QUESTION:
Is permanent jewellery permissible? To wear a bracelet which is not pure gold/silver on the wrist that lasts a lifetime, at the time of death, can those who make Ghusl for the Marhoomah, remove the permanent jewellery? Does the same ruling apply for permanent rings which are not made from pure gold/silver?
ANSWER:
Firstly, we would like to clarify the ruling with regard to donning imitation jewellery. Females are permitted to wear rings made of gold and silver only. Imitation rings are not allowed for women. However, females are allowed to wear other imitation jewellery such as bracelets, necklaces, etc [[i]].
Permanent jewellery, in the context being discussed, pertains to jewellery that cannot be detached without external assistance. This method involves the jeweller employing a welding technique to unite the two ends of a bracelet or necklace, as opposed to the conventional method of using a clasp for closure. This procedure effectively renders the wearer unable to independently remove the bracelet or necklace. Additionally, it is worth noting that such bracelets typically have a snug fit on the wrist, making it challenging to shift or adjust. While the most common instances of permanent jewellery involve bracelets and necklaces, there are occasions when rings may also fall into this category.
Now, it is recorded in the books of jurisprudence that when a person is taking a compulsory bath, then water should reach all areas of the body, otherwise, one’s Ghusl will be invalid. Keeping this in mind, the Fuqaha have mentioned that one should be able to completely remove the jewellery which is being worn, or one should be able to at least turn it. The reason for this is that water can easily reach beneath the bracelet/ring [[ii]].
Taking the above into consideration, it is possible that water will not reach below the ring or bracelet at times when attached tightly to the body, even though a person tries to move it around, which means that the Wudhu, or obligatory Ghusl of a person, will not be valid. We would therefore advise that one refrains from utilizing this type and instead opt for such jewellery which is removable.
Lastly, if a person passes away whilst wearing any jewellery, then it should be removed if the jewellery can be easily removed. [Re:- Aap Ke Masaa’il Aur Unka Hal Pg. 290 Vol.4] If removing the jewellery is not possible, and by forcefully removing the jewellery or attempting to have it cut could injure the deceased, then it should be left on the deceased. Water should be circulated in the area beneath the jewellery when executing Ghusl. [Fataawa Ibaadur Rahmaan Pg.153 Vol.5]
ALLAH TA’ALA ALONE IN HIS INFINITE KNOWLEDGE KNOWS BEST!
ANSWERED BY:
Mufti Abdur Rahman Abdur Razak
Date:- 27 Safar 1445 / 13 September 2023
CHECKED AND APPROVED BY:
Mufti Mohammed Desai Saheb
[i] Fataawa Darul Uloom Zakariyya (Vol 7 / Pg 251)
[ii] الفتاوى الهندية (1/ 5)
وَفِي مَجْمُوعِ النَّوَازِلِ تَحْرِيكُ الْخَاتَمِ سُنَّةٌ إنْ كَانَ وَاسِعًا وَفَرْضٌ إنْ كَانَ ضَيِّقًا بِحَيْثُ لَمْ يَصِلْ الْمَاءُ تَحْتَهُ. كَذَا فِي الْخُلَاصَةِ وَهُوَ ظَاهِرُ الرِّوَايَةِ هَكَذَا فِي الْمُحِيطِ.
الدر المختار وحاشية ابن عابدين (رد المحتار) (1/ 232)
وَفِي الْفَيْضِ: وَيُخَلِّلُ لِحْيَتَهُ وَأَصَابِعَهُ، وَيُحَرِّكُ الْخَاتَمَ وَالْقُرْطَ كَالْوُضُوءِ وَالْغُسْلِ…… وَقَالَ فِي الْبَحْرِ: وَكَذَا نَزْعُ الْخَاتَمِ أَوْ تَحْرِيكُهُ
