Presenting the sunnah between the hands of the Ummah

 "How to handle the difference opionion of  SCHOLARS 
 & how to benefit from them"
lecture followed by
" Shapes of GOLD allowed for women "
authentic narrations from Hadiths has been discussed in details.

 

Re: FW: Gold for women

 
Wednesday, 1 July, 2009 7:56 PM
From:
"Dar As Salaf" <darsalaf@gmail.com>

Alhamdulillahi Rabil Aalameen Was Salaathu Was Salaamu Alaa Mun Laa Nabiya Ba'da..
And then

Dear Brother Hashi Racip
Assalamu Alaikum Warahmathullahi Wabarakatuhu

I went through what you had sent to me as a reply from some of your friends concerning the Shiekh Naasirudeen Al-Albani's Fatwaa on the Islamic ruling on the Curved Gold "Zahabul Muhalluk".
Here I quote the statements of Shiekh Naasirudeen Al-Albani as mentioned in his book "Adaabuz Zafaaf" p 222 - 236 Third Edition Edition Year 1417 AH - 1996

"Know that women, like men, are prohibited to wear gold rings. Likewise gold bangles or necklaces. This is based on specific hadith narrated about the prohibition with regard to women. And so because of these specific hadith, it is clear that women are included in the above mentioned hadith which are stated in a general way and not explicitly to men. The following are the authenticed hadith which have been narrated in this respect:

FIRST: "Whoever would like to put a ring of fire on his beloved, let him put on him (1) a ring of gold, and whoever would like to put a necklace of fire on his beloved, let him put on him a necklace of gold, and whoever would like to put a bracelet of fire on his beloved, let him put on him a bracelet of gold. Rather, go to silver and play with it, play with it, play with it." (Abu Dawud and Ahmad: Hasan)

(1) The word for "beloved" (i.e. Habeeb) is neuter and could be either male or female, but the construction for "put on him" uses a pronoun which can only be male singular (i.e. -hu). Since when do males, old or young, wear rings, necklaces or bracelets of either gold or silver?? Then if we take it to refer to small boys - then we are saying that minors are punishable for acts they commit - which is obviously incorrect, or rather that they are punishable for acts of their fathers, who dress them with that!! And taking it to refer to males does not solve anything, since the majority of scholars who forbid gold for men also forbid silver. So the end of the hadith remains a problem for them.)

SECOND: On the authority of Thaubaan (RA) who said: "Bint Hubaira came to the Prophet (SAW) wearing large rings of gold on her hand. The Prophet (SAW) began hitting her hand with a small stick which he had saying,

"Would it please you for Allah to put rings of fire on your hand?"

And so she went to Fatimah to plead her case." Thaubaan said: "The Prophet (SAW) went to Fatimah and I was with him. She had taken a gold chain from around her neck and she said: 'Tihs was given to me by Abu Hassan (i.e. Ali, her husband), and the chain was in her hand. The Prophet (SAW) then said,

"O Fatimah would you be pleased if the people were to say that Fatimah the daughter of Muhammad has a chain of fire on her hand?"

Then he became harsh with her, and left without sitting. She took the chain, sold it, and bought the freedom of a number of slaves. When that reaches the Prophet (SAW) he said,

"All praise be to Allah who has saved Fatimah from the fire." (Ahmad, an Nasaa'ee and others: Saheeh)

THIRD: On the authority of Aisha (RA) that the Prophet (SAW) saw two twisted bracelets made of gold on her wrist. He said,

"Cast them away from yoursel, and put in their place two bracelets made of silver and dye them yellow with Saffron." (An Nasaa'ee and others: Sahih)

FOURTH: On the authority of Umm Salama (RA) wife of the Prophet (SAW), who said: " I put some gold bead-shaped ornaments around my neck. The Prophet (SAW) came in and turned away from it. I said to him: 'Will you not look at its beauty?' He said,

"It if from your ornaments which I have turned away."

Then I broke the necklace, and he turned to face me." The narrator said: "They believed that thte Prophet (SAW) then said,

"How will it harm one of you women if you make earrings out of silver, and then dyed them (yellow) with Saffron?" (Ahmad and others: Sahih)

..... 31 pages in defence to Shaikh Naasir's (rahmatullahi alay) view on the gold question excluded here .....

