What is the ruling on possessing gold and silver vessels not for eating and drinking, but for decoration, with evidence?

The questioner : The questioner says: What is the ruling on possessing gold and silver vessels not for eating and drinking, but merely for possession?

The Shaykh : It is not permissible.

The questioner : With evidence?

The Shaykh : The evidence, without a doubt, is known to the scholars of knowledge. When the Messenger (peace and blessings be upon him) forbade eating from gold and silver vessels, that means it is not permissible, by implication, to use these vessels and decorate one's home with them, as mentioned in the question, not to eat and drink from them, but using them opens the way to eating and drinking from them. So here it is said: The prohibition of drinking from gold and silver vessels from the legal perspective is intended for its own sake, whereas the prohibition of possessing gold and silver vessels without drinking or eating from them is intended for something else; meaning this is forbidden for the sake of something else, not for its own sake. An example of this is that the Wise Lawgiver forbade intoxicants, and that no matter how little the drink of intoxicants is, such that if one took a small spoon and dipped it in the intoxicant and did this, it would not affect him, but this is forbidden, even though it does not affect him. Why? Because this drop may lead the one who drank it to a second, third, and fourth drop, until he falls into addiction to intoxicants.
Therefore, the forbidden things in the Shari'ah are divided into two categories, and this is a rule that every student of knowledge who wants to understand the religion with correct understanding should be mindful of. The forbidden things in Islam are of two types: forbidden for its own sake, and forbidden for something else. The forbidden for something else is not necessarily explicitly stated in the text; what is explicitly stated is the forbidden for its own sake. So if you know that something is forbidden for its own sake, then everything that leads to being tested with that forbidden thing for its own sake remains forbidden, not for its own sake, but for something else. Therefore, the Messenger (peace be upon him) clarified this in the famous hadith; he said (peace be upon him): . Shaking hands, a man shaking hands with a woman, meaning shaking hands and touching. , so if a man looks at a woman with a sudden glance, it is an excuse; therefore, when he was asked about this sudden glance, he said: , and he said in the hadith of Ali in the Sunan and others: . Why is the second one upon me? The woman was walking from there, so I looked at her with the second glance. What happened to her? Nothing, and she has no knowledge of my glance. What happened to me? Nothing except that I executed a desire of the eye that is settled in my soul. But does this second glance lead the one looking to fall into the major sin? It may, and usually it does not, but the Lawgiver, in His precision in legislation, forbids the thing that is permissible, which is looking, lest it lead to what is forbidden. So this type, like the prohibition of looking and hearing, is called forbidden for something else, not for its own sake; because looking, hearing, and sight are among the blessings of Allah upon us, but if one looks at what is forbidden, it is feared that the matter will lead to the major sin, as you heard in the previous hadith. Therefore, one of the poets said, to realize the meaning of the previous hadith with beautiful poetry:
"A glance" at a foreign woman.
"A glance, then a smile, then a greeting, *** then speech, then an appointment, then a meeting."
Thus evil comes; therefore, the old Arab poet said:
"And most of the fire is from the despised sparks."
A matchstick, what does it do? A fire that consumes the country and what is in it. Therefore, the Wise Lawgiver made the forbidden things into two categories, so let no one say: What is wrong with buying gold and silver vessels and putting them in the house, and I do not drink from them? Let him not say this; because this is the key to evil. And how do you know, like using the radio, for example, or using the television more specifically, how do you know that you, who say I bring the television and use it for lawful and useful scientific scenes or curricula, how do you know that behind you, and after you are in the grave, this television will not be used in disobedience to Allah in your house, in your own home? How do you know when you bring gold and silver vessels that these vessels will not be used in your absence for food and drink, especially after your death? So cut off the root of evil by standing with the text that commands you not to use a means that leads you to committing what Allah has forbidden.
Therefore, they say in our region in Syria: "Stay away from evil and sing to it!" Stay away from evil and sing however you like, as long as you are away from evil. And like it: "The one who wants not to see distressing dreams does not sleep between the graves." And so on, all of this is speech taken from the guidance of the Messenger (peace be upon him).
Other than that?

The questioner : First, the one who is not in a state of wudu' performs wudu' on the basis that he will pray 'Asr?

Another questioner : ... .

The Shaykh: Perfect.

The questioner : Shall we complete this question?