Bukhari

Hadith Commentary:

That he used to wear a ring.

The correspondence between the chapter and the hadith is evident.

Nafi‘ bin Sarjis was the freed slave of Abdullah ibn ‘Umar (radi Allahu anhuma), and he was a great scholar of hadith. Imam Malik says that when I hear a hadith through the chain of Nafi‘, I become completely at ease.

Most of the narrations in the Muwatta are transmitted through Nafi‘.

Hadith Commentary:
(1)
The gemstone of the ring of the Messenger of Allah (sallallahu alayhi wa sallam) used to be on the inside, towards the palm, so that ostentation could be avoided. However, this is not necessary, because it is narrated from Salat ibn Abdullah that he saw Ibn Abbas (radi Allahu anhu) wearing a ring on the little finger of his right hand, and its gemstone was on the outside.
(Sunan Abi Dawud, al-Khatam, Hadith: 4229)
(2)
Most narrations are regarding wearing the ring on the right hand, but it is narrated regarding Ibn Umar (radi Allahu anhu) that he used to wear his ring on the left hand.
(Sunan Abi Dawud, al-Khatam, Hadith: 4228)
In one hadith, it is also explicitly mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) himself used to wear it on the left hand.
(Sunan Abi Dawud, al-Khatam, Hadith: 4227)
However, this narration is rare (shadh).
The authentic and preserved narration is that he used to wear it on the right hand.
Hafiz Ibn Hajar (rahimahullah) has written that if the ring is worn for adornment, then it is better to wear it on the right hand, and if it is for sealing (i.e., stamping), then it is better on the left hand, because it will be easier to remove it with the right hand and stamp with the same hand.
(Fath al-Bari: 10/402)

Hadith Commentary:
The use of gold is absolutely forbidden (haram) for men, and considering it lawful (halal) constitutes disbelief (kufr).
Women are permitted to use gold.
The Prophet sallallahu alayhi wa sallam had this ring made before the prohibition of gold was revealed; later, when the prohibition was revealed, it was discarded, meaning he removed it from his finger.

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) had a gold ring made before its prohibition; after it was prohibited, he cast it aside. The characteristic of a believer is precisely this: when he comes to know that something is forbidden, he does not seek any excuse or loophole to continue its use. Thus, when the Messenger of Allah (sallallahu alayhi wa sallam) saw a gold ring on a man's finger, he removed it and threw it away, and said:
"One of you takes a burning ember of fire and puts it in his hand."
After the Messenger of Allah (sallallahu alayhi wa sallam) departed, it was said to that man:
"Take your ring; you can benefit from it in some way."
He replied:
"By Allah! I will never take it back after the Messenger of Allah (sallallahu alayhi wa sallam) has thrown it away."
(Sahih Muslim, Kitab al-Libas wa al-Zinah, Hadith: 5472 (2090))

(2)
In any case, it is not permissible to use a gold ring under any circumstance. However, if a sword is adorned with gold, it may be used in battle, and there is no harm in using it. But there is no necessity for using a gold ring that would justify declaring it lawful for men.
And Allah knows best.

Hadith Commentary:
And they made rings of silver, which are now generally permitted for men as well.

Hadith Commentary:
(1)
After the prohibition regarding gold was revealed, the Prophet sallallahu alayhi wa sallam removed his gold ring and threw it away. The people, following his example, also removed their rings. After this, the Messenger of Allah sallallahu alayhi wa sallam had a ring made of silver, and other people also had silver rings made for themselves.

(2)
The Messenger of Allah sallallahu alayhi wa sallam used to wear it on his right hand, and he would keep its stone (gem) on the inner side of the palm. It should be noted that this heading is a continuation of the previous heading, and there is further clarification in this. And Allah knows best.

Hadith Commentary:
Despite much searching in that well, the ring could not be found.
It is understood from this that it is permissible and correct to have one’s name engraved on the gemstone of a ring; this is the very purport of the chapter.

