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Topic: Gold permissible for women?
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 ummmusa88
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Umm Musa bint Muhammad
(New York)
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Member
Posts: 260
Joined: Sep 2008
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Asalamualaikum warahmatullahi wabarakaatuh,
Most of the mashaykh say that gold is permissible for women, but Ive been reading that Sh AlAlbaani rahimuhullah has said otherwise. I cannot find exactly what he said regarding this issue though... Can anyone clarify this issue inshaAllah, also, I want to read what Sh. AlAlbaani's argument is, so inshaAllah if anyone has a link to the source, that would be great wa barakAllahu feekum.
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| Ibnnoor
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Abu Musa'ab Muhammed Abdullah Nishil ibn Noorudheen Al-Hindee
(India)
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Member
Posts: 39
Joined: Jan 2008
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Assalamu Alaikum!
Regarding this i heard there is ikhtilaf!But the majority opinion among the ulema is that its permisible!Some of the daleel
Women are permitted to wear gold, in the form of rings and otherwise, because of the general meaning of the aayah (interpretation of the meaning),
ý(Like they then for Allaah) a creature who is brought up in adornments (wearing silk and gold ornaments, i.e. women), and who in dispute cannot make herself clear?ý
[al-Zukhruf 43:18],
where Allaah mentions that wearing adornments is an attribute of women; this includes gold and other things. And Ahmad, Abu Dawood and al-Nasaaýi narrated with a jayyid isnaad from Ameer al-Muýmineen ýAli ibn Abi Taalib (may Allaah be pleased with him) that ýThese two [gold and silk] are forbidden for the males of my ummah.ý Ibn Maajah added in one narration, ýand permitted for the females.ý
It was narrated by Ahmad and al-Nasaaýi, and by al-Tirmidhi who classed it as saheeh, and by Abu Dawood, and by al-Haakim who classed it as saheeh, and by al-Tabaraani, and classed as saheeh by Ibn Hazm, from Abu Moosa al-Ashýari (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said:
ýGold and silk have been permitted for the females of my ummah, and forbidden for the males.ý
It was criticized for there being a gap [in the isnaad] between Saýeed ibn Abi Hind and Abu Moosa, but there is no reliable evidence for that. We have mentioned above those who classed it as saheeh. Even if we assume that the criticism mentioned is valid, it is still supported by other saheeh ahaadeeth, as is the well-known principle among the imaams of hadeeth.
This was the view of the scholars of the salaf. More than one of them narrated that there was consensus (ijmaaý) that it is permissible for women to wear gold. We will mention the views of some of them in order to make the matter more clear.
Al-Jassaas said in his Tafseer (vol. 3, p. 388) in his discussion of gold: ýThe reports narrated from the Prophet (peace and blessings of Allaah be upon him) and from the Sahaabah stating that it is permitted for women are clearer and more well-known than the reports which suggest that it is not allowed. The evidence of the aayah [he is referring to the aayah which we have quoted above] also indicates that it is permissible for women.
