If the gilding on the ceiling is consumed such that nothing (10) of it can be gathered, then its continued existence is not forbidden, because there is no benefit in destroying and removing it, and there is no Zakat on it, because its monetary value has vanished. But if its monetary value has not vanished and it has not been consumed, then its continued existence is forbidden. It has reached us that when Umar ibn Abd al-Aziz assumed authority, he wanted to collect what was in the mosque of Damascus from what had been gilded with gold, but it was said to him: "Nothing of it can be gathered." So he left it. It is not permissible to ornament copies of the Quran or mihrabs, nor to have lamps made of gold and silver, for they are in the position of vessels. If one dedicates them to a mosque or similar, it is not valid, because it is not an act of piety or charity; rather, it is in the position of charity, so it is to be broken up and spent on the interest of the mosque and its construction. The same applies if a man endows a horse that has a silver-ornamented bridle. Ahmad said regarding a man who endows a horse in the cause of God, and with it is a silver-ornamented bridle: "It is according to how he endowed it; but if the silver is sold from the saddle and bridle and the proceeds are placed (11) into a waqf (endowment) of similar nature, it is more pleasing to me, because the silver itself is not benefited from, and perhaps he may buy a saddle and bridle with that, which would be more beneficial to the Muslims." It was said: "So the silver is sold and spent on the horse?" He said: "Yes." This indicates the permissibility of the ornamentation of the saddle and bridle with silver; were it not for that, he would not have said: "It is according to how he endowed it." This is because this is the established custom, so it resembles the ornamentation of a belt. If we say it is forbidden and it reaches a state where nothing (12) of it can be gathered, its continued existence is not forbidden, similar to our statement regarding the gilding of a ceiling. The judge permitted the chain/ornament of the Quran to be of gold or silver for women specifically. This is not sound; because a woman's ornamentation is what she wears and adorns herself with on her body or her clothes, and anything beyond that, its ruling is the ruling of vessels; nothing of it is permitted for women except that which was permitted for men. If that were permitted for her, then the ornamentation of vessels, writing desks, and the like would be permitted. Ibn Aqil mentioned this.