Nasai

“We have” — It is possible that these words are from a narrator, meaning he mentioned the plural form out of respect. Although, it is most likely that the Prophet himself used such expressions. This manner of speaking is a royal style, and among the noble Prophets—especially the Seal of the Prophets (sallallahu alayhi wa sallam)—who could be a greater “king”? (For further details, see ahadith: 5210, 5210)

Hadith Commentary:
This was the seal of the Prophet (sallallahu alayhi wa sallam), and its inscription was as follows: “Muhammad, Messenger of Allah.”
The relevance of this to the chapter is derived in this way: the seal of the Prophet (sallallahu alayhi wa sallam) continued to be used by Abu Bakr (radi Allahu anhu); after him, it remained with Umar (radi Allahu anhu); after him, it was with Uthman (radi Allahu anhu). Then, it fell from his hand into a well named Aris. Despite much searching, it was not found.
Truly, as Allah says: “Everyone upon it [the earth] will perish.” (ar-Rahman: 26)

Hadith Commentary:
In this hadith, the ring of the Messenger of Allah (sallallahu alayhi wa sallam) is mentioned, which was used as an official seal.
When the Messenger of Allah (sallallahu alayhi wa sallam) intended to write invitational letters to the people of Rome, it was submitted to him that they do not read letters without a seal, so at that time he had this ring made.
(Sahih al-Bukhari, Kitab al-Libas, Hadith: 5875)
He used to wear it on his hand.
After him, it was used by Abu Bakr (radi Allahu anhu).
After him, it remained with Umar (radi Allahu anhu).
After him, it came to Uthman (radi Allahu anhu). Thus, one day Uthman (radi Allahu anhu) was sitting at a well named Aris, playing with the ring, when suddenly it fell into the well.
Its water was drawn out and it was searched for three days, but it could not be found.
(Sahih al-Bukhari, Kitab al-Libas, Hadith: 5879)
Allah knows best what wisdom was in this.
In any case, the ring was that distinguishing mark of yours which, after you, was used by the Rightly Guided Caliphs (radi Allahu anhum).

Hadith Commentary:
This contains mention of the ring and its gemstone.
This is the point of correspondence between the hadith and the chapter.

Hadith Commentary:
(1)
The ring’s shine was due to its gemstone.
From this hadith, it is understood that the gemstone was of silver, whereas in another narration it is mentioned that its gemstone was Abyssinian.
(Sunan Abi Dawud, Hadith: 4216)
Hafiz Ibn Hajar rahimahullah has explained its meaning as that its design or engraving was Abyssinian.
If it is taken to mean that the gemstone was a black stone from Abyssinia, i.e., agate from there, then it is possible that there were two rings: one with a silver gemstone and the other with a black stone from Abyssinia.
In one hadith, it is mentioned that the ring was made of iron upon which a silver coating was applied, and Hazrat Mu’aqqib radi Allahu anhu was the custodian of the Messenger of Allah sallallahu alayhi wa sallam.
(Sunan Abi Dawud, al-Khatam, Hadith: 4224)
(2)
From this also it is understood that there were two rings:
one of pure silver and the other of iron upon which a silver coating was applied.
Whatever is coated upon iron will be considered as having the same ruling as that coating.
(Fath al-Bari: 10/396)

Hadith Commentary:
The correspondence between the chapter and the hadith is evident in that the ring of the Prophet sallallahu alayhi wa sallam had an inscription.

Hadith Commentary:
The purpose here is that the invitation to Islam should be formally documented and adorned with the seal of the leader.
This applies when invitational letters are written to the kings of the world; from this, the Sunnah nature of written propagation is also established.

Hadith Commentary:
From this hadith, it is understood that when letters of invitation are written to the kings of the world, the invitation should be formally adorned with the seal of the head (of state).
A general invitation is not befitting of their status.
After extending the invitation, if they do not accept it, then jihad should be undertaken against them.
For further details, refer to the benefits of the upcoming hadith.

Hadith Commentary:
This ruling was enforced during the lifetime of the Prophet (sallallahu alayhi wa sallam) so that no other person could deceive anyone using his blessed name.
Now, this danger no longer exists; therefore, it is permissible to have the phrase "La ilaha illallah Muhammadur Rasulullah" inscribed as well.

Hadith Commentary:
(1)
It is narrated from Ali radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam forbade me from wearing a ring on the index (shahadah) finger and the middle finger.
(Sahih Muslim, Al-Libas wa al-Zinah, Hadith: 5490 (2078))
From this, it is understood that one should not wear a ring on the middle or index finger; rather, the ring should be worn on the little finger and the one next to it.
The wisdom in wearing a ring on these fingers is that they are on one side of the hand and are used very little when holding something, thus the ring is not subjected to disrespect.

