Murad Shukri presents his evidence and Shaykh Al-Albani discusses it.
Machine translationRead the Arabic original
The questioner : Shaykh, I looked into the arguments for the prohibition of gold rings that you mentioned, and I found them to be limited to four hadiths!
The Shaykh : That is the first mistake.
The questioner : Good, Shaykh.
The Shaykh : Okay, no problem, just a moment, please go ahead.
The questioner : The first hadith, Shaykh, no time is wasted when you silence us.
The questioner : The other: Calculate.
The Shaykh : Record what you have, you don't have a clock, the ones who will judge
The questioner : entrust it all to al-Layth.
The Shaykh : Hehe, in football matches hehe, record, what do they call it, extra time!
The questioner : The other: The timekeeper, the timekeeper.
The Shaykh : Meaning they add it at the end.
The students: Injured time.
The Shaykh : Injured time, record, yes.
The questioner : The first hadithSunan Abi Dawud 4236Hasan (Al-Albani)
The Shaykh : Yes, that is correct.
The questioner : And I said, Shaykh.
The Shaykh: Yes.
The questioner : That "habibah" is a form meaning passive, encompassing both male and female.
The Shaykh: Yes.
The questioner : And the intended meaning here is the female.
The Shaykh: Yes.
The questioner : And I presented an argument for that, that it should be shaved, because shaving and the necklace are part of women's clothing, and I also presented another argument, do I remember it now?
The Shaykh : If Allah wills, say if Allah wills.
The questioner : If Allah wills.
The Shaykh : Or else what happened to our master Sulayman will happen to you!
The questioner : I seek refuge in Allah, if Allah wills. "Habibah," Shaykh, is a form meaning passive, yes, but it does not include the female except under a condition mentioned by all the grammarians, which is not present in this hadith. This condition is the precedence of the described noun. You say, "I passed by a woman who is beloved," "I passed by an eye that is kohl-applied." The described noun, which is the eye or the woman. If you say "I passed by a beloved," it can only mean the male. If you want the female, you must add the ta' marbutah.
The Shaykh : Enough, enough, do not multiply the examples, you will waste your time.
The questioner : Okay, our Shaykh.
The Shaykh : I agree with you, it is.
The questioner : So "habib" here.
The Shaykh : One example is enough, yes.
The questioner : And as for the necklace and bracelet being part of women's clothing, the Arabs knew the necklace and bracelet extensively and famously as part of men's clothing, among the wealthy and the rich Arabs and non-Arabs, and the Qur'an is for everyone[Az-Zukhruf 43:53] Likewise, "Umar grew out of the necklace," masculine in the Qamus. One of the princes' sons in al-Hirah had a gold necklace. So the necklace is part of men's clothing among the Arabs, it exists. And "habibah" is for the male, and the return of the pronoun in "let him shave it" indicates that the intended meaning, or confirms that the intended meaning is the male. With these summarized arguments, I was convinced that this hadith has no relation to women at all!
The Shaykh : We crossed it out nicely.
The questioner : Praise be to Allah.
The Shaykh : Nice.
The questioner : Shaykh, nice, and the opposite is not nice.
The Shaykh : But it is.
The questioner : As long as the evidence is correct.
The Shaykh : It is nice, I did not like it from you.
The questioner : Well, Shaykh, nice, you did not come down.
The students: Hehe.
The questioner : You have to give in to one of them.
The Shaykh : Okay, we removed from the arguments, our trouble, hadith number one.
The questioner: Yes.
The Shaykh : Based on what you claimed.
The questioner: Yes.
The Shaykh : Of course, and when you claimed an objection or objections, I do not know what, may Allah protect us according to your good prayers, if Allah wills. Okay, okay, we are done with hadith one out of four!
The questioner: Yes.
The Shaykh : Yes, the second.
The questioner : The second is the hadith of Fatimah, that the daughter of Hubayrah or Hubayrah entered wearing rings, and he struck her hand.
The Shaykh: Yes.
The questioner : And he said:.
The Shaykh: Yes.
The questioner : Or as he (peace and blessings be upon him) said.
The Shaykh: Yes.
The questioner : And the third hadith.
The Shaykh : No, what is your answer to it.
The questioner : This hadith, Shaykh, is a general hadith.
The Shaykh : General!
The questioner : It does not contain evidence that the intended meaning is shaving, or that this ring is ambiguous in wear, it is possible that it is the excess, that it is a lot of gold, it is possible that she did not pay its zakah. Several possibilities, and it is known that the general in my view.