Information from The Etiquettes of Marriage & Wedding in the Pure Tradition of the Prophet (SAW)

By Shaikh Muhammad Naasirudeen Al-Albaani (Rahmatullahi Alay)


End of the quote from the book of "Adaabuz Zafaaf"

Going through the article I can clearly say that it is not at all an answer to the Fatwaa of shiekh Naasir, rather the person who have handled to answer shiekh Naasir has not understood him. They could be mentioned in the below points.. which will be clearly elaborated in detail below as well inshallah..

1- The article explains evidence for gold being allowed for women and is an answer to who claim that Gold is not allowed for women. While Shiekh Naasir, has clearly mentioned that only three types of gold are forbidden for women, while the other types of gold he himself has mentioned as allowed by quoting the hadith of Sunan An-Nasiee and others.. which was clearly elaborated in my lecture as well.

2 - The evidence produced to allow the ring is only a statement of Imaam ibn Hajr giving exceptional to the Hadith which cannot be accepted as it is against the saheeh hadith. Never can a man's statement stand evidence against a hadith of the Messenger of Allah.

3 - In conclusion the refuter himself mention as :  
"There is no doubt that the ahaadeeth which state that gold is haraam for women, even if we accept that their isnaads are free of faults, cannot be reconciled with the saheeh ahaadeeth which indicate that gold is permissible for females, when we do not know
which reports came first."

Which is a doubtfull statement with no proper study on it.. this could be easily answered with knowledge very clearly they are as following:
                  (a) - His saying "There is no doubt that the ahaadeeth which state that gold is haraam for women, if we accept that their isnaads are free of faults," is very clear that these hadith are authentic and he does not find any knowledgeable evidence to put the authenticity not worth to call them un-authentic narrations. Rather they are authentic narrations. which is clearly proved that the Messenger of Allah sallallahu Alaihi Wassallum said it. Now it is upon him and all to realize the Prophet had said it and know the proper way of behaving with the statements of the Messenger of Allah.

                 (b) - His sayings :"........ cannot be reconciled with the saheeh ahaadeeth which indicate that gold is permissible for females," is a sign of weakness in studying both the different messages of the hadith in a proper way. As it is very clear that the hadith which mentioned that silk and gold allowed women and the hadith which comes to forbid only three types does not contradict rather it is very clear that gold is allowed for women except the three types ... So where is the point of him saying that it cannot be reconciled with the saheeh ahaadeeth, rather it has been very clearly reconciled and both the hadith comes into action very clearly. 

                  (c) - His saying : "......when we do not know which reports came first." is again wrong. As it is very clear that when the Messenger of Allah Sallallahu Alaihi Wassallum forbid Fathima from wearing it she had replied that Abul Hassan had gifted to her, and the forbidding hadith are narrated by Abu Huraira, who was among the sahabas who had embraced islam among the last years of the Messenger of Allah's death, and not among the early converts to Islam. Aisha mentioning Abul Hassan (Ali bin Abi Talib) gifting to her is evidence that it was first allowed, and now the Messenger of Allah Sallallahu Alaihi Wassallum is forbidding..
And the Messenger of Allah Sallallahu Alahi Wassallum forbidding the gold three types for women which does not any how bring among the early narrations as Abu Huraira was not among the early converts to Islam.

These are the points which could easly clean the doubt created by the refuter. All these points I had summarized in my lecture if you check it you could get it in short, as I said if there is any refutations those could be handled with my answer although in short.


Lastly remains two points in the refutation they are ....

1 - Usage of gold ring, and gold as jewelery by sahabaa women flok.
2 - The point of the Hadith being shaadh..(odd)

After answering the above points now I would like to touch on to the above mentioned two main points which could be sometime used as points of evidences...

Firstly : Usage of gold ring, gold as jewelery by sahabaa women folk.

To discuss this topic I would first quote what the refuter had mentioned and let us look how truth is his claim in what he quotes.

A - "(Like they then for Allaah) a creature who is brought up in adornments (wearing silk and gold ornaments, i.e. women), and who in dispute cannot make herself clear?" [al-Zukhruf 43:18],
where Allaah mentions that wearing adornments is an attribute of women; this includes gold and other things. And Ahmad, Abu Dawood and al-Nasaa'i narrated with a jayyid isnaad from Ameer al-Mu'mineen 'Ali ibn Abi Taalib (may Allaah be pleased with him) that "These two [gold and silk] are forbidden for the males of my ummah." Ibn Maajah added in one narration, "and permitted for the females."