The practice of women wearing jewellery has been widespread from the time of the Prophet (peace and blessings of Allaah be upon him) and the Sahaabah until the present day, without anyone denouncing them for doing that. Such a widespread practice cannot be objected to on the grounds of some aahaad reports.ý
Ilkiya al-Harraasi said in Tafseer al-Qurýaan (vol. 4, p. 391), in his commentary on the aayah ýa creature who is brought up in adornmentsý [al-Zukhruf 43:18 ý interpretation of the meaning]:
ýThis indicates that jewellery is permissible for women. There is proven scholarly consensus (ijmaaý) on this point, and the reports concerning that are innumerable.ý
Al-Bayhaqi said in al-Sunan al-Kubraa (vol. 4, p. 142), when he mentioned some of the ahaadeeth which indicate that gold and silk are permissible for women, without discussing the texts in detail:
ýThese and similar reports indicate that it is permissible for women to adorn themselves with gold. The fact that there is consensus that this is permissible for them indicates that the reports which indicate that it is haraam for women have been abrogated.ý
Al-Nawawi said in al-Majmooý (vol. 6, p. 40):
ýThe Muslims are agreed that it is permissible for women to wear various kinds of adornment, of silver, gold and silk, by consensus, because of the saheeh ahaadeeth.ý
He also said (vol. 6, p. 40):
ýThe Muslims are agreed that it is permissible for women to wear various kinds of adornment, of both silver and gold, of all types, such as necklaces, rings, bracelets, bangles, and everything that is worn on the neck and elsewhere, and everything that is ordinarily worn. There is no dispute on this matter at all.ý
He said in his commentary on Saheeh Muslim, in the chapter on the prohibition of gold rings for men, and the abrogation of their being permissible which had existed at the beginning of Islam:
ýThe Muslims are agreed that gold rings are permissible for women.ý
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said in his commentary on the hadeeth of al-Baraaý ý ýThe Prophet (peace and blessings of Allaah be upon him) forbade seven things, he forbade gold ringsýý ý (vol. 10, p. 317):
ýThe Prophet (peace and blessings of Allaah be upon him) forbade gold rings, or making rings of gold, to men only, not women. It has been reported that there is scholarly consensus concerning their being permissible for women.ý
The fact that gold is permitted for women in general, whether it is formed into rings or not, is proven by the two hadeeth quoted above, and by the comments of the scholars mentioned above, and by the scholarly consensus that the following ahaadeeth are to be accepted:
1 ý The hadeeth narrated by Abu Dawood and al-Nasaaýi from ýAmr ibn Shuýayb from his father from his grandfather, that a woman came to the Prophet (peace and blessings of Allaah be upon him) with a daughter of hers, on whose hand were two heavy bangles of gold. He said to her, ýDo you pay zakaah on these?ý She said, ýNo.ý He said, ýWould you be happy if Allaah were to give you two bracelets of fire on the Day of Resurrection because of these?ý So she took them off and threw them to the Prophet (peace and blessings of Allaah be upon him), saying, ýThey are for Allaah and His Messenger.ý The Prophet (peace and blessings of Allaah be upon him) explained to her the obligation to pay zakaah on the two bangles mentioned, but he did not rebuke her for putting them on her daughter. This indicated that that is permissible, although they were formed into the shape of circles. The hadeeth is saheeh and its isnaad is jayyid, as was pointed out by al-Haafiz in al-Buloogh.
2 ý It was narrated in Sunan Abi Dawood with a saheeh isnaad from ýAaýishah (may Allaah be pleased with her) that she said: ýSome jewellery came to the Prophet (peace and blessings of Allaah be upon him) as a gift from the Negus (the ruler of Abyssinia), as a gift to him. It included a gold ring in which was set an Abyssinian stone. The Messenger of Allaah (peace and blessings of Allaah be upon him) picked it up hesitantly with a stick or with his fingers, then he called Umaamah the daughter of Abuýl-ýAas and his daughter Zaynab. He said, ýAdorn yourself with this, O my daughter.ýý The Prophet (peace and blessings of Allaah be upon him) gave a ring to Umaamah, which was formed from a circle of gold, and said, ýAdorn yourself with this.ý This indicates that gold formed into a circle is permissible on the basis of this report.
Abu Dawood and al-Daraaqutni narrated, and al-Haakim classed as saheeh, as stated in Buloogh al-Maraam, a report from Umm Salamah (may Allaah be pleased with her) that she used to wear anklets of gold. She said, ýO Messenger of Allaah, is this kanz (stored wealth)?ý He said, ýIf you pay the zakaah on it, it is not kanz.ý
With regard to the ahaadeeth which appear to forbid women wearing gold, they are shaadhdh (ýoddý), and contradict those which are more saheeh and stronger. The imams of hadeeth have stated that what is said in the ahaadeeth with jayyid isnaads but goes against ahaadeeth which are more saheeh, and they cannot be reconciled, and the chronology is not known, such reports are to be regarded as shaadhdh (ýoddý) and unreliable, and they are not to be followed. Al-Haafiz al-ýIraaqi (may Allaah have mercy on him) said in al-Alfiyyah:
ýA shaadhdh (odd) report is one in which a thiqah (trustworthy) person says something which goes against the majority.
