Henna for Men, Using the Opposite Sex's Belongings, Bracelets, Anklets, and Glass Bangles: Rulings for Men and Women
Estimated Reading Time: 15 min read
Look closely at these five questions and a pattern emerges that runs through almost all of them: Shariah keeps asking not "what is this object" but "why are you using it." A man applying henna is fine when a wound needs it and wrong when a mirror does — the Hadith even records the Prophet ﷺ using it on injuries himself, so this isn't guesswork. A pair of shoes, a bracelet, an anklet: none of these are inherently sinful items, yet each one can quietly cross into resembling the opposite sex, and the Prophet ﷺ named that crossing directly — "Allah curses the man who imitates women, and the woman who imitates men." Only the last ruling here, on glass bangles, is free of that concern entirely, and stands simply as something good in itself. Five different situations, one recurring question underneath them.
Applying Henna to a Wound as Treatment
Zeenat ke Shar'i Ahkam — Fatwa 51, Page 109 · Mufti Abu al-Hasan Muhammad Hashim Khan AttariThe Question
Some people say that applying henna is not permitted for a man in any case, because the Hadith on this topic is about resemblance to women, and that there is no Hadith at all supporting the idea that a man may apply henna to a wound to cool its heat. Is this correct?
The Ruling
Applying henna to the nails or hands purely as a fashion statement is not permitted for a man — that is Haram, since it resembles women, for whom Shariah has allowed such adornment. However, the claim that no Hadith at all supports applying henna to a wound is incorrect. Two authentic narrations establish this directly:
Translation: The Messenger of Allah ﷺ never suffered a wound or a thorn-prick without placing henna on it.
(Sunan Ibn Majah, Kitab al-Tibb, Bab al-Hinna, Volume 2, Page 1158, Hadith 3502, Dar Ihya al-Kutub al-'Arabiyya)
The same narration is recorded in Jami' al-Tirmidhi from Sayyidah Salma, the attendant of the Prophet's household, who said:
Translation: Whenever the Messenger of Allah ﷺ had a wound or an injury, he would command me to put henna on it.
(Jami' al-Tirmidhi, Kitab al-Tibb, Bab ma ja'a fi al-Tadawi bil-Hinna, Volume 4, Page 392, Hadith 2054, published Egypt)
Commenting on this Hadith in his Sharh of Jami' al-Tirmidhi, Allama 'Ayni al-Hanafi (Sharh Bidaya) writes that although dyeing with henna is generally Sunnah, where the purpose is not adornment but a genuine other need, this itself indicates something further, as the narration we have just related shows.
(Al-Binaya Sharh al-Hidaya, Volume 4, Page 72, Dar al-Kutub al-'Ilmiyya, Beirut)
Mufti Ahmad Yar Khan Naeemi similarly records, in his commentary on Jami' al-Tirmidhi, this narration, and states: this is why henna's cooling effect on the heat of a wound is a wisdom that the scholars have mentioned.
(Mir'at al-Manajih Sharh Mishkat al-Masabih, Volume 6, Page 380)
Alongside this direct evidence, the general principle for the excuse is explained by Mulla 'Ali al-Qari, quoting an earlier work:
Translation: It is stated in Shir'at al-Islam: Henna is Sunnah for women, and disliked for others besides them — that is, men — except where there is a genuine excuse.
(Shir'at al-Islam, as cited in Mirqat al-Mafatih Sharh Mishkat al-Masabih, Volume 8, Page 279, published Quetta)
Imam Ahl al-Sunnah, Imam Ahmad Raza Khan, explains further that a man's dyeing his nails with henna is Haram specifically for women, and is disliked for men unless there is an excuse — because in that case it does not amount to resemblance except in name. He concludes that this excuse should be accepted only where no other remedy truly exists, and applying henna to treat some other genuine ailment is acceptable so long as it is not mixed with any decorative purpose.
