Is this what passes for rigorous research from the Doctor—at Damascus University, no less, in the Faculty of Sharia?! We complain only to Allah and seek help from Him alone. We shall return, God willing, to discuss the Doctor’s legal reading of this hadith. Some people imagine that the hadith applies to males only. The response has several aspects: 1. As noted earlier, a noun formed on the pattern faʿil includes females as well; Ibn Hazm alluded to this in al-Muhalla (10:84). He nevertheless confined the hadith to men because of the report that gold is lawful for women. That restriction, however, is refuted by the next two considerations. In our view, the permissive report itself is restricted by the two hadiths that will be cited shortly, for they are more specific. Had Ibn Hazm deemed them sound, he would have agreed with us; we shall show his error concerning them presently. 2. The hadith explicitly mentions a gold collar and bracelet—ornaments known at that time to be worn by women, not men. The hadith therefore addresses women as well, and, a fortiori, men. 3. The hadith allows those same items if they are made of silver. Yet the majority who permit women to wear gold without limitation forbid men to use silver just as they forbid them gold. It follows that the hadith must be directed to women, and the intended meaning is thus established.