Al-Haafiz Ibn Hajar said in al-Nukhbah:
ýIf it is contradicted by something that is more correct, then the correct report should be adopted and the one that contradicts it is shaadhdh (odd)
They also stated that the condition for a saheeh hadeeth to be accepted is that it should not be shaadhdh (odd). There is no doubt that the ahaadeeth which state that gold is haraam for women, even if we accept that their isnaads are free of faults, cannot be reconciled with the saheeh ahaadeeth which indicate that gold is permissible for females, when we do not know which reports came first. So they have to be regarded as shaadhdh and not saheeh, following this sharýi principle which is accepted by the scholars. What our brother ýAllaamah Shaykh Muhammad Naasir al-Deen al-Albaani has mentioned in his book Adaab al-Zafaaf, reconciling these reports with the ahaadeeth which permit (gold to women) by interpreting the prohibition as applying to gold formed into circles and the permission as applying to other kinds of jewellery, is not correct and is not in accordance with the ahaadeeth which indicate that gold is permitted, because the ahaadeeth permit rings, which are in the form of a circle, and they permit bangles, which are in the form of a circle. So what we have mentioned becomes clear. Moreover the ahaadeeth which indicate that gold is permitted are general and are not restricted in meaning. So we must follow them because they are general in meaning and because their isnaads are saheeh. This is supported by the reports narrated by a group of the scholars that there was consensus that the ahaadeeth which indicate that gold is forbidden were abrogated, as we have quoted from them above. This is the truth beyond a doubt. Hence confusion may be dispelled and the ruling of shareeýah becomes clear: there is no doubt that gold is permitted to the females of this ummah and is forbidden to the males. And Allaah is the Source of strength. Praise be to Allaah the Lord of the Worlds, and may Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Some of the daleel for the minority opinion(impermissiblilty of gold) is:
Thawbaan Said,"Bint Hurayrah came to See The Prophet wearing a large gold ring on her finger.The Prophet began hitting her hand with a small stick saying, "would it please you for Allah to put rings of fire on our hand?"
So she went to Fathima to plead her case.
When I(Narrator)went with the Prophet to see Fathima,she took a gold chain from around her neck,held it in her hand and said,'Abul-Hassan(Ali) has given me this.The Prophet Then said,'O Fathimaah,would you be pleased if people said Faathimah Bint Muhammed has a chain of fire on her hand?'He Then left her without sitting.she took the chain,sold it and freed a number of slaves.When the news reached the Prophet he said,'all praise due to Allah who save Fatimah from the fire.'(Collected by An-Nasaee,Ahmed,At-Tabaraanee and Albani,Al-Haakim & Al-Mundhiree declared it to be saheeh)
Aisha has reported that the Prophet once saw 2 plaited gold bracelets on her wrist and said,'Cast them off and replace them with two silver bracelets which you may dye yellow with saffron.'(Coolected by an-Nasaee,declared saheeh by Albani)
The first step in knowledge is to listen, then to be quiet and attentive, then to preserve it, then to put it into practice and then to spread it.[Sufyan Ibn Unaiynah(Rahimahullah)]
Jazakhulla khair Wa Barakallah Feekum,Nishil
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| ummmusa88
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Umm Musa bint Muhammad
(New York)
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Member
Posts: 260
Joined: Sep 2008
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mashaAllah, na'am ive read what the majority of the ulama say of this matter. i was mainly interested in the daleel of those who say gold (i think its circular jewellery) is not permissible. alhamdulillah the few ahaadeeth posted was beneficial. can anyone many post a whole explanation of this daleel though, maybe by shaykh al-albaani? i just don't know where to find it. it's good to know the daleel on both sides and both sides equally well, so that we may understand this issue more holistically insha'Allah.