Hadith Commentary:
(1)
After the Treaty of Hudaybiyyah, in Dhu al-Hijjah of the sixth year of Hijrah, when the Messenger of Allah (sallallahu alayhi wa sallam) returned to Madinah Tayyibah, he intended to send invitational letters to the non-Arab kings.
It was said to him that these people do not read a letter that does not bear a seal.
At that time, the Messenger of Allah (sallallahu alayhi wa sallam) had a ring made of silver and had "Muhammad Rasul Allah" engraved on it so that, after sealing, the letter would have an official status.

(2)
A seal is affixed to letters so that governmental secrets and political strategies remain protected and are not widely publicized.
Any inscription may be engraved on a ring.
There is no harm in having the remembrance of Allah engraved on it; however, it should be removed at the time of istinja (ritual cleansing after relieving oneself).
It is not permissible to engrave anyone’s image on the gemstone, because the Messenger of Allah (sallallahu alayhi wa sallam) forbade images.

(3)
Hafiz Ibn Hajar rahimahullah has written, referencing Musannaf ‘Abd al-Razzaq, that there was an image of a lion engraved on the ring of the Messenger of Allah (sallallahu alayhi wa sallam), which he used to wear (al-Musannaf li-‘Abd al-Razzaq, 10/304, no. 19469).
However, this narration is both mursal and weak, and it is also contrary to authentic ahadith.
(Fath al-Bari: 10/398)

Hadith Commentary:

And despite all efforts, it could not be found.

Hadith Commentary:
(1)
When the Messenger of Allah (sallallahu alayhi wa sallam) wore a gold ring, at that time the ruling of its prohibition was revealed. He removed it and said:
"Now I will never wear it again."
After that, he had a silver ring made, and had the words "Muhammad Rasul Allah" engraved on it.
When he wrote letters to kings and rulers, he used it as a seal. Then, this ring was kept by the three caliphs as a blessed relic.
It remained with Uthman (radi Allahu anhu) for six years.
He appointed an Ansari man for the protection of the ring.
The ring fell from his hand into the well of Aris.
In some narrations, it is mentioned that the ring fell into the well from the hand of Mu’ayqib (radi Allahu anhu), and despite searching, it could not be found.
(Fath al-Bari: 10/393)
(2)
From this hadith, it is understood that it is permissible for men to wear a silver ring, and it is also permissible to have a letter or inscription engraved on a ring. Furthermore, it is a crime to prepare a duplicate of the seal of the caliph, judge, or other officials, because this opens the door to forgery. Moreover, its prohibition is also narrated in the hadith.
(Sahih Muslim, Kitab al-Libas wa’l-Zinah, Hadith: 5477 (2091))

Hadith Commentary:
It is understood that it is permissible to swear an oath to abandon something that is non-Shar‘i, that is, to say, “Now I will not touch it,” as is evident from the hadith.

Hadith Commentary:
(1)
The command of Allah, the Exalted, is:
“Do not make Allah’s name an excuse in your oaths.” (al-Baqarah: 2/224)
The implication of this noble verse is that one should exercise caution when swearing by the name of Allah, the Exalted. If there is a need, then an oath may be taken; taking oaths without reason or necessity is not a commendable action. However, if a great objective is in view, then there is no harm in taking an oath without being asked. This is the very purpose of the chapter heading by Imam al-Bukhari rahimahullah. Thus, in this hadith, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam swore that he would never wear a gold ring, even though no one had requested him to swear an oath.

(2)
In reality, during the Age of Ignorance (Jahiliyyah), people used to swear by al-Lat, al-‘Uzza, and their forefathers. The Messenger of Allah sallallahu alayhi wa sallam intended to eradicate this evil custom, and he would frequently swear by Allah, the Exalted, in his speech so that it would be made clear to them that it is not permissible to swear by anyone other than Allah, the Exalted. Furthermore, people would observe the practice of the Messenger of Allah sallallahu alayhi wa sallam and thus swear only by Allah, the Exalted, abandoning the oaths of the Age of Ignorance. (Fath al-Bari: 11/655)

Hadith Commentary: Benefits and Issues: This ring fell at the time when the caliphate of Uthman (radi Allahu anhu) was in place and it was in his possession. Therefore, in some narrations, the incident of its falling has been attributed to him, because after him, no caliph was able to have it transferred to them from him. Or, the reason is that which we have already mentioned in the above-stated benefit.