(Fatawa Rizawiyya, Volume 24, Page 542)
Practical note: The distinction is intention and necessity, not the substance itself. Henna applied to look decorated is what the Hadith singles out for men; henna applied because a wound genuinely needs its cooling effect is treatment established by the Prophet's own practice, and a man should not extend this beyond the actual area or duration the injury needs.
Wallahu A'lam bis-Sawab (and Allah knows best).
A Man Using a Woman's Shoes or Other Belongings
Zeenat ke Shar'i Ahkam — Fatwa 52, Pages 112–115 · Mufti Abu al-Hasan Muhammad Hashim Khan AttariThe Question
Is it permissible for men to use women's shoes, clothes, or other belongings, and does it make a difference whether the woman is a Mahram or non-Mahram?
The Ruling
Whether the woman is a Mahram or a non-Mahram, it is not permissible for a man to deliberately bring an item made for women — clothing, footwear, or anything else — into his own use, because doing so resembles women, and this resemblance is what the Hadith condemns.
Translation: Allah curses those men who imitate women, and those women who imitate men.
(Sahih al-Bukhari, Kitab al-Libas, Bab al-Mutashabbihun bi'l-Rijal wa'l-Mutashabbihat bi'l-Nisa, Volume 2, Page 874, published Karachi)
Translation: Allah curses the man who wears a woman's style of dress, and the woman who wears a man's style of dress.
(Sunan Abi Dawud, Kitab al-Libas, Bab fi Libas al-Nisa, Volume 2, Page 212, published Lahore)
The same book of Sunan Abi Dawud records a case specifically about footwear. Sayyidatuna A'ishah, may Allah be pleased with her, was asked about a woman wearing sandals of the kind cut for men; she replied that the Messenger of Allah ﷺ cursed a man who adopts a woman's footwear and a woman who adopts a man's footwear.
(Sunan Abi Dawud, Kitab al-Libas, Bab fi Libas al-Nisa, Volume 2, Page 212, published Lahore)
Commenting on this chapter of Sahih al-Bukhari, Allamah Badr al-Din al-'Ayni writes in Umdat al-Qari that resemblance between men and women concerns those actions particular to each sex in dress and adornment specific to women, and in what is specific to men — a man is forbidden from adopting any dress or ornament specific to women, and a woman from adopting what is specific to men.
(Umdat al-Qari, Kitab al-Libas, Bab al-Mutashabbihun bi'l-Rijal wa'l-Mutashabbihat bi'l-Nisa, Volume 22, Page 41, published Beirut)
Imam Ahmad Raza Khan states the underlying principle plainly: these Hadith establish that any matter in which a man makes himself resemble a woman, or a woman resembles a man — deliberately adopting the other's dress or manner — brings Haram and the curse, for as long as that trait remains specifically associated with the opposite sex, right down to hairstyle and manner of speech and gait.
(Fatawa Rizawiyya, Volume 21, Page 602)
Practical note: This is a general principle, not a fixed list of banned items — the test is whether something is made or styled specifically for the opposite sex, not whether an item happens to look plain or unisex. A genuinely unisex design is a different matter from footwear or clothing cut and marketed specifically as women's.
Wallahu A'lam bis-Sawab (and Allah knows best).
Bracelets for Men and Women
Zeenat ke Shar'i Ahkam — Fatwa 53, Pages 115–117 · Mufti Muhammad Hashim Khan AttariThe Question
Is it permissible for men and women to wear a bracelet on the wrist — for example, one made from clay, leather, or cord, rather than gold or silver?
The Ruling
A bracelet made of an ordinary, unisex-style material — such as clay, leather, cord, or rubber, in a design worn by both men and women without distinction — is permitted for a man to wear. What is not permitted is a bracelet specifically styled or marketed as a women's design; that remains Haram for a man to wear regardless of what it is made from, because the resemblance itself is what the ruling turns on, not merely the material. Likewise, a style of bracelet that has become an identifying mark of characterless or immoral women is something respectable women should also avoid, so as not to be mistaken for them.
Separately from styling, the material itself carries its own restriction for men: gold and silk remain Haram for men in every case, whatever the design.