The Shaykh : Allow me, we did not understand the general. The general, when you say, you, the ring, first your words, and you entered into the ring, the ring.
The questioner : I did not enter categories, Shaykh.
The Shaykh : Allow me.
The questioner : The possibilities.
The Shaykh : The ring and the bracelet and the necklace, that is the general. But here, a ring, where is the generality!
The questioner : Shaykh, the denial of the Messenger (peace and blessings be upon him), was it because she was wearing a gold ring?
The Shaykh : My brother, I am only asking you, may Allah guide you. I am saying here, from the ring that includes species, here it is explicitly stated that it is a ring.
The questioner: Yes.
The Shaykh : Where is the generality?
The questioner : I will answer you, Shaykh.
The Shaykh: All right, go ahead.
The questioner : The generality is the denial of the Messenger of Allah (peace and blessings be upon him) of her.
The Shaykh: Yes.
The questioner : Did he deny it because she was wearing a ring? Was it because this ring was a gold ring? Was it because it was a lot!
The Shaykh : My brother, may Allah guide you, the ring is not a gold ring!
The questioner : Shaykh, do not discuss with me in possibilities, because they are possibilities.
The Shaykh : No, it is not a possibility.
The questioner : I may reject them all, the thing you argued with may be correct!
The Shaykh : My brother, may Allah guide you.
The questioner : But they are possibilities.
The Shaykh : My brother, this is not a possibility. You are testifying that this is a gold ring, there is no possibility that it is not a gold ring. What is this talk!
The questioner : Okay, there is a possibility. I am speaking, why did he deny it of her? Was it because it was a gold ring? We are talking about the denial of the Messenger.
The Shaykh : For you, my brother, let me speak.
The questioner : And it is a ring, and it is gold, Shaykh, also.
The Shaykh : You forgot what we agreed upon, may Allah guide you. The word "gold ring" is a technical term now. I am claiming that the gold ring is forbidden for women by the evidence of this hadith and others!
The questioner: Yes.
The Shaykh : Why did you leave the explicit wording for a term agreed upon? Why did you leave it to escape from it?
The questioner : Far be it, Shaykh.
The Shaykh : Let me, my brother, please. The word "gold ring," we agreed previously that this is a technical term.
The questioner : Good, Shaykh.
The Shaykh : You will now do what is done by one who holds onto the word "disliked" technically and interprets for me the verses in the Qur'an that the intended meaning in them is what is forbidden. Leave me the technical terms, one word?
The questioner : No, we do not address the technical term, Shaykh.
The Shaykh : If here the hadith is explicit that the Messenger denied the ring of the daughter of Hubayrah, then there is no generality here!
The questioner : Shaykh, I say the generality still stands, because the denial is possible because it is a gold ring, possible because of the excess, possible because of the prevention of zakah. There are several possibilities. You say it is clarified in your view, but I say it is still general in my view. This hadith, and I will ask for its clarification from other hadiths.
The Shaykh : My brother, specify, may Allah bless you. You first generalized, and it became clear that this generality is from the word "gold ring" which you are using now. We agreed that we withdrew it. So what the Messenger (peace and blessings be upon him) denied
The questioner: (peace and blessings be upon him).
The Shaykh : Is it a ring or not a ring?
The questioner : A ring.
The Shaykh : Okay, is there any generality regarding it being a ring?
The questioner : The generality is that it is a denial.
The Shaykh : May Allah guide you, may Allah guide you, my brother. Question and answer, may Allah guide you. Until when will we keep repeating what we agreed upon and breaking and renewing?
The questioner : Shaykh, are you considering me deviating from the research, and I see the talk is outside the talk that I am saying!
The Shaykh : May Allah guide you, my brother. You have now agreed with me that this is a ring.
The questioner : There is no doubt.
The Shaykh : Okay, where did I deviate from your words.
The questioner : You say because it is a ring, you return to me in the question.
The Shaykh: How.
The questioner : I returned to you in the question because it is a ring or not!
The Shaykh: Yes.
The questioner : My words, I said, Shaykh, I will be held accountable for it. I said the denial of the Messenger (peace and blessings be upon him) is possible because it is a gold ring, possible because it is a large ring, possible because its zakah was not paid. So it is a general wording in my view.
The Shaykh : My brother.
The questioner : A general denial, a denial.