Hadith Commentary: Benefits and Issues: This hadith establishes that it is permissible to have a silver ring made for the purpose of sealing (documents), and according to Hafiz Ibn Hajar, wearing it merely for adornment and beautification is contrary to what is preferable. The majority of scholars consider a silver ring permissible for both men and women, while according to some, it is permissible only for a ruler, because he needs it for sealing. For others, it is considered disliked. And as long as the ring of the Messenger of Allah (sallallahu alayhi wa sallam) remained with Uthman (radi Allahu anhu), no turmoil or corruption arose against him. When, during the act of handing it to or receiving it from his servant Ma’qib (radi Allahu anhu), it fell into a well named Aris—which was in a garden near Masjid Quba and has now disappeared due to a major road—then rebellion broke out against him, as a result of which he was martyred.

Explanation:
1:
According to the jurists, it is permissible to wear a ring on either the right or left hand.
There is a difference of opinion regarding which of the two is superior.
Most jurists hold that wearing it on the right hand is superior,
because a ring is an adornment, and the right hand is more deserving of adornment.
This gold ring which the Prophet (sallallahu alayhi wa sallam) wore was before its prohibition.

Benefits and Issues:
The narration regarding the left hand is weak.
The correct and preserved narration is the statement about the right hand.

Urdu marginal note:
See Hadith: 5221.

Urdu marginal note:
"On the side of the palm" because the Prophet's (sallallahu alayhi wa sallam) purpose in wearing the ring was not adornment, but to seal (documents). Placing the gemstone on the back of the hand is for adornment, and such adornment is not appropriate for men, although it cannot be strictly prohibited either.

The meaning of "to cast off" can also be that he removed them in a manner of aversion and resolved never to wear them again; thus, it is as if he cast them away. This word indicates aversion. And Allah knows best.

"You did not use to wear it"—that is, you did not keep wearing it at all times, but rather wore it when needed, because your purpose in this was not adornment.

See its details in Fawaid wa Masail Hadith: 5220.

(1) The blessed ring of the Messenger of Allah (sallallahu alayhi wa sallam) remained in the hands of the caliphs after his passing as a matter of necessity and seeking blessing (tabarruk), not as ownership. When that ring was lost, an era of tribulation and discord began. It was as if a great blessing had been lifted. After all, it was the ring of the Seal of the Prophets (sallallahu alayhi wa sallam). May my father and mother, my soul and spirit be sacrificed for him (sallallahu alayhi wa sallam).

(2) “The abundance of letters”—so much time would be spent repeatedly sealing them. He (sallallahu alayhi wa sallam) appointed an Ansari to affix the seal.

(3) “A well”—the name of this well was Bi’r Aris. To search for the ring, the well was emptied of water and every inch was thoroughly searched, but the ring was not destined to be found, nor was it found. Inna lillahi wa inna ilayhi raji’un.

(4) “Had the words engraved”—it is clearly mentioned in authentic hadiths that the Messenger of Allah (sallallahu alayhi wa sallam) forbade people from having these words engraved on their rings. However, this ring was in fact a substitute for the original ring, so these words were engraved on it. Moreover, his purpose was to prevent confusion and forgery. When a copy is made due to the loss of the original, this concern does not arise. Confusion and forgery would only occur if, at the same time, there were several rings with the same inscription. Thus, the rulings are based on objectives, not merely on the apparent wording. And this is something to remember. Another important reason for the prohibition of making a ring with such an inscription was that the status of this inscription was official; therefore, after him, the Rightly Guided Caliphs continued to use that ring, and upon its loss, Sayyiduna Uthman (radi Allahu anhu) had a ring made with the same inscription. And Allah knows best.

