A girl gave him a silver bracelet, then he repented from his relationship with her. What should he do with the bracelet?

In Jahiliya, before Allah has guided me to the right path, my
girlfriend gifted me a silver bracelet.I had promised her that I will
not remove the bracelet from my hand. Now I stopped her relationship
for the sake of Allah. Recently I came to know that wearing silver
bracelet is haraam. Idont know what to do now.
1) Should I break the promise and remove the bracelet? or
2) I cannot return it to herIm not in touch. So, can I sell it if I
should not use it anymore? or
3) What should I do with the money If I can sell it?.
Praise be to Allaah.
Firstly:
It is haraam for you to wear this bracelet, because bracelets are
jewellery for women, whether they are made ofgold, silver or anything
else. So it is not permissible for men to wear them. Rather it is
permissible for them to wear rings of silver.
See the answer to question no. 1980 and 148059
Secondly:
If a person makes a promise to someone to do something haraam or not
do something obligatory, it is not permissible for him to fulfil his
promise.
It is not permissible for you to fulfil your promise to her to wear
the bracelet and never take it off, because it is a promiseto do
something haraam.
If a vow to commit sin should not be fulfilled, and in fact is not
permissible according to the consensus of the Muslims, as Ibn Qudaamah
(may Allah have mercy on him) said in al-Mughni (10/69), thenit is
even more appropriate to say that a promise to do something haraam
should not be fulfilled either.
Please see the answer to question no. 30861
Secondly:
Gifts are of two types:
(i)
Those that are purely giftsand are given as a token of respect or
friendship. These become the property of the recipient and it is not
permissible for the giver to take themback.
(ii)
Gifts given with the intention of getting something in return from the
recipient, which the fuqaha' call "gifts for which there is the hope
ofrecompense or reward". In this case, the giver maytake his gift back
if he does not get what he wanted.
Based on that, if this girl gave you the bracelet so that you would
carry on your relationship with her, and you ended the relationship,
it is permissible for her to takeback her gift. If she does not come
to you concerning it and does not ask for it, then there isno blame on
you and you do not have to give it back to her; you could give it to a
woman to wear if it is suitable for women, or you could sell it to a
jeweller or give it to him to make rings for men or jewellery that is
suitable for women.
And Allah knows best.

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1a] Why do we count the age of Islam from the beginning of the Hijrah and not from the beginning of the revelation and the call?

1a]
to start the calendar from the Hijrah, because in the case of his birth and the start of his mission, there would be uncertainty withregard to the exact year. As for the time of his death, they chose not to use it because remembering it would renew their grief. So there was no choice left except the Hijrah. And they chose to regard Muharram as thefirst month of the year rather than Rabee‘ al-Awwal because the planto migrate started to take shape in Muharram. The oath of allegiance (bay‘ah) – that was the precursor tothe Hijrah – had taken place during Dhu’l-Hijjah, and the first new moon after the oath of allegianceand the decision to migrate was that of Muharram. So it was appropriate to make it the first month of the year. This is the best explanation I have come across as to why the year starts with Muharram.
Al-Haakim narrated that Sa‘eed ibn al-Musayyab said: ‘Umar assembled the people and asked them what the first day of the calendar should be. ‘Ali said: (It should start) from the day when the Messenger of Allah (blessings and peace of Allah be upon him) migrated and left the land of shirk. So ‘Umar did that. End quote.
The one who says that the age of Islam started with the Hijrah is referring to the calendar and what the people agreed upon of creating a system so that people could know the dates of events and define the times of contracts, the dates of visits by delegations, and the like. This is something on which the people agreed during the caliphate of ‘Umar (may Allah be pleased with him) and it has remained so up until the present day. The start of this calendar marks, as ‘Umar intended, the establishment of the (Islamic) state, which only began with the Hijrah.
As for the beginning of Islam itself and people’s awareness of it, we do not need to point out that this took place before that time. Indeed the meaning of the word Islam in general includes the religion that Allah approved for His slaves and with which He sent HisProphets and Messengers. But this is not what we arediscussing here.
We do not believe that anyone could imagine thatIslam only began with the Hijrah and ignore the yearsof da‘wah during which the Prophet (blessings andpeace of Allah be upon him) and those who were with him in Makkah stroveto establish the faith. No one would say this.
And Allah knows best.
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Why do we count the age of Islam from the beginning of the Hijrah and not from the beginning of the revelation and the call?