(2)
It is recommended (mustahabb) to wear the ring on the right hand, as is mentioned in the hadith that the Messenger of Allah sallallahu alayhi wa sallam used to wear a ring on his right hand. (Sunan Abi Dawud, Al-Khatam, Hadith: 4226)
Although it is also permissible to wear it on the left hand, as is narrated in a hadith from Anas radi Allahu anhu.
(Sahih Muslim, Al-Libas wa al-Zinah, Hadith: 5489 (2095))

Hadith Commentary:
The blessed inscription was in three lines in such a manner: Muhammad, Messenger, Allah. This is the correspondence between the hadith and the chapter.

Hadith Commentary:
(1)
From this hadith, it is understood that the inscription on the ring of the Messenger of Allah (sallallahu alayhi wa sallam) consisted of three lines, and its writing was from bottom to top.
The word "Allah" was at the top of all three lines, the word "Muhammad" was at the very bottom, and the word "Rasul" was in the middle.
Its form was as follows:
The blessed letters of the Messenger of Allah (sallallahu alayhi wa sallam) that have been found bear a seal in this very style.
(2)
This ring remained in the hand of Uthman (radi Allahu anhu) for six years; in the seventh year, it fell into the well of Aris.
This well was near the Quba Mosque.
Uthman (radi Allahu anhu), while deeply engaged in matters of governance, would repeatedly remove and wear the ring, and during this, it fell into the well. Despite much searching, it could not be found.
(3)
Hafiz Ibn Hajar (rahimahullah) has written that he could not find any explicit statement regarding the arrangement of the blessed inscription from bottom to top; rather, the narration of Isma‘ili is contrary to this.
In it, it is stated that "Muhammad" was on the first line, "Rasul" on the second line, and the word "Allah" on the third line, and they were written in reverse so that when the seal was stamped, the words would appear upright.
(Fath al-Bari: 10/405)

Hadith Commentary:
From this hadith, it is understood that men are permitted to wear rings made of silver, and women are permitted to wear rings made of gold.

Hadith Commentary:
(1)
Since the inscription "Muhammad Rasul Allah" (Muhammad, the Messenger of Allah) on the ring of the Messenger of Allah sallallahu alayhi wa sallam held an official status, making a ring with an inscription like it was prohibited. Due to this official status of the inscription, it continued to be used by the three rightly guided caliphs after him. When this ring was lost by Uthman radi Allahu anhu, he had another ring made with the same inscription. On this basis, our inclination is that it is prohibited to prepare a copy of the seal of the ruler of the time, judge, mufti, or other high-ranking officials, because this opens the door to forgery and deception.

(2)
The prohibition of engraving an inscription similar to that of the Messenger of Allah sallallahu alayhi wa sallam was specific to his blessed lifetime. After him, it is permissible to have such an inscription engraved; thus, all three rightly guided caliphs used this same ring. However, there is no harm in having one’s own name or the mention of Allah engraved. Hafiz Ibn Hajar rahimahullah has transmitted multiple narrations in which there is mention of having one’s own name or the mention of Allah engraved. (Fath al-Bari: 10/403)

Hadith Commentary:
The ring of the Messenger of Allah (sallallahu alayhi wa sallam) was not only for adornment, but it was also used as a seal. Therefore, those individuals who require a seal may have their own name or the name of their institution engraved on their ring, and those who do not need this may use a plain ring.
In the hadiths, it is narrated from numerous Companions (radi Allahu anhum) that they wore rings.
And Allah knows best.

Explanation:
In the terminology of the hadith scholars (muhaddithin), "munawalah" refers to the act where a teacher hands over his original book of narrations and heard traditions—which he has written down after hearing them from his own teachers—to a student, and also grants him permission to narrate the hadiths recorded in that book. This is permissible, and this is what Imam al-Bukhari rahimahullah intends. If, while handing over his book, he does not grant permission to narrate, then in that case it is not permissible to say «حدثني» or «اخبرني فلاں». In hadith number 64, there is mention of a supplication against Kisra, because he tore up the blessed letter of the Prophet sallallahu alayhi wa sallam. Consequently, his own son ripped open his belly. So, when he was about to die, he opened the treasury of medicines and wrote on a box of poison that this medicine is an elixir for sexual potency. That son was very fond of intercourse; when he died and his son saw this written on the box in the dispensary, he ate it and he too died. From that very day, decline began in that kingdom, and finally, during the caliphate of Umar radi Allahu anhu, not even a trace of them remained. Every king of Iran used to bear the title "Kisra." The name of the Kisra of that time was Parvez bin Hormuz bin Nushirwan; he is also called Khusraw Parvez. The name of his killer son was Shiruya. During the caliphate of Umar radi Allahu anhu, Iran was conquered at the hands of Sa'd bin Abi Waqqas radi Allahu anhu.

