Ruling on using mobile phones and computers if it is proven that they contain gold
Question

                Is pcs and mobile phones are haram for men because the processors contain some amount of gold in it but its not the purest you can check in unbox therapy video in YouTube for more details the video name is "intel sent a surprise package" or something
Praise be to Allah.
	Firstly:

	The fact that the processors for computers and mobile phones 
	contain some amount of gold is an old issue, and the amount is very small. 
	It is used because gold is an excellent conductor of electricity. But now 
	there is no need for that because we have processors made of silicon, copper 
	or aluminium, as a specialist has told us.

	Based on that, this question is no longer relevant, because 
	processors no longer contain any gold.

	Secondly:

	If we assume that there is some regular type of gold in some 
	device or other, then it is haraam for both men and women to use it, 
	according to the view of those who say that, in addition to it being haraam 
	to use gold for eating and drinking, it is also haraam to use gold for other 
	purposes, which is the view of the majority.

	It is haraam for women because what is permissible for them 
	in terms of gold is jewellery. Anything other than jewellery is prohibited 
	for them to use, which includes gold pens. It is haraam for women to use 
	them just as it is haraam for men to do so.

	An-Nawawi (may Allah have mercy on him) said: Our companions 
	and other scholars said: The prohibition on using vessels of gold and silver 
	applies equally to both men and women. There is no difference of opinion 
	concerning that, because of the general meaning of the hadith and the 
	inclusiveness of the reason why that is prohibited. There is only a 
	differentiation between men and women with regard to jewellery, because the 
	purpose thereof is adorning themselves and making themselves look beautiful 
	for their husbands.

	End quote from al-Majmoo‘ (1/306).

	Al-Bahooti al-Hanbali (may Allah have mercy on him) said: 
	Wearing jewellery is permissible for women because they need it in order to 
	adorn themselves for their husbands. What is prohibited is making vessels of 
	gold, and it is prohibited to make utensils from gold, even if it is a stick 
	with which to apply kohl to the eyes. Similar to the prohibition on making a 
	kohl stick of gold or silver is the prohibition on using these metals to 
	make lamps, beds, chairs, shoes, spoons, doors and shelves.

	End quote from Kashshaaf al-Qinaa‘ (1/51).

	Shaykh Ibn Baaz (may Allah have mercy on him) said:

	It is not permissible for either men or women to use pens 
	made of gold or silver, because that does not come under the heading of 
	jewellery; rather it is more akin to vessels made of gold and silver, and 
	vessels made of gold and silver are forbidden for all, because the Prophet 
	(blessings and peace of Allah be upon him) said: Do not drink from vessels 
	of gold and silver, and do not eat from plates made of the same, for they 
	are for them [i.e., the disbelievers] in this world and for you in the 
	hereafter.” Saheeh – agreed upon.

	End quote from Majmoo‘ Fataawa Ibn Baaz (19/72)

	Some scholars are of the view that what is prohibited is 
	wearing of gold for men, and using vessels of gold or silver for eating and 
	drinking. As for other utensils – other than things that are worn – that is 
	not prohibited, such as kohl sticks made of gold or silver.

	Ash-Shawkaani (may Allah have mercy on him) said: Undoubtedly 
	the hadiths that speak of this issue indicate that it is prohibited to eat 
	or drink (from vessels made of gold or silver). As for other uses, they are 
	not prohibited. Drawing an analogy with eating and drinking from vessels of 
	gold and silver is comparing two different things, because the reason for 
	the prohibition on eating and drinking from vessels made of gold or silver 
	is resemblance to the people of Paradise, because vessels of silver will be 
	passed around to them. And that is something that the Lawgiver regards as a 
	valid reason (for not allowing it). It was also proven that when the Prophet 
	(blessings and peace of Allah be upon him) saw a man wearing a ring of gold, 
	he said: “Why do I see you wearing the jewellery of the people of Paradise?” 
	(Narrated by the three from the hadith of Buraydah). The same applies to 
	wearing silk and so on. Otherwise that could lead to a prohibition on 
	adorning oneself with jewellery or using silk for furnishings, because this 
	is a kind of usage, yet some scholars allow these usages even though they 
	believe it is prohibited to use it in general.

