Do Not Drink from Gold and Silver Vessels

Published on IslamToday - English (http://en.islamtoday.net)

Do Not Drink from Gold and Silver Vessels

Dietary Law [1]

Date:Wed, 01/01/2003
Author:ISLAMTODAY.NET [2]
Body:
Hudhayfah b. al-Yamn relates that Allahs Messenger (peace be upon him) said: Do not drink
from gold and silver vessels and do not eat from gold and silver dishes, because indeed they are
for them in this world and for you in the Hereafter.
This is an authentic hadth related in Sahh al-Bukhr
The meaning of the hadth:

and Sahh Muslim among other books.

This hadth has a story behind it. During `Umars reign, Hudhayfah al-Yamn had been appointed to
the administration of Madin, a major city that had been the residence of the Persian kings and
where they had their palatial estate.
Hudhayfah was traveling thorough Madin and asked for something to drink A man named
Dahjn, who was the Persian chief of the town, brought him something to drink in a silver cup.
Hudhayfah cast it aside and told those who were with him: I have informed you that I had ordered
him not to serve me drink in that, because Allahs Messenger (peace be upon him) said: Do not
drink from gold and silver vessels and do not eat from gold and silver plates, because indeed they
are for them in this world and for you in the Hereafter.
When the Prophet (peace be upon him) said: they are for them in this world he was referring
to the unbelievers. He was merely pointing out the way things actually were and was not implying
that it was lawful for them to dine from gold and silver dishes.
Its legal implications:
This hadth raises a number of legal questions, the most important of

which are as follows:

The first question:

The hadth is proof that it is unlawful to eat and drink from gold and silver dishes. Al-Nawaw claims
that this is a matter of juristic consensus, save for an opinion to the contrary that al-Shf` used to
hold but later recanted.
The opinion that to eating and drinking from gold and silver dishes is merely disliked had been
attributed to Ahmad b. Hanbal, but this attribution is highly doubtful. Nonetheless, the argument
advanced for this opinion is that the only reason eating from gold and silver is prohibited is
because it resembles the behavior of foreigners. However, it can hardly be agreed that this is the
only possible reason for the prohibition.
There have been other opinions. Mu`wiyah b. Qurrah who was from the generation that came
after the Companions, was asked about drinking from a silver cup and said that there was nothing
wrong with doing so. However, he probably said this because he had not heard the hadth under
discussion.
Dwd al-Zhir was of the opinion that it is prohibited to drink from gold and silver dishes but not
to eat from them. It is quite possible that Dwd al-Zhir never heard the hadith narrated by
Hudhayfah, but heard instead a certain version of a hadth related by Umm Salamah that only

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Do Not Drink from Gold and Silver Vessels

Published on IslamToday - English (http://en.islamtoday.net)
mentions the prohibition of drinking.
There is no doubt that the hadth evidence on the matter is clear unambiguous about the
prohibition of eating and drinking from gold and silver dishes.. Some of this evidence indicates that
doing so is a major sin.
Umm Salamah relates that the Prophet (peace be upon him) said: A person who drinks or eats
from a silver or golden dish merely swallows into his stomach the fire of Hell. [Sahh Muslim]
Al-Bukhr relates this hadth without mention being made of eating or of gold, and this, as we
have already mentioned, is probably what Dawd al-Zhir relied upon in formulating his opinion.
The second question:
Is it merely prohibited to eat and drink from gold and silver dishes, or is
for all practical purposes?

