What is the ruling on the zakah of a woman's jewelry used for adornment?

Question:
A questioner asks about a woman's jewelry and says: I used to hear some shaykhs permit not paying zakah on a woman's jewelry that she uses, and I recently read a fatwa from your eminence stating the obligation of zakah on a woman's jewelry used for adornment. I hope you will comment on this topic for its importance and for our benefit.

Answer:
Scholars have differed regarding women's jewelry of gold and silver: some held that zakah is due on it if it is for wearing, just as zakah is due on it if it is not for wearing. Others said: if it is for wearing, zakah is not due on it, but if it is for saving or for trade, zakah is due on it.
What the scriptural evidence indicates, to the best of my knowledge, is that zakah is due on it absolutely. This is the view of a group of scholars, and it is narrated from 'Umar ibn al-Khattab (may Allah be pleased with him) and a group of the Salaf, and it is the madhhab of Imam Abu Hanifah and a group. It is the most apparent view in terms of evidence, due to the generality of the evidence indicating the obligation of zakah in gold and silver, such as his saying (peace and blessings be upon him): the hadith.
And among them is what Abu Dawud and al-Nasa'i narrated with a good isnad from Abdullah ibn Amr ibn al-As (may Allah be pleased with them both): that a woman came to the Prophet (peace and blessings be upon him) with her daughter, and on her hand were two bracelets of gold – meaning: two gold bracelets – so he said (peace and blessings be upon him): She said: No. He said: , so she threw them down and said: They are for Allah and His Messenger.
And likewise, what is established from Umm Salama is that she used to wear ornaments of gold, and she said: O Messenger of Allah, is this a treasure? He said: , and he did not say: There is no zakah in jewelry.
As for the hadith narrated by al-Bayhaqi and a group from the Prophet (peace and blessings be upon him) that he said: , it is a weak hadith according to the scholars, not authentic.
By this, it is known that the correct view is that there is zakah in it, that there is zakah in the jewelry if it reaches the nisab and a lunar year has passed over it: twenty-five out of every thousand, a quarter of a tenth. The nisab is eleven and a half pounds, twenty mithqals, eleven pounds and three-sevenths of a pound – meaning: the half; because what is between three-sevenths and the half is a small amount, and the half is clearer – this is the nisab, twenty mithqals, eleven and a half Saudi pounds, ninety-two grams, this is the nisab, and what is less than this has nothing in it, and zakah is only due every lunar year.
But things like diamonds and other gems, if they are for wearing, there is no zakah in them. Zakah is only in gold and silver specifically. As for diamonds, pearls, and the rest of the precious stones that are not of gold and silver, there is no zakah in them if they are prepared for wearing, not for trade.