Azami 15510

Ibn Hibban (5968) and Bayhaqi in Shuab (5780) both narrated it from the hadith of Surayj bin Yunus, who said, "Abbad bin Abbad narrated to us, from Muhammad bin Amr bin Alqama, from Abu Salama, from Abu Hurairah," and he related it. Its isnad is hasan because of Muhammad bin Amr bin Alqama, for his hadith is hasan. Abbad bin Abbad is Ibn Habib bin Muhallab bin Abu Safra al-Basri, who narrated from Muhammad bin Amr bin Alqama, and Surayj bin Yunus narrated from him, and he is trustworthy. Whoever thought he was Abbad bin Abbad al-Ramli al-Arsufi, and thus weakened this isnad, is mistaken, even though that man is also truthful according to the majority of scholars, except that he came later than Ibn Abu Safra and did not meet Muhammad bin Amr bin Alqama.On this subject there is also what was narrated from Ayesha, that the Prophet ﷺ saw on her two gold bracelets, and the Messenger of Allah ﷺ said, "Shall I not tell you of something better than this? If you removed these and made two bracelets of silver instead, then dyed them yellow with saffron, they would be more beautiful."Nasai (5143) and Tahawi in Sharh Mushkil (4803) both narrated it from Ishaq bin Bakr (he is Ibn Mudar), who said, "My father narrated to me, from Amr bin Harith, from Ibn Shihab, from Urwa, from Ayesha," and he related it. Nasai said, "This is not preserved." I say, he is referring to the disagreement over the chain through Zuhri. Daraqutni said in Ilal (14/115–116), after mentioning the disagreement over Zuhri, "The correct view is that of those who said, 'from Zuhri, from Abdul-Hameed bin Abdul-Rahman, transmitted directly from the Prophet ﷺ with the companion omitted.'" End of quote.I say, it was also narrated through another route from Ayesha, who said, "When the Messenger of Allah ﷺ forbade wearing gold, we said, 'O Messenger of Allah, shall we not bind the musk container with something of gold?' He said, 'Why not bind it with silver, then smear it with saffron, so that it becomes like gold?'"Ahmad (24047) and Abu Yaala (6952) both narrated it through the route of Khaseef and Marwan bin Shuja, from Mujahid, from Ayesha, and he related it. Khaseef is Ibn Abdul-Rahman Jazari, who is predominantly weak due to poor memory, and likewise Marwan bin Shuja, who is also Jazari, though he is acceptable as a corroborating narrator. However, they both were inconsistent in this hadith, for they also narrated it from Ata, from Umm Salama, in similar fashion. Ahmad narrated it (24048), and he also narrated it from Khaseef alone (26639). Tabarani narrated it in Kabir (23/282) through two routes, from Khaseef, from Mujahid, from Ayesha, and from Abdul-Kareem, from Umm Salama. Ikrima is the freed slave of Ibn Abbas. Ali bin Madini said, "I do not know of him hearing anything from any of the wives of the Prophet ﷺ." Alai mentioned this.Similar in meaning is what was narrated from the sister of Huzaifa, who said, "The Messenger of Allah ﷺ gave us a sermon and said, 'O women, do you not have in silver enough to adorn yourselves with? There is not a woman among you who adorns herself with gold and displays it, except that she will be punished for it.'" Nasai (5137) and Ahmad (27011) both narrated it from the hadith of Abdul-Rahman bin Mahdi, who said, "Sufyan narrated to me, from Mansur, from Rubai, from his wife, from the sister of Huzaifa," and she related it. In the isnad is the wife of Rubai, who is unknown, and we know nothing about her.Similar in meaning is what was narrated from Umm Salama, wife of the Prophet ﷺ, who said, "I placed ornaments of gold on her neck, and the Prophet ﷺ came in and turned away from her. I said, 'Will you not look at her adornment?' He said, 'It is from your own adornment that I turn away.'" The narrator said, they claim he then said, "What harm would it do one of you to make a ring of silver and then color it with saffron?" Ahmad narrated it (26682) from Rawh, who said, "Ibn Jurayj narrated to us, saying, 'Ata informed us, from Umm Salama,'" and he related it. There is a break in it, for Ata is Ibn Abu Rabah, who did not hear from Umm Salama, as Ali bin Madini said.On this subject there is also what was narrated from Abu Hurairah, who said, "I was sitting with the Prophet ﷺ when a woman came to him and said, 'O Messenger of Allah, a necklace of gold?' He said, 'A necklace of fire.' She said, 'O Messenger of Allah, two bracelets of gold?' He said, 'Two bracelets of fire.' She said, 'Two earrings of gold?' He said, 'Two earrings of fire.'" He said, and she was wearing a gold bracelet, so she threw it away, then said, "O Messenger of Allah, if one of us does not adorn herself for her husband, she becomes unattractive to him." He said, "What prevents one of you from making two earrings of silver, then dyeing them yellow with saffron?" Ahmad (9677) and Nasai (5142) both narrated it from the hadith of Asbat, who said, "Mutarrif narrated to us, from Abu Jahm, from Abu Zayd, from Abu Hurairah," and he related it. Abu Zayd is unknown, no one deemed him trustworthy, and only Abu Jahm is mentioned among those who narrated from him.As for what the Hafiz mentioned in Tahdhib al-Tahdhib, "Ahmad narrated through the route of Shuba, from Abu Zayd, freed slave of Hasan bin Ali, from Abu Hurairah, a hadith other than this one, so it seems he is the same person, and Shuba's narration from him strengthens his standing," this contains an error, for the Hafiz himself did not mention in Ithaf Mahra, among the narrations of Abu Zayd from Abu Hurairah, anything other than the hadith about gold mentioned above.Similar in meaning is what was narrated from Abdullah bin Umar, who said, "The Messenger of Allah ﷺ forbade riding-covers made from predatory animal skins, ribbed silk garments, gold rings, and garments saturated with safflower dye." Yazid said, "The riding-cover was made from the skins of predatory animals, the ribbed garment was a striped silk fabric brought from Egypt, and the saturated garment was one soaked in safflower dye." Ahmad narrated it (5751) from Husayn bin Muhammad, who said, "Yazid, meaning Ibn Ata, narrated to us, from Yazid bin Abu Ziyad, who said, 'Hasan bin Suhayl, or Suhayl, bin Amr bin Abdul-Rahman bin Awf narrated to me, from Abdullah bin Umar,'" and he related it. Ibn Majah narrated it (3643) through another route from Yazid bin Abu Ziyad, limiting it to his statement, "The Messenger of Allah ﷺ forbade the gold ring." Its isnad is daif because of Yazid bin Abu Ziyad, who is Hashimi Qurashi, daif by the unanimous agreement of the scholars.Jurisprudence of the hadith, the hadiths prohibiting the use of gold and silver for women are understood to apply when its zakat was not paid, or when it was worn to display pride. It may also be understood that the prohibition applied to everyone at the beginning of Islam, then it was made permissible for women, while the prohibition remained for men, as will become clearly evident in the chapter that follows.