it forbidden to use them

Al-Nawaw writes: Our colleagues claim there is unanimous agreement that it is forbidden to eat
or drink from gold and silver dishes or to use them in any way. The only exception to this is the
opinion attributed to Dwd al-Zhir and an early opinion of al-Shfi`, both of which are
spurious because they are contrary to the texts and to juristic consensus.
Al-Nawaw also writes: There is juristic consensus about the prohibition of using gold and silver
vessels for eating, drinking, purification, cooking, defecating, or for any other practical purpose.
This would also include using them for cosmetics or as expensive containers, or for any other
reason.
However, the claim that there is juristic consensus on this matter is a doubtful claim. It is reported
that some of the earlier scholars considered these other uses to be permissible, though it is a
peculiar disagreement that runs contrary to a number of authentic hadth on the matter.
The majority of scholars agree that eating and drinking are mentioned only as examples of how
these items are generally used and that the prohibition is general. It is the same as when Allah
says: Those who consume the wealth of orphans wrongly merely swallow fire into their bellies and
they will be scorched by a blaze. [Srah al-Nis: 105] O you who believe! Do not cosume
interest doubled and redoubled. Fear Allah that perhaps you will be successful. [Srah Al `Imrn:
130]
In both of these verses, the prohibition is far broader and more comprehensive than the personal
consumption of the unlawfully acquired wealth. The same can be said for the hadth under
discussion.
This opinion is supported by the reason given in the hadth for the prohibition. The Prophet (peace
be upon him) said: because indeed they are for them in this world and for you in the Hereafter.
The unbelievers enjoy in this world the use of gold and silver not only for dining, but to but for all
sorts of things, like cosmetics and decoration. Some people of excess have gone so far as to
secure for themselves gold or silver toilets.
The same can be said for the people of Paradise in the Hereafter. Their use
not be restricted to dining. It will cover a whole host of things.

of gold and silver will

We know from the Sunnah that in Paradise there are two gardens, the utensils and contents of
which are made of silver; and two other gardens, the utensils and contents of which are made of
gold, and nothing will prevent their inhabitants from seeing their Lord except the curtain of Majesty
over His face. [Sahh al-Bukhr and Sahh Muslim]
This hadth is clear proof that Paradise contains all sorts of things made of silver and gold.
Therefore, when the Prophet (peace be upon him) said: because indeed they are for them in

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Do Not Drink from Gold and Silver Vessels

Published on IslamToday - English (http://en.islamtoday.net)
this world and for you in
dining.

the Hereafter, he was not just talking about using gold and silver for

There are many possible reasons that can be deduced for the prohibition of using gold and silver
for dining. Such reasons might include imitating the unbelievers, imitating the denizens of Paradise
while on Earth, excessiveness in luxury, unnecessarily taking currency out of circulation,
aggravating the pain of the poor, or simply acting in a way that is contrary to proper Islamic
humility and abstinence. In all of these cases, however, the reason exists whether the gold and
silver utensil is being used for dining or for some other practical purpose.
Some scholars believe that the prohibition is only for dining with gold and
al-San`n, who writes in Subul al-Salm:

Those who say that it is only unlawful to use gold and silver

own, they have abandoned the

Al-Shawkni says basically the same thing. In Nayl

for dining are correct in their opinion. This is what is stated in the text.

words of the Prophet (peace be upon him) and come with something more general

al-Awtr, he argues that the principle in Islamic Law is that things

However, these two scholars are focusing too strictly to the literal wording

The claim that there is juristic consensus on anything else is incorrect.

This is a bad example of substituting some other meaning for the words of

silver. Among them is

the Prophet (peace be upon him) that mention only the prohibition of eating

and drinking. They have deviated from his words and replaced them with the

idea or general usage. On their

in meaning.

are to be considered permissible unless proven otherwise. This principle supports

of the hadth, whereas it is far better to understanding the overall meaning

the view that gold and silver utensils are lawful for everything that is not

that the hadth is clearly conveying. Whether we approach the matter with

expressly prohibited by the texts.

analogous reasoning or by understanding that eating and drinking are mentioned

as examples, we must come to the conclusion that we are not supposed to use

gold and silver utensils.

Ibn al-Qayyim writes in Zd al-Ma`d:

The correct reason for this prohibition is that using such

appropriate for Allahs devotees to use such things

things causes the heart to feel haughty and puts it into a state that clearly

in this world. They are only people who have abandoned this devotion and are

negates the feeling of humble devotion we are supposed to have for Allah.