In the above quraanic verse or the commentary of it to by Ali bin Abi Taalib does not have any evidence to say that the curved gold which is forbidden in the saheeh hadith is to be taken as the adornments, rather any gold could or silver could be taken, so why to carry the verse or the commentary of the Ali bin Abi Talib against the saheeh hadith when it could be taken with all proper concern that always adornment could be from other than the forbidden. 
THUS THIS DOES NOT STAND ANY EVIDENCE TO PROVE THE CURVED GOLD FOR WOMEN.

B - "The practice of women wearing jewellery has been widespread from the time of the Prophet (peace and blessings of Allaah be upon him) and the Sahaabah until the present day, without anyone denouncing them for doing that. Such a widespread practice cannot be objected to on the grounds of some aahaad reports."

The practice of women wearing jewelery from the time of the Prophet Muhammed Sallallahu Alaihi Wassallum and the Sahabaas until the present day, does not allow anyone nor today or at anytime to go against the authentic narrations, as always the gold has been taken as allowed for women but only certain three type of them made haram for women as well. So this again does not stand any evidence against the points of Shiekh Naasirudeen Al-Albani..
THUS THIS AS WELL DOES NOT STAND ANY EVIDENCE TO PROVE THE CURVED GOLD FOR WOMEN.


C - "Ilkiya al-Harraasi said in Tafseer al-Qur'aan (vol. 4, p. 391), in his commentary on the aayah "a creature who is brought up in adornments" [al-Zukhruf 43:18 – interpretation of the meaning]: "This indicates that jewellery is permissible for women. There is proven scholarly consensus (ijmaa') on this point, and the reports concerning that are innumerable."

Again as previous this narration does not stand to go against the three forbidden types of gold for women. so no need to carry texts contradicting when they could be easily understood in proper terms..
THUS THIS AS WELL DOES NOT STAND ANY EVIDENCE TO PROVE THE CURVED GOLD FOR WOMEN.


D - Al-Bayhaqi said in al-Sunan al-Kubraa (vol. 4, p. 142), when he mentioned some of the ahaadeeth which indicate that gold and silk are permissible for women, without discussing the texts in detail: "These and similar reports indicate that it is permissible for women to adorn themselves with gold. The fact that there is consensus that this is permissible for them indicates that the reports which indicate that it is haraam for women have been abrogated."

Again as previous this narration does not stand to go against the three forbidden types of gold for women. so no need to carry texts contradicting when they could be easily understood in proper terms..
THUS THIS AS WELL DOES NOT STAND ANY EVIDENCE TO PROVE THE CURVED GOLD FOR WOMEN.


E - "Al-Nawawi said in al-Majmoo' (vol. 6, p. 40): "The Muslims are agreed that it is permissible for women to wear various
kinds of adornment, of silver, gold and silk, by consensus, because of the saheeh ahaadeeth."

He also said (vol. 6, p. 40): "The Muslims are agreed that it is permissible for women to wear various kinds of adornment, of both silver and gold, of all types, such as necklaces, rings, bracelets, bangles, and everything that is worn on the neck and elsewhere, and everything that is ordinarily worn. There is no dispute on this matter at all."

Here Imaam Nawawi saying that "it is permissible for women to wear various kinds of adornment of both silver and godl , of all types such as necklaces, rings, bracelets, bangles ......" and him saying "there is no dispute on this matter at all" is wrong. As there is clear shaheeh hadith forbidding the rings, bracelets, bangles, necklaces. So just saying of Imaam Nawawi never will stand a proof against the Words of the Messenger of Allah Sallallahu Alaihi Wassallum.
THUS THIS AS WELL DOES NOT STAND ANY EVIDENCE TO PROVE THE CURVED GOLD FOR WOMEN.

F - He (Imaam An-Nawawi) said in his commentary on Saheeh Muslim, in the chapter on the prohibition of gold rings for men, and the abrogation of their being permissible which had existed at the beginning of Islam: "The Muslims are agreed that gold rings are permissible for women."

The matter of carrying the consensus of gold allowed for women again does not stand any evidence firstly. as the consensus of allowing has not been contradicted rather it has been maintained only the three types of gold are being forbidden, Secondly just claiming a consensus as against a saheeh hadith can never be an evidence, as it means that the Prophet has gone wrong, rather if so the consensus has to be corrected or understood as according to the Prophet's Saying.
THUS THIS AS WELL DOES NOT STAND ANY EVIDENCE TO PROVE THE CURVED GOLD FOR WOMEN.