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| Imrankhan
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Aboo Sumayyah Imran bin Mukhtar Khan
(England)
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Member
Posts: 1
Joined: Aug 2005
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THE PROHIBITION OF GOLD RINGS, BRACELETS, AND NECKLACES FOR WOMAN AND MEN ALIKE.
Shaikh al-Albaanee-rahimahullaah-said in ýAadaabuz-Zifaafý (pp. 222-):
<<THE PROHIBITION OF THE GOLD RING AND ITS LIKE FOR THE WOMEN.
And know that the women are partners along with the men regarding the prohibition of the gold ring upon them; and the same applies to the gold bracelet and necklace.
This is because of some ahaadeeth which occur about that specifically.[1]
So therefore the (women) fall under some of the unrestricted texts which are not restricted to the men, such as the first hadeeth that has just preceded;[2] and here is what is authentic from those ahaadeeth which have been indicated:
FIRSTLY:
<<Whoever would love to place a ring a fire upon his beloved[3] then let him place a ring[4] of gold upon him; and whoever would love to place a necklace of fire upon his beloved, then let him place a necklace of gold upon him; and whoever would love to place a bracelet of fire upon his beloved, then let him place upon him a necklace (and in one narration: let him place upon him a bracelet) of gold. Rather take up silver: use it as you wish. [Use it as you wish, use it as you wish]>>[5]
SECONDLY:
From Thawbaan-radiyallaahu `anhu- who said:
ýThe daughter of Hubayrah came to the Prophet (ýýýýýýý ýýýý ýýýý ), with a [gold] bracelet upon her arm [i.e. a large ring], so the Prophet (ýýýýýýý ýýýý ýýýý ) began striking her arm [with a small rod he had with him, saying to her: <<Would it please you that Allaah should place rings of fire upon your arm?!>>]
So she went to Faatimah to complain. Thawbaan said: so the Prophet (ýýýýýýý ýýýý ýýýý ) entered upon Faatimah, and I was with him, and she had taken from her neck a golden necklace, and she said: ýThis was given to me as a gift by Aboo Hasan (meaning her husband `Alee radiyallaahu `anhu), and she had a chain upon her arm.
So the Prophet (ýýýýýýý ýýýý ýýýý ) said << O Faatimah! Would it please you that the people should say: ýFaatimah the daughter of Muhammad has a chain of fire upon her arm?!ý>> Then he rebuked her severely, and he departed and did not sit down. So Faatimah took the chain, and sold it; and from it she bought a female slave, and then set her free. So that news reached the Prophet (ýýýýýýý ýýýý ýýýý ), and he said <<All praise is for Allaah Who has saved Faatimah from the Fire.>>[6]
THIRDLY:
From `Aa.ishah that the Prophet (ýýýýýýý ýýýý ýýýý ) saw two bracelets of twisted gold upon `Aa.ishahýs arm, so he said: <<Cast them away yourself; and wear two bracelets of silver, and colour them yellow with saffron.>>[7]
FOURTHLY:
From Umm Salamah-the wife of the Prophet (ýýýýýýý ýýýý ýýýý ) who said: that she had placed some gold beads around her neck, and the Prophet (ýýýýýýý ýýýý ýýýý ) entered, and he turned away from her. So I said: ýWill you not look at their beauty?ý So he said: << It is from their beauty that I am turning away.>> [She said: ýSo I broke it, and then he turned to me with his face] and he said:[8] They claim that he said:<< What harm would it cause to one of you to take earrings of silver, and then colour them with saffron.>>[9]
And in a hadeeth of Asmaa. bint Yazeed regarding another incident like it:
<<ýAnd she can take two silver beads, and roll it between her fingers with something from saffron; and it will be like gold, shining.>>[10]
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[[Shaikh al-Albaanee-rahimahullaah-then follows this with a thirty-two page section entitled ýDoubts raised concerning the prohibition of gold rings/bracelets/necklaces, and the response to them.
