What is the meaning of gold jewelry? And what is its ruling?

The questioner : O Shaykh, regarding gold jewelry... about gold jewelry.

The Shaykh: Allahu Akbar.

The questioner : May Allah reward you, O Shaykh. And of course, we want to hear it, actually, as a listening session, not a reading.

Another questioner : Listening with looking, meaning.

The questioner : Yes... is the gold jewelry referred to here for women?

The Shaykh : Gold jewelry... the ring is a term used by convention.

The questioner: Yes.

The Shaykh : And finally... the necklace. This is the gold jewelry. It is not that gold jewelry is... but rather... on the body part. If we assume a woman hung a gold ring on her chest, this is not gold jewelry. The intended meaning is...; therefore, he (peace and blessings be upon him) said: ... So these are the three types included in the term gold jewelry. Then the hadiths came to confirm this meaning and clarify that the term does not mean the male, but rather the female. This is from two aspects; because what is on the pattern of fa'il in the Arabic language includes both male and female; for example, one says a dead woman and a dead man. So when the hadith came with the word al-habib, it was ambiguous to some people; they said: this is the masculine form; how do you interpret it as the woman, the female? The answer is this from the Arabic aspect, and the end of the hadith confirms that this is the intended meaning, the woman, not the male; by the evidence of his saying (peace be upon him) at the end of the hadith: .
The majority of those who go to the permissibility of all gold for women do not permit men to adorn themselves with silver, no matter its value. So they say silver is like gold; it is forbidden for a man to adorn himself with silver unless it is a small amount. They base this on a hadith recorded in "Sunan Abu Dawud" with a weak chain, that the Prophet (peace and blessings be upon him) ordered a man to make a ring from silver and said to him: . Therefore, they permitted the silver ring in this proportion as it came, so it is attached to gold. And if he said at the end of the hadith: in the general adorning with silver, then this is evidence that the address in is not for males but for females.
This is supported by a hadith more authentic than this hadith; because its chain is correct according to the condition ofThe Shaykh : ... al-Bukhari, and it is from the hadith of Thawban, the freed slave of the Messenger of Allah (peace and blessings be upon him and his family), that the Prophet (peace and blessings be upon him and his family) entered upon the daughter of Hubayrah and saw on her fingers a ring, a ring, not an opening, but a ring of gold, and it was a ring...; and there was a stick in his hand (peace be upon him), so he struck it on her finger, so she went out naturally sad, and she went to Fatimah, the daughter of the Messenger of Allah (peace and blessings be upon him and his family). Soon the messenger came after her, he entered upon his daughter (peace be upon him), and glory be to Allah for a wisdom He willed, he saw on her hand a chain of gold and said: . Thawban said: And he rebuked her severely, he rebuked her meaning: he scolded her severely, and he went out; so what she did (may Allah be pleased with her) was that she took this chain and went to the market and sold it, and bought with its value a slave, then she freed him. When that reached the Prophet (peace and blessings be upon him), he said: . So this hadith meets the first hadith in the prohibition of the necklace and the prohibition of the ring.
Our scholars, old and new, reject these hadiths in two ways. The bold one among them dares to weaken them, and this is an overstepping regarding the hadiths of the Messenger of Allah (peace and blessings be upon him and his family). Most of them say: Yes, these are authentic hadiths, but they are abrogated. The first type... is the most erroneous; because these hadiths are authentic, there is no scholarly or hadith-based room for their weakness and rejection. The other group is closer to the truth, but they are also mistaken; because they claim abrogation for a type of hadiths that can be reconciled with the other hadiths that they rely on to prove the permissibility of all gold for women, including gold jewelry.
So they, for example, argue with the famous hadith that the Prophet (peace and blessings be upon him) came out to his companions one day with gold in one hand and silk in the other; so he said: . And this is an authentic hadith; but there is no contradiction or conflict between it and the hadiths prohibiting gold jewelry; why?
Because the second hadith... because... Abu Musa al-Ash'ari... in it is the permissibility of gold for women absolutely. The hadith of Thawban and the first hadith - which I am mentioning now is from the narration of Abu Qatadah al-Ansari or others - in it is the prohibition of specific gold. And at that time, according to the rules of the scholars of usul al-fiqh, when a general text conflicts with a specific text, the general text is restricted by the specific text. So it is said: ... This is a method of reconciling between hadiths... known among all scholars of fiqh, and the examples of that are many and very many from the Book and the Sunnah.
We, for example, read in the Sunnah his saying (peace and blessings be upon him): - and upon you peace, may Allah keep you safe, and upon you peace -; and is there in the Qur'an such a prohibition? ... or not? In the Qur'an , but the hadith came and added to this Qur'anic text, so we did not reject the hadith with this text; because the scope of the Qur'an is narrow, rather we added the Qur'anic text to the hadith so they matched and agreed and did not conflict. Likewise, for example, His saying (Glorified and Exalted is He): to the end of the verse, this is a text that resembles in its generality the hadith of Abu Musa: , but this generality has been specified, and what was specified in the hadith specified...; he said (peace and blessings be upon him): ; so do we say this hadith conflicts with the Qur'an so we say: the Qur'an prohibited every dead animal, and prohibited every blood? Or do we say: this is a general text specified by the hadith of the Messenger (peace and blessings be upon him), and the result and fruit of this specification is that it is said: "Prohibited to you is the dead animal except the dead animal of the fish and the locust, and blood except the blood of the liver and the spleen"? This is how the scholars reconcile between the general text and the specific text.
We return to the hadith and we find the operation is likewise; is a general text that included all gold, gold jewelry was prohibited in the previous hadiths; so at that time we say: it is permissible for females except what is excluded. What is excluded? ... just now one of them, which is gold jewelry...; but there is something prohibited, and the most amazing of the amazing is that... the prohibition of gold jewelry... those who say with the prohibition of gold jewelry never circle around another prohibition of gold for women; which is his saying (peace and blessings be upon him): , . Now what do we do with the hadith, do we strike it with a hadith... or do we exclude from this hadith the golden vessels; so it is said: it is permissible for females except what is excluded, what is it? ... in... gold, and also gold jewelry. No one among those who circle around this issue mentions the issue of the prohibited golden and silver vessels even for women; so what do they do with ? They do not give an answer; because it does not concern them; because it is not the topic of the hour. The topic of the hour is gold jewelry... they pour all their efforts to prove that gold jewelry is halal; what is the evidence? The general text. The general text is not an evidence by which the specific text is rejected; otherwise we would find the saying with the prohibition of golden plates for women by the evidence of the general text: .