The Shaykh : My brother, it is not the word "ring" that is general, may Allah guide you. The general is the attribute, not the ring!
The questioner : Shaykh, I do not know the word "ring" as a correct Arabic word meaning a ring placed on the finger. There is no generality in it!
The Shaykh : And therefore, why are you saying general from the beginning.
The questioner : I did not say general about the ring.
The Shaykh: At first, you put it in the ring and said general, and then we agreed and limited it and said ring. Now we need from you the specification of the place of generality. You mentioned that it is a large ring, for example, correct?
The questioner : It is possible.
The Shaykh : Okay, there is a second possibility.
The questioner : The possibility that he denied it because it is a gold ring.
The Shaykh : How is this a possibility?
The questioner : That he denied it of her (peace and blessings be upon him) because it is a gold ring.
The Shaykh: All right.
The questioner : Or because it is a large ring, or because she did not pay its zakah.
The Shaykh: All right.
The questioner : I have something else.
The Shaykh : The first possibility is valid.
The questioner : What is it.
The Shaykh: That it is a ring.
The questioner : It is transmitted.
The Shaykh : Okay, how do you reject it.
The questioner : I reject it with the other hadiths that came clarifying this general!
The Shaykh : If this is valid in this hadith?
The questioner : Valid, no doubt.
The Shaykh : Allow me, if this hadith now, by your admission, is an argument for us against you, now it is an argument for us against you!
The questioner : A possible argument, and not an argument!
The Shaykh : Because the possibility has not been answered yet, my brother, and I am proceeding with you.
The questioner : Shaykh, why do you establish your possibility and forget the possibilities that I placed!
The Shaykh : Allahu Akbar... May Allah guide you.
The questioner : Shaykh, if you answer me, you invalidate the remaining possibilities. Do you consider it a proof for us that remains for the other possibilities?
The Shaykh : O Murad, may Allah guide you, O Murad. A little fairness. I am telling you now, before the clarification comes, that this possibility is invalid and not intended. The proof stands until the proof that invalidates this possibility comes. Is this not what I am being fair to you about?
The questioner : Yes, you are not being fair to me, Shaykh!
The Shaykh: Allahu Akbar.
The questioner : I will answer you and clarify. I may be mistaken. I may be mistaken in saying that you are not being fair to me.
The Shaykh : No, no, definitely you need to clarify how you are not being fair to me!
The questioner : Because you restricted the possibilities to one.
The Shaykh : My brother, from this possibility, you are saying that this is a possibility.
The questioner : Yes, it is a possibility.
The Shaykh : Okay, if you do not bring the evidence that negates this possibility, what will happen to this possibility?
The questioner : It will become the sole proof.
The Shaykh : Okay, this is what I am saying!
The questioner : If the remaining possibilities do not succeed.
The Shaykh : My brother, let us talk about this possibility in this possibility.
The questioner: Yes.
The Shaykh : This possibility, if you do not bring a proof that refutes it, it becomes a proof for us against you. And I am not being fair to you in the matter, why are you accusing me...
The questioner : Shaykh, I understood from your words that you restricted it to this possibility, the restriction to this possibility!
The Shaykh : No, my brother, it is not like that, may Allah guide you. I am telling you, look, you have ten possibilities. Number one, this possibility, you say this possibility is possible!
The questioner : It is possible.
The Shaykh : Okay, if you do not bring what invalidates this possibility, will it be a proof for us or not?
The questioner : It will be a proof.
The Shaykh : Then why are you saying, my brother, that you are wronging me, and I am an old Shaykh?
The questioner : Far be it from Allah, Shaykh, I am not wronging you. I told you.
The Shaykh : And injustice is not borne as you bear it. Why are you accusing me of this injustice?
The questioner : Shaykh, if it were not for the fact that it is knowledge and I want to reach a conclusion, to exhaust all the questions in my mind, I would never speak again!
The Shaykh : No problem, but we are one by one.
The questioner: Yes, Shaykh.
The Shaykh : This possibility, you are conceding that it is a possibility, and I am telling you, as long as it is a possibility, until the proof that invalidates it comes, this possibility remains in our favor!
The questioner : There is no doubt.
The Shaykh : Okay, where are you wronging me? You say I am not being fair to you, and you are like this, may Allah forgive you.
The questioner : ...
The Shaykh : Let us see, what is the second possibility?
The questioner : The second possibility is that they were large rings of gold.
The Shaykh : Do you have validity for this possibility?