In it he refutes the following arguments:-
1) The claim that there is consensus (ijmaa`) upon the permissibility of all forms of gold for the women.
-He rebuts this by the fact that it is a claim without a textual evidence, and by the fact that there cannot be a correct consensus against an authentic hadeeth unless there is an authentic abrogating text.
-Also the prohibition of gold is established from some of the Salaf and the scholars, such as:
(i) Aboo Hurairah-radiyallaahu `anhu.
(ii) `Umar ibn `Abdil-`Azeez-rahimahullaah.
2) The claim that the previous ahaadeeth have been abrogated.
-That this is also unsupported by any textual proof.
3) The claim that precedence is to be given to other ahaadeeth which unrestrictedly permit gold for the women.
((On some of his cassettes Shaikh al-Albaanee mentions the forbiddance of gold utensils for the women as a proof that there are restrictions to the general allowance)).
4) The claim that the prohibition only applies to those women who fail to pay Zakaat upon their gold jewellery.
5) The claim that the textual threat here only applies to a woman who adorns herself with gold and shows it off.
6) The claim that the practice of `Aa.ishah-radiyallaahu `anhaa- shows permissibility.
7) The argument that we have to withhold action upon ahaadeeth when we do not know of any action of the Salaf upon them, or any scholars who delivered a verdict in accordance with them. (transl.)]]
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[1] And an explanation of what is permissible from gold will follow (p. 234)
[2] i.e. the hadeeth of Aboo Hurairah: ýHe (ýýýýýýý ýýýý ýýýý) prohibited the gold ring.ý Reported by al-Bukhaaree (10/259), Muslim (6/135)ý (transl.)
[3] (Habeebahu): Fa`eel with the meaning of maf`ool [i.e. object of the verb (transl.)] and it covers the man and the woman, just as it us said: ýrajulun QATEELý (a man who was killed), and ýImra.atun QATEELý (a woman who was killed) [i.e. the word (i.e. qateel) is the same for a male and a female (transl.)] and this is well known in the language. And in one narration there occurs (Habeebatahu), in the feminine form, in the hadeeth of Aboo Moosaa-which will be indicated soon, if Allaah wills.
[4] (halqah): It is a ring without a stone, this is what is mentioned in ýan-Nihaayahý.
I say: A ring can be placed in the ear, and then it will be called an ear-ring (qurt), as will follow. So what is apparent is that the hadeeth does not cover this. However it occurs in some ahaadeeth which would necessitate its prohibition, (but) they contain weakness. Refer to what follows (p.236)
[5] Reported by Aboo Daawood (2/199), and Ahmad (2/378) by way of `Abdul-`Azeez ibn Muhammad: from Usayd ibn Abee Usayd al-Barraad: from Naafi` ibn `Abbaas: from Aboo Hurairah: from the Prophet (ýýýýýýý ýýýý ýýýý ).
And this is a good chain of narration. Its narrators are reliable, to the standard of Muslim, except for Usayd-he was declared reliable by Ibn Hibbaan, and a group of reliable narrators reported from him, and at-Tirmidhee declared a narration of his to be ýhasaný in (the book of ýFuneralsý (no. 1003); and a group declared his narrations to be ýSaheehý; and therefore adh-Dhahabee and al-Haafiz [i.e. Ibn Hajr (transl.)] said: ýSadooqýý.
[[5 pages of checking follow and are omitted from the translation (transl.)]]
[6] Reported by an-Nasaa.ee (2/284 and 284-285), at-Tayaalisee (1/354)-and by way of him by al-Haakim (3/152-153), and at-Tabaraanee in ýal-Kabeerý (no. 1448), and Ibn Raahawaih in his ýMusnadý (4/237/1-2); and likewise Ahmad (5/278), and its chain of narration is ýSaheehý and fully connected; and it was likewise declared ýSaheehý by Ibn Hazm (10/84), and al-Haakim said: ýSaheeh to the standard of the two Shaikhsý, and adh-Dhahabee agreed.
