Nasai

(1) Dibaaj is also a type of silk. The purpose here is that every kind of silk is forbidden (haram) for men—whether it is fine or coarse, soft or hard.

(2) "Vessels of gold and silver": This ruling is the same for both men and women; however, it is permissible for women to wear gold.

(3) "They use them" because, in their view, there is no concept of the Hereafter or of reward and punishment. Therefore, they seek to obtain every kind of comfort in this world, whereas the believer uses only what is necessary in this world and seeks comforts in the Hereafter.

The Chapter of Hadith Number: 5426 from Sahih Bukhari: «بَابُ الأَكْلِ فِي إِنَاءٍ مُفَضَّضٍ:»
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah established the chapter heading concerning «أكل», while the hadith under the chapter is presented regarding «شرب». So, how will there be conformity between them?

Hafiz Ibn Hajar rahimahullah writes:
«وحديث حذيفة الذى ساقه فى الباب، فيه النهي عن الشرب فى آنية الذهب والفضة، ويؤخر منه فى الأكل بطريق الإلحاق وهذا بالنسبة لحديث حذيفة.» [فتح الباري لابن حجر : 473/10]
“That is, in the hadith of Hudhayfah, the prohibition of drinking from vessels made of gold and silver is mentioned. The prohibition of «اكل» is also derived by analogy from this, based on the narration of Hudhayfah radi Allahu anhu.” (Because when drinking is prohibited, then eating is even more so.)

Abdul Haq al-Hashimi rahimahullah says:
“Imam Bukhari rahimahullah mentioned under the chapter heading the hadith of our master Hudhayfah radi Allahu anhu, which is based on the prohibition of drinking from vessels made of gold and silver, and from this same ruling, the prohibition of «أكل» will also be derived due to the common underlying reason. Thus, this is where the relevance between the chapter and the hadith lies.” [لب اللباب : 279/4]
Therefore, the summary of these discussions is that the wording in the chapter is «اكل», which by greater reason also includes the meaning of «شرب», and in vessels of gold and silver, both «اكل» and «شرب» are unanimously prohibited.

Allamah ‘Ayni rahimahullah says:
«وهذا الحديث يدل على تحريم استعمال الحرير والديباج وعلى حرمة الشرب والأكل من إناء الذهب والفضة.» [عمدة القاري للعيني : 93/21]
“This hadith is a prohibition against using vessels of gold and silver, and it is forbidden to drink or eat from such vessels.”
Thus, this is the intended connection between the chapter and the hadith.

An Objection and Its Answer:
SA «قال مغلطائي : لا يطابق الحديث الترجمة الا ان كان الإناء الذى سقي فيه حذيفة كان مضبياً فان الضبة موضع الشقة عند الشرب.» [فتح الباري لابن حجر : 473/10]
“The hadith does not correspond to the chapter heading, unless the vessel presented to our master Hudhayfah radi Allahu anhu was ‘mudabb’ (i.e., the part where the lips are placed for drinking).” EA Allamah Kirmani rahimahullah, answering this objection, says:
«وأجاب الكرماني بأن لفظ مفضض وإن كان ظاهراً فيما فيه فضة لكنه يشمل ما اذا كان متخذاً كله من قضة والنهي عن الشرب فى اٰنية الفضة يلحق به الأكل للعلة الجامعة فيطابق الحديث، الترجمة.»
“Therefore, the relevance between the chapter and the hadith is in this aspect, that Imam Bukhari rahimahullah, in the chapter heading, alluded to the hadith of Sahih Muslim, in which the permissibility of using a clear cloth is explicitly mentioned.”

Licking the Fingers in Light of Modern Research:
Various commentaries have mentioned different wisdoms behind licking the fingers, for example:
◈ After licking the fingers, wiping the hands with a cloth, etc., will not cause much filth or contamination. [فتح الباري لابن حجر : 492/90]
◈ Secondly, it is possible that the portion remaining on the fingers contains blessing. [صحيح مسلم، كتاب الاشربة والاطعمة : رقم : 2033]
◈ The food stuck to the fingers should be licked so that it is not considered insignificant or trivial. [فتح الباري لابن حجر : 492/10]
Some individuals have also disliked this act and have raised various objections. Hafiz Ibn Hajar rahimahullah, responding to them, writes:
«عاب قوم أفسد عقلهم الترفة، فزعموا أن لعق الأصابع مستقبح كأنهم لم يعلموا ان الطعام الذى علق بالاصابع أو الصحفة جزء من أجزاء ما أكلوه، وإذا لم يكن سائر أجزائه مستقزرا، لم يكن الجزء اليسير منه مستفزراء، وليس فى ذالك اكبر من مصه أصابعه بباطن شفتيه.» [فتح الباري لابن حجر : 493/10]
“Some people’s minds have been corrupted by affectation, so they consider this act repulsive, as if they do not know that the food on the fingers is the same as what has been eaten. So, if the entire food is not repulsive, how can the small amount left on the fingers be considered repulsive? All that is required is to lick the fingers with the inside of the lips, and no intelligent person would find this problematic. Many times, while rinsing the mouth, a person puts his finger in his mouth to rub his teeth and clean the inside of his mouth.”

