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Necklaces for Men

Answered as per Hanafi Fiqh by Mathabah.org

Answered by Shaykh Yusūf Badāt

Question:

Can you tell me the ruling on wearing necklaces for men? The wife is arguing that it is just a matter of ‘urf (common local custom) and does not matter if men wear a necklace because it is not explicitly ḥarām (islamicaly forbidden).

Answer:

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْم

In the name of Allāh, Most Gracious, Most Merciful.

Jazāk Allāh Khayr/ Thank you for contacting Mathābah Institute.

Wearing a necklace falls in the category of jewelry for men. Most Ḥanafī jurists are of the view that other than a sliver ring in the weight of 4 grams, all forms of jewelry for men are makrūh (religiously disliked).

If the necklace is made from gold or silver, it is forbidden to wear as there is explicit prohibition on this from the Prophet Muḥammad (peace and blessings be upon him). If the necklace is made from any other material, it would be deemed disliked (makrūh). – (See: Rad Al-Muḥtār, Vol 3, Page 833[1] and Vol 6, Page 358[2], Dār Al-Fikr)

‘Alī Ibn Abī Ṭalib (may Allāh be pleased with him) reported, “The Prophet of Allāh (peace and blessings be upon him) took silk and held it in his right hand. He took gold and held it in his left hand then said, “Both of these are prohibited to the males of my community.” – (Abū Dāwūd 4057)[3]

Only Allāh knows best


[1] لَا بَأْسَ بِلُبْسِ اللُّؤْلُؤِ لِلْغِلْمَانِ وَالرِّجَالِ وَقِيلَ هَذَا اخْتِلَافُ عَصْرٍ فَفِي زَمَانِهِ كَانَ لَا يُتَحَلَّى بِهِ إلَّا مُرَصَّعًا وَيُفْتَى بِقَوْلِهَا لِأَنَّ الْعُرْفَ الْقَائِمَ إنَّهُ يُتَحَلَّى بِهِ مُطْلَقًا فَتْحٌ – ردالمحتار ج٣/ ص ٨٣٣ دار الفكر

[2] وَلَا يَتَحَلَّى الرَّجُلُ بِذَهَبٍ وَفِضَّةٍ مُطْلَقًا إلَّا بِخَاتَمٍ وَمِنْطَقَةٍ وَجَلِيَّةِ سَيْفٍ مِنْهَا أَيْ الْفِضَّةِ إذَا لَمْ يُرِدْ بِهِ التَّزَيُّنَ وَفِي الْمُجْتَبَى لَا يَحِلُّ اسْتِعْمَالُ مِنْطَقَةٍ وَسَطُهَا مِنْ دِيبَاجٍ وَقِيلَ يَحِلُّ إذَا لَمْ يَبْلُغْ عَرْضُهَا أَرْبَعَ أَصَابِعَ وَفِيهَا بَعْدَ سَبْعِ وَرَقٍ وَلَا يُكْرَهُ فِي الْمِنْطَقَةِ حَلْقَةُ حَدِيدٍ أَوْ نُحَاسٍ وَعَظْمٍ وَسَيَجِيءُ حُكْمُ لُبْسِ اللُّؤْلُؤِ وَلَا يَتَخَتَّمُ إلَّا بِالْفِضَّةِ لِحُصُولِ الِاسْتِغْنَاءِ بِهَا فَيَحْرُمُ بِغَيْرِهَا كَحَجَرٍ وَصَحَّحَ السَّرَخْسِيُّ جَوَازَ الْيَشْبِ وَالْعَقِيقِ وَعَمَّمَ مُنْلَا خُسْرو وَذَهَبٍ وَحَدِيدٍ وَصُفْرٍ وَرَصَاصٍ وَزُجَاجٍ وَغَيْرِهَا لِمَا مَرَّ فَإِذَا ثَبَتَ كَرَاهَةُ لُبْسِهَا لِلتَّخَتُّمِ ثَبَتَ كَرَاهَةُ بَيْعِهَا وَصِيَغِهَا لِمَا فِيهِ مِنْ الْإِعَانَةِ عَلَى مَا لَا يَجُوزُ وَكُلُّ مَا أَدَّى إلَى مَا لَا يَجُوزُ لَا يَجُوزُ وَتَمَامُهُ فِي شَرْحِ الْوَهْبَانِيَّةِ وَالْعِبْرَةُ بِالْحَلْقَةِ مِنْ الْفِضَّةِ لَا بِالْفَصِّ فَيَجُوزُ مِنْ حَجَرٍ وَعَقِيقٍ وَيَاقُوتٍ وَغَيْرِهَا وَحَلَّ مِسْمَارُ الذَّهَبِ فِي حَجَرِ الْفَصِّ – ردالمحتار ج٦/ ص ٣٥٨ دار الفكر

[3] عنْ عَبْدِ اللَّهِ بْنِ زُرَيْرٍ يَعْنِي الْغَافِقِيَّ أَنَّهُ سَمِعَ عَلِيَّ بْنَ أَبِي طَالِبٍ رضى الله عنه يَقُولُ إِنَّ نَبِيَّ اللَّهِ صلى الله عليه وسلم أَخَذَ حَرِيرًا فَجَعَلَهُ فِي يَمِينِهِ وَأَخَذَ ذَهَبًا فَجَعَلَهُ فِي شِمَالِهِ ثُمَّ قَالَ‏ إِنَّ هَذَيْنِ حَرَامٌ عَلَى ذُكُورِ أُمَّتِي – رواه أبو داؤد ٤٠٥٧

This answer was collected from Mathabah.org. It’s an Islamic educational institute based in Canada. The questions are generally answered by Sheikh Yusuf Badat and Sheikh Omar Subedar.

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