The questioner : I have validity for it.
The Shaykh : Meaning, if the ring is large, is it lawful or forbidden?
The questioner : If the ring is large?
The Shaykh: Yes.
The questioner : I mean the first question.
The Shaykh : No, leave the first one, may Allah forgive you.
The questioner: Yes.
The Shaykh : The second question: if the ring is large, is it forbidden?
The questioner : If it is intended for showing off and boasting, is it forbidden?
The Shaykh : This is new. This is something I have answered before. You know it. Did you see how I was, meaning, from the people of revelation?
The questioner : What Allah willed.
The Shaykh : What Allah willed. Ah, what do you say? You say the large gold ring is forbidden, and you do not say this here, and I am accusing you now.
The questioner : I am being cautious, Shaykh.
The Shaykh : And I beg you, no, no caution, we are done with that. Do not say caution, say obligatory. Obligatory. So I am accusing you now. Defend yourself, the accused is before you!
The questioner: Yes.
The Shaykh : I am accusing you that you say what you do not do!
The questioner : I say what I do not do.
The Shaykh : Yes, by Allah.
The questioner : Far be it from Allah, far be it, never.
The Shaykh : I hope, I hope, just like this, but correct me!
The questioner : How, Shaykh?
The Shaykh : I say that the second possibility in refuting the indication of this hadith regarding the prohibition of the gold ring for women is that it is possible that it was a large ring!
The questioner : A huge one.
The Shaykh : There is a difference, meaning.
The questioner : No, there is no difference, Shaykh. It is an emphasis of your words, Shaykh.
The Shaykh: Haha, what Allah willed, haha, thank you, thank you.
The questioner : May Allah reward you.
The Shaykh : Haha, so the meaning of this possibility is that you forbid the large gold ring and do not forbid it here. Defend yourself from the accusation!
The questioner : Shaykh, meaning, as for me, I am convinced by it.
The Shaykh : And I am you!
The questioner : Good, Shaykh.
The Shaykh: Yes.
The questioner : I see that the huge and large ring, the possibility of its prohibition is stronger for me, or the possibility of its prohibition is strengthened. There is no harm, O Shaykh, we issue this fatwa or how?
The Shaykh : Hehehe.
The students : : Heh.
The questioner : I purify my family first!
The Shaykh : May Allah forgive you!
The questioner : And whoever is listening to you now!
The Shaykh : O my brother Murad, and may Murad attain what is desired.
The questioner: Amen.
The Shaykh : That is the first mistake.
The questioner : Good, Shaykh.
The Shaykh : Okay, no problem, just a moment, please go ahead.
The questioner : The first hadith, Shaykh, no time is wasted when you silence us.
The questioner : The other: Calculate.
The Shaykh : Record what you have, you don't have a clock, the ones who will judge
The questioner : entrust it all to al-Layth.
The Shaykh : Hehe, in football matches hehe, record, what do they call it, extra time!
The questioner : The other: The timekeeper, the timekeeper.
The Shaykh : Meaning they add it at the end.
The students: Injured time.
The Shaykh : Injured time, record, yes.
The questioner : The first hadith
If anyone wants to put a ring
من أحب أن يحلق حبيبهThe Shaykh : Yes, that is correct.
The questioner : And I said, Shaykh.
The Shaykh: Yes.
The questioner : That "habibah" is a form meaning passive, encompassing both male and female.
The Shaykh: Yes.
The questioner : And the intended meaning here is the female.
The Shaykh: Yes.
The questioner : And I presented an argument for that, that it should be shaved, because shaving and the necklace are part of women's clothing, and I also presented another argument, do I remember it now?
The Shaykh : If Allah wills, say if Allah wills.
The questioner : If Allah wills.
The Shaykh : Or else what happened to our master Sulayman will happen to you!
The questioner : I seek refuge in Allah, if Allah wills. "Habibah," Shaykh, is a form meaning passive, yes, but it does not include the female except under a condition mentioned by all the grammarians, which is not present in this hadith. This condition is the precedence of the described noun. You say, "I passed by a woman who is beloved," "I passed by an eye that is kohl-applied." The described noun, which is the eye or the woman. If you say "I passed by a beloved," it can only mean the male. If you want the female, you must add the ta' marbutah.
The Shaykh : Enough, enough, do not multiply the examples, you will waste your time.
The questioner : Okay, our Shaykh.
The Shaykh : I agree with you, it is.
The questioner : So "habib" here.
