The Shaykh Muhammad ibn Salih al-Uthaymeen said: "And al-Tirmidhi narrated it from the route of Ibn Lahi'ah and al-Muthanna ibn al-Sabah, then he said: that they are weak in hadith.
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The questioner : Al-Tirmidhi narrated it from the route of Ibn Lahi'ah and al-Muthanna ibn al-Sabah, then he said: that they are weak in hadith, and nothing is authentic in this chapter. However, al-Tirmidhi's statement has been refuted by Abu Dawud's narration of this hadith from the route of Husayn al-Mu'allim, who is trustworthy and was used as evidence by the author of the authentic collection, al-Bukhari.
The Shaykh : The authors of the two authentic collections.
The questioner : What is the correct view?
The Shaykh : Yes, the authors of the two authentic collections; I have it individually.
The questioner : He is trustworthy and was used as evidence by the author of the authentic collection, al-Bukhari, and Muslim. Al-Hajjaj ibn Artat agreed with them.
The questioner : The two authentic collections, or not the authentic?
The Shaykh : The authentic.
The questioner : And the authentic, the two authentic collections. The authors of the two authentic collections, al-Bukhari and Muslim.
The Shaykh : If we say "the authors of the two authentic collections," then each one has two authentic collections.
The questioner : Al-Hajjaj ibn Artat agreed with them, and some of them graded him as trustworthy. Ahmad also narrated something similar from Asma bint Yazid with a good chain. Thirdly.
The Shaykh : He says the hadith is authentic, right? Yes, he says the hadith is authentic. The hadith says it is authentic. The Hafiz said it is strong, its chain is strong, and the Shaykh said it is authentic.
The questioner : Thirdly: What Abu Dawud narrated: He said: Muhammad ibn Idris al-Razi narrated to us, he said: Amr ibn al-Rabi' ibn Tariq narrated to us, he said: Yahya ibn Ayub narrated to us from Ubayd Allah ibn Abi Jafar that Muhammad ibn Amr ibn Ata informed him from Abdullah ibn Shaddad ibn al-Had that he saidSunan Abi Dawud 1565Sahih (Al-Albani) It was said to Sufyan: How do you purify it? He said: You combine it with other things. This hadith was also narrated by al-Hakim, al-Bayhaqi, and al-Daraqutni, and in "al-Takhlees" it was said that its chain is according to the condition of the authentic, and al-Hakim authenticated it, saying: It is according to the condition of the two Shaykhs—meaning al-Bukhari and Muslim—and Ibn Daqiq said: It is according to the condition of Muslim. Fourthly.
The Shaykh : As you have seen, the scholars have authenticated this hadith, but there is a problem with it because rings do not reach the nisab. The nisab for silver is five hundred and eighty-five grams, and a ring does not reach that amount. Sufyan al-Thawri (may Allah have mercy on him) answered this problem by saying: You combine it with other things. This is one of the answers to this hadith. Some scholars said: Rather, this indicates that the nisab is not required for jewelry, and that there is zakah on jewelry whether it is little or much. But the answer given by Sufyan is more appropriate, because imposing zakah on what is below the nisab is questionable, and the original state is the purity of the conscience. Yes.
The Shaykh : The authors of the two authentic collections.
The questioner : What is the correct view?
The Shaykh : Yes, the authors of the two authentic collections; I have it individually.
The questioner : He is trustworthy and was used as evidence by the author of the authentic collection, al-Bukhari, and Muslim. Al-Hajjaj ibn Artat agreed with them.
The questioner : The two authentic collections, or not the authentic?
The Shaykh : The authentic.
The questioner : And the authentic, the two authentic collections. The authors of the two authentic collections, al-Bukhari and Muslim.
The Shaykh : If we say "the authors of the two authentic collections," then each one has two authentic collections.
The questioner : Al-Hajjaj ibn Artat agreed with them, and some of them graded him as trustworthy. Ahmad also narrated something similar from Asma bint Yazid with a good chain. Thirdly.
The Shaykh : He says the hadith is authentic, right? Yes, he says the hadith is authentic. The hadith says it is authentic. The Hafiz said it is strong, its chain is strong, and the Shaykh said it is authentic.
The questioner : Thirdly: What Abu Dawud narrated: He said: Muhammad ibn Idris al-Razi narrated to us, he said: Amr ibn al-Rabi' ibn Tariq narrated to us, he said: Yahya ibn Ayub narrated to us from Ubayd Allah ibn Abi Jafar that Muhammad ibn Amr ibn Ata informed him from Abdullah ibn Shaddad ibn al-Had that he said
We entered upon A’ishah, wife of the Prophet (ﷺ). She said The Apostle of Allaah (ﷺ) entered upon me and saw two silver rings in my hand. He asked What is this, Aishah? I said I have made two ornaments myself for you, Messenger of Allah (ﷺ). He asked Do you pay zakat on them? I said No or I said Whatever Allah willed. He said this is sufficient for you (to take you) to the Hell fire.
دخلنا على عائشة رضي الله عنها فقالت دخل علي رسول الله صلى الله عليه وسلم فرأى في يدي فتخات من ورِق فقال ما هذا يا عائشة؟ فقلت: صنعتهن أتزيّن لك يا رسول الله. فقال: أتؤدّين زكاتهن؟ قلت: لا أو ما شاء الله، قال: هو حسبك من النارThe Shaykh : As you have seen, the scholars have authenticated this hadith, but there is a problem with it because rings do not reach the nisab. The nisab for silver is five hundred and eighty-five grams, and a ring does not reach that amount. Sufyan al-Thawri (may Allah have mercy on him) answered this problem by saying: You combine it with other things. This is one of the answers to this hadith. Some scholars said: Rather, this indicates that the nisab is not required for jewelry, and that there is zakah on jewelry whether it is little or much. But the answer given by Sufyan is more appropriate, because imposing zakah on what is below the nisab is questionable, and the original state is the purity of the conscience. Yes.