AKIK STONES IN ISLAM

Akik is a type of stone that is found in Turkey and Iran. It is made from agate. It is considered a semiprecious ornamental stones.

Today in Modern knowledge adds to that some more practical benefits of aqeeq in everyday life…
 

Among the New Age community, believers revere Carnelian’s mental grounding power and believe this is the source of its greatest mental effects. They say it teaches one to focus on the present for the moments in life when all one’s mental powers are necessary for success at a single, important task and is a source of confidence, eloquence and inspiration. For instances when you need a boost to creativity for problem-solving, Carnelian can assist in getting the mind out of mental ruts and back on track for success. In the long-term, it bolsters ambition and drive and reminds the wearer of the future’s goals, hence becoming a powerful tool in major decision-making. Overall, many hold Carnelian dear as a stone with the ability to protect the individual, bolster confidence and generally enhance and expand the experiences of life.

Medical benefits 

Agate deeply nourishes your physical body with earthtone color rays while fostering cooperation among all of your body’s parts. By opening lines of communication within your body, Agate’s earthtones help coordinate your body’s myriad functions. Agate also alerts your body’s innate intelligence to your current state of health so that your body can rally its own resources to resolve any disharmonies. By flooding you with life-giving earthtones, Agate helps you forge a stronger connection with the Earth and feel more grounded and comfortable living in the physical world.

More about its effects
Carnelian stimulates, sharpens, and enhances mental functions. It improves mental clarity, memory, and the ability to see things from a higher viewpoint. When you first wear Carnelian, it stirs up the clouds that inhibit mental clarity. Consequently, you may notice that your clarity seems to decrease, and your sinuses and lymph glands may become somewhat clogged. This effect won’t last long. Carnelian teaches the body to metabolize these clouds. As more and more clouds are metabolized and eliminated, your clarity will increase and surpass what you experienced before putting on the Carnelian. You will also gain the strength to help you accept the many changes this increased mental clarity will initiate in your life. 

From inter-islam.org : 

Various narrations have been quoted regarding whether Sayyidina Rasulullah Sallallahu'Alayhi Wasallam wore the ring on his right or the left hand. A group of muhadditheen have preferred the view that he wore the ring on his right hand. This is also the view of Imaam Bukhaari, Imaam Tirmidhi, and other muhadditheen.' A few of the 'ulama have concluded that he wore it on the right hand, but sometimes wore it on the left. The 'ulama differ as to which hand it is best to wear a ring. Among the Hanafi 'ulama there are different opinions. A few say it is best to wear it on the left hand and others say both hands are equal. Shaami has quoted both views. Mulla 'Ali Qaari has quoted a saying of the Hanafis, that it is best to wear it on the right hand. According to the madhhab, the view stated by Shaami is more reliable (acceptable). Imaani Nawawi has stated that it is permissible according to the majority of the 'ulama, to wear it on either hand without karaahah. The Maalikis state it is better to wear it on the left hand. In short both are proven from the hadith. The 'ulama have also given preference to both. It is mentioned in Durri Mukhtaar from Qahistani that it has become a symbol of the Rawaafid (Shi'as) to wear a ring on the right hand, therefore it is waajib to abstain from wearing it on the right hand. The author of Durri Mukhtaar says that it is possible that it was the symbol of the Rawaafid at that time and now it is not. Maulana Cangohi writes in his kitaab 'Kaukabi Durri' that because the wearing of the ring on the left hand is the symbol of the Rawaafid, it is makruh to do so. Maulana (Khalil Ahmad) Saharanpuri has given- the same view in his 'Badh-lul Majhud' and has also written that although there is a difference of opinion whether the Rawaafid are Muslims or non-Muslims, there is no difference of opinion in that they are faasiqs. It is very important to save one's self from imitating the fussaaq (plural of faasiq). (Now after the Iranian revolution the belief of the Rawaafid (Shi'ah) has been openly propagated and made known. They reject the fundamental beliefs of Islaam and hence are apostates and out of the fold of Islaam).

