It was recorded by Abu Dawud (2/198) and al-Nasa’i (2/290) with a sound chain, and it has three supporting mursal reports in Ibn Saʿd’s Tabaqat (1/2, pp. 163–164), cited by Ibn Hajar in Fath al-Bari (10/265), as well as a fourth witness in al-Tabarani (1/206/2). I say: There is no contradiction between this and the present hadith, for one can reconcile them by restricting the prohibition to rings made of pure iron, as Ibn Hajar suggested. Moreover, a verbal statement takes precedence over an action, as noted earlier; therefore, when reconciliation is impossible, this hadith is preferable to the report of Muʿayqib. Allah knows best. As for the report transmitted by al-Nasa’i (2/290) through Dawud ibn Mansur—related by Layth ibn Saʿd, from ʿAmr ibn al-Harith, from Bakr ibn Suwadah, from Abu al-Bukhtari, from Abu Saʿid al-Khudri—that a man from Bahrain came to the Prophet ﷺ, offered him salam, but the Prophet did not return the greeting because the man was wearing a gold ring. The Prophet then said, “It is as though there were a burning ember on his hand!” The man asked, “What should I wear, then?” He replied, “A ring made of iron, silver, or brass.” This hadith is weak. Ibn Rajab al-Hanbali discussed it in his Sharh al-Tirmidhi (1/90) without reaching a decisive verdict. In my view, it contains a subtle defect traceable—so it seems—to Dawud ibn Mansur himself: though classed as saduq (reliable), his memory is weak, as Ibn Hajar hints in Taqrib al-Tahdhib when he describes him as “saduq, but prone to error.”