Al-Miṣbāḥ says: A khātam (ring) is a circular band that carries a stone different from the band itself; if it has no stone it is called a fatkha (a plain band)—spelled with fāʾ, an open tāʾ, and an aspirated khāʾ.

Ibn Kathīr states: “The Prophet ﷺ wore a silver ring on which was engraved: ‘Muḥammad, the Messenger of Allah.’” Al-Bukhārī recorded it in these words.

Points derived from the ḥadith

1. The Prophet’s ring was inscribed “Muḥammad, the Messenger of Allah.” Because of that inscription he would not enter the privy wearing it; he left it outside.
2. It is disliked for a person to enter the privy—or any place in which he intends to relieve himself—while carrying something that bears mention of Allah Most High or His names and attributes.
3. The jurists added an exception: if a need exists—such as fear of theft or forgetting the item—the dislike is waived, for the maxim says, “Dislike is removed when necessity arises.” Shaykh al-Islām said, “If coins bear the phrase lā ilāha illā Allah and are kept in a cloth or pouch, it is permissible to enter the privy with them.”
4. One must exalt the remembrance of Allah and His names, keeping them away from anything that might violate their sanctity and honor. Allah the Exalted says, “Whoever venerates the symbols of Allah—indeed, it is from the piety of hearts” (Quran 22:32).
5. The ruling here stops at dislike (karāha); mere abandonment of an act by the Prophet does not, by itself, prove prohibition.
6. It is permissible for a man to wear a ring and have something engraved on it, even if his name contains one of Allah’s names, such as ʿAbd Allah or ʿAbd al-Raḥmān.
7. As for the muṣḥaf: it is forbidden to bring the entire Qurʾan—or even part of it—into the place set aside for relieving oneself, even if it is wrapped, because of its unmatched status. It has been praised as “Indeed, it is a Noble Qurʾan” (Quran 56:77), a “Glorious Qurʾan” (Quran 85:21), “a mighty Book” (Quran 41:41), and “a blessed Reminder” (Quran 21:50), among many other noble descriptions.