Al-Haythamī likewise judged it defective on account of him in Majmaʿ al-Zawāʾid (5/143). Yet the hadith is authentic, for it has corroborating reports that strengthen it, as al-ʿUqaylī indicated in his preceding remarks. I have documented them in Irwāʾ al-Ghalīl (277) and Ghāyat al-Marām fī Takhrīj al-Ḥalāl wa-al-Ḥarām (78).

As regards its purport, it is not to be understood in its full generality; rather, certain parts of it have been qualified. Gold is lawful for women, except for gold vessels, just as silver vessels are unlawful. In this prohibition, women unanimously share the same ruling as men. The same applies to circular gold ornaments, according to the view we consider preponderant, in light of the specific evidence prohibiting them. The claim that this evidence has been abrogated is unsupported by any valid proof, as I have explained in my book Ādāb al-Zifāf fī al-Sunnah al-Muṭahharah. Whoever has attributed a contrary view to me has fabricated a lie.

Likewise, gold and silk are forbidden for men except in cases of need, based on the hadith of ʿArfajah ibn Saʿd, who had a nose made of gold by the Prophet’s command, may Allah bless him and grant him peace; and the hadith of ʿAbd al-Raḥmān ibn ʿAwf, who acquired a shirt of silk with the Prophet’s permission, may Allah bless him and grant him peace.

1866 — “Spending one day on guard in the cause of Allah is better than a man’s night prayer and fasting among his family for a month.”

Aḥmad Abū Ḥazm ibn Yaʿqūb al-Ḥanbalī reported it in al-Furūsiyyah (1/8/1): Ibrāhīm—meaning Ibn ʿAbd Allāh ibn al-Junayd al-Ḥanbalī—narrated to me, saying: Hishām ibn ʿAmmār al-Dimashqī narrated to us; Muḥammad ibn Shuʿayb ibn Shābūr narrated to us; Saʿīd ibn Khālid narrated to me that he heard Anas ibn Mālik say—then he cited it as attributed to the Prophet, may Allah bless him and grant him peace.

I say: This chain of transmission is weak. Saʿīd ibn Khālid, who is Ibn Abī al-Ṭawīl, was described by al-Ḥāfiẓ as: “His hadith is rejected.”