The Zakah of Jewelry Mixed with Stones and Its Value
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The questioner : If the jewelry is mixed with stones, and the value of the stones is calculated at the time of purchase but not at the time of sale, is its weight considered including the stones based on the time of purchase, or is it weighed without the stones? The stones.
The Shaykh : They are not counted for zakah, or rather, there is no zakah on them. Only pure gold is considered for zakah. Also, its value is considered while it is being worn. For example, if this bracelet is worth five hundred when new, but is worth four hundred after use, the zakah is on the four hundred, not the new value, because she does not own it as new now; she owns it as used now. Some people may make a mistake in this; they go to the goldsmith and have it weighed as if it were new and valued as if it were new, but that is not the case. Rather, one should ask the goldsmith: how much would you buy this broken piece for if we offered it to you?
If he says, "I will buy it for such and such," and he cannot add more, saying, "I cannot go above this," then its current value, while used, is what is subject to zakah. As for the stones and the mixture that is not gold, there is no zakah on them. But I drew attention to his statement that it is calculated at the time of sale and not at the time of purchase. How is that?
The presenter : It is more expensive than what is tested. This is the talk of fifty-two. Bal. Bal. Bal. Bal. Bal.
The Shaykh : Okay, and at the time of purchase?
The presenter : It is the knowledge of the purchase.
The Shaykh : At the time of sale.
The presenter : At the time of the buyer by weight.
The Shaykh : Woe to the defrauders. Okay, let us go.[Al-Mutaffifin 83:2-3] If they sell, do they count it as gold? Right, work. And if they buy, in any case, if they are mutually satisfied, I say nothing. I say nothing. If they are mutually satisfied and the one who offered the used item to the goldsmith says, "I waive the value of the stones," and he is satisfied, he is not to be blamed. If he says, "I do not err, only you waive the stones," how is that? Meaning, we do not blame the goldsmith for saying, "I do not count the stones for anything." If the seller is satisfied with this, there is nothing wrong. Yes.
The Shaykh : They are not counted for zakah, or rather, there is no zakah on them. Only pure gold is considered for zakah. Also, its value is considered while it is being worn. For example, if this bracelet is worth five hundred when new, but is worth four hundred after use, the zakah is on the four hundred, not the new value, because she does not own it as new now; she owns it as used now. Some people may make a mistake in this; they go to the goldsmith and have it weighed as if it were new and valued as if it were new, but that is not the case. Rather, one should ask the goldsmith: how much would you buy this broken piece for if we offered it to you?
If he says, "I will buy it for such and such," and he cannot add more, saying, "I cannot go above this," then its current value, while used, is what is subject to zakah. As for the stones and the mixture that is not gold, there is no zakah on them. But I drew attention to his statement that it is calculated at the time of sale and not at the time of purchase. How is that?
The presenter : It is more expensive than what is tested. This is the talk of fifty-two. Bal. Bal. Bal. Bal. Bal.
The Shaykh : Okay, and at the time of purchase?
The presenter : It is the knowledge of the purchase.
The Shaykh : At the time of sale.
The presenter : At the time of the buyer by weight.
The Shaykh : Woe to the defrauders. Okay, let us go.
(2) Who, when they take a measure from people, take in full. (3) But if they give by measure or by weight to them, they cause loss.
الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ
Source
اللقاءات الرمضانية لعام 1411هـ - 5 — binothaimeen.net (48:10)
The Arabic text is a machine transcription of the audio recording.