The Shaykh : One example is enough, yes.
The questioner : And as for the necklace and bracelet being part of women's clothing, the Arabs knew the necklace and bracelet extensively and famously as part of men's clothing, among the wealthy and the rich Arabs and non-Arabs, and the Qur'an is for everyone
Then why have there not been placed upon him bracelets of gold
فلولا ألقي عليه أسورة من ذهبThe Shaykh : We crossed it out nicely.
The questioner : Praise be to Allah.
The Shaykh : Nice.
The questioner : Shaykh, nice, and the opposite is not nice.
The Shaykh : But it is.
The questioner : As long as the evidence is correct.
The Shaykh : It is nice, I did not like it from you.
The questioner : Well, Shaykh, nice, you did not come down.
The students: Hehe.
The questioner : You have to give in to one of them.
The Shaykh : Okay, we removed from the arguments, our trouble, hadith number one.
The questioner: Yes.
The Shaykh : Based on what you claimed.
The questioner: Yes.
The Shaykh : Of course, and when you claimed an objection or objections, I do not know what, may Allah protect us according to your good prayers, if Allah wills. Okay, okay, we are done with hadith one out of four!
The questioner: Yes.
The Shaykh : Yes, the second.
The questioner : The second is the hadith of Fatimah, that the daughter of Hubayrah or Hubayrah entered wearing rings, and he struck her hand.
The Shaykh: Yes.
The questioner : And he said:
Would it please you that Allah make for you rings of fire?
أيسرك أن يجعل الله لك خواتيم من نارThe Shaykh: Yes.
The questioner : Or as he (peace and blessings be upon him) said.
The Shaykh: Yes.
The questioner : And the third hadith.
The Shaykh : No, what is your answer to it.
The questioner : This hadith, Shaykh, is a general hadith.
The Shaykh : General!
The questioner : It does not contain evidence that the intended meaning is shaving, or that this ring is ambiguous in wear, it is possible that it is the excess, that it is a lot of gold, it is possible that she did not pay its zakah. Several possibilities, and it is known that the general in my view.
The Shaykh : Allow me, we did not understand the general. The general, when you say, you, the ring, first your words, and you entered into the ring, the ring.
The questioner : I did not enter categories, Shaykh.
The Shaykh : Allow me.
The questioner : The possibilities.
The Shaykh : The ring and the bracelet and the necklace, that is the general. But here, a ring, where is the generality!
The questioner : Shaykh, the denial of the Messenger (peace and blessings be upon him), was it because she was wearing a gold ring?
The Shaykh : My brother, I am only asking you, may Allah guide you. I am saying here, from the ring that includes species, here it is explicitly stated that it is a ring.
The questioner: Yes.
The Shaykh : Where is the generality?
The questioner : I will answer you, Shaykh.
The Shaykh: All right, go ahead.
The questioner : The generality is the denial of the Messenger of Allah (peace and blessings be upon him) of her.
The Shaykh: Yes.
The questioner : Did he deny it because she was wearing a ring? Was it because this ring was a gold ring? Was it because it was a lot!
The Shaykh : My brother, may Allah guide you, the ring is not a gold ring!
The questioner : Shaykh, do not discuss with me in possibilities, because they are possibilities.
The Shaykh : No, it is not a possibility.
The questioner : I may reject them all, the thing you argued with may be correct!
The Shaykh : My brother, may Allah guide you.
The questioner : But they are possibilities.
The Shaykh : My brother, this is not a possibility. You are testifying that this is a gold ring, there is no possibility that it is not a gold ring. What is this talk!
The questioner : Okay, there is a possibility. I am speaking, why did he deny it of her? Was it because it was a gold ring? We are talking about the denial of the Messenger.
The Shaykh : For you, my brother, let me speak.
The questioner : And it is a ring, and it is gold, Shaykh, also.
The Shaykh : You forgot what we agreed upon, may Allah guide you. The word "gold ring" is a technical term now. I am claiming that the gold ring is forbidden for women by the evidence of this hadith and others!
The questioner: Yes.
The Shaykh : Why did you leave the explicit wording for a term agreed upon? Why did you leave it to escape from it?
The questioner : Far be it, Shaykh.
The Shaykh : Let me, my brother, please. The word "gold ring," we agreed previously that this is a technical term.
The questioner : Good, Shaykh.