After answering the points raised for allowing the three forbidden types due to the certain other gold dressed or allowed either with th texts or sahaabas narrations now I would like to touch on to the point of claiming the Hadith being shaadh.


The point of trying to make the hadith shaahd (odd) itself is very shaahd (odd). As the ruling of shaahd is when it occurs between different narrators in one hadith with different lines of narration. while these are different hadith, never can one saying of the Messenger of Allah Sallallahu Alaihi Wassallum be used to make another saying of the Messenger of Allah Sallallahu Alaihi Wassallum. The message of the scholars which has been described to judge a narration when in it's line of narration another narrator contradict the other how to judge ... should never be used on authentic hadith. that is very wrong. Only I can say that this a wrong usage of the science of hadith. ... These hadith which mention about forbidding the three types of gold for women have never been judged by any scholars of hadith through out history with any defects. as the refuter himself mentions as they are without any fault...that is enough to understand that they are authentic to narration.

Second Point : The point of the Hadith being shaadh..(odd)
THUS THIS AS WELL DOES NOT STAND ANY EVIDENCE TO PROVE THE CURVED GOLD FOR WOMEN.

This is what Allah willed for me to reply to this confussions raised on the fatwaa of shiekh Naasirudeen Al-Albani.. Anyhow if anyone finds any wrong in what I have replied should write back to me will be sure to follow up and take up the issue on the grounds proper islamic knowledge inshallah..

Allah knows the best..

Written with the praises to Allah and Salaam & Salawaath to the Last Messenger of Allah Sallallahu Alaihi Wassallum by ِAbu Abdur Rahman Yahya Silmy bin Muhammed Nubar bin Usman bin Noah Lebbe As-Saylani


On Wed, Jul 1, 2009 at 3:36 PM, Image Advertising Services <imageads@sltnet.lk> wrote:
Assalamu Alaikum,



Dear Shaikh Yahya Silmy,



Regarding the issue of is gold is permissible for women, one of my brothers
who had doubt regarding this issue & even did not show up for the topic to
be discussed

in detail at our  monthly gathering, has sent me a fatwa of un unidentified
(name not mentioned) sheikh who have allowed use of gold for women with
narrations & commentaries from the Quaran & Sunnah & also refuting the book
of Sheik Naaseerudeen Al-Albani's "Adab Az Zaffaf".



Please send me a comprehensive reply to this e-mail & Insha Allah we will be
able to clarify this matter once and for all.



Jazak Allah, May Allah reward you for your guidance.



Wa alaikum Salam,

Hashi Racip







From: NR Trade [mailto:nrtradecomm@yahoo.com]
Sent: Wednesday, July 01, 2009 12:09 PM
To: Mohammed Althaf
Subject: Fw: Gold for women






m.f.marso



--- On Mon, 6/29/09, e~designs <edesigns.lk@gmail.com> wrote:


From: e~designs <edesigns.lk@gmail.com>
Subject: Gold for women
To: nrtradecomm@yahoo.com
Date: Monday, June 29, 2009, 11:25 PM

Ruling on women wearing gold rings
Some of the women among us are confused because of the fatwa of the scholar
Muhammad Naasir al-Deen al-Albaani, the muhaddith (hadeeth scholar) of
Syria, in his book Adaab al-Zafaaf (The Etiquettes of Marriage and Wedding)
concerning the prohibition of wearing gold rings in general. There are women
who have given up wearing them, and they describe the women who do wear them
as being misguided and misguiding others. What do you say about the wearing
of gold rings in particular? We urgently need your evidence and fatwa,
because the matter has gotten out of control. May Allaah forgive you and
increase you in abundance of knowledge.

Praise be to Allaah.

Women are permitted to wear gold, in the form of rings and otherwise,
because of the general meaning of the aayah (interpretation of the meaning),

"(Like they then for Allaah) a creature who is brought up in adornments
(wearing silk and gold ornaments, i.e. women), and who in dispute cannot
make herself clear?"

[al-Zukhruf 43:18],

where Allaah mentions that wearing adornments is an attribute of women; this
includes gold and other things. And Ahmad, Abu Dawood and al-Nasaa'i
narrated with a jayyid isnaad from Ameer al-Mu'mineen 'Ali ibn Abi Taalib
(may Allaah be pleased with him) that "These two [gold and silk] are
forbidden for the males of my ummah." Ibn Maajah added in one narration,
"and permitted for the females."

