of the Prophet (blessings and peace of Allah be upon him) and the Companions to this day, without anyone denouncing them, and the like of that cannot be objected by a single news). (Ahkaam Al-Qur’an) (5/265). Al-Bayhaqee said, after mentioning the hadeeths indicating the permissibility of gold: (These reports and what is mentioned in their meaning indicate the permissibility of gold as adornment for women, and we inferred the consensus on its permissibility for them which abrogate the reports indicating its prohibition for them, and Allah knows best). (As-Sunan al-Kubraa) of Al-Bayhaqee (4/239). Al-Nawawee said: (It is permissible for women to wear silk and adorn themselves with silver and gold, by consensus, due to the authentic hadeeths in their regard). (Al-Majmoo’) (4/442). Ibn Hajar said about the gold Ring: (The prohibition of wearing a gold ring or stamping with it is specific to men and not to women. (Fath Al-Baaree) (10/317). But al-Khattaabee said: (And it was disliked for women to wear silver, because that is part of the men’s dress. If they do not find gold, let them yellow it with saffron and the like). (Ma’aalim as-Sunan) (4/190). Ibn Hazm said: (And the woman’s dress of silk and gold in prayer and otherwise: is permissible, although there was a difference of opinion on that, so some people did not allow it for them). (Al-Muhallaa) (9/240). Al-Qurtubee said: (Al-Kiyaa said: This indicates the permissibility of jewellery for women, and there is consensus on it, and the reports about it are countless. I said: It was narrated on the authority of Aboo Hurayrah that he used to say to his daughter: O daughter, beware of wearing gold, for I fear flames for you). (Tafseer al-Qurtubee) (16/71). Al-Baghawee said: (As for women, it is permissible for them to wear it, and to be adorned with gold, according to the majority... And some people hated that, when it was narrated on the authority of Asmaa bint Yazeed bin Al-Sakan that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Any woman who wears a necklace of gold, she will made to wear necklace of fire on her neck on the Day of Resurrection, and any woman who puts an earring of gold in her ear, Allah will put in her ear an equal amount of fire.” Ibn Seereen narrated that Aboo Hurayrah used to say to his daughter: Do not wear gold, for I fear about the fire for you. Concerning the hadeeth of Asmaa, it was stated: It is a warning that came to those who do not pay their zakaat, and it was said: This was in the beginning, then it was abrogated learned from the evidence of the hadeeth of Aboo Moosa. (Sharh as-Sunnah) by Al-Baghawee (12/70)
Evidence:
First: From the Quran
The Almighty stated, “Or the one who grows up in the ornament and is not clear in dispute.” (Al-Zukhruf: 18)
The relevance:
There is an indication that the ornament is one of the attributes of women, and it is referring to gold and other items. [704] (Collections of Fatwas of Ibn Baaz) (6/348)
Second: From the Sunnah
1. On the authority of Ibn Zurair, that he heard Ali bin Abee Talib (may Allah be pleased with him) say, “The Prophet of Allah (blessings and peace of Allah be upon him) took silk and put it in his right hand, and took gold and put it in his left hand, then he said, ‘These two are forbidden for the males of my nation.’” [705] It was narrated by Aboo Daawood (4057), Al-Nasaa’i (5144), Ahmed (935), and the wording belongs to them, and Ibn Maajah (3595) with a slight difference. It was classed as hasan by Ali ibn al-Madini as in (Khulat al-Badr al-Munir) (1/26), al-Nawawi in (al-Majmoo`) (4/440), and Al-Shawkaanee in (al-Daraaree al-Madhiyyah) (340), and it was authenticated by Ibn al-Arabi in (Ahkaam Al-Qur’an) (4/114), and Al-Albani in (Sahih Sunan Abi Daawood) (4057), and its chain of transmission was authenticated by Ahmed Shaker in the investigation of (Musnad Ahmad) (2/186), and its presence is Ibn Baz in (Majmoo’ Al-Fatawa) (6/348)
2. On the authority of ‘Aaishah (may Allah be pleased with her) she said, “An ornament from Al-Najaashi, which he gave to the Prophet (blessings and peace of Allah be upon him) as a gift, was presented to him (blessings and peace of Allah be upon him) containing a ring of gold encrusted with an Ethiopian stone. So, the Messenger of Allah (blessings and peace of Allah be upon him) took it with a stick, turning away from it – or with some of his fingers - then he called Umaamah, the daughter of Abee Al-‘Aas - the daughter of his daughter Zainab - and said, ‘Beautify yourself with this, my daughter.’” [706] It was narrated by Aboo Daawood (4235), and the wording is his, Ibn Majah (3644), and Ahmed (24880). Classed as authentic by Ibn Hazm in (Al-Muhalla) (10/85), and its chain of transmission was authenticated by Ibn Baz in (Majmoo’ Al-Fatawa) (6/350), and Al-Albani classed it as hasan in “Sahih Sunan Ibn Majah” (2914), and Al-Wadi’i in ( (Sahih al-Musnad) (1573)
3. On the authority of ‘Amr bin Shu’aib, who reports on the authority of his father, narrating on the authority of his grandfather who states, “That a woman came to the Messenger of Allah (blessings and peace of Allah be upon him) with her daughter, and in her daughter’s hand were two thick gold bangles [707] Maskataan: that is, two bracelets. See: (‘Umdat Al-Qaaree) Al-‘Ainee (9/35). so he said to her, ‘Do you give zakat on this? She said, ‘No.’ He said, ‘Are you happy that Allah gives you to wear thereby two bangles of fire on the day of Judgement.’ He (narrator) said: So, she took them off and threw them to the Prophet (blessings and peace of Allah be upon him) and then she said, ‘They are for Allah, the Mighty and Sublime, and for His Messenger.’” [708] Narrated by Aboo Dawood (1563), and Al-Nasa’i (2479). Its chain of transmission was classed as hasan by al-Nawawee in (Al-Majmoo’) (6/33), and it was authenticated by Ibn Al-Mulaqqin in “Al-Badr Al-Muneer” (5/565), and its chain of transmission was strengthened by Ibn Hajar in “Buloogh Al-Muraam” (174), and it was authenticated by Ibn Baaz in “Baloogh Al-Maraam” (174). (Majmoo` al-Fatawa) (6/350), and classed as hasan by al-Albaanee in (Saheeh Sunan Abee Dawood) (1563
4. On the authority of Umm Salamah (may Allah be pleased with her) she said, “I used to wear jewellery [709] Awdaah: i.e.: ornamental. See: (Al-Mafaateeh fi Sharh Al-Masaabeeh) by Al-Mazharee (2/503). of gold, and I said, ‘O Messenger of Allah, is it a hoard?’ He replied, ‘What reaches the amount (nisaab) of paying its Zakaat, pay Zakaat for it, then it is not a hoard.’” [710] Narrated by Abu Dawood (1564) and Al-Bayhaqee (7800). Ibn Al-Qattaan said in (Al-Wahm wa Al-Eehaam) (5/363): It is good or authentic, and its chain of transmission was classed as good by Al-Nawawee in (Al-Majmoo) (6/33), and Ibn Al-Mulaqqin classed it as hasan in (Sharh Al-Bukhaaree) (10/439) Its isnaad was authenticated by al-Iraqi in Tarh al-Tathreeb (4/7), and Ibn Baaz in the investigation of Haashiyat Buloogh al-Maraam (383), and it was classed as hasan by al-Albaanee in Sahih Sunan Abee Daawood (1564).
Branch: Gold and silver slippers for women
The scholars differed concerning the ruling on wearing gold sandals for women, and there are two opinions:
First saying: It is permissible for a woman to wear sandals made of gold and silver. It is the Maaliki school of thought, [711] (Al-Sharh Al-Kabeer) by Al-Dardir and Hashiyat Al-Dasooqi) (1/65), (Manh Al-Jaleel) by ‘Aleesh (1/59). and the correct view according to the Shaafi’ees, [712] (Fath Al-Azeez) by Al-Rafi (6/29), (Al-Majmoo) by Al-Nawawi (6/40). because it is like all clothing that is permissible for women. [713] (Fath Al-Azeez) by Al-Rafi (6/29)
Second saying: It is forbidden for a woman to wear sandals made of gold and silver, which is the Hanbali school of thought, [714] (Al-Mubdi’ Sharh Al-Muqni`) by Burhaan Al-Din Ibn Muflih (2/366)and (Kashshaaf Al-Qinaa’) by Al-Buhootee (2/239). and the saying of the Maalikis, [715] (Kashshaf Al-Qinaa’) by Al-Buhootee (2/239). and a valid point among the Shafi’ees. [716] As for what is known as white gold, it is the same as yellow gold. Because it is yellow gold, it turns white by adding some materials to it. It came in the fatwas of the Standing Committee: (If gold is mixed with something else, it does not deviate from its rulings, such as... the prohibition of men wearing it... and calling it white gold does not deviate from those rulings). (Fatwas of the Standing Committee - Collection One) (24/60)
For the following reasons:
First: Because it involves apparent extravagance and arrogance. [717] (Mukhtasar Al-Qudooree) (p. 240), (Al-Inaayah Sharh Al-Hidaayah) by Al-Baabarti (10/21)
Second: Because the gold sandals were not customarily worn. [718] (Mawaahib al-Jaleel) by Al-Hattaab (1/178), (As-Sharh al-Kabeer) by Al-Dardir (1/62)
Third: Because it is something that does not fall into beautification. [719] (Fath Al-Azeez) by Al-Rafi (6/27), (Al-Majmoo) by Al-Nawawi (4/440)
Second requirement: Adornment for man with gold and silver
First branch: Ruling on men wearing gold and adorning themselves with it
First issue: Man's use of gold jewellery
It is forbidden for men to use gold jewellery, [720] (Al-Iqnaa) by Al-Hijjaawee (1/275), (Kashshaaf Al-Qinaa’) by Al-Buhootee (2/238). and this is agreed upon by the four schools of jurisprudence: Hanafi, [721] Ibn Abd al-Barr said: (They were unanimously agreed that the prohibition of wearing silk was addressed to men, not to women, ... Likewise, wearing gold, they do not differ in that). (At-Tamheed) (14/241). Al-Nawawi said: (Scholars are unanimously agreed that it is forbidden for men to use gold jewellery). (Al-Majmoo’) (4/441). And it was narrated on the authority of Abi Bakr bin Muhammad bin Amr bin Hazm that concerning the use of ring made of gold, which was narrated by Al-Qaadi ‘Iyaad. He also said: (Some of them went to the fact that men can wear it in the sense of being makrooh, not prohibition). (Ikmaal Aal-Mu’allim) (6/604). Maaliki, [722] Its citation has been mentioned earlier. Shafi’ee, [723] Narrated by Muslim (2078). and Hanbali, [724] Among that is what is found in pens, watches, glasses, etc., as well as woven, embroidered, and gold buttoned. Based on this, it is not permissible for a man to wear what is called a bisht or a cloak woven with gold, even if it is little, if it is proven that it is gold. Ibn Uthaymeen said: (The reeds found in the mushaalih, they say: It is embellished with gold, and some mushaalih have threads - some of which are two fingers, some of them are three, and some of them are four - of gold, so the madhab is: If it is gold then it is forbidden, and it is not permissible to wear it. But this issue has two issues: The first: We do not accept that this is gold, and our sheikh Abd Al-Azeez bin Baz - may Allah preserve him - told us on the authority of his sheikh Muhammad bin Ibrahim - may Allah have mercy on him - that they tested this, and found that it is not gold, and accordingly, the issue is not originally mentioned). (Sharh al-Mumti’). (6/120). We asked someone who has decades of experience in this profession, and he stated that it is made of silver and plated with a golden colour, and he denied rumours that it was made of gold. and there was consensus on that. [725] (Al-Majmoo’) by Al-Nawawi (4/441)
Evidence:

First: From the Sunnah:
1. On the authority of Ibn Zurair that he heard Ali bin Abi Talib (may Allah be pleased with him) say, “The Prophet of Allah (blessings and peace of Allah be upon him) took silk and put it in his right hand, and took gold and put it in his left hand, then said, ‘These two are forbidden for the males of my nation.’” [726] (Mawaahib al-Jaleel) by Al-Hattaab (1/183)

2. On the authority of Ali bin Abi Talib (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) forbade me to wear a gold ring. [727] (Sharh Umdat Al-Fiqh - Book of Prayer) by Ibn Taymiyyah (p. 310), (Tasheeh Al-Furoo`) by Al-Mardaawee(4/159)
Second issue: If a man wore little gold that is secondary to a main non-gold item
It is forbidden for a man to wear little gold even if it is secondary to a main non-gold item. [728] Al-Shawkaanee said: (As for gold jewellery, there is no doubt, because there is evidence indicating the prohibition of little and a lot of it). (Al-Sail Al-Jarar) (p. 737). It is the Shafi’ee school of thought, [729] Its citation has already been mentioned. the saying of some Maalikis, [730] (Al-Majmoo’) by al-Nawawi (4/440). the saying of the Hanbalis, [731] Narrated by Muslim (2078). and the choice of Al-Shawkaanee. [732] (Al-Majmoo’) by al-Nawawi (4/440)
Evidence from the Sunnah:
1. On the authority of Ibn Zurair that he heard Ali bin Abi Talib (may Allah be pleased with him) say, “The Prophet of Allah (blessings and peace of Allah be upon him) took silk and put it in his right hand, and took gold and put it in his left hand, then said, ‘These two are forbidden for the males of my nation.’” [733] (Mawaahib al-Jaleel) by Al-Hattab (1/181), (Explanation of Al-Zurqaani on Mukhtasar Khalil and Haashiyah Al-Banani) (1/66), (Manh Al-Jalil) by ’Aleesh (1/58)