And al-Haafiz al-Mundhiree said: ýan-Nasaa.ee reported it with a ýSaheehý chainý.
And al-`Iraaqee said (4/205): ý ýwith a good chain of narration.ý
[7] Reported by al-Qaasim as-Sarqustee in ýGhareebul-Hadeeth (2/76/2) with a ýSaheehý chain, and an-Nasaa.ee (2/285), and al-Khateeb (8/459); and likewise by al-Bazzaar with its like (no. 3007); and it has another chain of narration with at-Tabaraanee (23/282/641)ý.
[8] Meaning the narrator, who was `Ataa ibn Abee Rabaah, for it is he who narrated the hadeeth from Umm Salamah. So therefore this portion of the hadeeth is ýmursalý, since he did not connect it to Umm Salamah, so it is weak (da`eef). Yes it is reported in connected form by Layth ibn Abee Sulaym, who said: ýFrom `Ataa: from Umm Salamah with it, with its like. This is reported by Ahmad (6/322), and at-Tabaraanee in ýal-Kabeerý (23/281), however Layth had weakness in his memory, and `Ataa. Did not hear from him. However this portion of the hadeeth is ýSaheehý as well, since it is a ýmursalý narration with a ýSaheehý chain; and it has also been reported in connected form-as you have come to know, and it has two connected witnesses, from a hadeeth of Asmaa. and Aboo Hurairah, as will follow.
[9] The hadeeth was reported by Ahmad (6/315) with a chain of narration to the standard of the two Shaikhs- if it were not for the disconnection just mentioned; and it is likewise reported by al-Harbee in ýGhareebul-Hadeethý (5/30/1-2), with the first part only; and al-Haythumee said (5/148): ýIt was reported by Ahmad, and at-Tabaraanee-and his context is better, and the narrators of Ahmad are those of the ýSaheehý.
I say: And the addition [in brackets (transl.)] is by at-Tabaraanee (23/404/968). And it is reported in connected form by at-Tabaraanee in ýal-Kabeerý (23/403/967) by way of Aboo Hamzah: from Aboo Saalih: from Umm Salamah with it, up to his saying: ýSo he turned away from me, so I broke itý, and its chain of narration is weak: Aboo Hamzah whose name was Maymoon was weak (da`eef).
And it has a witness, which is ýSaheehý as a mursalý narration from az-Zuhree, in the ýMusannafý of `Abdur-Razzaaq (11/71).
And this hadeeth and those before it, contain a clear proof for what we have mentioned regarding the prohibitions of gold bracelets, necklaces, and ring for the women; and that with regard to these things they are just the same as the men, as regards the prohibition. Then what is permissible for them is anything else behinds that from small items of gold, such as buttons, combs, and the like from womenýsý adornment; and perhaps this is what is meant by the hadeeth of an-Nasaa.ee (2/585), and Ahmad (4/92, 95, and 99):
ýAllaahýs Messenger sal Allahu alayhi wa salam forbade the wearing of gold, except for small pieces (muqatta`an)ý, and its chain of narration is ýSaheehý. So upon this, then it is specific to the women; and the speech of Ibnul-Atheer about it gives the impression that it is general to the men and the women, so that small pieces of gold are permissible for them all, in his view, since he said:
ýHe meant a small piece of it, such as a ring, an ear-pendant (a piece of jewellery for the ear) and so on; and large pieces which are from the custom of the exorbitant, haughty, and proud people-; and a small piece is one upon which Zakaat is not obligatory.ý
And I have two observations to make about this explanation:
Firstly: Entering the ring within aýal-Muqatta`ý (small pieces) runs contrary to the original derivation of this word, which is ýal-qat`ý (cutting)-which is the opposite of joining; just as it runs contrary to the hadeeth which have preceded, which prohibit the ring even to the women, not to mention the men.