Along with munawalah, the chapter also mentions "mukatabah" (correspondence), which means that the teacher writes a letter with his own hand or has someone else write it and sends it to the student; in this case as well, the student can narrate from his teacher.

Imam al-Bukhari rahimahullah, on the basis of his God-given power of ijtihad (independent reasoning), has established these terminologies from both of the aforementioned hadiths. Then, it is astonishing regarding those of little understanding who, considering the Imam to be non-jurist, quick-tempered, and merely a transmitter of hadith, seek to diminish his status. «نعوذ بالله من شرورانفسنا»

Hadith Commentary:
In the terminology of the hadith scholars (muhaddithin), "munawalah" refers to the act of handing over one's original collection of narrations and heard reports—a book in which one has written down hadiths after hearing them from one's teachers—to a student, and granting that student permission to narrate the hadiths recorded in that book. This is permissible, and this is what Imam al-Bukhari rahimahullah intends.

If, while handing over the book, permission to narrate is not granted, then in that case, it is not permissible to say "haddathani" (he narrated to me) or "akhbarani" (he informed me) regarding so-and-so.

In hadith number 64, there is mention of a supplication against Kisra (the Persian emperor), because he tore up the blessed letter of the Prophet sallallahu alayhi wa sallam. Consequently, his own son ripped open his belly.

When he was about to die, he opened his storehouse of medicines and wrote on a box of poison that this medicine is an elixir for sexual potency.

That son was very fond of intercourse; when his father died and the son saw this written on the box in the dispensary, he consumed it and he too died.

From that very day, decline began in that kingdom, and finally, during the caliphate of Umar radi Allahu anhu, not even a trace of them remained.

Every king of Iran used to bear the title "Kisra."

The name of the Kisra of that time was Parvez bin Hormuz bin Nushirwan; he is also called Khusraw Parvez.

The name of his killer son was Shiruya. During the caliphate of al-Faruq (Umar radi Allahu anhu), Iran was conquered at the hands of Sa'd bin Abi Waqqas radi Allahu anhu.

Imam al-Bukhari rahimahullah, on the basis of his God-given power of ijtihad (independent reasoning), established these terminologies from both of the aforementioned hadiths. It is astonishing, then, regarding those of little understanding who, considering the Imam to be non-jurist, quick-tempered, and merely a transmitter of hadith, seek to diminish his status.

We seek refuge with Allah from the evils of our own souls.

Hadith Commentary:
1.
In one narration of Sahih Bukhari rahimahullah, it is mentioned that the Prophet intended to write a letter to the people of Persia (Hadith: 5872), and according to another narration, he planned to send a letter to the people of Rome (Hadith: 5875).
In any case, when the Prophet sallallahu alayhi wa sallam intended to send invitational letters to the rulers of the world, he was informed that these people do not touch any letter that does not bear a seal.
Since the objective was to convey the message of Islam to them, the Prophet had a silver ring made.
Imam Bukhari rahimahullah, based on this hadith, has pointed out that only that correspondence will be considered valid which bears a seal.
This is also for the sake of trustworthiness.
If the recipient of the letter recognizes the handwriting and has confidence in it, then acting upon an unsealed letter is also correct.
If the recipient neither recognizes the handwriting nor has confidence in it, then only the seal will not be considered sufficient, because the seal can also be forged.
From this hadith, it is understood that correspondence is valid in the transmission of knowledge, but the condition is that there should be no weakness in the transfer from one place to another.
It is also understood that the method of correspondence is, like face-to-face (mushafahah), worthy of reliance.

2.
The Prophet sallallahu alayhi wa sallam had the silver ring made so that his letters would be considered authentic.
After the passing of the Messenger of Allah sallallahu alayhi wa sallam, this ring remained with Abu Bakr radi Allahu anhu.
Then Umar radi Allahu anhu kept it with himself, and finally it remained with Uthman radi Allahu anhu until it fell into the well of Aris and, despite much searching, could not be found.
A detailed discussion regarding the ring will be presented in the Book of Clothing (Kitab al-Libas).