The relevance:
The prohibition in the hadeeth includes all amounts of gold, little and much. [734] (Fath Al-Azeez) by Al-Rafi (6/27), (Al-Majmoo’) by Al-Nawawi (1/256)
2. On the authority of Ali bin Abi Talib (may Allah be pleased with him) who said, “The Messenger of Allah (blessings and peace of Allah be upon him) forbade me to wear gold rings.” [735] (Sharh Muntaaha Al-Iradaat) by Al-Buhootee (1/433), (Kashshaaf Al-Qinaa`) by Al-Buhootee (2/238)
The relevance:
That he (blessings and peace of Allah be upon him) has forbidden the ring despite having a little amount of gold. [736] It was narrated by Abu Dawood (4232) and the wording is his, Al-Tirmidhi (1770), Al-Nasa’i (5161), and Ahmed (19006). Al-Tirmidhi said: Hassan Gharib, and Al-Nawawi classed it as hasan in (Al-Majmoo’) (1/254), and Al-Albani in (Sahih Sunan Abi Daawood) (4232)
Third issue: Making nose and tooth of gold
It is permissible to make the nose and the tooth of gold, if necessity calls for that, and it is the view of the majority: the Maalikis, [737] Mawaahib al-Jaleel) by Al-Hattab (1/181), (Explanation of Al-Zurqaani on Mukhtasar Khalil and Haashiyah Al-Banani) (1/66), (Manh Al-Jalil) by ’Aleesh (1/58). the Shafi’ees, [738] (Fath Al-Azeez) by Al-Raafi (6/27), (Al-Majmoo’) by Al-Nawawi (1/256). and the Hanbalis, [739] (Sharh Muntahaa Al-Iradaat) by Al-Buhootiee (1/433), (Kashshaaf Al-Qinaa`) by Al-Buhootee (2/238). and the saying of Muhammad ibn al-Hasan, Aboo Haneefah, and Aboo Yoosoof. [740] (Sharh Al-Tahaawee) by Al-Jassas (8/533), (Al-Hidaayah Sharh al-Binaayah) by Al-Margheenaanee (4/82)
Evidence:
First: From the Sunnah
On the authority of Abd al-Rahman bin Tarafah that “His grandfather, Arfajah bin Asad, cut off his nose on the Battle of the Dogs (Yawm al-Kilaab), so he took a nose made of silver, and it stank on him, so the Prophet (blessings and peace of Allah be upon him) ordered him [to change], so he took a nose of gold.” [741] It was narrated by Aboo Daawood (4232) and the wording is his, Al-Tirmidhee (1770), Al-Nasaa’ee (5161), and Ahmad (19006). Al-Tirmidhi said: Hassan Gharib, and Al-Nawawi classed it as hasan in (Al-Majmoo) (1/254), and Al-Albani in (Sahih Sunan Abi Daawood) (4232)
The relevance:
The hadeeth indicates that it is permissible for men to use a small amount of gold when necessary, such as wrapping their teeth with it. [742] See: (Ma’aalim al-Sunan) by al-Khattaabee (4/215)
Second: It is permissible for gold; Due to the need for it, because of the characteristic it contains that is not available to others. [743] (Sharh Al-Zurqaani ‘alaa Mukhtasar Khaleel and Haashiyah Al-Banaanee) (1/66)
Fourth issue: Ruling on men wearing gold-plated items
It is forbidden for a man to wear gold plated [744] As for the mere golden colour, there is nothing wrong in it. items and it is the madhab of the Shafi’ees, [745] (Al-Majmoo’) by al-Nawawi (4/441, 442), and see: (Sharh al-Nawawi ‘alaa Muslim) (14/32). the Hanbalis, [746] (Al-Mubdi’ Sharh Al-Muqni`) by Burhan Al-Din Ibn Muflih (1/327), (Kashshaaf Al-Qinaa`) by Al-Buhootee (1/282). and it was said by Ibn Baaz [747] Ibn Baaz said: (It is not for a man to wear gold or a gold ring, nor something coated with that). (Collections of Fatwas of Ibn Baaz) (19/72). and Ibn Uthaymeen. [748] Ibn Uthaymeen said: (...as for wearing a watch adorned with gold, it is not permissible, because gold is forbidden for men, but if the watch is plated with gold, and the gold in it is just a colour, then it is permissible, but a person should not wear it for two reasons: the first reason is that it will be misconceived that he wore a watch made of gold, because people do not know that fact. The second reason: that he may be followed, as people follow each other. So, we say to a person if you receive a gold-plated as a gift or something like that: It is better not to wear it, and if you wear it, then it is fine. But the scholars stipulated that the gold plated amount should not have a body, i.e. a shell, so that something would come out of it if it was rubbed or exposed to fire; so, as for just the colour, there is nothing wrong with it). (Al-Sharh Al-Mumti’) (6/118)
Evidence from the Sunnah:
1. On the authority of Ibn Zurair (may Allah be pleased with him) that he heard Ali bin Abi Talib say, “The Prophet of Allah (blessings and peace of Allah be upon him) took silk. So, he placed it in his right hand, and took gold and placed it in his left hand, then said, ‘These two are forbidden for the males of my nation.’” [749] It has already been cited before.
2. On the authority of Ali bin Abi Talib (may Allah be pleased with him) who said: “The Messenger of Allah (blessings and peace of Allah be upon him) forbade me to wear gold rings.” [750] It has already been cited before
The relevance from the two hadeeths:
The prohibition in the two hadeeths includes the generality of gold, little and much. [751] (Al-Majmoo’) by al-Nawawi (4/440)
Second branch: Ruling on men wearing silver and adorning themselves with it
It is permissible for a man to wear silver in absolute terms. [752] This includes the garment woven with silver, and the silver button of the garment or shirt. But it is forbidden to wear things that imitate women. Al-Shanqeetee said: (If a man wears silver like what women wear of jewellery - such as anklets, bracelets, earrings, necklaces, and the like - then this does not entail difference in its prohibition, because it is forbidden for men to imitate women). (Adwaa Al-Bayaan) (2/352). And Ibn Uthaymeen said: (As for the bracelet and the necklace around the neck - of silver - and the like, this is forbidden from another aspect, which is imitating women and effeminacy, and this man may be misconstrued, hence this is forbidden due to external factors, not per se). (Ash-Sharh al-Mumti’) (6/108). It is a saying of the Shafi’ees, [753] (Fath Al-Azeez) by Al-Raafi’ee (6/28), (Rawdat Al-Talibeen) by Al-Nawawee (2/262). a narration of the Hanbalis, [754] Ibn Muflih said: (And I did not find them [i.e.: the companions] producing evidence for the prohibition of wearing silver for men, and I do not know the prohibition in a text on the authority of Ahmad, while the words of our sheikh indicate the permissibility of wearing it for men, except for what the religious law indicates in terms of its prohibition). (Al-Furoo’) (4/147). Ibn Muflih supported this saying and rejected all that was inferred for the prohibition. And see: (Al-Insaaf) by Al-Mardaawee (3/107). the saying of Ibn Hazm, [755] Ibn Hazm said: (And adorning yourself with silver, pearls, rubies, and emeralds: everything is permissible for men and women, and we do not specify anything except silver vessels only, as they are forbidden for men and women alike). (Al-Muhallaa) (9/246). Ibn Taymiyyah, [756] Ibn Taymiyyah said: (As for wearing silver: If there is no general word for prohibition in it, then no one has the right to prohibit it except what the legal evidence establishes for its prohibition. So, if the Sunnah came to permit the silver ring, then this serves as evidence of the permissibility of that, and of what is in its meaning, and of what is more deserving of its permissibility than it. As for what is not like that, then it needs consideration in its permissibility and prohibition). (Majmoo’ al-Fataawaa) (25/65).. Ibn Al-Qayyim, [757] Ibn al-Qayyim said: (It is proven that the Messenger of God (blessings and peace of Allah be upon him) , had a ring of silver, and its lobe was of it, and the hilt of his sword was of silver, and it is not authentically narrated from him the prohibition of the wearing of silver and adornment with it at all, just as it is authentically narrated from him the prohibition of drinking in its vessels, and the chapter of vessels is narrower than the chapter of clothing and adornment, and for this reason it is permissible for women to wear clothing and jewellery while it is forbidden for them to use it as a vessel, so the prohibition of vessels does not necessitate the prohibition of clothing and jewellery). (Zaad Al-Ma’aad) (4/320). Al-Shawkaanee, [758] Al-Shawkaanee said: (The basic principle is permissibility, as the Almighty’s saying benefits: He is the one who created for you what is in the land [Al -Baqarah: 29], and His saying: Say: Who has forbidden the adornment of God which He has produced for His servants and the good things from His provision [Al-A’raf: 32]. This principle as indicated by the generality of the Holy Book cannot be diverted from except for what is specified by evidence, and the evidence is not specified except for eating and drinking in vessels of gold, and dressing up in gold for men. It is obligatory to confine it to this narrator and not to say what there is no evidence for that is contrary to the evidence, while nothing else was mentioned, so holding to the prohibition of use in general is a saying without evidence, and your Lord is not forgetful). (Al-Sayl Al-Jarraar) (p. 734). and Ibn Uthaymeen. [759] Ibn Uthaymeen said: (For this reason, Sheikh Al-Islam Ibn Taymiyyah and a group of scholars said: The basic principle in wearing silver is permissibility (al-Ibaahah) until there is evidence for the prohibition. This saying is more correct, because God Almighty says: He is the One who created for you all that is on the earth [Al-Baqarah: 29]. If a person comes and wears something other than a ring of silver that he adorns himself with, then we do not say: This is forbidden, according to the most correct view, because the basic principle is permissibility. As for the bracelet and the necklace around the neck, and the like, this is forbidden from another perspective, which is imitating women and effeminacy, and this man may be misconstrued, so this is forbidden due to external factors and not per se. (Ash-Sharh al-Mumti’) (6/108)
Evidence:
First: From the Quran
1. The Almighty said, “It is He who created for you all that is on the earth.” (Al-Baqarah: 29)
2. The Almighty saying, “Say, ‘Who has forbidden the adornment of Allah that He has produced for His servants, and the good things from His provision.’” (Al-A’raaf: 32)
The relevance from the two verses:
The two verses stated that the default principle is permissibility, so this principle that is evidenced by the generality of the Holy Book can only be forsaken in the same of having something that is specified by a proof [760] (Al-Sayl Al-Jarraar) by Al-Shawkaanee (p. 734). so the principle in wearing silver is the permissibility until there is evidence of prohibition, [761] (Majmoo` Al-Fataawaa) by Ibn Taymiyyah (25/65). and nothing is authentically narrated from him (blessings and peace of Allah be upon him) to prevent the wearing of silver and adornment with it. [762] (Zaad Al-Ma’aad) by Ibn Al-Qayyim (4/320)
3. The Almighty said, “And He has explained to you in detail what He has forbidden you.” (Al-An’aam: 119)
The relevance:
Allah Almighty did not elaborate on the prohibition of adorning oneself with silver in this regard, hence it is permissible. [763] (Al-Muhallaa) by Ibn Hazm (9/246)
Second: If it is permissible to use silver as a ring, then there is no difference between the fingers and the rest of the organs in terms of the usage of silver. [764] (Ash-Sharh al-Kabeer) by Al-Raafi’ee (6/28). And Ibn Taymiyyah said: (If the Sunnah came to permit the silver ring, then this serves as evidence of its legality, and of what is in its meaning, and of what is more important than it in permissibility). (Majmoo’ al-Fataawaa) (25/65)
Third branch: Adorning boys with gold
It is forbidden to adorn boys with gold. [765] (And the sin is on those who adorn him with it and make him wear it. It is the position of the Hanafi school of thought [766] (Tabyeen al-Haqaaiq) by Al-Zaila’ee (6/16), (Fath Al-Qadeer) by Ibn Al-Humaam (10/23), (Al-Durr Al-Mukhtaar by Al-Haskafee and the footnote of Ibn Aabideen) (6/363). the Hanbalis, [767] (Al-Furoo`) by Muhammad Ibn Muflih (2/71), (Kashshaaf Al-Qinaa) by Al-Buhootee (1/282). and the saying of the Shafi’ees. [768] (Al-Majmoo’) by al-Nawawi (9/5). It was favoured by Ibn Al-Qayyim, [769] Ibn al-Qayyim said: (The Prophet (blessings and peace of Allah be upon him) said: “Silk and gold are forbidden for the males of my nation, and permissible for their females.” And if a boy is not obligated, then his guardian is obligated. It is not permissible for him to enable him to do the forbidden, as he may get used to it and it will be difficult to wean him from it, and this is the more correct of the two scholarly opinions And those who did not see it as forbidden argued that he (child) is not legally accountable. It is not forbidden for him to wear silk like an animal, and this is one of the most invalid analogies. Even if a boy is not obligated, he is ready to be assigned for accountability. This is why he is not allowed to pray without ablution, nor to pray naked and unclean, nor to drink alcohol, gamble, or commit sodomy. (Tuhfat al-Mawdood bi Ahkam al-Mawlood) (p. 243). and was said by Ibn Uthaymeen. [770] Ibn Uthaymeen was asked: Is it permissible for male children to wear things that belong to females, such as gold, silk or other things, and vice versa? He replied: (It is forbidden to clothe male children with what is specific to females, and vice versa). (A group of questions of interest to the Muslim family) (p. 145)