From Sunniforum.com :

It is sunna for a man to wear one silver ring, with or without a stone, on his pinky finger. If it has a stone, it is sunna for it to face inwards towards his palm, out of emulation of the Prophet, Allah bless and grant him peace, who did this. He may wear it on the right or left hand, and according to the Shafi'i School the right is best. As for other than his pinky, the relied upon position is that it is offensive (makruh). This is the summary of what is in Tuhfah.[1]

I have not seen the jurists mention the size, color, or shape of the stone. However, they differ as to the weight of the ring itself. Some of them said that it is obligatory for it to be under one mithqal (4.235 grams) due to a prophetic tradition prohibiting this, but the scholars of hadith differed concerning it's authenticity. While others said that the ring's size may not exceed what was commonly acknowledged to be acceptable ('urf) for someone like him in his location. This second position is what Imam Ramli and al-Khatib, Allah have mercy on both of them, said was the relied upon position,[2] but it would be more scrupulous to avoid the difference of opinion and wear a ring that was less than 4.235 grams.

As for the ring of our beloved prophet, Muhammad, Allah bless and grant him peace; Muslim relates on the authority of Anas Bin Malik, Allah be pleased with him, that Allah's Messenger, peace and blessing be upon him, wore a sliver ring on his right hand, in it was an Abyssinian stone and he used to make the stone face his palm.[3]

Imam al-Nawawi said in his commentary on Sahih Muslim: "The scholars say ... an Abyssinian stone means a stone of onyx [ in which there is whiteness and blackness] or carnelian ('aqiq) because their mines are in Abyssinia and Yemen, or it is said [it means] that it's color was Abyssinian (i.e. black)."[4] Some of the scholars among them al-Suyuti also said that Abyssinian means a kind of chrysolite with a greenish color which exists in the lands of the Abyssinians.[5] This prophetic tradition is rigorously authenticated and one explanation for an Abyssinian stone is that it was carnelian ('aqiq), but it should be noted that there are no prophetic traditions which have been authenticated stating that the prophet, Allah bless and grant him peace, wore a carnelian ring. Shaykh Abdullah al-Lahji said in his commentary on al-Nabahani's Shama'il: "Everything that has been transmitted of prophetic sayings concerning carnelian rings, indeed none of it is authenticated; even if it's chains of transmission are numerous as the Hafiz Ibn Rajab said [Allah have mercy on him]."[6]

So whether you get engaged or not, intend by wearing a ring emulation of the Prophet Muhammad, Allah bless and grant him peace. If you choose to wear a carnelian ('aqiq) ring, make the basis of that decision the aforementioned rigorously authenticated (sahih) tradition related by Muslim and others, in which one sound interpretation of an Abyssinian stone was carnelian. And Allah knows best and He alone gives success (tawfiq).



1. Ibn Hajar al-Haytami, Hawashi al-Sharwani Wa Ibn Qasim al-Abbadi 'Ala Tuhfah al-Muhtaj Bisharh al-Minhaj (Beruit, Dar Ihya' al-Turath al-'Arabi), 3:276.
2. Abdul-Hamid al-Sharwani, Hawashi al-Sharwani Wa Ibn Qasim al-Abbadi 'Ala Tuhfah al-Muhtaj Bisharh al-Minhaj (Beruit, Dar Ihya' al-Turath al-'Arabi), 3:277.
3. Sahih Muslim hadith 2094.
4. Yahya Bin Sharaf al-Nawawi, Sahih Muslim Bisharh al-Imam Abi Zakariya Yahya Bin Sharaf al-Nawawi (Beruit: Dar al-Fikr, 1995), 7:58-59.
5. Abdullah Bin Sa'eed Muhammad 'Abbadi al-Lahji, Kitab Muntaha al-Sul 'Ala Wasa'il al-Wusul Ila Shama'il al-Rasul, 3d. ed. (Beruit: Dar al-Minhaj, 2003), 1:540.

Wallahu a'lam

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