so he went as far as to consider it permissible to punish him for opposing him.
Section: It is prohibited to acquire vessels made of gold and silver or to have them crafted, because that which is prohibited to use is also prohibited to acquire in a form intended for use, like a tanbur (lute) or a flute. Men and women are equal in this regard due to the general nature of the hadith, and because the reason (illah) for the prohibition is extravagance, pride, and the breaking of the hearts of the poor, a meaning that encompasses both groups. Permission was granted to women to adorn themselves only due to the need for beautifying themselves for their husbands, so the permissibility is restricted to that [usage] and nothing else. If it is said: If the reason were what you mentioned, then vessels of sapphire and similar things that are of higher value would also be prohibited. We respond: Those are not recognized by the poor, so their hearts are not broken by the rich acquiring them, due to their lack of knowledge of them. Furthermore, their scarcity in themselves prevents their general acquisition, so one is dispensed from prohibiting them, unlike [precious] metals.
1608 - Issue: He said: (If a cup has a silver clamp [dabbah], and one drinks from a place other than where the clamp is, then there is no harm).
The entirety of this matter is that a silver clamp is permissible under three conditions: First, that it be minor/small. Second, that it be made of silver; as for gold, it is not permissible, and its small or large amounts are forbidden. It has been narrated from Abu Bakr that he granted a concession for a small amount of gold. Third, that it be for a need, meaning that it was placed for a benefit and utility, such as being placed over a crack or a split, even if something else could serve the same purpose. Al-Qadi said: This is not a condition, and a small amount is permissible without a need, provided that one does not [directly touch it in use]. Ahmad only disliked the ring and similar items because they are touched during use. Among those who...
(6) In the copies: "fa-hurrimat" (so it became prohibited).
(1) In [B] and [M]: "lil-hajah" (due to need). (2) In [M]: "yubashiru al-isti'mal" (he touches it in use).
حتى اسْتحَلَّ عُقوبتَه، لمُخالفَتِه إيَّاه.
فصل: ويَحْرُمُ اتِّخاذُ الآنِيَةِ من الذَّهَبِ والفِضَّةِ، واسْتِصْناعُها؛ لأنَّ ما حَرُمَ اسْتعمالُه، حَرُمَ اتِّخاذُه على هيئةِ الاسْتعمالِ، كالطُّنبورِ، والمِزْمَارِ. ويَسْتوِى في ذلك الرِّجالُ والنِّساءُ؛ لعمومِ الحديثِ، ولأنَّ علَّةَ تَحْريمِها السَّرَفَ والخُيَلَاءُ وكسرُ قلوبِ الفقراءِ، وهذا معنًى يشْمَلُ الفريقَيْن، وإنَّما أُبِيحَ للنِّسَاءِ التَّحَلِّى للحاجَةِ إلى التَّزَيُّنِ للأزْواجِ، فتَخْتَصُّ الإِباحَةُ به دونَ غيره. فإن قِيلَ: لو كانت العِلَّةُ ما ذكرتُمْ، لَحَرُمتْ (٦) آنِيَةُ الياقوتِ ونحوِه مِمَّا هو أَرْفَعُ من الأثْمانِ. قُلْنا: تلك لا يَعْرفُها الفقراءُ، فلا تَنْكَسِرُ قلوبُهم باتِّخاذِ الأغْنياءِ لها، لعَدَمِ مَعْرفتِهم بها، ولأنَّ قِلَّتَها في نفسِها تَمْنَعُ اتخاذَها، فيُسْتَغْنَى بذلك عن تَحْرِيمِها، بخلافِ الأثْمانِ.
١٦٠٨ - مسألة؛ قال: (وَإنْ كَانَ قَدَحٌ عَلَيْهِ ضَبَّةٌ، فَشَرِبَ مِنْ غَيْرِ مَوْضِعِ الضَّبَّةِ، فَلَا بَأْسَ)
وجملةُ ذلك أنَّ الضَّبَّةَ من الفِضَّةِ تُبَاحُ بثلاثةِ شُروطٍ؛ أحدُها، أن تكونَ يسيرةً. الثاني، أن تكونَ من الفِضَّةِ، فأمَّا الذَّهَبُ، فلا يُبَاحُ، وقليلُه وكثيرُه حَرَامٌ. ورُوِىَ عن أبى بكرٍ، أنَّه رَخَّصَ في يَسِيرِ الذَّهبِ. الثالثُ، أن يكونَ لحاجَةٍ (١)، أَعْنِى أنَّه جَعَلَها لمصْلَحةٍ وانْتفاعٍ، مثلَ أن تُجْعَلَ على شِقٍّ أو صَدْعٍ، وإن قامَ غيرُها مقامَها. وقال القاضي: ليس هذا بشَرْطٍ، ويجوزُ اليَسِيرُ من غيرِ حاجَةٍ، إذا لم [يُبَاشِرها بالاسْتِعمالِ] (٢)، وإنما كَرِهَ أحمدُ الحَلْقَةَ ونحوَها؛ لأنَّها تُبَاشَرُ بالاسْتعمالِ. ومِمَّنْ
(٦) في النسخ: "فحرمت".(١) في ب، م: "للحاجة".(٢) في م: "يباشر الاستعمال".