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Question:

Is it permissible to use a 14 Carat rolled gold pen?

This pen is sold by Cross.  It is from the Classic Century collection.

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Sayyidunā `Alī raḍiallahu `anhū narrates that the Prophet ṣalallahu `alayhi wasallam took a piece of silk in his right hand and some gold in his left and said: “These two are harām for the men of my ummah.” [1]

The Fuqahā’ have differentiated between wearing gold for women and using gold for other purposes. As far as wearing gold for beautification is concerned, it is permissible for women and impermissible for men.

However, as far as using gold utensils and other gold objects is concerned, it is impermissible for both men and women.[2]
After contacting the Cross company, the 14 Carat Cross Classic Century pen is  58% gold 42% alloy with the external body of the pen containing the 58% gold content.

Hence, it is not permissible to use the pen in question.[3]

And Allah Ta’ālā Knows Best

Mufti Faraz Adam 
www.darulfiqh.com
 


[1]  عَنْ عَبْدِ اللَّهِ بْنِ زُرَيْرٍ الْغَافِقِيِّ، سَمِعْتُهُ يَقُولُ:سَمِعْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ يَقُولُ: أَخَذَ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – حَرِيرًا بِشِمَالِهِ، وَذَهَبًا بِيَمِينِهِ، ثُمَّ رَفَعَ بِهِمَا يَدَيْهِ، فَقَالَ: “إِنَّ هَذَيْنِ حَرَامٌ عَلَى ذُكُورِ أُمَّتِي، حِلٌّ لِإِنَاثِهِمْ” (سنن ابن ماجه ).

صحيح لغيره، وهذا إسناد حسن.

[2]  وَالْأَصْلُ أَنَّ اسْتِعْمَالَ الذَّهَبِ فِيمَا يَرْجِعُ إلَى التَّزَيُّنِ مَكْرُوهٌ فِي حَقِّ الرَّجُلِ دُونَ الْمَرْأَةِ لِمَا قُلْنَا وَاسْتِعْمَالُهُ فِيمَا تَرْجِعُ مَنْفَعَتُهُ إلَى الْبَدَنِ مَكْرُوهٌ فِي حَقِّ الرَّجُلِ وَالْمَرْأَةِ جَمِيعًا حَتَّى يُكْرَهَ الْأَكْلُ وَالشُّرْبُ وَالْأَدْهَانُ وَالتَّطَيُّبُ مِنْ مَجَامِرِ الذَّهَبِ لِلرَّجُلِ وَالْمَرْأَةِ لِقَوْلِ النَّبِيِّ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «إنَّ الَّذِي يَشْرَبُ مِنْ آنِيَةِ الْفِضَّةِ إنَّمَا يُجَرْجِرُ فِي بَطْنِهِ نَارَ جَهَنَّمَ» (بدائع الصنائع ج 5 ص 132 دار الكتب)

[3]  أحدهما: أن الأصل في المخلوقات إباحة الانتفاع بها، والحرمة لعارض، والنص ورد في تحريم الشرب والأكل في آنية الذهب والفضة، فكل ما يشبه المنصوص عليه في الاستعمال يلحق بالمنصوص عليه، وما لا يشبه المنصوص عليه (90أ2) يبقى على أصل الإباحة، وهناك يتصل الذهب والفضة بيده، وههنا لا يتصل بيده، فلم يكن نظير المنصوص عليه في الاستعمال، فالحاصل أن أبا حنيفة على هذا الوجه اعتبر حرمة الاستعمال فيما يتصل بيده صورة. (المحيط البرهاني)

(قَوْلُهُ وَهَذَا فِيمَا يَرْجِعُ لِلْبَدَنِ) يَعْنِي أَنَّ تَحْرِيمَ الذَّهَبِ وَالْفِضَّةِ فِيمَا يَرْجِعُ اسْتِعْمَالُهُ إلَى الْبَدَنِ: أَيْ فِيمَا يُسْتَعْمَلُ بِهِ لُبْسًا أَوْ أَكْلًا أَوْ كِتَابَةً، وَيُحْتَمَلُ أَنَّ الْمُرَادَ فِيمَا يَرْجِعُ نَفْعُهُ إلَى الْبَدَنِ، لَكِنْ لَا يَشْمَلُ اسْتِعْمَالَ الْقَلَمِ وَالدَّوَاةِ، وَالْأَحْسَنُ مَا فِي الْقُهُسْتَانِيِّ حَيْثُ قَالَ: وَفِي الِاسْتِعْمَالِ إشْعَارٌ بِأَنَّهُ لَا بَأْسَ بِاِتِّخَاذِ الْأَوَانِي مِنْهُمَا لِلتَّجَمُّلِ (رد المحتار ج 6 ص 342)

وَيُكْرَهُ أَنْ يُكْتَبَ بِالْقَلَمِ الْمُتَّخَذِ مِنْ الذَّهَبِ أَوْ الْفِضَّةِ أَوْ مِنْ دَوَاةٍ كَذَلِكَ، وَيَسْتَوِي فِيهِ الذِّكْرُ وَالْأُنْثَى، كَذَا فِي السِّرَاجِيَّةِ. (الهندية ج 5 ص 334 الرشيدية)

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