Evidence:
First: from the Sunnah
On the authority of Ibn Zurair that he heard Ali Ibn Abi Talib (may Allah be pleased with him) say, “The Prophet of Allah (blessings and peace of Allah be upon him) took silk and put it in his right hand, and took gold and put it in his left hand, then said, ‘These two are forbidden for the males of my nation.’” [771] Already cited before
The relevance:
The textual evidence forbids gold and silk for the males of the nation (Ummah) without stipulating the restriction of puberty and freedom, while the sin will be on those who make them wear them. Because we are commanded to protect them [the children]. [772] (Al-Fataawaa al-Hindiyyah) (5/331)
Second: Because if his guardian enables him to do the forbidden, thereafter he gets used to it and it is difficult to wean him from it after. [773] (Tuhfat al-Mawdood) by Ibn al-Qayyim (p. 243)

Second topic: Wearing a ring

First requirement: Wearing a gold ring
First branch: Gold ring
It is forbidden for a man to wear a gold ring, and this agrees with the four schools of jurisprudence: Hanafi, [774] (Al-Hidaayah Sharh al-Bidaayah) by Al-Marghinaanee (4/82), (Al-Fataawaa al-Hindiyyah) (5/335). Maaliki, [775] (Haashiyat al-‘Adawi ‘alaa Kifaayah at-Taalib ar-Rabbaanee) (2/448), (Manh al-Jaleel) Aleesh (1/58). Shafi’ee, [776] (Al-Majmoo’) by al-Nawawi (4/440). and Hanbali. [777] (Al-Furoo` by Ibn Muflih with Tasheeh al-Furoo’ by Al-Mardawi) (4/158), (Al-Iqnaa) by Al-Hijjawi (1/273) and see: (Al-Kaafi) by Ibn Qudaamah (1/310). There was consensus on that. [778] Ibn Abd al-Barr said: (As for using a gold ring, I do not know of any of the imams of fatwas who permitted that for men... If it was said: The predecessors differed about using a gold ring , and in the agreement between the jurists of the regions there is no solid evidence with the presence of the difference from those before them, it was said: The evidence is what came from the Prophet,(blessings and peace of Allah be upon him) , that he forbade men to wear silk and gold). (Al-Istithkaar) (8/303). Qaadi ‘Iyaad said: (In it is the prohibition of taking a gold ring and it abrogates the permissibility of doing it after he (blessings and peace of Allah be upon him) had worn it, and he (blessings and peace of Allah be upon him) removed it on the pulpit for people to see, and they have transmitted his deeds and words together in terms of its prohibition. The consensus happed afterwards from many scholars concerning this and thus specifying it (the prohibition) for men besides women). (Ikmaal Al Mu’allim) (6/603). He also said: (And what was narrated about it on the authority of Abu Bakr bin Muhammad bin Amr bin Hazm in his wearing of a gold ring is an anomaly, and it is more like that the Sunnah did not reach him, and the people are yet unanimous in its disagreement). (Ikmaal Al Muallem) (6/604). But he said: (Some of them leaned to that fact that wearing it (a gold ring) for men is in the sense of being makrooh, not prohibition; and due to the sake of extravagance, as he (blessings and peace of Allah be upon him) said about silk). (Ikmaal Al Mu’allim) (6/604). Ibn Hajar said, commenting on this speech: (Ibn Daqeeq al-Eid said: This necessitates proving the difference in the prohibition, and it contradicts the unanimous statement on the prohibition, and the description of it being a ring must be considered. Consensus after him remained established on the prohibition). (Fath Al-Bari) (10/317). Al-Qurtubi said: (And the majority of scholars among the predecessors and successors are leaned towards the prohibition of men wearing a gold ring, except for what was narrated on the authority of Abu Bakr bin Abd al-Rahman and Khabnaab, which is an abnormal dispute, and each of them did not receive the prohibition and abrogation). (Tafsir Al-Qurtubi) (10/87). Al-Nawawi said: (As for the gold ring, it is forbidden for men unanimously). (Explanation of Al-Nawawi on Muslim) (14/32). Al-Sana'ani said on the hadith of Ibn ‘Abbaas: (In it is a statement that the prohibition of the gold ring is forbidden, and they unanimously agreed that it is forbidden for men to wear it). (At-Tahreer li Idaah Ma’aanee at-Tayseer) (4/589)

Evidence from the Sunnah:
1. On the authority of Abu Hurayrah (may Allah be pleased with him) on the authority of the Prophet (blessings and peace of Allah be upon him) that “He forbade the gold ring [for men].” [779] Al-Bukhari (5864) and Muslim (2089)
2. On the authority of Ali bin Abi Talib (may Allah be pleased with him) who said, “The Messenger of Allah (blessings and peace of Allah be upon him) forbade me to wear gold rings.” [780] Already cited before
3. On the authority of Al-Baraa bin ‘Aazib (may Allah be pleased with him) he said, “The Prophet (blessings and peace of Allah be upon him) commanded us with seven [things], and forbade us from seven, and in it: and forbade us from silver utensils, and a gold ring.” [781] Al-Bukhari (1239) and the wording is his, and Muslim (2066)
4. On the authority of Abdullah bin ‘Umar (may Allah be pleased with him) that he said, “The Messenger of Allah (blessings and peace of Allah be upon him) used to wear a ring of gold, but he discarded it and said, ‘I will never wear it,’ so people discarded their rings.” [782] Al-Bukhari (5867) and the wording is his, and Muslim (2091)

5. On the authority of Abdullah bin ‘Abbaas (may Allah be pleased with him) that “The Messenger of Allah (blessings and peace of Allah be upon him) saw a ring of gold on a man’s hand, so he took it off and threw it, and said, ‘One of you will take an ember of fire and put it on his hand.’ It was said the person once after the Messenger of Allah (blessings and peace of Allah be upon him) had left, ‘Take your ring and benefit from it.’ He said, ‘No, by Allah, I will never take it when the Messenger of Allah (blessings and peace of Allah be upon him) has thrown it away!’” [783] Narrated by Muslim (2090)

Second branch: Ring that has some gold on it
It is forbidden for a man to wear a ring that contains gold even if it is a small amount. This is the madhab of the Shafi’ees, [784] (Al-Majmoo’) by al-Nawawi (4/440), (Mughni al-Muhtaaj) by al-Sharbini (1/392), and see: (Shar Al-Nawawi ‘alaa Muslim) (14/32). the saying of the Maalikis, [785] (Mawaahib al-Jaleel) by Al-Hattaab (1/183), and see: (Sharh Mukhtasar Khaleel) by Al-Kharshi (1/458). a viewpoint of the Hanbalis, [786] (Al-Insaaf) by Al-Mardaawee (3/105), (Mataalib Oli Al-Nuhaa) by Al-Rahibaanee (2/93), and see: (Majmoo’ Al-Fataawaa) by Ibn Taymiyyah (21/87). and the saying of Ibn Baaz. [787] Ibn Baz said: (It is not for a man to wear gold, nor a gold ring, nor a gold-plated item). (Collections of Fatwas of Ibn Baz) (19/72)
Evidence from the Sunnah:
1. On the authority of Ali bin Abi Talib (may Allah be pleased with him) who said, The Messenger of Allah (blessings and peace of Allah be upon him) forbade me to wear a gold ring. [788] Its citation has been already mentioned
2. On the authority of Abdullah bin ‘Abbaas (may Allah be pleased with him) that he said, “The Messenger of Allah (blessings and peace of Allah be upon him) saw a ring of gold on a man’s hand, so he took it off and threw it, and said, ‘One of you will take an ember of fire and put it on his hand.’ It was said the person once after the Messenger of Allah (blessings and peace of Allah be upon him) had left, ‘Take your ring and benefit from it.’ He said, ‘No, by Allah, I will never take it when the Messenger of Allah (blessings and peace of Allah be upon him) has thrown it away!’” [789] Its citation has been already mentioned

