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Wearing a ring

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Furu' al-Din
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Wearing a ring or Takhattum (Arabic: تَخَتُّم) is counted among the Sunna of the Prophet (s) and the signs of a believer which has been emphasized in numerous hadiths.

From a jurisprudential perspective, this tradition has specific rulings. For instance, wearing an agate ring, especially during prayer, is recommended. However, the use of a gold ring is considered forbidden for men and also invalidates the prayer. Furthermore, wearing a ring engraved with the name of God or Quranic verses is reprehensible during istinja (cleansing after excretion) and intercourse. For a muhrim (one in the state of ihram), wearing a ring with the intention of ornamentation is forbidden.

Muhammad Taqi Bahjat, a Shi'a Marja', praying while wearing a ring

Status and Importance

Wearing a ring is one of the traditions of Prophet Muhammad (s) which, based on narrations, is considered one of the signs of a believer[1] and a Shi'a.[2] In the book Wasa'il al-Shi'a, more than eighty narrations regarding the importance and etiquettes of this tradition have been compiled.[3]

This topic has also been emphasized in ethical sources such as Hilyat al-muttaqin, and its rulings have been stated in jurisprudential books.[4]

Jurisprudential Rulings

Tahara: Wearing a ring on which the name of God, Quranic verses,[5] or the names of the Fourteen Infallibles[6] are written is reprehensible during istinja. If it leads to these names becoming najis, it is forbidden.[7] Also, in wudu, moving the ring to allow water to reach beneath it is recommended, and if water does not reach beneath it, it must be removed.[8]

Prayer: Wearing an agate ring in prayer is recommended;[9] however, the use of a gold ring for men—whether in prayer or otherwise—is forbidden[10] and invalidates the prayer.[11] Also, wearing iron,[12] brass, or steel rings[13] is reprehensible. According to the opinion of some jurists, prayer with a usurped (ghasbi) ring is also void.[14]

Hajj: Wearing a yellow agate ring is considered one of the recommended acts of the Hajj journey.[15] According to the fatwa of Ayatollah al-Khoei, it is forbidden for a muhrim to use a ring with the intention of ornamentation.[16] Also, in the view of Imam Khomeini, it is an obligatory caution that Hajj with a Najis ring is void.[17]

Marriage: According to al-Muhaddith al-Bahrani, intercourse while wearing a ring on which the name of God or Quranic verses are written is reprehensible.[18]

Monographs

Independent works have been written about wearing a ring:

  • Risalat istihbab al-takhattum bi-l-yamin by Muhammad Baqir Khuzani (d. 1160/1747).[19]
  • Fadilat-i angushtar bi-dast kardan by Muḥammad Husayn Khushdil, Manaqib Publications, 2019.
  • Al-Ahjar al-karima, al-takhattum, al-khawas, al-nuqush by Muhsin 'Aqil, Dhawi l-Qurba Publications, 2005.

Notes

  1. ↑ Kulaynī, Al-Kāfī, vol. 6, p. 468.
  2. ↑ Ḥurr al-ʿĀmilī, Hidāyat al-umma, vol. 2, p. 137; Majlisī, Ḥilyat al-muttaqīn, p. 38.
  3. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 5, pp. 76–99.
  4. ↑ Ṭabāṭabāʾī Yazdī, Al-ʿUrwat al-wuthqā, vol. 2, p. 361; Baḥrānī, Al-Ḥadāʾiq al-nāḍira, vol. 2, p. 76; Najafī, Jawāhir al-kalām, vol. 8, p. 264.
  5. ↑ Baḥrānī, Al-Ḥadāʾiq al-nāḍira, vol. 2, p. 76.
  6. ↑ Najafī, Jawāhir al-kalām, vol. 2, p. 72.
  7. ↑ Najafī, Jawāhir al-kalām, vol. 2, p. 72.
  8. ↑ Najafī, Jawāhir al-kalām, vol. 2, p. 287.
  9. ↑ Ṭabāṭabāʾī Yazdī, Al-ʿUrwat al-wuthqā, vol. 2, p. 361.
  10. ↑ See: Najafī, Jawāhir al-kalām, vol. 41, p. 54.
  11. ↑ ʿĀmilī, Miftāḥ al-karāma, vol. 5, p. 444.
  12. ↑ Najafī, Jawāhir al-kalām, vol. 8, p. 264.
  13. ↑ Majlisī, Ḥilyat al-muttaqīn, p. 38.
  14. ↑ ʿAllāma al-Ḥillī, Taḥrīr al-aḥkām, vol. 1, p. 196.
  15. ↑ Ṭabāṭabāʾī Yazdī, Al-ʿUrwat al-wuthqā, vol. 4, p. 331.
  16. ↑ Khūʾī, Mawsūʿat al-Imām al-Khūʾī, vol. 28, p. 452.
  17. ↑ Khumaynī, Taḥrīr al-wasīla, vol. 1, pp. 429–430.
  18. ↑ Baḥrānī, Al-Ḥadāʾiq al-nāḍira, vol. 23, p. 138.
  19. ↑ Khūzānī, Risālat istiḥbāb al-takhattum bi-l-yamīn, p. 349.

