The Obligation of Zakah on Worn Jewelry, Jewelry Intended for Wearing, or Borrowed Jewelry
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Question:
It is well known that there is a disagreement among the scholars regarding the payment of zakah on jewelry that is worn, intended for wearing, or borrowed. What is your opinion on this matter? And assuming the position that zakah is obligatory on such jewelry, is there a minimum threshold (nisab) for it? If there is a minimum threshold, it appears from the hadiths indicating the obligation of zakah on jewelry, in which the Messenger of Allah (peace and blessings be upon him) threatened with the Fire, that they do not reach the minimum threshold. How is this answered?
Answer:
There is a well-known disagreement among the scholars regarding the obligation of zakah on jewelry that is worn, intended for wearing, or borrowed, whether of gold or silver. The stronger view is that it is obligatory; due to the generality of the evidence regarding the obligation of zakah on gold and silver, and due to what is established in the hadith of Abdullah ibn Amr ibn al-As (may Allah be pleased with them both), that a woman entered upon the Prophet (peace and blessings be upon him) and her daughter had two bracelets of gold on her hand. The Prophet (peace and blessings be upon him) said: She said: No. He said (peace and blessings be upon him): Sunan Abi Dawud 1563Hasan (Al-Albani) So she threw them down and said: They are for Allah and His Messenger.
And due to what is established in the hadith of Umm Salama (may Allah be pleased with her), that she used to wear ornaments of gold, and she said: O Messenger of Allah, is this a treasure? He (peace and blessings be upon him) said:. And he (peace and blessings be upon him) did not say to her: There is no zakah on jewelry.
All these hadiths are understood to apply to jewelry that reaches the minimum threshold, in order to reconcile them with the rest of the evidence; because the hadiths explain one another, just as the verses of the Qur'an explain one another, and just as the hadiths explain the verses, specify their generalities, and restrict their absolutes; because all of it is from Allah (Glorified and Exalted is He), and what is from Allah does not contradict, but rather its parts confirm one another and explain one another. Likewise, the completion of a lunar year is required, as with other zakah-able wealth: currencies, trade goods, and livestock. And success is from Allah.
It is well known that there is a disagreement among the scholars regarding the payment of zakah on jewelry that is worn, intended for wearing, or borrowed. What is your opinion on this matter? And assuming the position that zakah is obligatory on such jewelry, is there a minimum threshold (nisab) for it? If there is a minimum threshold, it appears from the hadiths indicating the obligation of zakah on jewelry, in which the Messenger of Allah (peace and blessings be upon him) threatened with the Fire, that they do not reach the minimum threshold. How is this answered?
Answer:
There is a well-known disagreement among the scholars regarding the obligation of zakah on jewelry that is worn, intended for wearing, or borrowed, whether of gold or silver. The stronger view is that it is obligatory; due to the generality of the evidence regarding the obligation of zakah on gold and silver, and due to what is established in the hadith of Abdullah ibn Amr ibn al-As (may Allah be pleased with them both), that a woman entered upon the Prophet (peace and blessings be upon him) and her daughter had two bracelets of gold on her hand. The Prophet (peace and blessings be upon him) said:
Will you give the zakah of this?
أتعطين زكاة هذا؟Are you pleased that Allah may put two bangles of fire on your hands?
أيسرك أن يسورك الله بهما سوارين من نار؟And due to what is established in the hadith of Umm Salama (may Allah be pleased with her), that she used to wear ornaments of gold, and she said: O Messenger of Allah, is this a treasure? He (peace and blessings be upon him) said:
Whatever reaches the amount that requires zakah, then give its zakah, and it is not a treasure.
ما بلغ أن يزكى، فزكي، فليس بكنزAll these hadiths are understood to apply to jewelry that reaches the minimum threshold, in order to reconcile them with the rest of the evidence; because the hadiths explain one another, just as the verses of the Qur'an explain one another, and just as the hadiths explain the verses, specify their generalities, and restrict their absolutes; because all of it is from Allah (Glorified and Exalted is He), and what is from Allah does not contradict, but rather its parts confirm one another and explain one another. Likewise, the completion of a lunar year is required, as with other zakah-able wealth: currencies, trade goods, and livestock. And success is from Allah.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.