The relevance from the two hadeeths:
The prohibition in the two hadeeths includes all amounts of gold, little and much. [790] (Al-Majmoo’) by al-Nawawi (4/440)
Second requirement: Using a silver ring
It is permissible for a man to wear a silver ring.
Evidence:
First: From the Sunnah
1. On the authority of Anas bin Maalik (may Allah be pleased with him) that “The Prophet of Allah (blessings and peace of Allah be upon him) wanted to write to a group or some people of non-Arabs, and he was told: They do not accept a letter without a seal on it, so the Prophet (blessings and peace of Allah be upon him) took a silver ring. Its inscription was: Muhammad is the Messenger of Allah, as if I can envisage a ray of light - or a glimmer - [791] Wabees or Basees: are of the same meaning, which means lustre and glitter. See: (Irshaad Al-Saaree) by Al-Qastalaanee (8/455), (Al-Kawthar Al-Jaaree) by Al-Kooraanee (9/352). of the ring on the finger of the Prophet (blessings and peace of Allah be upon him) or on his palm.” [792] Al-Bukhari (5872) and the wording is his, and Muslim (2092)
2. On the authority of Ibn ‘Umar (may Allah be pleased with him): “The Messenger of Allah (blessings and peace of Allah be upon him) took a ring of gold or silver, and made its lobe facing his palm, and it was engraved on it as thus: Muhammad is the Messenger of Allah, so the people took a similar ring, and when he saw them taking it, he threw his ring. I never wear it and he said, ‘I will not wear it again.’ Then he took a silver ring, so people took silver rings too. Ibn ‘Umar said, ‘So, the ring was worn after the Prophet (blessings and peace of Allah be upon him) by Aboo Bakr, then ‘Umar, then ‘Uthmaan, until it fell from Uthmaan in the well of Arees.’” [793] Al-Bukhari (5866) and the wording is his, and Muslim (2091)

Second: From the consensus (Ijmaa’)
The consensus on that was reported by Ibn Hazm, [794] Ibn Hazm said: (And they agreed on the permissibility of men wearing a silver ring). (Maraatib al-Ijmaa’) (p. 150). Ibn Abd al-Bar, [795] Ibn Abd al-Barr said: (As for wearing a silver ring for men and women, there is consensus on its approval). (At-Tamheed) (17/99). Al-Qaadee ‘Iyaad, [796] Qaadi ‘Iyaad said: (Scholars are unanimously agreed that it is permissible for all men to wear silver rings). (Ikmal Al Muallem) (6/606). Al-Qurtubee, [797] Al-Qurtubi said: (And the scholars are unanimous in the permissibility of wearing a silver ring, in general, for men). (Tafsir Al-Qurtubi) (10/87). Al-Nawawee, [798] Al-Nawawi said: (Our companions said: It is permissible for a man to wear a silver ring unanimously). (Al-Majmoo’) (4/444). and Ibn Taymiyyah. [799] Ibn Taymiyyah said: (As for the silver ring, it is permissible according to the agreement of the imams). (Majmoo’ al-Fataawaa) (25/63)
Third requirement: Using a ring made of iron
It is permissible to take an iron ring. [800] Like copper and its like. It is the chosen opinion according to the Shaf’iees, [801] (Al-Majmoo’) by al-Nawawi (4/464), (al-Ghurar al-Bahiyyah) by Zakariya al-Ansari (2/48). said by Ibn Baaz, [802] Ibn Baz said: (There is nothing wrong with wearing a ring made of iron for both men and women). (Al-Ifhaam fi Sharh Umdat Al-Ahkaam) (p. 632) and see: (Fataawaa Noor ‘alaa ad-Darb) by Ibn Baz (7/289). Ibn Uthaymeen, [803] However, he believes that it is better to avoid it, thus he said: (As for the ring made of iron, the people of knowledge differed about it, so some of them disliked it, and some of them permitted it, and I think that some of them prohibited it, because the Prophet (blessings and peace of Allah be upon him) mentioned that it is one of the ornaments of the people of Hellfire, and such a description requires that it be prohibited. But it was differed about the hadith in terms of its authenticity, some of them said: it is weak, because it contradicts the hadith of Sahl bin Sa’ad, which is established in the two Sahih books: that the Prophet (blessings and peace of Allah be upon him) said to a man who wanted to marry the woman who offered herself to the Prophet (blessings and peace of Allah be upon him) but he did not want her. The Prophet (blessings and peace of Allah be upon him) said to him: “Look for even an iron ring.” This indicates that an iron ring is permissible to use. Whoever avoids it - that is, using the iron ring – then that is more appropriate, and in other metals, there is sufficiency . (Fataawaa Noor ‘alaa ad-Darb) (11/57). and the Standing Committee issued a fatwa on it. [804] It came in the fatwas of the Standing Committee: (The most correct view is that it is not disliked wearing a ring of iron, but wearing a ring of silver is better, because the Prophet (blessings and peace of Allah be upon him) had a ring of silver, as proven in the two Saheehs). (Fatwas of the Standing Committee- First Group) (24/64)
Evidence from the Sunnah:
On the authority of Sahl bin Saad (may Allah be pleased with him): “That a woman offered herself to the Prophet (blessings and peace of Allah be upon him) and a man said to him, ‘O Messenger of Allah, give her in marriage to me.’ So, he asked, ‘What do you have (for mehr)?’ He replied, ‘I have nothing [to give].’ The Prophet (blessings and peace of Allah be upon him) told [him], ‘Go and look for something [to give], even if it is a ring of iron ...’” [805] It was narrated by Al-Bukhari (5121) and the wording is his, and Muslim (1425)

