The Messenger of Allah ﷺ said, "Ruin to gold and silver."Talq said, I went with Umar bin Khattab, and he asked, "Messenger of Allah, what did you mean by your words, 'Ruin to gold and silver'?"He replied, "A tongue that remembers Allah, a heart that gives thanks, and a wife who helps her husband toward the Hereafter."
أن رسول الله ﷺ قال: تبا للذهب والفضة قال: فانطلقت مع عمر بن الخطاب فقال: يا رسول الله! قولك: تبا للذهب والفضة ماذا؟ فقال: لسانا ذاكرا وقلبا شاكرا، زوجة تعين على الآخرة.
Ahmad narrated it (23101) from Muhammad bin Jafar, who said, Shuba narrated to us, Salm narrated to us, he said, I heard Abdullah bin Abu Huzayl say, A companion of mine narrated to me that the Messenger of Allah ﷺ said, then he mentioned it.Salm is Ibn Atiya Fuqaymi, their freedman. A group of narrators transmitted from him, and Abu Hatim said, He is a shaykh whose hadith is written down. Ibn Hibban mentioned him in Thiqat, and through his route Bayhaqi also narrated it in Shuab al-Iman (1/419).His saying, "Woe to gold and silver," means destruction for whoever hoards them and does not pay their zakat. His saying, "What," means what should we take up, as in the coming narration of Thawban.As for what appears in the Zuhd of Imam Ahmad (104), from Abdul-Rahman bin Mahdi, Shuba narrated to us, from Sulayman, meaning Ibn Abdul-Rahman Nakhai, from Abdullah bin Huzayl, this contains a corruption of Salm into Sulayman. Then one of the narrators or copyists explained it as being Ibn Abdul-Rahman Nakhai, so the chain reverts to Salm bin Atiya, and Allah knows best.This is supported by what was narrated from Thawban, who said, When the revelation concerning silver and gold came down, they said, So which wealth should we take up? Umar said, I will find that out for you. So he spurred his camel on, and caught up with the Prophet ﷺ while I was following behind him. He said, Messenger of Allah, which wealth should we take up? He said, "Let one of you take up a grateful heart, a tongue that remembers Allah, and a believing wife who helps him in the matters of the Hereafter."Ibn Majah narrated it (1856), and the wording is his, and Tirmidhi (3094) and Ahmad (22392), all of them through the route of Salim bin Abu Jaad, from Thawban, then he mentioned it. Tirmidhi said, Hasan.I asked Muhammad bin Ismail, I said to him, Did Salim bin Abu Jaad hear from Thawban? He said, No. I said to him, From whom among the companions of the Prophet ﷺ did he hear? He said, "He heard from Jabir bin Abdullah and Anas bin Malik, and he mentioned more than one of the companions of the Prophet ﷺ." End of quote.Likewise, Ahmad bin Hanbal and Abu Hatim also said that Salim bin Abu Jaad did not hear from Thawban, and that between them is Madan bin Abu Talha. Then Ahmad said, These hadiths are not sahih.It has become clear through tracing what Ruyani mentioned in his Musnad (p. 239) that when Qatada narrates from Salim bin Abu Jaad, he inserts between him and Thawban Madan bin Abu Talha Yamuri, but when Mansur and Amash narrate from Salim bin Abu Jaad, they do not insert Madan bin Abu Talha between him and Thawban. This hadith is one of those.