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Title: تانبے کا بطو زیور استعمال (اسلامی تعلیمات کی روشنی ایک تحقیقی مطالعہ)
Authors: Dr. Muhammad Shafeeq, Dr. Hafiz Muhammad Afzal, Dr. Muhammad Ismail Tabish
Journal: Al-Aasar
| Category | From | To |
|---|---|---|
| Y | 2024-10-01 | 2025-12-31 |
Publisher: Al-Anfal Education & Research
Country: Pakistan
Year: 2025
Volume: 2
Issue: 4
Language: en
DOI: 10.63878/aaj912
Keywords: CopperIslamic jurisprudenceCopper jewelry in Islam.
Copper, known as "النحاس" in Arabic, is a reddish-orange metal widely used due to its excellent conductivity and malleability. Historically, its use dates back to over 10000 years, and around 5,500 years ago, humans learned to mix it with tin to make bronze, which led to significant advancements in tool-making. In Islamic tradition and history, copper holds practical and symbolic significance, as seen in the Quranic references to Prophet Sulaiman (AS) and Dhul-Qarnayn, where copper is mentioned as a valuable resource used in construction and defense. This study explores the use of copper specifically as jewelry in the light of Islamic Studies. The article discusses how copper is the third most widely accepted and used metal for making ornaments after gold and silver. However, according to the majority of Islamic jurists—Hanafi, Maliki, Hanbali, and most Shaafi’i scholars—the use of copper jewelry by both men and women is generally considered impermissible (haram) or discouraged (makruh). Their ruling is based on several hadiths where the Prophet Muhammad (ﷺ) discouraged wearing rings or ornaments made of metals like iron, brass, and copper. Nonetheless, a minority view among some Shafi’i scholars, such as Imam Nawawi, permits wearing such jewelry, especially rings made from iron or similar metals. They argue this based on hadiths that mention the Prophet ﷺ allowing or himself using such items, particularly in contexts where silver was not available. The article provides a comparative analysis of both views, showing that while the majority prohibit copper jewelry for both genders, a minority view—especially among some Shafi’i scholars—allows it under certain conditions. The difference arises primarily due to varying interpretations and prioritization of hadith evidence.
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