The Use of Metals Other Than Gold and Silver and Precious Stones for Jewelry from a Fiqhical Perspective

Süleyman Şahin

Makale detayları

The Use of Metals Other Than Gold and Silver and Precious Stones for Jewelry from a Fiqhical Perspective

Yazarlar:

Süleyman Şahin

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

İslam Hukuku

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.29 Issue 1, pp.207-226

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001350412

pISSN:

2528-9861

Anahtar kelimeler:

Özet:

 While the concept of adornment ziynet in the Quran is addressed as an expression of both material and spiritual beauty, within the discipline of fiqh, it has predominantly been used for products that serve as means of material embellishment. Gold and silver have historically been the primary materials for adornments, but the use of metals such as iron, copper, and others has been considered a controversial issue in fiqh. There is limited information in fiqh sources regarding the use of metals other than gold and silver as adornments, and this topic is generally discussed in the context of rings. Different views exist in the hadiths and the interpretations of the schools of thought regarding the use of these metals. Therefore, this study examines the use of metals like iron and copper as well as precious stones for adornment purposes. The study first addresses the narrations that either prohibit or allow the use of adornments made from materials other than gold and silver. It then evaluates the opinions of jurists on the subject. According to the majority opinion, the use of gold by men is considered haram, while wearing silver rings is permissible. Jewelry made of metals such as iron and copper is generally regarded as makrooh or haram for both men and women because the Prophet likened such items to those of polytheists or idols. However, some jurisprudential interpretations based on the hadith that accepts an iron ring as mahr indicate a more permissive approach to the use of such metals. The Hanafī, Mālikī, and Hanbalī schools consider such adornments as makrooh, whereas the Shāfii school deems them permissible. The narrations describing iron and copper as materials associated with idols and the adornments of polytheists have given rise to interpretations suggesting these associations are the cause ʿillah of the ruling. In this context, it is thought that the cause of the ruling may have lost its relevance in the modern era. Today, such products are not linked to shirk elements or emulation of polytheists, which could justify their permissibility. The widespread use of imitation jewelry made from materials such as steel and platinum in modern times has necessitated a reevaluation of the jurisprudential rulings on such items. Similarly, the use of precious stones as adornments has also been discussed in the literature. While the permissibility of precious stones is generally emphasized, some Hanafī scholars have expressed negative views on them compared to iron and copper, and some Mālikī scholars have expressed similar views relative to utensils made from gold and silver. In conclusion, the jurisprudential rulings on the use of metals other than gold and silver for adornment have been reevaluated by considering the historical context of the narrations, the causes of the rulings, and contemporary conditions. It has been concluded that, in light of the basic principles of fiqh, the use of such metals as adornments is permissible when the causes of prohibitions have lost their relevance and custom ʿurf plays a positive role.

 While the concept of adornment ziynet in the Quran is addressed as an expression of both material and spiritual beauty, within the discipline of fiqh, it has predominantly been used for products that serve as means of material embellishment. Gold and silver have historically been the primary materials for adornments, but the use of metals such as iron, copper, and others has been considered a controversial issue in fiqh. There is limited information in fiqh sources regarding the use of metals other than gold and silver as adornments, and this topic is generally discussed in the context of rings. Different views exist in the hadiths and the interpretations of the schools of thought regarding the use of these metals. Therefore, this study examines the use of metals like iron and copper as well as precious stones for adornment purposes. The study first addresses the narrations that either prohibit or allow the use of adornments made from materials other than gold and silver. It then evaluates the opinions of jurists on the subject. According to the majority opinion, the use of gold by men is considered haram, while wearing silver rings is permissible. Jewelry made of metals such as iron and copper is generally regarded as makrooh or haram for both men and women because the Prophet likened such items to those of polytheists or idols. However, some jurisprudential interpretations based on the hadith that accepts an iron ring as mahr indicate a more permissive approach to the use of such metals. The Hanafī, Mālikī, and Hanbalī schools consider such adornments as makrooh, whereas the Shāfii school deems them permissible. The narrations describing iron and copper as materials associated with idols and the adornments of polytheists have given rise to interpretations suggesting these associations are the cause ʿillah of the ruling. In this context, it is thought that the cause of the ruling may have lost its relevance in the modern era. Today, such products are not linked to shirk elements or emulation of polytheists, which could justify their permissibility. The widespread use of imitation jewelry made from materials such as steel and platinum in modern times has necessitated a reevaluation of the jurisprudential rulings on such items. Similarly, the use of precious stones as adornments has also been discussed in the literature. While the permissibility of precious stones is generally emphasized, some Hanafī scholars have expressed negative views on them compared to iron and copper, and some Mālikī scholars have expressed similar views relative to utensils made from gold and silver. In conclusion, the jurisprudential rulings on the use of metals other than gold and silver for adornment have been reevaluated by considering the historical context of the narrations, the causes of the rulings, and contemporary conditions. It has been concluded that, in light of the basic principles of fiqh, the use of such metals as adornments is permissible when the causes of prohibitions have lost their relevance and custom ʿurf plays a positive role.