And Imaam Ahmad also explained ýal-muqattaý to mean small pieces, however he did not mention any example: neither the ring, nor anything else. Rather when his son `Abdullaah said to him: ýWhat about the ring?ý He said: ýIt is narrated from the Prophet (ýýýýýýý ýýýý ýýýý ) that he forbade the gold ring.ý
Al-`Allaamah Abul-Hasan as-Sindee-rahimahullaah-noticed this and therefore said: ýHis saying: ýExcept for a small piece (muqatta`an): meaning: a broken, cut; and what is meant is a small piece like a tooth, or a nose, and Allaah knows best.ý
So this is what is correct and closest to the wording of the hadeeth if its being general is what is meant, in which case the restriction to a small amount would then be particular to the men, and not the women.
Secondly: The restriction of ýa small amountý to that upon which Zakaat is not payable is something which there is no evidence for, so no attention is given to it. So what is obligatory upon the men is to avoid gold altogether: large pieces and small pieces, except for that which is required by necessity; because of the generality of the ahaadeeth, and Allaah knows best.
[10] Reported by Ahmad (6/454). Aboo Nu`aym in ýal-Hilyahý (2/76), and Ibn `Asaakir in ýTaareekh Dimashq (19/198/1), and its chain of narration contains Shahr ibn Hawshab who was weak but whose narrations are noted, as occurs in ýal-Majma`ý of al-Haythumee (5/149). So it is a witnessing narration that is ýhasaný because of the narration prior to it. Indeed al-Mundhiree said (1/273) regarding another hadeeth like it:
ýIts chain of narration is ýhasaný because of the narrations prior to it. Indeed al-Mundhiree said (1/273) regarding another hadeeth like it:
ýIts chain of narration is ýhasaný.ýý
And it is witnessed to by the hadeeth of Aboo Hurairah: that a woman said: ýTwo bracelets of gold? ý He said: <<Two bracelets of fire!>> she said: ýA necklace of gold?ý He said: <<A necklace of fire.>> She said: ýTwo earrings of gold?ý He said <<Two earrings of fire.>> He said: And she was wearing two gold bracelets, and so she threw them off. She said: ýO Messenger of Allaah! If a woman does not adorn herself for her husbandý.the hadeeth-with its like.
It was reported by an-Nasaa.ee (2/285), and Ahmad (2/440), and it contains Aboo Zayd who is unknown, as occurs in ýat-Taqreeb, and he is alone in mentioning the two earrings, so it is ýmunkarý [i.e. weak and contrary to what is authentic (transl.)]; and if it were authentic it would be a clear text for the prohibition of gold earrings also.
Yes! Something the narrations agree upon from his (ýýýýýýý ýýýý ýýýý ) saying: <<How would it harm one of you (women) to make it an earring of silverý>>, which contains an indication towards prohibition, or at least an encouragement to use silver for them. And prohibition is clearly stated in the hadeeth of Asmaa. bint Yazeed, with the wording: <<Whichever woman adorns herself with a gold necklace, then Allaah will place upon her neck its like from the Fire; and whichever woman puts upon her ear a gold earring, then Allaah the Mighty and Majestic-will place upon her ear its like from the Fire on the Day of Resurrection.>>
Reported by Aboo Daawood (2/199), an-Nasaa.ee (2/284), al-Bayhaqee (4/141), and Ibn Raahawaih in his ýMusnadý (4/262/1), by way of Mahmood ibn `Amr from her.
However this Mahmood is unknown, as adh-Dhahabee said. So if an acceptable supporting narration or witness can be found, then it will establish proof, particularly when al-Haafiz al-Mundhiree has clearly stated in his ýTargheebý (1/273) that its chain of narration is good.
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| ummmusa88
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Umm Musa bint Muhammad
(New York)
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Member
Posts: 260
Joined: Sep 2008
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18-10-2008 @ 2:18 AM
26-10-2008 @ 11:33 PM
11-11-2008 @ 9:45 PM