	With regard to an-Nawawi’s report of consensus on the 
	prohibition on using gold and silver in general terms, that cannot be true, 
	when Dawood and ash-Shaafa‘i and some of his companions held different 
	views. Imam al-Mahdi, in his book al-Bahr, limited the idea of 
	consensus and attributed this view to most (not all) of the scholars.

	However, it is not unclear to any fair-minded person that the 
	idea that there is consensus has no proof.

	Conclusion: the basic principle is that things are 
	permissible, and proof of something being prohibited cannot be accepted 
	unless the one who says that produces evidence – and there is no such 
	evidence with regard to this issue. Following this principle which states 
	that things are permissible unless proven otherwise is what a fair-minded 
	person does, and there is no need to be scared of someone quoting the view 
	of the majority. Especially since this principle is supported by the hadith: 
	“But you have silver; you can play with it (and use it as you wish).” 
	Narrated by Ahmad and Abu Dawood. This is supported by what was mentioned 
	above, that Umm Salamah brought a vessel of silver in which there was some 
	hair of the Messenger of Allah (blessings and peace of Allah be upon him)… 
	The hadith was narrated by al-Bukhaari, as mentioned above.

	And it was said that the reason for the prohibition is 
	because it is showing off, or it may sadden the poor. The response to that 
	is that it is permissible to make vessels from other precious materials, 
	most of which are more precious and valuable than gold and silver, and no 
	one disallowed that except those who held odd views. Ibn as-Sabbaagh 
	narrated in ash-Shaamil that there was consensus on the 
	permissibility thereof, and ar-Raafi‘i and those who came after him followed 
	him in that.

	And it was said that the reason for the prohibition was 
	imitation of non-Muslims. But that is subject to further discussion, because 
	it is proven that a warning is addressed to the one who does that, and mere 
	resemblance does not deserve such a warning.

	End quote from Nayl al-Awtaar (1/81).

	Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The 
	correct view is that using gold and silver for purposes other than eating 
	and drinking is not prohibited, because the Prophet (blessings and peace of 
	Allah be upon him) prohibited a particular usage, namely eating and 
	drinking. If what is prohibited was more than that, the Prophet (blessings 
	and peace of Allah be upon him) – who was the most eloquent of people and 
	the most able to explain things clearly – would not have mentioned one usage 
	in exclusion of others. Rather the fact that he mentioned eating and 
	drinking specifically indicates that other usages are permissible, because 
	there are some benefits for people in other usages.

	If using them was prohibited in all cases, the Prophet 
	(blessings and peace of Allah be upon him) would have issued instructions to 
	break them, as the Prophet (blessings and peace of Allah be upon him) did 
	not leave anything on which there were images but he broke it or tore it 
	down, because if it is prohibited in all cases, there is no benefit in 
	leaving it.

	This is indicated by the fact that Umm Salamah – who narrated 
	the hadith – had a vessel of silver in which she put some hairs of the 
	Prophet (blessings and peace of Allah be upon him). The people used to seek 
	healing by means of it, and they were healed by Allah’s leave. This is 
	mentioned in Saheeh al-Bukhaari. This usage is something other than 
	eating and drinking.

	End quote from ash-Sharh al-Mumti‘ (1/75).

	According to this view, it does not matter if the phone is 
	made of gold or contains gold, and the same applies to computers.

	So according to the first view, gold is prohibited in three 
	forms: when it is worn by men, when it is used in vessels for eating and 
	drinking, and when it is used or is made part of any tool or device, for 
	both men and women.

	According to the second view, the first and second forms are 
	prohibited, but not the third. So there is nothing wrong with using a phone 
	or computer even if there is some gold in it, for both men and women.

	Moreover, the Shaafa‘is – who say that it is prohibited to 
	use gold and silver purposes in addition to the prohibition on using it for 
	eating and drinking – say that the reason for the prohibition is showing 
	off. So if the gold is hidden and covered, then it is not prohibited to use 
	it. Based on that, it is permissible to use the phone and computer, because 
	what is inside them of gold is hidden. 

	It says in Tuhfat al-Muhtaaj (1/119): The reason is 
	the item [i.e., the gold], if it involves showing off. Hence they said: If 
	the gold vessel becomes tarnished, so that the tarnish covers the entire 
	vessel, inside and out, then it is permissible to use it, because it is no 
	longer showing off. End quote.

	According to the Maalikis, if a gold vessel is covered with 
	something else, there are two views. See: Haashiyat ad-Dasooqi 
	(1/64).

	And Allah knows best.