Translation: Silk and gold are Haram for the males of my Ummah, and permitted for its females.
(Musnad al-Imam Ahmad ibn Hanbal, Volume 32, Page 276, published Mu'assasat al-Risalah, Beirut)
On what is permitted for women specifically, Imam Yahya ibn Sharaf al-Nawawi, commenting on Sahih Muslim, writes that it is permitted for women to wear silk, every kind of gold ornament, and every kind of jewelry made from silver.
(Sharh al-Nawawi 'ala Sahih Muslim, Volume 14, Page 32, published Beirut)
This same principle of resemblance is what the Hadith of Sahih al-Bukhari establishes more broadly for any dress or ornament — a man is not permitted to adopt anything specific to women's adornment, whatever its material.
(Sahih al-Bukhari, Kitab al-Libas, Volume 2, Page 874, published Karachi)
Imam Ahmad Raza Khan adds a further caution specific to styles associated with open sinners: adopting a trait that has become the distinguishing mark of disbelievers, deviants, or open sinners, without genuine Shar'i need, is itself impermissible and sinful — even if it is only one single trait — because resemblance in that one distinguishing mark is enough on its own, even where no other resemblance is present.
(Fatawa Rizawiyya, Volume 24, Pages 535–536)
Practical note: Two separate tests apply here, and a bracelet must clear both. First, the material: gold or silk is Haram for a man regardless of style. Second, the styling: a bracelet cut or marketed specifically as a women's item is Haram for a man even in an ordinary material like clay or cord. A plain, unisex "wrist band" or "friendship band" style clears both tests and is simply an ordinary accessory.
Wallahu A'lam bis-Sawab (and Allah knows best).
A Woman Wearing an Anklet or Ghungroo
Zeenat ke Shar'i Ahkam — Fatwa 54, Pages 118–121 · Mufti Muhammad Qasim AttariThe Question
What is the ruling on a woman wearing a payzeb (anklet) or ghungroo (small bells strung together) on her feet?
The Ruling
A payzeb is an anklet worn on the feet that may be plain or fitted with small bells; when it is specifically the kind fitted with bells for their jingling sound, it is called a ghungroo. Wearing a ghungroo of the kind used for dancing, or in the manner associated with dance and the practices of immoral people, is not permitted for a woman at all, whether in front of her husband, her Mahrams, or anyone else. Beyond that, deliberately letting the sound of any anklet reach a non-Mahram man is also not permitted, even if the anklet itself is an ordinary one.
Translation: And let them not stamp their feet, so that what they conceal of their adornment should not become known.
(Al-Qur'an al-Kareem, Para 18, Surah al-Nur, Ayah 31)
Explaining this verse, Tafsir Sirat al-Jinan notes that some women, while walking, would stamp their feet a little so that the sound of the anklets under their clothing would be heard, making men aware of jewelry hidden beneath their garments — and it is this that women have been told not to do.
(Tafsir Sirat al-Jinan, Volume 6, Page 623, published Maktaba-tul-Madina, Karachi)
On the sound of the ghungroo specifically, Kanz al-Ummal records that Allah dislikes the sound of the ghungroo just as He dislikes the sound of singing, and punishes the one who wears it just as He punishes the one who sings.
(Kanz al-Ummal, Volume 16, Page 393, published Mu'assasat al-Risalah, Beirut)
Tafsirat-e-Ahmadiyyah adds a further warning: the Prophet ﷺ said that Allah does not accept the supplication of a people whose women wear the ghungroo.
(Tafsirat-e-Ahmadiyyah, Page 565, published Karachi)
Musnad Imam Ahmad records a Hadith describing the bell itself in the strongest terms:
Translation: The bell is the musical instrument of Satan.
(Musnad al-Imam Ahmad ibn Hanbal, Volume 14, Page 338, published Mu'assasat al-Risalah)
A well-known incident from Sunan Abi Dawud shows how seriously this was taken even for a young girl: Sayyidatuna Zainab bint al-Zubayr ibn al-'Awwam went to visit Sayyiduna 'Umar ibn al-Khattab, may Allah be pleased with them, and he heard the sound of bells on her feet; he cut them off, saying he had heard the Messenger of Allah ﷺ say, "Every bell is accompanied by a devil."
