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gold bracelets and necklaces; for there are specific hadiths that speak about women in this regard,¹ and because of them they are also covered by a number of the unqualified texts that were not limited to men—such as the first narration mentioned a moment ago. Here, then, are the sound reports referred to:
- “Whoever wishes to encircle his beloved² with a ring³ of fire, let him place a ring of gold on him; whoever wishes to collar his beloved with a collar of fire, let him collar him with a collar of gold; and whoever wishes to bracelet his beloved with a bracelet of fire, let him bracelet him with a bracelet of gold. In another wording: let him bracelet him with a bracelet of gold. But stick to silver—play with it as you please.”
(1) A detailed clarification of the kinds of gold lawful for women will be presented on p. 234.
(2) The morphological pattern faʿil used with the passive sense (mafʿul) applies to both men and women, as in the expressions rajul qatīl (a slain man) and imraʾa qatīl (a slain woman); this is well established in Arabic. One version even contains the feminine form ḥabībatuhu (his beloved) in the hadith of Abu Musa that will be cited shortly, God willing.
(3) Al-Nihāya explains that it is a ring without a stone. I add: the same circular piece may also be worn in the ear, where it is then called a qirṭ (earring), as will be discussed below; it therefore seems that the present hadith does not cover it. Other narrations implying its prohibition exist, but they are weak; see p. 236.
لأحاديث خاصة وردت فيهن١ فيدخلن لذلك في بعض النصوص المطلقة التي لم تقيد بالرجال مثل الحديث الأول المتقدم آنفا وإليك الآن ما صح من الأحاديث المشار إليها:
الأول: "من أحب أن يحلق حبيبه٢ بحلقة من نار فليحلقه حلقة٣ من ذهب ومن أحب أن يطوق حبيبه طوقا من نار فليطوقه طوقا من ذهب ومن أحب أن يسور حبيبه سوارا من نار فليطوقه طوقا وفي رواية: فليسوره سوارا من ذهب ولكن عليكم بالفضة فالعبوا بها
١ ويأتي بيان ما يباح لهن من الذهب ص ٢٣٤.
٢ فعيل بمعنى مفعول وهو يشمل الرجل والمرأة كما يقال: رجل قتيل وامرأة قتيل وهذا معلوم في اللغة وقد جاء في رواية: "حبيبته" بصيغة التأنيث في حديث أبي موسى الآتي الإشارة إليه قريبا إن شاء الله.
٣ هو الخاتم لا فص له كذا في "النهاية".
قلت: وقد توضع الحلقة في الأذن وتسمى حينئذ قرطا كما يأتي فالظاهر أن الحديث لا يشمله لكن رويت أحاديث تقتضي التحريم فيها ضعف فانظر ما يأتي ص ٢٣٦.