These points are found in various commentaries. Therefore, from a modern medical perspective, licking the fingers after eating is extremely beneficial. German medical experts, after research, have revealed that a special type of protein present on the fingertips protects a person from diseases such as diarrhea, vomiting, and cholera. According to experts, the bacteria known as “E. coli,” when they come onto the fingertips, the protein present on the fingertips destroys these harmful bacteria. In this way, these germs, while present on the human body, do not produce harmful effects. Especially when a person sweats, the germicidal protein becomes active. Experts believe that if this protein did not exist, diseases like cholera, diarrhea, and vomiting would be much more common among children.

Research scholar Mohsin Faran, discussing the protein present in the fingers, writes:
“The people of the West have long criticized licking the fingers after eating as unhealthy, but now science is confirming that this act is actually very healthy, because the fingers do not go deep into the mouth and thus are not contaminated by saliva. Moreover, the protein present on the fingertips kills harmful bacteria. In contrast, when eating with a spoon or fork, it repeatedly becomes contaminated with saliva, and this is a highly unhealthy practice.”

For further details, the author’s article “The Hadith of the Messenger sallallahu alayhi wa sallam and Modern Science,” which is being continuously published in the journal Difa’ Islam, can be consulted by those interested in hadith and new medical research.

Hadith Commentary:
Eating and drinking from vessels made of silver and gold is absolutely forbidden (haram) for Muslims.

Hadith Commentary:
(1)
Hudhayfah radi Allahu anhu threw away the vessel because, despite repeatedly forbidding him verbally, he did not desist; ultimately, as a form of reprimand and rebuke, he threw it at him.

(2)
It is understood from the hadith that the cup which the Magian presented to Hudhayfah radi Allahu anhu was either made of silver or plated with silver, because there is no difference between vessels made of silver and those plated with silver. And the prohibition of such vessels applies equally to both men and women.

(3)
Although drinking is mentioned in the hadith, this ruling also includes eating. In any case, all types of vessels may be used for eating and drinking, but it is not permissible according to the Shari‘ah to use vessels made of gold, silver, or those plated with them.
(Fath al-Bari: 9/686)

Hadith Footnote:
Vocabulary of the Hadith:
Sihaaf:
Plural of sahfah,
Plate,
Dish.

Lexical Explanation:
«بَابُ الْآنِيَةِ» is the plural of «آنية» and «إِنَاءٌ», which means "vessel." By mentioning the rulings regarding vessels among the chapters of purification (ablution, ritual bath, etc.) in Bulugh al-Maram, the purpose is to clarify that in Islamic law, some vessels are permissible to use, while others are prohibited. In this way, a person of purity can distinguish between permissible and prohibited vessels.

«صِحَافِهَا» is the plural of «صَحْفَة», which means "cup."

By «لَهُمْ», what is meant is the polytheists (mushrikeen).

«فِي الدُّنْيَا» means that these vessels are for them in this world. This does not mean that gold and silver vessels are lawful (halal) for the polytheists, but rather, their practice is being described.

Benefits and Issues:
➊ From this hadith, it is understood that eating and drinking from gold and silver vessels is forbidden (haram), and this has been explicitly stated in the texts. Likewise, performing ablution (wudu) and ritual bath (ghusl) with water from these vessels is also impermissible. This is included in the generality of this hadith, which states that their use is not correct.

➋ The purpose of presenting this hadith at this point is also to establish this ruling; otherwise, the original context of this hadith was in the chapter of eating and drinking. Incidentally, it is also understood that eating, drinking, and performing ablution or ritual bath with vessels made of jewels, rubies, etc., is permissible. However, regarding vessels that are merely plated with gold or silver, there is a difference of opinion. In any case, abstaining from them is better and preferable.

Hadith Narrator:
SR Sayyiduna Hudhayfah radi Allahu anhu: ER Hudhayfah is a diminutive form. His kunyah is Abu Abdullah. He is a well-known Companion and the son of the Companion of the Messenger of Allah, Sayyiduna Yaman radi Allahu anhu (with the "meem" pronounced lightly). He is famous and well-known by the title "the confidant of the Messenger of Allah sallallahu alayhi wa sallam." He passed away in Mada'in forty days after the martyrdom of Sayyiduna Uthman radi Allahu anhu (Dhu al-Nurayn), in the year 35 or 36 AH.