3.
Imam Bukhari rahimahullah has mentioned only four types of transmission (tahammul) of hadith:
(1)
Hearing from the shaykh (sama‘ min al-shaykh).
(2)
Reading to the shaykh (qira’ah ‘ala al-shaykh).
(3)
Handing over (munawalah).
(4)
Correspondence (mukatabah).
The remaining types—wajada (finding), i‘lam (notification), wasiyyah (bequest), in which there is no permission—are not mentioned.
Because, according to Imam Bukhari rahimahullah, they have no standing.
(Fath al-Bari: 205/1)

Hadith Commentary:
From this very hadith, Imam Bukhari rahimahullah deduced that action can be taken based on a written document, especially when it is sealed, as then there remains no room for doubt.

Hadith Commentary:
➊
It is understood from this hadith that acting upon a written letter is permissible; when it is sealed, there is no doubt regarding its credibility. However, historically, it is not established that anyone ever requested testimony regarding the sealed letter of the Messenger of Allah (sallallahu alayhi wa sallam) to verify that it was truly from him and not forged by someone else.

➋
In any case, this hadith provides evidence for the permissibility of a sealed letter and for one judge writing a letter to another judge.

Furthermore, making a distinction between financial matters and matters of retribution (qisas) and prescribed punishments (hudud) is self-invented.

There is no evidence in the Book and the Sunnah for such a specification.

And Allah knows best.

Hadith Commentary: Benefits and Issues: The meaning of "the stone was Habashi" according to some scholars is that its stone was made from a gem that came from Habasha (Abyssinia), and according to others, it was black in color. However, in some ahadith it is mentioned that its stone was made of silver. Therefore, the correct meaning is that its style and design were in the Habashi (Abyssinian) manner.

Hadith Commentary:
Benefits and Issues:
The Prophet (sallallahu alayhi wa sallam) had letters written to various kings after the Treaty of Hudaybiyyah.
In this manner, the ring was made towards the end of 6 AH,
because the letters were dispatched in Muharram of 7 AH.

Hadith Commentary: Benefits and Issues: This hadith establishes that it is permissible to have one’s name engraved on a ring.

Hadith Commentary: Benefits and Issues: It is established from the Messenger of Allah (sallallahu alayhi wa sallam) that he wore a ring on both the right and left hands. Therefore, it can be worn on either of the two hands. According to Hafiz Ibn Hajar (rahimahullah), if it is for adornment and beautification, then wearing it on the right hand is better, and if it is for necessity, then wearing it on the left hand is preferable. The ring is worn on the little finger because it is on one side and, during work, it is protected from striking against various things, since this finger is rarely used in work. For this reason, the Prophet (sallallahu alayhi wa sallam) forbade wearing a ring on the middle finger and the index finger, because the burden of work falls more upon them.

Explanation:
1:
The forthcoming narration of Anas, in which it is mentioned that the gem was also of silver, does not contradict the narration of this chapter. This is because it is possible that the Prophet (sallallahu alayhi wa sallam) had two types of rings, or it may be said that the gem was of silver. The attribution to Abyssinia (Habasha) is due to the fact that it was made in the Abyssinian style or with Abyssinian craftsmanship.

Benefits and Issues:
The meaning of "Habashi gemstone" is that its design was in the Habashi (Abyssinian) style or the stone itself was from Habasha (Abyssinia).
Because of its black color, it was called Habashi.

Benefits and Issues:
The ring of the Messenger of Allah (sallallahu alayhi wa sallam) was not merely for adornment, rather it was used as a seal.

Benefits and Issues:
Some commentators (such as Imam Nawawi and others) have said that the ring which the Prophet (sallallahu alayhi wa sallam) threw away was made of gold, as is established from another narration. Therefore, to say that it was a silver ring is an error on the part of Imam Zuhri.
And Allah knows best. (Awn al-Ma‘bud)

The details of the gemstone of the blessed ring of the Messenger of Allah (sallallahu alayhi wa sallam) have already been mentioned in Hadith: 5199.

(1) "On the right hand"—because the right hand is appropriate for adornment. The left hand is used for cleaning oneself and similar purposes. In some narrations, the left hand is also mentioned; there are authentic narrations regarding wearing a ring on the left hand as well. Therefore, it is permissible to wear a ring on either hand, but preference is given to the right hand because this is found in most narrations.

(2) "Towards the palm"—because he (sallallahu alayhi wa sallam) did not wear it for adornment, but rather for sealing (documents). However, there is no harm if the stone is placed on the back of the hand, as there is no evidence prohibiting this.

