The Shaykh Muhammad ibn Salih al-Uthaymeen said: "Whoever Allah guides, no one can mislead, and whoever He leaves to mislead, no one can guide.
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The questioner : And we seek refuge in Allah from the evils of our souls and from the badness of our deeds. Whoever Allah guides, no one can mislead, and whoever He leaves to mislead, no one can guide. And I bear witness that there is no deity but Allah alone, with no partner, and I bear witness that Muhammad is His slave and His Messenger, may Allah send blessings and peace upon him, his family, and his Companions, abundantly.
As for what follows: This is a treatise explaining the ruling on the zakah of permissible jewelry. In it, I have mentioned what has reached my knowledge regarding the disagreement, the stronger of the opinions, and the evidence for preferring one over the others. So I say, and success is from Allah, in whom is trust and upon whom is reliance, and He is the One sought for aid. The scholars, may Allah have mercy on them, differed regarding the obligation of zakah on permissible jewelry in five opinions:
The first is that there is no zakah on it, which is the well-known view of the three Imams: Malik, al-Shafi'i, and Ahmad, except if it is prepared for spending. If it is prepared for wages, then there is zakah on it according to the followers of Ahmad, and no zakah on it according to the followers of Malik and al-Shafi'i. We have mentioned the evidence for this opinion as a refutation of those who say it is obligatory, and we have answered their arguments.
The second is that there is zakah on it for one year, which is narrated from Anas ibn Malik (may Allah be pleased with him).
The third is that its zakah is its loan, which is also narrated from Asma and Anas ibn Malik.
The fourth is that either zakah or a loan is obligatory on it, and Ibn al-Qayyim (may Allah have mercy on him) preferred this in "al-Turuq al-Hukmiyyah".
The fifth opinion is that zakah is obligatory on it every year if it reaches the nisab, which is the school of Abu Hanifah, and it is narrated from Ahmad, and it is one of the two opinions in the school of al-Shafi'i. This is the stronger opinion due to the indication of the Book, the Sunnah, and the athar. Among the evidence from the Book is the saying of the Exalted:[At-Tawbah 9:34-35] The meaning of hoarding gold and silver is not paying out what is obligatory in them, such as zakah and other rights. Abdullah ibn Umar (may Allah be pleased with them both) said: "Everything for which you have paid the due, even if it is under seven earths, is not a hoard. And everything for which you have not paid its zakah is a hoard, even if it is apparent on the surface of the earth". Ibn Kathir (may Allah have mercy on him) said: "This has been narrated from Ibn Abbas, Jabir, and Abu Hurayah, both as marfu' and mawquf". End of quote.
The Shaykh : ... its zakah is paid, and that whose zakah is paid is not a hoard, and there is no consideration for it being ... .
As for what follows: This is a treatise explaining the ruling on the zakah of permissible jewelry. In it, I have mentioned what has reached my knowledge regarding the disagreement, the stronger of the opinions, and the evidence for preferring one over the others. So I say, and success is from Allah, in whom is trust and upon whom is reliance, and He is the One sought for aid. The scholars, may Allah have mercy on them, differed regarding the obligation of zakah on permissible jewelry in five opinions:
The first is that there is no zakah on it, which is the well-known view of the three Imams: Malik, al-Shafi'i, and Ahmad, except if it is prepared for spending. If it is prepared for wages, then there is zakah on it according to the followers of Ahmad, and no zakah on it according to the followers of Malik and al-Shafi'i. We have mentioned the evidence for this opinion as a refutation of those who say it is obligatory, and we have answered their arguments.
The second is that there is zakah on it for one year, which is narrated from Anas ibn Malik (may Allah be pleased with him).
The third is that its zakah is its loan, which is also narrated from Asma and Anas ibn Malik.
The fourth is that either zakah or a loan is obligatory on it, and Ibn al-Qayyim (may Allah have mercy on him) preferred this in "al-Turuq al-Hukmiyyah".
The fifth opinion is that zakah is obligatory on it every year if it reaches the nisab, which is the school of Abu Hanifah, and it is narrated from Ahmad, and it is one of the two opinions in the school of al-Shafi'i. This is the stronger opinion due to the indication of the Book, the Sunnah, and the athar. Among the evidence from the Book is the saying of the Exalted:
And those who hoard gold and silver and spend it not in the way of Allah - give them tidings of a painful punishment. (35) The Day when it will be heated in the fire of Hell and seared therewith will be their foreheads, their flanks, and their backs, [it will be said], "This is what you hoarded for yourselves, so taste what you used to hoard."
وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلا يُنْفِقُونَها فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذابٍ أَلِيمٍ * يَوْمَ يُحْمى عَلَيْها فِي نارِ جَهَنَّمَ فَتُكْوى بِها جِباهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ هَذَا مَا كَنَزْتُمْ لِأَنْفُسِكُمْ فَذُوقُوا ما كُنْتُمْ تَكْنِزُونَThe Shaykh : ... its zakah is paid, and that whose zakah is paid is not a hoard, and there is no consideration for it being ... .