This is the reason why the Prophet (peace be upon him) described these things

as being for the unbelievers in this world, since they do not have a share

in this humble devotion by which the pleasures of the Hereafter are attained.

Therefore, it is not

pleased with the world and prefer its immediate delights to those of the Hereafter.

The third question:

Can we possess gold and silver dishes as long as we do not use them?
The majority of scholars consider it unlawful for Muslims to own gold and silver

dishes. This is the opinion of the Mlik, Hanbal, and Shfi`

Moreover, the rationale for prohibiting the use of such utensils is even stronger

when we think of keeping them without using them. Keeping them without using

The Hanaf school of thought rules that the possession of gold and silver
They argue that the hadth clearly mentions the prohibition of eating

schools of law. That which is unlawful to use, like wine for instance, is equally

utensils is permissible. This opinion is also to be found among the adherents

and drinking, and these are both examples of using the utensils. This is not

Of course, those scholars who consider it permissible to use things made of

gold for practical reasons other than dining see nothing wrong with owning such

However, the strongest opinion is that it is prohibited to use such things or

unlawful to own. Owning something is a means to using it and means take the

them is much more frivolous and wasteful of wealth than having them and using

same ruling as the ends to which they lead.

them.

of the other three schools of thought.

proof that ownership of these things is unlawful.

even to own them. This opinion is in harmony with the objectives of Islamic

things.

Law, since it makes no sense that the law would permit a person to own such

things and then prevent him from being able to use them or benefit from them.

Either he should be able to own them and derive benefit from them or he should

be prohibited from owning them altogether.

And Allah knows best

The fourth question:
If someone performs his ablutions for prayer from a basin of gold or silver,

are his ablutions valid?

Most scholars say that his ablutions are valid, though he is sinning for using
However, it is not possible for Dwd al-Zhir to have

the gold or silver basin. Al-Nawaw claims that there is consensus on

held such an opinion, since he believed that nothing is prohibited besides drinking

The ruling that such ablutions are invalid has been attributed to Ibn Taymiyah

this matter among jurists, with the exception of Dwd al-Zhir,

who is reported to have said that such ablutions are invalid.

from gold and silver vessels.

and al-Zarkash, but there is other evidence that indicates this is not

the case. However, it is possible that there are two opinions on this matter.

And Allah knows best.

Some benefits of this hadth:

1. This hadth shows that Islam approves of asceticism in the world and
[Sunan Ab Dwd, Sunan Ibn Mjah, and Mustadrak al-Hkim, among

eschewing excessive pleasures. True asceticism is not achieved by forbidding

others, with an authentic chain of transmission]

It is also praiseworthy for a person to wear beautiful clothes and to ride a

2. The hadth also indicates that it is not permissible for us to emulate

beautiful steed, however without ostentation or pride. The Prophet (peace be

the unbelievers and imitate them in their ways. The Prophet (peace be upon him)

3. We also get a glimpse of the delights that await the denizens of Paradise,

because the hadth promises that they will enjoy the use of gold and silver.

what is lawful. It is achieved by abstaining from permissible things that are

upon him) said: If Allah gives you wealth, then let the signs of Allahs

superfluous and unnecessary that neither benefit the person in this world nor

grace and generosity be seen upon you. [Musnad Ahmad, Sunan Ab

gave as the reason for prohibiting dining from gold and silver dishes that such

the next. It is praiseworthy for a person to show humility in his dress and

Dwd, and Sunan al-Nas, among others, with

his home for the sake of Allah. This is why the Prophet (peace be upon him)

said: Simplicity of life is a part of faith.

an authentic chain of transmission]

things are for the unbelievers during the life of this world.

Indeed, they will dine from gold and silver dishes and recline upon golden couches.

Dietary Law

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