What is the ruling on one who cites the hadith of the Prophet (peace and blessings be upon him), "Do you pay its zakah?" as evidence for the permissibility of gold jewelry?
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The questioner : They say, for example, that when the Messenger (peace and blessings be upon him) saw a ring on a woman's hand, he asked her, "Do you pay its zakah?" She said, "No." He said, "Then it is a brand of fire." So the one who says this... that the Prophet (peace and blessings be upon him) approved of wearing the ring and said to her, "Pay its zakah"?
The Shaykh : Now, the answer has two aspects. The first aspect is that this hadith contains a refutation of the jurists who say that zakah is not obligatory on women's jewelry. We come to the second group, and of course, the discussion includes the first group as well, those who say that zakah is due on it, but it is not forbidden for them to adorn themselves and wear it. We say: if we had only this hadith, we would say as you say, meaning that zakah is due on it and wearing it is permissible. But we have hadiths in which the Messenger (peace and blessings be upon him) forbade women and struck them because they were adorned, and he did not say to them that zakah is due on them. That was a stage, and this is known from the wisdom of the Shari'ah, namely the gradual implementation of prohibition. That stage was that he made zakah obligatory. In fact, there is profound wisdom in this. Now, when women know that there is zakah on jewelry, they become disinclined to adorn themselves, because every year the value decreases and decreases. This is part of the wisdom of legislation that it proceeded gradually in prohibition. First, the Shari'ah made zakah obligatory, and second, it prohibited wearing it, even if one pays the zakah... I have completed my answer approximately. If you have something, please go ahead.
The Shaykh : Now, the answer has two aspects. The first aspect is that this hadith contains a refutation of the jurists who say that zakah is not obligatory on women's jewelry. We come to the second group, and of course, the discussion includes the first group as well, those who say that zakah is due on it, but it is not forbidden for them to adorn themselves and wear it. We say: if we had only this hadith, we would say as you say, meaning that zakah is due on it and wearing it is permissible. But we have hadiths in which the Messenger (peace and blessings be upon him) forbade women and struck them because they were adorned, and he did not say to them that zakah is due on them. That was a stage, and this is known from the wisdom of the Shari'ah, namely the gradual implementation of prohibition. That stage was that he made zakah obligatory. In fact, there is profound wisdom in this. Now, when women know that there is zakah on jewelry, they become disinclined to adorn themselves, because every year the value decreases and decreases. This is part of the wisdom of legislation that it proceeded gradually in prohibition. First, the Shari'ah made zakah obligatory, and second, it prohibited wearing it, even if one pays the zakah... I have completed my answer approximately. If you have something, please go ahead.