(3) From the aforementioned authentic ahadith, it becomes absolutely clear that it is permissible for men to wear a silver ring. The Messenger of Allah (sallallahu alayhi wa sallam) himself had a silver ring made and wore it. His Companions (radi Allahu anhum) also adopted this practice of the Prophet (sallallahu alayhi wa sallam), and the Imams of the religion also acted upon it.

(1) Whether it was made of gold, silver, or some other material, and whether it had a gemstone or not, and if it did, then what kind it was, etc.—all these details have been fully explained in the narrations mentioned under the relevant chapter.

(2) From this blessed hadith, it is also understood that it is permissible and legislated for both men and women to wear a silver ring. In some narrations, people other than the ruler or governor have been prohibited from wearing a ring. The reconciliation between these two types of narrations is that the prohibition is to be understood as discouragement (tanzih), meaning that it is better for people other than rulers and the like not to wear a ring. And Allah knows best.

(3) It is permissible to have an inscription or engraving on a ring or its gemstone, and it is also allowed to have one’s name or a word of wisdom engraved on it. According to the correct opinion of the scholars, it is also permissible to have the blessed name of Allah, “Allah,” engraved or written on it. Some scholars have prohibited this, but the opinion of prohibition has been declared weak and less preferred. It should be remembered that just as a gold ring is impermissible, a gold gemstone is also impermissible.

(4) “Habashi” means it was made in the Habashi (Abyssinian) style, or it was made in Abyssinia. It is also possible that the agate, marble, or precious stone it was made of was brought from Abyssinia, because the mines of such stones were located there, in Yemen, and in Abyssinia. Some have interpreted it to mean that its gemstone was black, and for this reason it was called “Habash.” In some narrations, it is mentioned that the gemstone was also of silver. Regarding this, it has also been said that there were different rings, so the gemstone of some was silver and of others was Habashi. Some researchers have reconciled this by saying that the Habashi gemstone was in the gold ring, and in the silver ring the gemstone was also silver. Here, the narrator made a mistake by attributing the Habashi gemstone to the silver ring. This is the statement of Imam Bayhaqi rahimahullah. And Allah knows best.

(5) “They were engraved.” In the letters of the Messenger of Allah sallallahu alayhi wa sallam that have come before us, the arrangement of the words “Muhammad Rasul Allah” is such that these three words are not written in a single line, but rather in three lines: at the very top is the word “Allah,” in the middle is the word “Rasul,” and at the bottom is the word “Muhammad” sallallahu alayhi wa sallam. From this arrangement, your beautiful etiquette is evident, that you placed your own name at the bottom despite it coming first in order, and the word “Allah” at the top. May my father, my mother, myself, and my soul be sacrificed for him sallallahu alayhi wa sallam.

The details regarding right and left have already been mentioned previously. See Hadith: 5200.

For details, see Hadith: 5200.

(1) The noble ring of the Prophet ﷺ had the inscription "Muhammad Rasul Allah" (Muhammad is the Messenger of Allah), which was in fact his seal. If other people were also permitted to have this inscription, there would be no distinction left in this seal, and forgery would become possible. The very purpose of having a seal would thus be lost.

(2) The relevance of this blessed hadith and the one following it does not correspond with the aforementioned chapter. It would have been better and more virtuous if a chapter had been established for these ahadith in the same manner as has been done in Sunan al-Kubra, that is, regarding the prohibition that no person should have the words "Muhammad Rasul Allah" inscribed on a ring.

Benefits and Issues:
➊
In the narration of Sahih al-Bukhari, it is stated:
The ring of the Prophet (sallallahu alayhi wa sallam) was made of silver, and its stone was also from it. (Sahih al-Bukhari, Book of Dress, Chapter: The Stone of the Ring, Hadith: 5869)
Hafiz Ibn Hajar has explained the meaning of "Habashi stone" as that its design or engraving was in the Habashi (Abyssinian) style.
If it is taken to mean that it was a stone or agate from the region of Habasha (Abyssinia), then it is possible that there were two rings:
One with a silver stone and one with a stone (gem) as its stone.
And Allah knows best. (Fath al-Bari: 10/396)

➋
It is permissible for a man to wear a silver ring.

➌
It is permissible to have any word or letter engraved on a ring.

➍
It is prohibited to make a copy of the seal of the caliph, judge, or other officials, because this opens the door to forgery and deception.

Benefit:
From this hadith, it is understood that wearing a ring is Sunnah, and the ring should be worn on the right hand. It is not correct for some people to wear rings on all five fingers. Furthermore, it is forbidden (haram) for men to wear gold rings. Unfortunately, on the occasion of marriage, the groom wears a gold ring with great pride. Those who wear gold in this world will not be made to wear gold on the Day of Judgment.