It was narrated by Ahmad and al-Nasaa'i, and by al-Tirmidhi who classed it
as saheeh, and by Abu Dawood, and by al-Haakim who classed it as saheeh, and
by al-Tabaraani, and classed as saheeh by Ibn Hazm, from Abu Moosa al-Ash'
ari (may Allaah be pleased with him), that the Prophet (peace and blessings
of Allaah be upon him) said:

"Gold and silk have been permitted for the females of my ummah, and
forbidden for the males."

It was criticized for there being a gap [in the isnaad] between Sa'eed ibn
Abi Hind and Abu Moosa, but there is no reliable evidence for that. We have
mentioned above those who classed it as saheeh. Even if we assume that the
criticism mentioned is valid, it is still supported by other saheeh
ahaadeeth, as is the well-known principle among the imaams of hadeeth.

This was the view of the scholars of the salaf. More than one of them
narrated that there was consensus (ijmaa') that it is permissible for women
to wear gold. We will mention the views of some of them in order to make the
matter more clear.

Al-Jassaas said in his Tafseer (vol. 3, p. 388) in his discussion of gold:
"The reports narrated from the Prophet (peace and blessings of Allaah be
upon him) and from the Sahaabah stating that it is permitted for women are
clearer and more well-known than the reports which suggest that it is not
allowed. The evidence of the aayah [he is referring to the aayah which we
have quoted above] also indicates that it is permissible for women.

The practice of women wearing jewellery has been widespread from the time of
the Prophet (peace and blessings of Allaah be upon him) and the Sahaabah
until the present day, without anyone denouncing them for doing that. Such a
widespread practice cannot be objected to on the grounds of some aahaad
reports."

Ilkiya al-Harraasi said in Tafseer al-Qur'aan (vol. 4, p. 391), in his
commentary on the aayah "a creature who is brought up in adornments"
[al-Zukhruf 43:18 – interpretation of the meaning]:

"This indicates that jewellery is permissible for women. There is proven
scholarly consensus (ijmaa') on this point, and the reports concerning that
are innumerable."

Al-Bayhaqi said in al-Sunan al-Kubraa (vol. 4, p. 142), when he mentioned
some of the ahaadeeth which indicate that gold and silk are permissible for
women, without discussing the texts in detail:

"These and similar reports indicate that it is permissible for women to
adorn themselves with gold. The fact that there is consensus that this is
permissible for them indicates that the reports which indicate that it is
haraam for women have been abrogated."

Al-Nawawi said in al-Majmoo' (vol. 6, p. 40):

"The Muslims are agreed that it is permissible for women to wear various
kinds of adornment, of silver, gold and silk, by consensus, because of the
saheeh ahaadeeth."

He also said (vol. 6, p. 40):

"The Muslims are agreed that it is permissible for women to wear various
kinds of adornment, of both silver and gold, of all types, such as
necklaces, rings, bracelets, bangles, and everything that is worn on the
neck and elsewhere, and everything that is ordinarily worn. There is no
dispute on this matter at all."

He said in his commentary on Saheeh Muslim, in the chapter on the
prohibition of gold rings for men, and the abrogation of their being
permissible which had existed at the beginning of Islam:

"The Muslims are agreed that gold rings are permissible for women."

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said in his commentary on
the hadeeth of al-Baraa' – "The Prophet (peace and blessings of Allaah be
upon him) forbade seven things, he forbade gold rings…" – (vol. 10, p. 317):

"The Prophet (peace and blessings of Allaah be upon him) forbade gold rings,
or making rings of gold, to men only, not women. It has been reported that
there is scholarly consensus concerning their being permissible for women."