The Shaykh : You will now do what is done by one who holds onto the word "disliked" technically and interprets for me the verses in the Qur'an that the intended meaning in them is what is forbidden. Leave me the technical terms, one word?
The questioner : No, we do not address the technical term, Shaykh.
The Shaykh : If here the hadith is explicit that the Messenger denied the ring of the daughter of Hubayrah, then there is no generality here!
The questioner : Shaykh, I say the generality still stands, because the denial is possible because it is a gold ring, possible because of the excess, possible because of the prevention of zakah. There are several possibilities. You say it is clarified in your view, but I say it is still general in my view. This hadith, and I will ask for its clarification from other hadiths.
The Shaykh : My brother, specify, may Allah bless you. You first generalized, and it became clear that this generality is from the word "gold ring" which you are using now. We agreed that we withdrew it. So what the Messenger (peace and blessings be upon him) denied
The questioner: (peace and blessings be upon him).
The Shaykh : Is it a ring or not a ring?
The questioner : A ring.
The Shaykh : Okay, is there any generality regarding it being a ring?
The questioner : The generality is that it is a denial.
The Shaykh : May Allah guide you, may Allah guide you, my brother. Question and answer, may Allah guide you. Until when will we keep repeating what we agreed upon and breaking and renewing?
The questioner : Shaykh, are you considering me deviating from the research, and I see the talk is outside the talk that I am saying!
The Shaykh : May Allah guide you, my brother. You have now agreed with me that this is a ring.
The questioner : There is no doubt.
The Shaykh : Okay, where did I deviate from your words.
The questioner : You say because it is a ring, you return to me in the question.
The Shaykh: How.
The questioner : I returned to you in the question because it is a ring or not!
The Shaykh: Yes.
The questioner : My words, I said, Shaykh, I will be held accountable for it. I said the denial of the Messenger (peace and blessings be upon him) is possible because it is a gold ring, possible because it is a large ring, possible because its zakah was not paid. So it is a general wording in my view.
The Shaykh : My brother.
The questioner : A general denial, a denial.
The Shaykh : My brother, it is not the word "ring" that is general, may Allah guide you. The general is the attribute, not the ring!
The questioner : Shaykh, I do not know the word "ring" as a correct Arabic word meaning a ring placed on the finger. There is no generality in it!
The Shaykh : And therefore, why are you saying general from the beginning.
The questioner : I did not say general about the ring.
The Shaykh: At first, you put it in the ring and said general, and then we agreed and limited it and said ring. Now we need from you the specification of the place of generality. You mentioned that it is a large ring, for example, correct?
The questioner : It is possible.
The Shaykh : Okay, there is a second possibility.
The questioner : The possibility that he denied it because it is a gold ring.
The Shaykh : How is this a possibility?
The questioner : That he denied it of her (peace and blessings be upon him) because it is a gold ring.
The Shaykh: All right.
The questioner : Or because it is a large ring, or because she did not pay its zakah.
The Shaykh: All right.
The questioner : I have something else.
The Shaykh : The first possibility is valid.
The questioner : What is it.
The Shaykh: That it is a ring.
The questioner : It is transmitted.
The Shaykh : Okay, how do you reject it.
The questioner : I reject it with the other hadiths that came clarifying this general!
The Shaykh : If this is valid in this hadith?
The questioner : Valid, no doubt.
The Shaykh : Allow me, if this hadith now, by your admission, is an argument for us against you, now it is an argument for us against you!
The questioner : A possible argument, and not an argument!
The Shaykh : Because the possibility has not been answered yet, my brother, and I am proceeding with you.
The questioner : Shaykh, why do you establish your possibility and forget the possibilities that I placed!
The Shaykh : Allahu Akbar... May Allah guide you.
The questioner : Shaykh, if you answer me, you invalidate the remaining possibilities. Do you consider it a proof for us that remains for the other possibilities?
The Shaykh : O Murad, may Allah guide you, O Murad. A little fairness. I am telling you now, before the clarification comes, that this possibility is invalid and not intended. The proof stands until the proof that invalidates this possibility comes. Is this not what I am being fair to you about?
The questioner : Yes, you are not being fair to me, Shaykh!
The Shaykh: Allahu Akbar.
The questioner : I will answer you and clarify. I may be mistaken. I may be mistaken in saying that you are not being fair to me.
The Shaykh : No, no, definitely you need to clarify how you are not being fair to me!
The questioner : Because you restricted the possibilities to one.
The Shaykh : My brother, from this possibility, you are saying that this is a possibility.