(1) "To take off and throw away": From the way the noble Companions (radi Allahu anhum) acted, it is understood that following the actions of the Messenger of Allah (sallallahu alayhi wa sallam) was just as necessary then and remains so now, as is following his statements, commands, and instructions—except where there is evidence indicating a specific exception.

(2) For the relevance of these hadiths to the chapter, see the benefit under Hadith: 5217.

(3) "Did not wear it": That is, they did not wear it all the time; however, they would often wear it.

(1) From this hadith, it is understood that in the beginning, it was permissible for men to wear gold rings, as the Messenger of Allah (sallallahu alayhi wa sallam) and, along with him, the noble Companions (radi Allahu anhum) also had gold rings made and wore them.

(2) This blessed hadith also reveals the greatness of the Companions (radi Allahu anhum), that when the Messenger of Allah (sallallahu alayhi wa sallam) wore a gold ring, they too had gold rings made and wore them, and when the Noble Prophet (sallallahu alayhi wa sallam) removed and discarded it, all of them also removed theirs. Such was the obedience of the noble Companions (radi Allahu anhum) in all the sayings and actions of the Messenger of Allah (sallallahu alayhi wa sallam), except in those actions that were specific to him.

(3) Regarding the permissibility of men wearing gold rings, indeed, except for some scholars of Syria, all the people of Islam are in agreement on its permissibility. In other authentic narrations, it is explicitly mentioned that then the Messenger of Allah (sallallahu alayhi wa sallam) had a silver ring made so that he could seal letters and decrees. After the Noble Prophet (sallallahu alayhi wa sallam), that very ring was worn by the successor of the Messenger, the immediate successor, Abu Bakr as-Siddiq (radi Allahu anhu), then after him by the second successor, the Commander of the Faithful, Umar al-Faruq (radi Allahu anhu), then after him by the third of the Rightly Guided Caliphs, Uthman Dhu’n-Nurayn (radi Allahu anhu), until that ring fell into the well of Aris and, despite much searching, was not found. (, , )

(4) “I will never wear it again”—this indicates that the permission was abrogated. In the forthcoming ahadith, the prohibition is explicitly stated.

(5) “Removed and discarded it”—then perhaps he picked it up again, or the Companions (radi Allahu anhum) picked it up and handed it to him. Some are of the opinion that this does not mean that he threw it on the ground, but rather that he put it in his pocket or the like, because wasting wealth is forbidden. And Allah knows best.

Hadith Authentication: [وأخرجه البخاري 5867، من حديث مالك به]
Jurisprudential Points:
➊ It is not permissible for men to wear gold rings; in fact, except for some exceptional cases, the use of anything made of gold is prohibited for them.
➋ The Companions (radi Allahu anhum) were filled with the spirit of following the Sunnah, which is why they were always eager to outdo one another in acting upon the Book and the Sunnah.
➌ The issue of abrogation (naskh wa mansukh) in Islamic rulings is a reality, and in many instances, certain rulings have been abrogated.
➍ Apart from gold and iron rings, it is permissible to wear other types of rings. Sa‘id ibn al-Musayyib (rahimahullah) said: "Wear a ring and inform people that I have given you this fatwa." (Al-Muwatta 2/936, Hadith 1808, and its chain is authentic)
➎ The Messenger of Allah (sallallahu alayhi wa sallam) wore a ring on the finger of his right hand. [ديكهئے صحيح مسلم : 2٠94/62، دارالسلام : 5487]
He also wore a ring on the little finger of his left hand. [صحيح مسلم : 2095، دارالسلام : 5489]
It is thus understood that wearing a ring on the fingers of both the right and left hands is permissible. By analogy, it is submitted that wearing a watch on the wrist of either the right or left hand is also permissible.

Benefit:
Since the status of this seal was official, making a ring with a similar seal was prohibited. Due to its official status, the three caliphs after the Prophet also continued to use it. When it was lost by Sayyiduna Uthman (radi Allahu anhu), he had another ring made with the same seal. However, according to some Imams, the narration regarding the loss of the ring by Sayyiduna Uthman (radi Allahu anhu) is not authentic. And Allah knows best.