The relevance:
The hadeeth indicates that it is permissible to wear a ring made of iron, and if it were disliked, the Prophet (blessings and peace of Allah be upon him) would not have authorized it. [806] (Al-Majmoo’) by Al-Nawawi (4/465), (Al-Ifahaam fi Sharh Umdat Al-Ahkaam) by Ibn Baz (p. 632)
Fourth requirement: Inscription on the ring
It is permissible to engrave on the ring what appears suitable for its owner, such as engraving his name and the name of his father, or what contains mention of Allah. It is the madhab of the majority: the Hanafis, [807] (Al-Binaayah Sharh Al-Hidaayah) by Al-Ainy (12/115), (Al-Bahr Al-Raa`iq) by Ibn Nujaim (8/217). the Maalikis, [808] (Mawaahib al-Jaleel) by Al-Hattab (1/182). the Shafi’ees, [809] (Al-Majmoo’) by al-Nawawi (4/463), (al-Guarar al-Bahiyyah) by Zakariya al-Ansari (2/47), (Nihaayat al-Muhtaaj) by al-Ramli (3/92). and some of the predecessors stated the same. [810] Nawawi said: (And it is permissible to engrave it even if it contains the mention of God Almighty. In the two Sahih books: “The ring of the Messenger of God (blessings and peace of Allah be upon him) was engraved: Muhammad is the Messenger of God.” There is no dislike in it for us, and that was said by Sa’eed bin Al-Musayyib, Malik, and the Jumhoor, while Ibn Seereen hated it. And some of them disliked for fear of being disrespected, and this is an invalid position and opposes the hadith and goes against the action of the predecessor and the successor. The scholars among our companions and others said: He may engrave his own name or a word of wisdom in it. (Al-Majmoo’) (4/463)
Evidence from the Sunnah:
On the authority of Anas (may Allah be pleased with him) he said, “The Messenger of Allah (blessings and peace of Allah be upon him) wore a silver ring, as if I were looking at its shininess on the hand of the Messenger of Allah (blessings and peace of Allah be upon him) with the inscription: Muhammad, the Messenger of Allah.” [811] Al-Bukhari (2938) and the wording is his, and Muslim (2092)
Fifth requirement: Etiquette for men and rules concerning using rings
First branch: Number of rings
It is permissible for a man to wear two rings or more. It is stipulated by the Shafi’ees [812] (Nihaayat al-Muhtaaj) by al-Ramlee (3/92). and the Hanbalis. [813] (Al-Iqnaa’) by Al-Hijjaawee (1/274), (Kashshaf Al-Qinaa) by Al-Buhootee (2/238). This is because it is part of the adornment, and the principle for it is permissibility. [814] See: (Collections of Fatwas and Articles of Al-Uthaymeen) (12/290), (11/133), (The Open-Door Meeting) (Meeting No.: 131)
Second branch: Lobe of the ring
First issue: Silver lobe of the ring
It is permissible for a man to put a piece of silver in a silver ring. [815] And what does not have a lobe, and it is what is called today “diblah” (the [normal] ring), its ruling is like the ruling on a ring with a lobe, provided that there are no false beliefs in wearing it at marriage and otherwise. See: (Al-Majmoo`) by al-Nawawi (4/463), (Tuhfat al-Muhtaaj) by Ibn Hajar al-Haytami (3/275). And Ibn Uthaymeen said: (As for the ring without a lobe (diblah), if it is accompanied by a belief that if a woman wears a ring on which her husband’s name is written, that will be a reason for her staying with him; this is an incorrect and invalid belief. It is not permissible for the husband to carry such a corrupt concept. And if it is just a custom ring, wherein the husband does not undertake to wear it to the wife, then there is nothing wrong with that). (Fataawaa Noor ‘alaa ad-Darb) (10/108).). This agrees with the four schools of jurisprudence: Hanafi, [816] (Tabyeen al-Haqaaiq) by Al-Zaila’ee (6/11), (Al-Binaayah Sharh Al-Hidaayah) by Al-Ayni (12/115). Maaliki, [817] (Mawaahib al-Jaleel) by Al-Hattaab (1/182), (Sharh Al-Zurqaaanee ’alaa Mukhtasar Khaleel) (1/68), (Footnote Al-Adawi on the sufficiency of the divine student) (2/449). Shafi’ee, [818] (Tuhfat al-Muhtaaj) by Ibn Hajar Al-Haytamee (3/276). and Hanbali [819] (Tasheeh al-Furoo`) by Al-Mardaawee (4/151), (Al-Iqnaa) by Al-Hijjaawee (1/274)
Evidence from the Sunnah:
On the authority of Anas (may Allah be pleased with him) that “The Prophet (blessings and peace of Allah be upon him) had his ring of silver, and its lobe was of it [too].” [820] Bukhari (5870)
Second issue: Lobe of the ring from other materials besides silver
It is permissible for a man to put a piece other than silver on a silver ring. [821] Apart from gold. This was stipulated by the Hanafis, [822] (Tabyeen al-Haqaaiq by Al-Zaila’ee with Haashiyat Al-Shalabi) (6/16), (Al-Binaayah Sharh Al-Hidaayah) by Al-Ayni (12/115). the Shafi’ees, [823] (Tuhfat al-Muhtaaj) by Ibn Hajar Al-Haytamee (3/276). and the Hanbalis. [824] (Al-Furoo` by Ibn Muflih ma’a Tasheeh al-Furoo’) by Al-Mardaawee (4/151), (Al-Iqnaa`) by Al-Hijjaawee (1/274)
Evidence:
First: From the Quran
The Almighty says, “Say, ‘Who has forbidden the adornment of Allah which He has produced for His servants.’” (Al-A’raaf: 32)
The relevance:
The verse indicates that the basis for the types of adornments and beautification is permissibility. [825] See: (Mahaasin at-Ta’weel) by Al-Qaasimee (5/46)
Second: From the Sunnah
On the authority of Anas bin Maalik (may Allah be pleased with him) he said, “The seal of the Messenger of Allah (blessings and peace of Allah be upon him) was made of silver, and its lobe was of an Ethiopian stone.” [826] Narrated by Muslim (2094)
The relevance:
By saying “Ethiopian,” it means the lobe was of onyx or agate; For their deposits are found in Abyssinia and Yemen, [827] (Explanation of Al-Nawawi on Muslim) (14/71). so it is an indication of the permissibility of using the lobe from materials other than silver.
Third issue: Location of the lobe of the ring on the hand
It is desirable for a man to place the lobe of his ring on the inside of his palm [828] Al-Nawawi said: (His saying: “When he wore it, he would place his lobe on the inside of his palm.” The scholars said: The Prophet (blessings and peace of Allah be upon him) did not order anything in that, so it is permissible to place its lobe on the inside of one’s palm and on the outside. ‘Abbaas (may God be pleased with him) they said: But the inner is better, part of following the example of him (blessings and peace of Allah be upon him) and because it preserves better its lobe and protects it better and is far from pride and admiration). (Shar Al-Nawawi ‘alaa Muslim) (14/69). This agrees with the four schools of jurisprudence: Hanafi, [829] (Al-Jawharah Al-Nayyirah ‘Alaa Mukhtasar Al-Qudooree) Al-Haddaadee (2/282), (Al-Binaayah Sharh Al-Hidaayah) Al-Ayni (12/116). Maaliki, [830] (Haashiyat al-‘Adawi ‘alaa Kifaayah at-Taalib ar-Rabaanee) (2/450). Shafi’ee, [831] (Al-Majmoo’) by al-Nawawi (4/463), (Mughni al-Muhtaaj) by al-Sharbini (1/309). and Hanbali. [832] (Al-Insaaf) by Al-Mardaawee (3/103), (Al-Iqnaa) by Al-Hijjaawee (1/274)
Evidence:
First: From the Sunnah
On the authority of Ibn ‘Umar (may Allah be pleased with him) he said, “The Prophet (blessings and peace of Allah be upon him) took a ring of gold, then threw it away, then took a ring of silver, and engraved on it: Muhammad is the Messenger of Allah, and he said, ‘No one shall engrave on this type of inscription of my ring,’ and when he wore this, he placed its lobe on the inside of his palm.” [833] Narrated by Muslim (2091)

Second: Because that act is preserving to it lobe. [834] (Sharh Al-Nawawi ‘alaa Muslim) (14/69)
Third: Because it is safer for him and far from displaying pride and admiration. [835] (Sharh Al-Nawawi ‘alaa Muslim) (14/69)
Third branch: Location of the ring on the fingers
First issue: Position of the ring on the fingers for women
It is allowed for a woman to put a ring in any of her fingers which she wishes.
Evidence from consensus:
Al-Nawawee narrated consensus on that. [836] Al-Nawawi said: (The Muslims are unanimously agreed that the Sunnah is to place a man's ring on the little finger, and as for a woman, she should wear rings on [all fingers]). (Sharh Al-Nawawi ‘alaa Muslim) (14/71)
Second issue: Location of the ring on the fingers for men
First: Putting the ring on the little finger of the hand
It is prescribed for a man to put a ring on the little finger (pinkie) of the hand [837] Ibn Al-Qattaan said: (And they agreed that it is permissible for men to wear [the ring] on the little finger). (Al-Iqnaa’ fee Maraatib al-Ijmaa’) (2/301). Ibn Hazm said: (And they agreed that men can wear rings on the pinkie). (Maraatib al-Ijmaa’) (150). according to the agreement of the four schools of jurisprudence: Hanafi, [838] (Tabyeen al-Haqaaiq by Al-Zaila’ee with Haashiyat Al-Shalabee) (6/16), (Majma` Al-Anhaar fi Sharh Multaqaa Al-Abhaar) by Sheikhi Zadeh (4/197), (Al-Fataawa Al-Hindiyyah) (5/336). Maaliki, [839] (Mawaahib al-Jaleel) by Al-Hattaab (1/181), (Haashiyat Al-‘Adawee ‘alaa Kifaayah at-Taalib ar-Rabbaaneet) (2/450). Shafi’ee, [840] (Al-Majmoo’) by al-Nawawi (4/463), (Mughni al-Muhtaaj) by al-Sharbeenee (1/309). and Hanbali. [841] (Sharh Muntahaa Al-Iradaat) by Al-Buhootee (2/64), (Kashshaf Al-Qinaa`) by Al-Buhootee (2/236). There was consensus on its Sunnah. [842] Al-Nawawi said: (The Muslims are unanimously agreed that the Sunnah is to place a man’s ring on the little finger). (Explanation of Al-Nawawi on Muslim) (14/71)
Evidence:
First: From the Sunnah
1. On the authority of Anas (may Allah be pleased with him) who said, “The ring of the Prophet (blessings and peace of Allah be upon him) was on this one – and he pointed to the little finger of his left hand.” [843] Narrated by Muslim (2095)
2. On the authority of Anas (may Allah be pleased with him) who said, “The Prophet (blessings and peace of Allah be upon him) made a ring. He said, ‘We took rings and engraved an inscription on it, so no one should engrave on it.’ I can see its lustre on his little finger.” [844] Bukhari (5874)
Second: Because the pinkie is an extremely remote finger, it is far from being humiliated (becoming dirty) due to what the hand touches. [845] (Sharh Muntaha Al-Iradaat) by Al-Buhootee (2/64)
Third: Because putting a ring on the little finger does not distract the hand from what it picks up. [846] (Sharh Muntaha Al-Iradaat) by Al-Buhootee (2/64)
Second: Wearing a ring on the middle and forefinger
The text of the Shafi’ees [847] (Asnaa al-Mataalib) by Zakariya Al-Ansaaree (1/380), (I’aanah at-Taalibeen) by Dimyaati (2/177) and see: (Sharh Al-Nawawi ‘ala Muslim) (14/71). and the Hanbalis [848] (Al-Insaaf) by Al-Mardaawee (3/103), (Sharh Muntaha Al-Iradaat) by Al-Buhootee (3/145). states that it is makrooh for a man to wear a ring on his index and middle fingers.
Evidence from the Sunnah:
On the authority of Ali (may Allah be pleased with him) who said, “The Messenger of Allah (blessings and peace of Allah be upon him) forbade me to wear a ring on this or that finger of mine. He said, Then he pointed to the middle finger and the one that is next to it.” [849] Narrated by Muslim (2095)
Third: Wearing a ring on the ring finger and thumb
It is permissible to wear a ring on the thumb and ring finger, which is the madhab of the Hanbali school [850] (Al-Iqnaa) by Al-Hijjawi (1/274), (Kashshaf Al-Qina`) by Al-Buhootee (2/236), (Sharh Muntaaha Al-Iradaat) by Al-Buhootee (2/64). because the prohibition was only mentioned concerning the middle and forefinger (index finger), so it is not prohibited in other fingers than them; confining to what is on the text. [851] (Sharh Muntaaha Al-Iradaat) by Al-Buhootee (2/64). Ibn Uthaymeen said: (With regard to putting on a ring, the jurists have three sections: a desirable section: which is the little finger, and a disliked section: which is the index and middle fingers. And a permissible section: which is the thumb and the ring finger, and some of them attached the thumb to the index and middle fingers). (Al-Sharh al-Mumti’) (6/109)
Fourth branch: Ring on the right or left hand
It is permissible to wear a ring on the right or the left hand.
Evidence:
First: From the Sunnah
1. On the authority of Anas bin Maalik (may Allah be pleased with him) that “The Messenger of Allah (blessings and peace of Allah be upon him) wore a silver ring on his right hand, in which was an Ethiopian stone, and he used to make its lobe next to his inner palm.” [852] Narrated by Muslim (2094)
2. On the authority of Abdullah bin ‘Umar (may Allah be pleased with him both) that “The Messenger of Allah (blessings and peace of Allah be upon him) made a ring of gold, and he used to put its lobe on the inside of his palm when he wore it, so the people made it too, then he sat on this pulpit, and he took it off, and he said, ‘Certainly, I was wearing this ring and used to turn its lobe inside.’ He then threw it off and then he said, ‘By Allah, I will never wear it again, so people also discarded their rings.’” And the narrator added in the hadeeth of ‘Uqbah bin Khaalid: “And he had put it in his right hand.” [853] It was narrated by Al-Bukhari (6651) and Muslim (2091), and the wording is his.