The questioner : Yes, it is a possibility.
The Shaykh : Okay, if you do not bring the evidence that negates this possibility, what will happen to this possibility?
The questioner : It will become the sole proof.
The Shaykh : Okay, this is what I am saying!
The questioner : If the remaining possibilities do not succeed.
The Shaykh : My brother, let us talk about this possibility in this possibility.
The questioner: Yes.
The Shaykh : This possibility, if you do not bring a proof that refutes it, it becomes a proof for us against you. And I am not being fair to you in the matter, why are you accusing me...
The questioner : Shaykh, I understood from your words that you restricted it to this possibility, the restriction to this possibility!
The Shaykh : No, my brother, it is not like that, may Allah guide you. I am telling you, look, you have ten possibilities. Number one, this possibility, you say this possibility is possible!
The questioner : It is possible.
The Shaykh : Okay, if you do not bring what invalidates this possibility, will it be a proof for us or not?
The questioner : It will be a proof.
The Shaykh : Then why are you saying, my brother, that you are wronging me, and I am an old Shaykh?
The questioner : Far be it from Allah, Shaykh, I am not wronging you. I told you.
The Shaykh : And injustice is not borne as you bear it. Why are you accusing me of this injustice?
The questioner : Shaykh, if it were not for the fact that it is knowledge and I want to reach a conclusion, to exhaust all the questions in my mind, I would never speak again!
The Shaykh : No problem, but we are one by one.
The questioner: Yes, Shaykh.
The Shaykh : This possibility, you are conceding that it is a possibility, and I am telling you, as long as it is a possibility, until the proof that invalidates it comes, this possibility remains in our favor!
The questioner : There is no doubt.
The Shaykh : Okay, where are you wronging me? You say I am not being fair to you, and you are like this, may Allah forgive you.
The questioner : ...
The Shaykh : Let us see, what is the second possibility?
The questioner : The second possibility is that they were large rings of gold.
The Shaykh : Do you have validity for this possibility?
The questioner : I have validity for it.
The Shaykh : Meaning, if the ring is large, is it lawful or forbidden?
The questioner : If the ring is large?
The Shaykh: Yes.
The questioner : I mean the first question.
The Shaykh : No, leave the first one, may Allah forgive you.
The questioner: Yes.
The Shaykh : The second question: if the ring is large, is it forbidden?
The questioner : If it is intended for showing off and boasting, is it forbidden?
The Shaykh : This is new. This is something I have answered before. You know it. Did you see how I was, meaning, from the people of revelation?
The questioner : What Allah willed.
The Shaykh : What Allah willed. Ah, what do you say? You say the large gold ring is forbidden, and you do not say this here, and I am accusing you now.
The questioner : I am being cautious, Shaykh.
The Shaykh : And I beg you, no, no caution, we are done with that. Do not say caution, say obligatory. Obligatory. So I am accusing you now. Defend yourself, the accused is before you!
The questioner: Yes.
The Shaykh : I am accusing you that you say what you do not do!
The questioner : I say what I do not do.
The Shaykh : Yes, by Allah.
The questioner : Far be it from Allah, far be it, never.
The Shaykh : I hope, I hope, just like this, but correct me!
The questioner : How, Shaykh?
The Shaykh : I say that the second possibility in refuting the indication of this hadith regarding the prohibition of the gold ring for women is that it is possible that it was a large ring!
The questioner : A huge one.
The Shaykh : There is a difference, meaning.
The questioner : No, there is no difference, Shaykh. It is an emphasis of your words, Shaykh.
The Shaykh: Haha, what Allah willed, haha, thank you, thank you.
The questioner : May Allah reward you.
The Shaykh : Haha, so the meaning of this possibility is that you forbid the large gold ring and do not forbid it here. Defend yourself from the accusation!
The questioner : Shaykh, meaning, as for me, I am convinced by it.
The Shaykh : And I am you!
The questioner : Good, Shaykh.
The Shaykh: Yes.
The questioner : I see that the huge and large ring, the possibility of its prohibition is stronger for me, or the possibility of its prohibition is strengthened. There is no harm, O Shaykh, we issue this fatwa or how?
The Shaykh : Hehehe.
The students : : Heh.
The questioner : I purify my family first!
The Shaykh : May Allah forgive you!
The questioner : And whoever is listening to you now!
The Shaykh : O my brother Murad, and may Murad attain what is desired.
The questioner: Amen.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.