I hope insha allah this question reaches u in good health. My question is I have noticed when a non muslim asks about the age islam after prophet hood we as Muslims answer only withthe years after hijrah, my question is why do we always leave out the first 13 years of prophet hood before hijrah. I know the year of Hijrah was a great year yet we all know that prophet hood started 13 years before this so when answering why dont we mention this like now we are 1433 AH yet when answering why dont we say islam after prophet hood is 1446 adding the 13 years before the period. insha allah you can explain why we dont add the first 13 years into our answer.
Praise be to Allaah.
No doubt the years that the Prophet (blessings and peace of Allah be upon him) spent in Makkah before the Hijrah (migration to Madinah), when he was calling people to the path of his Lord, enduring persecution and patiently putting up with the annoyance and accusations of the foolish, could is part of the age of Islam; indeed they are among the greatest years of Islam because during this time the Prophet (blessings and peace of Allah be upon him) was relying completely upon his Lord, thinking positively of Him, and patiently bearing persecution for His sake.
This is something that no wise person would doubt and no one would deny it at all, whether he is Muslim or otherwise.
But the reason why the people adopted the Hijri calendar as a means of defining the year in whicha particular event took place, which is something that people need to do, is that this date is the one that the Sahaabah unanimously agreed to take as the beginning of their calendar. This decision was made at the time of ‘Umar ibn al-Khattaab (may Allah be pleased with him), because it is the actual date of the founding of the Islamic state, when the Prophet (blessings and peace of Allah be upon him) and migrated and settled in Madinah, and the people gathered around him and supported him, and he built the mosque, and other events that followed the Hijrah. So the features of the Islamicstate began to develop and it took on a clear form geographically, socially, militarily and politically. Before that the Muslims did not have a state or any political system to unite them.
The Sahaabah (may Allah be pleased with them) reached a unanimous decision in 16 AH – or, it was said, 17 AH or 18 AH – during ‘Umar’s caliphate,to make the Islamic calendar begin with the year in which the Hijrah occurred. That was because a case was referred to Ameer al-Mu’mineen ‘Umar (may Allah be pleased with him) concerning a contract that one man had with another, saying that what he owed him became due in Sha‘baan.
‘Umar said; Which Sha‘baan? The Sha‘baan ofthis year we are in now orof last year or of next year? Then he summonedthe Sahaabah and consulted them about adopting a calendar from which they could determine when debts became due and the like.
Someone suggested adopting the Persian calendar, but he did not like that. Someone else suggested adopting the Byzantine calendar, but he did not like that. Others suggested dating itfrom the birth of the Messenger of Allah (blessings and peace of Allah be upon him), or from the beginning of his mission, or from his migration (Hijrah) or fromhis death.
‘Umar (may Allah be pleased with him) was inclined to choose the date of the Hijrah becauseit is known when it occurred, and they agreedwith him.
The point is that they made the beginning of the Islamic calendar the year of the Hijrah, and they made the first monthof the Islamic year Muharram, as was narrated from them. This is the view of the majorityof imams, so that people could conduct their business on that basis, with no confusion.
See: al-Bidaayah wa’n-Nihaayah, 3/251-253
Al-Bukhaari narrated in his Saheeh (3934) that Sahl ibn Sa‘d said: They did not start the calendar from the beginning of theProphet’s mission or from his death; they only started it from the time ofhis arrival in Madinah.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
The incidents that are connected to the life of the Prophet (blessings and peace of Allah be upon him) and that could have been taken as the start of the calendar are four: his birth, the start of his mission, his migration (Hijrah) and his death. They thought it was best to start the calendar from the Hijrah,
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4a] When should one stop eating and drinking? And what is the ruling on one who has the vessel in his hand when hearing the adhaan?

4a]
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) was asked: When
should a person stop eating? Is it as they say: when the muezzin says
Laa ilaaha ill-Allaah? Whatis the ruling if he drinks deliberately
after the adhaan? Is he like the onewho drinks after 'Asr or can he
still fast? Some people say that Fajr is not like a lamp which shines
instantly and the matter is broad in scope. What is the ruling?
He replied: If the muezzin gives the call to prayer when the dawn has
come,then the Prophet (blessings and peace of Allah be upon him) said:
"Eat and drink until Ibn Umm Maktoom gives the call to prayer, because
he does not give the call to prayer until dawn breaks." So if the
muezzin says: I have seen the dawn and I do not give the call to
prayer until I see the dawn, then it is obligatory for one to stop
eating and drinking from the moment he hears the adhaan, except in the
casein which a concession is allowed, which is if the vessel is in his
hand, in which case he may drink what he needs of it. But if the
adhaan is given according to a timetable, then the timetable in fact
is not connected to the actual times, rather it is based on
calculations -- the timetables that we have now for Umm al-Qura
[Makkah] or other cities are based on calculations, because they do
not look at the dawn or the sun or the meridianor the time when 'Asr
begins or the setting of the sun. End quote. Al-Liqa' al-Shahri, 1/214
To sum up: one should stop eating and drinking etc as soon as he hears
the adhaan, if he knows that the muezzin gives the call on time. But
if he is not sure about that, then he should limit it to drinking what
is in his hand, because it cannot be said that he may continue eating
and drinking until he is certainthat dawn has broken. In fact, he has
no means of ascertaining whether dawn has come because of lights and
electricity, and many people are unable to distinguish between the
true dawn and the false dawn.
And Allah knows best.

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