 While the concept of adornment ziynet in the Quran is addressed as an expression of both material and spiritual beauty, within the discipline of fiqh, it has predominantly been used for products that serve as means of material embellishment. Gold and silver have historically been the primary materials for adornments, but the use of metals such as iron, copper, and others has been considered a controversial issue in fiqh. There is limited information in fiqh sources regarding the use of metals other than gold and silver as adornments, and this topic is generally discussed in the context of rings. Different views exist in the hadiths and the interpretations of the schools of thought regarding the use of these metals. Therefore, this study examines the use of metals like iron and copper as well as precious stones for adornment purposes. The study first addresses the narrations that either prohibit or allow the use of adornments made from materials other than gold and silver. It then evaluates the opinions of jurists on the subject. According to the majority opinion, the use of gold by men is considered haram, while wearing silver rings is permissible. Jewelry made of metals such as iron and copper is generally regarded as makrooh or haram for both men and women because the Prophet likened such items to those of polytheists or idols. However, some jurisprudential interpretations based on the hadith that accepts an iron ring as mahr indicate a more permissive approach to the use of such metals. The Hanafī, Mālikī, and Hanbalī schools consider such adornments as makrooh, whereas the Shāfii school deems them permissible. The narrations describing iron and copper as materials associated with idols and the adornments of polytheists have given rise to interpretations suggesting these associations are the cause ʿillah of the ruling. In this context, it is thought that the cause of the ruling may have lost its relevance in the modern era. Today, such products are not linked to shirk elements or emulation of polytheists, which could justify their permissibility. The widespread use of imitation jewelry made from materials such as steel and platinum in modern times has necessitated a reevaluation of the jurisprudential rulings on such items. Similarly, the use of precious stones as adornments has also been discussed in the literature. While the permissibility of precious stones is generally emphasized, some Hanafī scholars have expressed negative views on them compared to iron and copper, and some Mālikī scholars have expressed similar views relative to utensils made from gold and silver. In conclusion, the jurisprudential rulings on the use of metals other than gold and silver for adornment have been reevaluated by considering the historical context of the narrations, the causes of the rulings, and contemporary conditions. It has been concluded that, in light of the basic principles of fiqh, the use of such metals as adornments is permissible when the causes of prohibitions have lost their relevance and custom ʿurf plays a positive role.