3. On the authority of Thaabit that they asked a person about the ring of the Messenger of Allah (blessings and peace of Allah be upon him) and he said, “The Messenger of Allah (blessings and peace of Allah be upon him) delayed ‘Ishaa prayers one night until half of the night - or almost half of the night went by - then he came and said, ‘The people have prayed and slept and you are still in prayers as long as you wait for the prayers.’” Anas said, “It is as if I am looking at the silver ray of his ring.” And [to demonstrate] he raised his left finger’s little finger.” [854] It was narrated by Al-Bukhari (572) and Muslim (640), and the wording is his.

Second: From the Aathaar [narrations of the companions]
1. On the authority of Naafi’ that Ibn ‘Umar used to wear his ring on his left hand. [855] It was narrated by Abu Dawood (4228), and Al-Bayhaqi in (Shu`b Al-Iman) (6363). Its chain of transmission was authenticated by Al-Albani in “Sahih Sunan Abi Dawood” (4228)
2. On the authority of Ja’far bin Muhammad that his father said, “Al-Hassan and Al-Hussein used to wear rings on their left hand.” [856] It was narrated by al-Tirmidhi (1743), and the wording is his, al-Tabrani (3/23) (2540), and al-Bayhaqi in (Shu`b al-Iman) (6366). Al-Tirmidhi said: Hassan Sahih, and Al-Albani authenticated the tradition in (Sahih Sunan Al-Tirmidhi) (1743).

Third: From consensus (Ijmaa’)
The consensus has been narrated on the permissibility of wearing a ring on the right and left hands: as mentioned Al-Nawawee and others. [857] Al-Nawawi said: (As for the ruling on the issue according to the jurists, they agreed on the permissibility of wearing a ring on the right hand, and on its permissibility on the left hand, and there is no dislike in either of them, and they differed which of the two is better, however many of the predecessors wore rings on the right hand, and many others on the left hand). (Sharh Al-Nawawi ‘alaa Muslim) (14/73).Ibn Abd al-Barr said: (It was deemed permissible and good to wear a ring on the right hand, because a group of predecessors wore it on the right hand, just as a group of them wore it on the left hand. And it was narrated from the Prophet (blessings and peace of Allah be upon him) about both sides, so when the Rafidah prevailed over wearing the ring on the right hand and did not mix it with anything else, the scholars hated by opposing them and hating to imitate them, so, neither using that hand is forbidden nor the other hand is hated). (At-Tamheed) (6/80-81). Ibn Hajar said: (And al-Nawawi and others transmitted the consensus on permissibility on that, then he said: There is no dislike in it - meaning according to the Shaafi’ees - but the difference of opinion is about what is the best). (Fath Al-Bari) (10/327)

Third topic: Wearing a watch and its location
First requirement: Wearing a watch and adorning with it
It is permissible to wear a watch and adorn with it for both men and women. It was stipulated by Ibn Baaz [858] Ibn Baz said: (Wearing a watch is like wearing a ring, there is nothing wrong with it, God willing). (Collections of Fatwas of Ibn Baz) (125/17). And he said: (The watch is one of the ornaments, because it is for beauty and adornment). (Collections of Fatwas of Ibn Baz) (22/199). and Ibn Uthaymeen [859] Ibn Uthaymeen said: (It is permissible to wear a watch adorned with silver, because the basing principle concerning the use of silver is permissibility). (Ash-Sharh al-Mumti’) (6/118). And he said: (The watch is a kind of adornment). (Fataawa Noor ‘alaa ad-Darb) (10/490). , and the Standing Committee issued a fatwa on it. [860] The Standing Committee was asked: Is there anything wrong with wearing watches made of iron? They replied: (There is nothing wrong with that, because the Prophet (blessings and peace of Allah be upon him) said to a suitor: “Look for even an iron ring.”) (Fatwas of the Standing Committee- First Group) (24/80). This is because the basic principle in clothing and adornment is permissibility. [861] See: (Al-Qawaa’id Al-Nooraaniyyah) by Ibn Taymiyyah (p. 164), (Tafseer Ibn Katheer) (3/408), (Tafseer Abi Al-Saud) (3/224), (Al-Ifahaam fee Sharh ‘Umdat Al-Ahkaam) by Ibn Baz (p. 777), (The Open-Door Meeting) by Ibn Uthaymeen (Meeting No.: 11), (Fatwas of the Standing Committee - Group One) (24/38)
Second requirement: Position of the watch on the hand
It is permissible for a man and a woman to wear a watch on their wrist, irrespective whether that is on the right or the left hand. This was stipulated by Ibn Baaz [862] Ibn Baz replied about a question concerning wearing the watch on the right hand: (It is permissible on the right and left hand). (Imam Ibn Baz issues) (p. 220). and Ibn Uthaymeen, [863] Ibn Uthaymeen said: (Wearing the watch on the right hand is not embarrassing or preferable, as a person has the choice between wearing his watch on the right or on the left hand, and it has been proven from the Prophet (blessings and peace of Allah be upon him) that he used to wear a ring on the right hand sometimes, and on the left hand at other times; whilst wearing a watch is of the same type as wearing a ring. Based on this, we say: Whoever wears it on the left hand, there is nothing wrong with him doing that, and whoever wears it on the right hand, there is nothing wrong with him doing that, and there is no preference for either of them over the other. (Fatawaa Noor ‘alaa ad-Darb) (11/186). , and the Standing Committee issued a fatwa on it. [864] The Standing Committee was asked: (Is it permissible to wear a wristwatch on the right hand, or on the left hand for men? They replied: (The matter is broad in scope; hence it is permissible to wear it on the right or left hand for men and women, just like a ring). (Fatwas of the Standing Committee - First Group) (24/80). This is because wearing a watch is like wearing a ring, and it is permissible both on the right and left hands. [865] (Fataawaa Noor ‘alaa ad-Darb) by Ibn Uthaymeen (11/186)