The fact that gold is permitted for women in general, whether it is formed
into rings or not, is proven by the two hadeeth quoted above, and by the
comments of the scholars mentioned above, and by the scholarly consensus
that the following ahaadeeth are to be accepted:

1 – The hadeeth narrated by Abu Dawood and al-Nasaa'i from 'Amr ibn Shu'ayb
from his father from his grandfather, that a woman came to the Prophet
(peace and blessings of Allaah be upon him) with a daughter of hers, on
whose hand were two heavy bangles of gold. He said to her, "Do you pay
zakaah on these?" She said, "No." He said, "Would you be happy if Allaah
were to give you two bracelets of fire on the Day of Resurrection because of
these?" So she took them off and threw them to the Prophet (peace and
blessings of Allaah be upon him), saying, "They are for Allaah and His
Messenger." The Prophet (peace and blessings of Allaah be upon him)
explained to her the obligation to pay zakaah on the two bangles mentioned,
but he did not rebuke her for putting them on her daughter. This indicated
that that is permissible, although they were formed into the shape of
circles. The hadeeth is saheeh and its isnaad is jayyid, as was pointed out
by al-Haafiz in al-Buloogh.

2 – It was narrated in Sunan Abi Dawood with a saheeh isnaad from 'Aa'ishah
(may Allaah be pleased with her) that she said: "Some jewellery came to the
Prophet (peace and blessings of Allaah be upon him) as a gift from the Negus
(the ruler of Abyssinia), as a gift to him. It included a gold ring in which
was set an Abyssinian stone. The Messenger of Allaah (peace and blessings of
Allaah be upon him) picked it up hesitantly with a stick or with his
fingers, then he called Umaamah the daughter of Abu'l-'Aas and his daughter
Zaynab. He said, 'Adorn yourself with this, O my daughter.'" The Prophet
(peace and blessings of Allaah be upon him) gave a ring to Umaamah, which
was formed from a circle of gold, and said, "Adorn yourself with this." This
indicates that gold formed into a circle is permissible on the basis of this
report.

Abu Dawood and al-Daraaqutni narrated, and al-Haakim classed as saheeh, as
stated in Buloogh al-Maraam, a report from Umm Salamah (may Allaah be
pleased with her) that she used to wear anklets of gold. She said, "O
Messenger of Allaah, is this kanz (stored wealth)?" He said, "If you pay the
zakaah on it, it is not kanz."

With regard to the ahaadeeth which appear to forbid women wearing gold, they
are shaadhdh ("odd"), and contradict those which are more saheeh and
stronger. The imams of hadeeth have stated that what is said in the
ahaadeeth with jayyid isnaads but goes against ahaadeeth which are more
saheeh, and they cannot be reconciled, and the chronology is not known, such
reports are to be regarded as shaadhdh ("odd") and unreliable, and they are
not to be followed. Al-Haafiz al-'Iraaqi (may Allaah have mercy on him) said
in al-Alfiyyah:

"A shaadhdh (odd) report is one in which a thiqah (trustworthy) person says
something which goes against the majority.

Al-Haafiz Ibn Hajar said in al-Nukhbah:

"If it is contradicted by something that is more correct, then the correct
report should be adopted and the one that contradicts it is shaadhdh (odd)

They also stated that the condition for a saheeh hadeeth to be accepted is
that it should not be shaadhdh (odd). There is no doubt that the ahaadeeth
which state that gold is haraam for women, even if we accept that their
isnaads are free of faults, cannot be reconciled with the saheeh ahaadeeth
which indicate that gold is permissible for females, when we do not know
which reports came first. So they have to be regarded as shaadhdh and not
saheeh, following this shar'i principle which is accepted by the scholars.
What our brother 'Allaamah Shaykh Muhammad Naasir al-Deen al-Albaani has
mentioned in his book Adaab al-Zafaaf, reconciling these reports with the
ahaadeeth which permit (gold to women) by interpreting the prohibition as
applying to gold formed into circles and the permission as applying to other
kinds of jewellery, is not correct and is not in accordance with the
ahaadeeth which indicate that gold is permitted, because the ahaadeeth
permit rings, which are in the form of a circle, and they permit bangles,
which are in the form of a circle. So what we have mentioned becomes clear.
Moreover the ahaadeeth which indicate that gold is permitted are general and
are not restricted in meaning. So we must follow them because they are
general in meaning and because their isnaads are saheeh. This is supported
by the reports narrated by a group of the scholars that there was consensus
that the ahaadeeth which indicate that gold is forbidden were abrogated, as
we have quoted from them above. This is the truth beyond a doubt. Hence
confusion may be dispelled and the ruling of sharee'ah becomes clear: there
is no doubt that gold is permitted to the females of this ummah and is
forbidden to the males. And Allaah is the Source of strength. Praise be to
Allaah the Lord of the Worlds, and may Allaah send blessings and peace upon
our Prophet Muhammad and his family and companions.