(Sunan Abi Dawud, Kitab al-Khatam, Bab ma ja'a fi al-Jalajil, Volume 2, Page 229, published Lahore)
Sunan Abi Dawud also records that among the ten traits the Prophet ﷺ disliked was:
Translation: Displaying one's adornment other than in its proper place.
(Sunan Abi Dawud, Kitab al-Khatam, Volume 4, Page 89, published Beirut)
Commenting on this, Mufti Ahmad Yar Khan Naeemi explains: this means a woman displaying her adornment to a non-Mahram man is Haram for her.
(Mir'at al-Manajih Sharh Mishkat al-Masabih, Volume 6, Page 134, published Gujrat)
Imam Ahmad Raza Khan applies this same principle directly to the anklet's sound: if any part of a woman's hair, neck, plait, or the sound of jewelry she wears becomes apparent to a non-Mahram, in whatever manner — whether through thin clothing or a deliberate styling — it is Haram for her, and joint sin falls upon both the man who deliberately notices it and the woman who deliberately lets it be known.
(Fatawa Rizawiyya, Volume 6, Pages 509–510)
Practical note: An ordinary, quiet anklet worn under normal clothing, unheard by anyone outside the home, is not what these narrations describe. The concern is specifically the ghungroo style worn to be heard — for dance, for drawing attention, or in any way that lets a non-Mahram man register that a woman is wearing jewelry beneath her clothes.
Wallahu A'lam bis-Sawab (and Allah knows best).
Wearing Glass Bangles
Zeenat ke Shar'i Ahkam — Fatwa 55, Page 122 · Mufti Muhammad Qasim AttariThe Question
Can a woman wear glass bangles?
The Ruling
A woman wearing glass bangles is permitted; in fact, when the intention is to adorn herself for her husband, it is Mustahabb (commendable), not merely permitted. If her husband, or in his absence her parents, instructs her to wear them, it becomes Wajib (obligatory) for her to do so — obeying a husband in matters between spouses, and obeying parents where their instruction does not involve disobedience to Allah, is a religious duty in itself.
Sayyidi A'la Hazrat, Imam Ahmad Raza Khan, may Allah shower mercy upon him, was asked directly whether women may wear glass bangles, and answered plainly that it is permitted, because there is no Shar'i prohibitor standing against it — rather, actions are judged by their intentions, and adorning oneself for one's husband is itself a Mustahabb act.
(Fatawa Rizawiyya, Volume 22, Pages 115–116)
Practical note: Unlike the ghungroo in the previous ruling, glass bangles carry no sound-based or dance-associated concern — the ruling here turns purely on intention, and the default intention, looking well put together for one's husband, is itself praiseworthy.
Wallahu A'lam bis-Sawab (and Allah knows best).
Frequently Asked Questions
Yes. This is directly supported by Hadith — the Prophet ﷺ never suffered a wound or a thorn-prick without applying henna to it. Applying henna for this reason is treatment, not the decorative use the Hadith condemns for men.
No. Deliberately using footwear, clothing, or accessories made or styled for the opposite sex is a form of resembling them, and authentic Hadith curse both a man who adopts a woman's dress and a woman who adopts a man's dress.
A plain, unisex-style bracelet not made of gold or silk is permitted for both. A bracelet styled specifically for women remains off-limits for a man even if the material is ordinary, since the resemblance itself, not just the material, is what makes it impermissible.
A plain, quiet anklet is permitted. What is not permitted is a ghungroo worn for its jingling sound, or letting that sound be heard by non-Mahram men, since the Quran instructs women not to stamp their feet to reveal hidden adornment.
Yes, wearing glass bangles is permitted, and is commendable when worn with the intention of adorning herself for her husband. If her husband, or in his absence her parents, instructs her to wear them, doing so becomes obligatory.
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