Fourth topic: Adorning with jewels and precious stones (Such as sapphire, emerald, aquamarine, turquoise, agate, diamond, and so on)
First requirement: That the woman adorns herself with jewels and precious stones
It is permissible for a woman to adorn herself with jewels and precious stones. [866] It is also permitted what is known as accessories, which are pieces of metal, glass, plastic or others used for adornment.
Evidence from consensus (Ijmaa’):
The consensus on that was transmitted by Ibn Hazm [867] Ibn Hazm said: (And they agreed on the permissibility for women to adorn themselves with jewels and rubies). (Maraatib al-Ijmaa’) (p. 150). and Ibn Al-Qattaan. [868] Ibn al-Qattaan al-Faasee said: (And they agreed on the permissibility of women wearing jewels and rubies). (Al-Iqnaa’ fee Masaail al-Ijmaa’) (2/301)
Second requirement: Using a ring by a man made of jewels and precious stones and adorning himself with them.
First branch: Wearing a ring made with jewels and precious stones
It is permissible for a man to wear rings with jewels and precious stones in them. This is the view of the majority: the Maalikis, [869] And based on its permissibility according to them in a vessel of jewels, it is permissible in the ring tool, so it is according to using vessels made from them. Al-Hattaab said: (Part: Is it permissible to wear a ring from these jewels, or to make a lobe out of them, or to put them on the neck or arm, and the like? I did not see a text about it, and it seems that it is based on using vessels made from them, and God only knows best). (Mawaahib al-Jaleel) (1/185). And see: (Sharh Al-Zurqaanee ‘alaa Mukhtasar Khaleel) (1/66), (Haashiyat Al-‘Adawi ‘alaa Kifaayah at-Taalib ar-Rabbaanee), (Al-Sharh Al-Kabeer) by Al-Dardir (1/64), (2/466). the Shafi’ees, [870] (Mughnee Al-Muhtaaj) by Al-Sherbeenee (1/30). the Hanbalis, [871] (Al-Insaaf) by Al-Mardaawi (3/104), (Kashshaaf Al-Qinaa`) by Al-Buhootee (2/239), (Mataalib Ooli Al-Nuha) by Al-Rahibaanee (2/94-95). and the Hanafis. [872] (Hashiyat Ibn Abidin) (6/360), (al-Fataawaa al-Hindiyyah) (5/335). There was consensus on that. [873] Ibn Hazm said: (And they agreed that it is permissible for women to wear jewels and rubies, and they differed in that for men except in the ring, because they agreed that it is permissible for them to wear rings with all stones, from rubies and others). (Maraatib al-Ijmaa’) (p. 150). This is because the prohibition is specific to the gold ring, so it does not extend to other materials, just as the prohibition of what was proven in silk did not transcend to something else which is of a higher value in fabric than it. [874] (Ahkaam al-Khawaateem) by Ibn Rajab (p. 54).
Second branch: Wearing (adorning with) jewels and precious stones
It is permissible for a man to adorn himself with jewels and precious stones. [875] That the adornment be in a way that is not like the adornment of women. Al-Shawkaanee said: (And nothing in the purified Sharia requires preventing men from adorning themselves with pearls and corals, unless they use it in a capacity that only women use it on, because that is forbidden in their respect). (Fath Al-Qadeer), (3/184). This is the view of the majority: the Maalikis, [876] Although it is permissible for them in a vessel of jewel, it is permissible to adorn it, so it is underway to take vessels from it. See: (The talents of the Galilee) by Al-Hattab (1/185), (Sharh Al-Zurqani ‘alaa Mukhtasar Khalil) (1/68), (Al-Sharh Al-Kabeer) by Al-Dardir (1/64). the Shafi’ees, [877] (Fath Al-Azeez bi Sharh Al-Wajeez) by Al-Rafi’i (1/303), (Minhaj Al-Talibeen) by Al-Nawawi (p. 10), (Al-Ghurar Al-Bahiyyah) by Zakariya Al-Ansari (1/76), (Mughni Al-Muhtaaj) by Al-Sharbeenee ( 1/30). - according to their apparent opinion - and the Hanbalis, [878] (Al-Iqnaa) by Al-Hijjawi (1/275), (Matalib Oli Al-Nuha) by Al-Rahibani (2/94). and it was said by Ibn Hazm. [879] Ibn Hazm said: (And adorning yourself with silver, pearls, rubies and emeralds: everything is permissible for men and women). (Al-Muhallaa) (9/246)
Evidence from the Quran:
1. The Almighty said, “It is He who created for you all that is on the earth.” (Al-Baqarah: 29)
2. The Almighty’s saying, “And He has explained to you in detail what He has forbidden you.” (Al-An’aam: 119)

The relevance from the two verses:
That everything is permissible except for what is explained in detail for us about its prohibition. [880] (Al-Muhallaa) by Ibn Hazm (9/246)
3. The Almighty saying, “‘Say: Who has forbidden the adornment of Allah that He has produced for His servants, and the good things from His provision.’” (Al-A’raaf: 32)

The relevance:
In the verse, there is an interrogative negation which indicates the rejection of the generalisation of the prohibition of adornment, and that the refusal to prohibit the realm of adornment requires that none of its individual parts be prohibited. When the prohibition is inexistent, then the permissibility remains intact. [881] (Al-Bahr al-Muheet fi Usul al-Fiqh) by al-Zarkashee (4/323). That is the basic principle in all types of adornment. [882] See: (Mahaasin at Ta’weel) by Al-Qasimee (5/46).
4. The Almighty said, “And it is He who subjugated the sea so that you may eat tender meat from it and extract from it ornaments that you wear.” (An-Nahl: 14)

5. The Almighty said: “Pearls and corals will come out of them.” (Al-Rahmaan: 22)

The relevance from the two verses:
His saying, “And extract from it ornaments that you wear,” that is, pearls and coral, as in the second verse, and the apparent meaning of His saying, “... that you wear,” is that it is permissible for men to wear pearls and coral. Through the textual evidence of the Qur’an, they permissible for both men and women. [883] (Al-Muhallaa) by Ibn Hazm (9/246), (Fath Al-Qadeer) by Al-Shawkaanee (3/184).

Fifth topic: Wearing jewellery in the form of an animal or in which there is a picture of animate beings
It is not permissible to wear jewellery in the form of a anthropomorphic animal, or in which there is a picture of animate beings. This is the madhab of the Shafi’ees, [884] (Tuhfat al-Muhtaaj) by Ibn Hajar al-Haytami (3/272), (Nihaayat al-Muhtaaj) by al-Ramli (3/90). the Hanbalis, [885] (Kashshaaf al-Qinaa’) by Al-Buhootee (1/279), (Mataaalib Ooli Al-Nuha) by Al-Rahibaanee (1/353). chosen by Al-Shawkaanee, [886] Al-Shawkaanee said: (As for taking what contains an image of an animal, if it is hanging on a wall, a garment, a turban, or the like, which is not considered to be disrespectful, then it is forbidden). (Nayl Al-Awtaar) (2/119, 120). Ibn Baaz, [887] Ibn Baz said: (She does not have to wear jewellery that has pictures on it. She must do something to remove it; remove the head either by scratching, or with something that is put on it, and make a shunt to remove the head or something like that. The point is: it is necessary to remove the head, or the whole picture. And it is not permissible for her to wear anything on which there are images, neither on clothes nor of jewellery. (Fataawaa Noor ‘alaa ad-Darb) (7/288). Ibn Uthaymeen, [888] Ibn Uthaymeen said: (Likewise, it is not permissible for a woman to wear jewellery in the form of an animal, whether that animal is a bird, a snake, or something else). (Fataawaa Noor ‘alaa ad-Darb) (11/94). and the Standing Committee issued a fatwa on it. [889] The following came in the fatwas of the Standing Committee: “It is not permissible for a woman or a man to wear anything on which there is a picture, that which contains a soul of human beings or others, whether this image is in jewellery, clothing or anything else, and there should no cross on it, because the Prophet (blessings and peace of Allah be upon him) commanded that the image be blurred and removed. It is obligatory to wipe the image from the jewellery, and there is no harm in wearing it after that for the woman. (Fatwas of the Standing Committee - First Group) (20/24).
Evidence from the Sunnah:
On the authority of ‘Aaishah (may Allah be pleased with her), that the Messenger of Allah (blessings and peace of Allah be upon him) said, “The owners of these pictures will be punished on the Day of Resurrection, and it will be said to them, ‘Bring to life what you have created.’ And he said, “The house in which there are pictures is not entered by the angels.” [890] Al-Bukhari (2105) and Muslim (2107).