while another may be the wife of a king, a minister, or a president. Circumstances therefore differ: the wife of a poor man who owns only a few dirhams is not like the wife of a king.
Even if it is abundant …
His statement, “even if it is abundant”: the phrase “even if” indicates a point of disagreement, for some scholars said that it is stipulated that it not exceed one thousand mithqals, or something similar. Their reasoning is that anything beyond this is extravagance. However, this view is weak, because if we tie the ruling to extravagance, then more than five hundred mithqals may be prohibited, while more than one thousand mithqals may be permitted, depending on the circumstances.
Others said that there is no fixed limit; rather, whatever is customary is permissible, whether little or much. Their evidence is the general meaning of the Prophet’s saying, “Gold and silk have been made lawful for the women of my ummah and forbidden to its men” (1). This is the correct view.
Issues:
The first: the ruling on wearing circular gold jewelry.
Some scholars held that it is forbidden, citing hadiths as evidence. This is a weak view. The correct position is that it is permissible, and it is nearly a consensus among the scholars. In answering the hadiths cited by those who hold it to be forbidden, they have followed one of three approaches:
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That their chains of transmission are weak.
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That they are anomalous, because they contradict the numerous authentic proofs indicating the permissibility of wearing rings, which are circular.