The Ruling on the Zakah of Adornments
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Q: Some jurists argue against the obligation of zakah on adornments intended for use, citing the fact that this was not widespread among the Companions and the Successors. However, it is something that is found in almost every household, and it is like prayer in its obligation and the specification of its times, and like zakah in general in its obligation and the specification of its minimum thresholds... and so on. Despite this, it is established from some of the Companions, such as 'Aishah (may Allah be pleased with her), Ibn 'Umar (may Allah be pleased with them both), and others, that they stated it is not obligatory. How is this to be answered?
A: This issue, like other issues of scholarly disagreement, relies on evidence in it and in other matters. So whenever evidence is found that resolves the dispute, it is obligatory to adopt it; for Allah the Exalted said: [Al-Nisa: 59], and He said: : [Al-Shura: 10]. It does not harm the one who knows the Islamic ruling and acts upon it that some scholars differ with him. It is established in the Shari'ah that if a qualified mujtahid hits upon the correct ruling, he has two rewards, and if he errs, he has a reward for his ijtihad, and he misses the reward of correctness.
And a hadith has been authenticated from the Messenger of Allah (peace and blessings be upon him) regarding the judge who exercises ijtihad, and the rest of the mujtahids among the scholars of the Shari'ah have the same ruling as the judge who exercises ijtihad in this sense.
Scholars have differed on this issue, from the Companions and those after them, just as they have differed on other issues of disagreement. It is obligatory for the scholars to exert their utmost effort to know the truth with its evidence in this and other matters. It does not harm the one who hits upon the truth that someone differs with him in that. And every scholar should have good opinion of his brother and attribute to him the best of interpretations, even if he differs with him in opinion, as long as it is not clear that the one who differed intended to oppose the truth. And success is from Allah.
A: This issue, like other issues of scholarly disagreement, relies on evidence in it and in other matters. So whenever evidence is found that resolves the dispute, it is obligatory to adopt it; for Allah the Exalted said:
O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.
يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاًAnd in anything over which you disagree - its ruling is [to be referred] to Allah.
وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِAnd a hadith has been authenticated from the Messenger of Allah (peace and blessings be upon him) regarding the judge who exercises ijtihad, and the rest of the mujtahids among the scholars of the Shari'ah have the same ruling as the judge who exercises ijtihad in this sense.
Scholars have differed on this issue, from the Companions and those after them, just as they have differed on other issues of disagreement. It is obligatory for the scholars to exert their utmost effort to know the truth with its evidence in this and other matters. It does not harm the one who hits upon the truth that someone differs with him in that. And every scholar should have good opinion of his brother and attribute to him the best of interpretations, even if he differs with him in opinion, as long as it is not clear that the one who differed intended to oppose the truth. And success is from Allah.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.