and with it, al-Haythamī criticized it in "Majmaʿ al-Zawāʾid" (5/143). The ḥadīth is authentic because it has supporting evidence that strengthens it, as al-ʿUqaylī indicated in his previous statement. I have documented it in "Irwāʾ al-Ghalīl" (277) and "Ghayat al-Maram fī Takhrīj al-Ḥalāl wa-al-Ḥarām" (78). In terms of its indication, it is not general but has been specified in some parts. Gold is permissible for women except for gold utensils like silver, as they share the prohibition with men by consensus. Similarly, gold jewelry is prohibited according to the stronger opinion we hold, based on specific prohibitive evidence. The claim that it is abrogated is unsupported by evidence, as explained in my book "Adāb al-Zafāf fī al-Sunnah al-Muṭahharah." Anyone who attributes a contrary opinion to me has fabricated. Likewise, gold and silk are prohibited for men, except out of necessity, as in the ḥadīth of ʿArfajah ibn Saʿd, who wore a gold nose by the Prophet's command (ṣallá Allāhu ʿalayhi wa-sallam), and the ḥadīth of ʿAbd al-Raḥmān ibn ʿAwf, who wore a silk shirt with the Prophet's (ṣallá Allāhu ʿalayhi wa-sallam) permission.

- "A day of ribāṭ in the path of Allāh is better than a man's standing and fasting among his family for a month." Narrated by Aḥmad Abū Ḥazm ibn Yaʿqūb al-Ḥanbalī in "al-Furūsiyyah" (1/8/1): Ibrāhīm (meaning Ibn ʿAbd Allāh ibn al-Junayd al-Ḥanbalī) told me, saying: Hishām ibn ʿAmmār al-Dimashqī told us, saying: Muḥammad ibn Shuʿayb ibn Shābūr told us, saying: Saʿīd ibn Khālid told me that he heard Anas ibn Mālik say: and he mentioned it as marfūʿ. I said: This isnād is weak, Saʿīd ibn Khālid, who is Ibn Abī al-Ṭawīl, was said by al-Ḥāfiẓ: "His ḥadīth is rejected."