The Ruling on the Zakah of a Woman's Jewelry
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Is there any zakah due on a woman's jewelry?
The stronger opinion among the scholars' views: A woman's jewelry, whether it is used, kept in reserve, or made for a need such that she sells it and spends the proceeds when she needs it, or kept for adornment, all of it is subject to obligatory zakah. This is due to the generality of the evidence, and indeed the specificity of the evidence in this matter. For in the hadith of 'Amr ibn Shu'ayb from his father from his grandfather: (A woman came to the Prophet (peace and blessings be upon him) and his daughter had two thick bracelets of gold on her hands -Meaning: two bracelets -So he said: Do you pay the zakat of this?So she said: No,He said: Would you like Allah to put two bracelets of fire on you? -Meaning: If you do not pay the zakah - so she took them off and threw them to the Prophet (peace and blessings be upon him) and his family,And she said: saying, "They are for Allah and His Messenger") Al-Hafiz Ibn Hajar said in *Bulugh al-Maram*: "The three [books] reported it, and its chain is strong."
And Al-Hafiz Ibn Hajar, no one is ignorant of his status in the science of hadith,And Shaykh Ibn Baz said regarding this hadith: if its chain is authentic, and it is supported by the generality of the text, as in the hadith of Abu Hurayrah that Muslim narrated: (No owner of gold or silver who does not pay its due will, on the Day of Resurrection, have plates of fire beaten onto him) to the end of the hadith.
And the woman who has gold jewelry is an owner of gold, so the implication of this generality and comprehensiveness is that she falls under this warning.As for the one who said: [Some say] that there is no zakah in that, and that this is like clothes if they are kept for use, in which case there is no zakah. The scholars call this analogical reasoning in opposition to an explicit text, and analogical reasoning in opposition to an explicit text is invalid and not to be followed. As for the evidence they cited from the report that the Prophet (peace and blessings be upon him) said: (There is no zakah in jewelry), this is not authentic from the Prophet (peace and blessings be upon him). Furthermore, it is not correct in terms of meaning, because some jewelry is subject to zakah by consensus.
So the correct view is: What is obligatory for a woman is to pay the zakah on her jewelry when it reaches the minimum threshold (nisab) every year. She appraises it and pays one-fifth of a tenth -Meaning: (٢.
5%) - Then, if she has money, she pays from her money. If she does not have money and her husband or one of her relatives pays it on her behalf, there is nothing wrong with that. If that is not the case, she sells an amount of the jewelry equal to the zakah and pays the zakah.
Someone might say: If we compel her to sell from the jewelry, the jewelry will be exhausted and she will have nothing left.So the answer to that is from two angles: The first point: If the jewelry falls below the minimum threshold, even by a barley grain, there is no zakah on it (eighty-five grams) this is the threshold, and (eighty-four grams) has no zakah. Praise be to Allah, eighty-four grams is sufficient for her.
Second: Let us say: and let all the money be exhausted, so what is the difference between the jewelry and the coins?If a person has coins and we say: She pays its zakah every year, and the zakah diminishes it, diminishes it, diminishes it, until if we suppose all the coins are gone, what is the difference between this and that? Then we give good news to the woman who pays her zakah that, as the Prophet (may peace and blessings be upon him) said: (Charity does not decrease wealth) And Allah the Exalted may send down blessing upon this jewelry for her, protecting it from harm and loss. Otherwise, a woman may be afflicted with the loss of her jewelry, or its theft, or lending it to someone who denies it, or something similar.
And when she pays the charity on this jewelry, it will be a shade for her on the Day of Resurrection;By the saying of the Prophet (peace and blessings be upon him): (Every person will be in the shade of their charity on the Day of Resurrection) So praise be to Allah, she is a gainer, not a loser. She has cleared her obligation with certainty when she pays the zakah and becomes at ease.
The stronger opinion among the scholars' views: A woman's jewelry, whether it is used, kept in reserve, or made for a need such that she sells it and spends the proceeds when she needs it, or kept for adornment, all of it is subject to obligatory zakah. This is due to the generality of the evidence, and indeed the specificity of the evidence in this matter. For in the hadith of 'Amr ibn Shu'ayb from his father from his grandfather: (A woman came to the Prophet (peace and blessings be upon him) and his daughter had two thick bracelets of gold on her hands -Meaning: two bracelets -So he said: Do you pay the zakat of this?So she said: No,He said: Would you like Allah to put two bracelets of fire on you? -Meaning: If you do not pay the zakah - so she took them off and threw them to the Prophet (peace and blessings be upon him) and his family,And she said: saying, "They are for Allah and His Messenger") Al-Hafiz Ibn Hajar said in *Bulugh al-Maram*: "The three [books] reported it, and its chain is strong."
And Al-Hafiz Ibn Hajar, no one is ignorant of his status in the science of hadith,And Shaykh Ibn Baz said regarding this hadith: if its chain is authentic, and it is supported by the generality of the text, as in the hadith of Abu Hurayrah that Muslim narrated: (No owner of gold or silver who does not pay its due will, on the Day of Resurrection, have plates of fire beaten onto him) to the end of the hadith.
And the woman who has gold jewelry is an owner of gold, so the implication of this generality and comprehensiveness is that she falls under this warning.As for the one who said: [Some say] that there is no zakah in that, and that this is like clothes if they are kept for use, in which case there is no zakah. The scholars call this analogical reasoning in opposition to an explicit text, and analogical reasoning in opposition to an explicit text is invalid and not to be followed. As for the evidence they cited from the report that the Prophet (peace and blessings be upon him) said: (There is no zakah in jewelry), this is not authentic from the Prophet (peace and blessings be upon him). Furthermore, it is not correct in terms of meaning, because some jewelry is subject to zakah by consensus.
So the correct view is: What is obligatory for a woman is to pay the zakah on her jewelry when it reaches the minimum threshold (nisab) every year. She appraises it and pays one-fifth of a tenth -Meaning: (٢.
5%) - Then, if she has money, she pays from her money. If she does not have money and her husband or one of her relatives pays it on her behalf, there is nothing wrong with that. If that is not the case, she sells an amount of the jewelry equal to the zakah and pays the zakah.
Someone might say: If we compel her to sell from the jewelry, the jewelry will be exhausted and she will have nothing left.So the answer to that is from two angles: The first point: If the jewelry falls below the minimum threshold, even by a barley grain, there is no zakah on it (eighty-five grams) this is the threshold, and (eighty-four grams) has no zakah. Praise be to Allah, eighty-four grams is sufficient for her.
Second: Let us say: and let all the money be exhausted, so what is the difference between the jewelry and the coins?If a person has coins and we say: She pays its zakah every year, and the zakah diminishes it, diminishes it, diminishes it, until if we suppose all the coins are gone, what is the difference between this and that? Then we give good news to the woman who pays her zakah that, as the Prophet (may peace and blessings be upon him) said: (Charity does not decrease wealth) And Allah the Exalted may send down blessing upon this jewelry for her, protecting it from harm and loss. Otherwise, a woman may be afflicted with the loss of her jewelry, or its theft, or lending it to someone who denies it, or something similar.
And when she pays the charity on this jewelry, it will be a shade for her on the Day of Resurrection;By the saying of the Prophet (peace and blessings be upon him): (Every person will be in the shade of their charity on the Day of Resurrection) So praise be to Allah, she is a gainer, not a loser. She has cleared her obligation with certainty when she pays the zakah and becomes at ease.