References

  • ʿAllāma al-Ḥillī, al-Ḥasan b. Yūsuf al-. Taḥrīr al-aḥkām al-sharʿiyya ʿalā madhhab al-Imāmiyya. Qom, Muʾassasat al-Imām al-Ṣādiq (a), 1420 AH.
  • ʿĀmilī, Sayyid Jawād b. Muḥammad al-. Miftāḥ al-karāma fī sharḥ qawāʿid al-ʿallāma. Qom, Daftar-i Intishārāt-i Islāmī, 1419 AH.
  • Baḥrānī, Yūsuf b. Aḥmad al-. Al-Ḥadāʾiq al-nāḍira fī aḥkām al-ʿitra al-ṭāhira. Qom, Daftar-i Intishārāt-i Islāmī, 1405 AH.
  • Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. Hidāyat al-umma ilā aḥkām al-aʾimma: muntakhab al-masāʾil. Mashhad, Majmaʿ al-buḥūth al-Islāmiyya, 1412 AH.
  • Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. Wasāʾil al-Shīʿa. Qom, Muʾassasat Āl al-Bayt (a), 1409 AH.
  • Khumaynī, Sayyid Rūḥ Allāh. Taḥrīr al-wasīla. Qom, Muʾassasa-yi Maṭbūʿāt-i Dār al-ʿIlm, 1st ed., n.d.
  • Khūʾī, Sayyid Abū l-Qāsim al-. Mawsūʿat al-Imām al-Khūʾī. Qom, Muʾassasat Iḥyāʾ Āthār al-Imām al-Khūʾī, 1418 AH.
  • Khūzānī, Muḥammad Ibrāhīm. Risālat istiḥbāb al-takhattum bi-l-yamīn. Isfahan, Intishārāt-i Markaz-i Taḥqīqāt-i Rāyāna-ī-yi Ḥawza-yi ʿIlmiyya-yi Iṣfahān, 1429 AH.
  • Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. Tehran, Dār al-Kutub al-Islāmiyya, 1407 AH.
  • Majlisī, Muḥammad Bāqir al-. Ḥilyat al-muttaqīn. Qom, Intishārāt-i Masjid-i Muqaddas-i Jamkarān, 1388 Sh.
  • Najafī, Muḥammad Ḥasan al-. Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām. Edited by ʿAbbās Qūchānī & ʿAlī Ākhūndī. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 7th ed., 1404 AH.
  • Shahīd al-Awwal, Muḥammad b. Makkī al-. Dhikrā al-Shīʿa fī aḥkām al-sharīʿa. Qom, Muʾassasat Āl al-Bayt (a), 1419 AH.
  • Ṭabāṭabāʾī Yazdī, Sayyid Muḥammad Kāẓim al-. Al-ʿUrwat al-wuthqā fī-mā taʿummu bihi al-balwā (Annotated). Qom, Daftar-i Intishārāt-i Islāmī, 1419 AH.
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