 Ziynet kavramı, Kurân-ı Kerîmde hem maddi hem de manevi güzelliklerin bir ifadesi olarak ele alınırken fıkıh disiplini içinde daha çok maddi süslenme aracı olan ürünler için kullanılmıştır. Altın ve gümüş, tarih boyunca ziynet eşyalarının temel maddeleri olmuş, ancak demir, bakır ve diğer madenlerin kullanımı fıkhî açıdan tartışmalı bir konu olarak kabul edilmiştir. Altın ve gümüş dışındaki madenlerin ziynet olarak kullanımına dair fıkıh kaynaklarında sınırlı bilgiler bulunmakta, bu konu genellikle yüzük kullanımı özelinde ele alınmaktadır. Hadislerde ve mezheplerin yorumlarında bu madenlerin kullanımına dair farklı görüşler mevcuttur. Dolayısıyla makale, demir ve bakır gibi madenlerle kıymetli taşların ziynet amaçlı kullanımını incelemektedir. Çalışmada öncelikle, altın ve gümüş dışındaki madenlerden ziynet edinmeyi yasaklayan ve cevazına imkân tanıyan rivayetler ele alınmış, ardından fakihlerin konu hakkındaki görüşleri değerlendirilmiştir. Erkeklerin altın kullanımı çoğunluğun görüşüne göre haram kabul edilirken, gümüş yüzük takmalarına da izin verilmiştir. Demir ve bakır gibi madenlerden yapılan ziynet eşyaları ise, Hz. Peygamberin bu tür eşyaları müşriklere veya putlara benzetmesi nedeniyle hem kadınlar hem de erkekler için mekruh veya haram olarak nitelendirilmiştir. Ancak demir yüzüğün mehir olarak kabul edildiğine dair hadisten hareketle bazı fıkhî yorumlar, bu tür madenlerin kullanımına cevaz veren bir yaklaşımın da mevcut olduğunu göstermektedir. Hanefî, Mâlikî ve Hanbelî mezhepleri bu tür ziynetleri mekruh görürken, Şâfiî mezhebi caiz kabul etmektedir. Rivayetlerin demir ve bakırı putların yapı malzemesi ve müşriklerin takısı olarak nitelemesi, bu hususların hükmün illeti olduğu yönünde bazı yorumlara zemin hazırlamıştır. Bu bağlamda modern çağda hükmün illetinin anlamını yitirmiş olabileceği düşünülmektedir. Çünkü günümüz toplumlarında bu tür ürünlerin şirk unsurlarına veya müşriklere benzeme gibi olgularla ilişkilendirilmemesi ve ilgili illeti barındırmaması gerekçesiyle kullanımının caiz olduğu ifade edilebilir. Günümüzde çelik, platin gibi madenlerden yapılan imitasyon takıların yaygınlaşması, bu tür ürünlerin fıkhî hükmünün yeniden ele alınmasını gerektirmiştir. Benzer bir şekilde literatürde kıymetli taşların ziynet olarak kullanımı da tartışma konusu edilmiştir. Genel anlamda kıymetli taşların cevaz yönü ön planda olmakla birlikte bazı Hanefî alimler demir ve bakıra, yine bazı Mâlikî alimler ise altın ve gümüşten edinilen kap ve kacaklara kıyasla olumsuz kanaat belirtmişlerdir. Sonuç olarak, altın ve gümüş dışındaki madenlerin ziynet amacıyla kullanımına dair fıkhî hükümler, rivayetlerin tarihsel bağlamı, hükmün illetleri ve günümüz şartları dikkate alınarak yeniden değerlendirilmeye tabi tutulmuştur. Neticede fıkıh disiplininin temel prensipleri ışığında, bu tür madenlerin ziynet olarak kullanılmasının, illeti ortadan kalkan yasakların bağlayıcılığını yitirdiği ve örfün de olumlu bir rol oynadığı durumlarda caiz olacağı kanaatine ulaşılmıştır.

Makale detayları

The Use of Metals Other Than Gold and Silver and Precious Stones for Jewelry from a Fiqhical Perspective

Yazarlar:

Süleyman Şahin

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

İslam Hukuku

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.29 Issue 1, pp.207-226

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001350412

pISSN:

2528-9861

Fiqh

Jewelry

Iron

Copper

Precious Stones

Imitation JewelryFıkıh

Ziynet

Demir

Bakır

Kıymetli Taş

İmitasyon Takı

Sayı

Makale detayları

Yazarlar: Süleyman Şahin

Yayıncı: Sivas Cumhuriyet University

Ana Başlıklar: İslam Hukuku

Dergi: Cumhuriyet İlahiyat Dergisi Vol.29 Issue 1, pp.207-226

Belge Tipi: Makale

Yayın Tarihi: 6/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001350412

pISSN: 2528-9861

Sayı

Yazarlar:

Süleyman Şahin

Yayıncı:

Sivas Cumhuriyet University

Ana Başlıklar:

İslam Hukuku

Dergi:

Cumhuriyet İlahiyat Dergisi Vol.29 Issue 1, pp.207-226

Belge Tipi:

Makale

Yayın Tarihi:

6/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001350412

pISSN:

2528-9861