Azami 15584

Muslim narrated it in the Book of Clothing and Adornment (2094:61), from Yahya bin Ayub, who said, Abdullah bin Wahb Misri told us, Yunus bin Yazid informed me, from Ibn Shihab, who said, Anas bin Malik told me, and he related it.As for his statement, "Its stone was Abyssinian," while in the preceding hadith it says, "Its stone was from it," this should be understood as referring to two different times, though I have not come across anyone who specifically identified which of the two was the one inherited by the caliphs.As for what was narrated from Iyas bin Harith bin Muayqib, whose maternal grandfather was Abu Dhubab, from his grandfather, who said, "The ring of the Prophet ﷺ was made of iron wound around with silver." He said, "It was sometimes on his hand." He said, "Muayqib was in charge of the ring of the Prophet ﷺ," this is the crescent of today, and it is daif.Abu Dawud narrated it (4224) through several routes from Sahl bin Hammad Abu Attab, who said, Abu Mukin Nuh bin Rabia told us, who said, Iyas bin Harith bin Muayqib told me, and he related it.Iyas bin Harith bin Muayqib is unknown, for no one has affirmed his reliability except that Ibn Hibban mentioned him among the trustworthy narrators according to his own methodology. So the statement of Hafiz in Taqrib, "truthful," is questionable.As for his statement "from his grandfather," this means from Muayqib. As for Abu Dhubab, he was his maternal grandfather and did not have companionship with the Prophet.As for his statement "made of iron," it has not been established in sound reports that the Prophet ﷺ wore a ring made of iron. If it were established, it would be understood as meaning that it was wound around with silver, which is permissible without any objection. The disagreement concerns only an iron ring when it is not wound around with silver.