Azami 3983

Abu Dawud (1564) narrated it from Muhammad bin Isa, who said, "Attab - meaning Ibn Bashir - narrated to us, from Thabit bin Ajlan, from Ataa, from Umm Salama," and he mentioned it. Its chain is hasan due to the discussion concerning Attab bin Bashir, except that he is hasan al-hadith and is among the narrators of Bukhari. Hakim narrated it (1/390) via Muhammad bin Muhajir, from Thabit, and said, "Sahih according to the criterion of Bukhari."On this topic there is also a report from Asma bint Yazid, who said, "My aunt and I entered upon the Prophet ﷺ, and she was wearing gold bracelets. He said to us, 'Do you give its zakat?'" She said, "We said, 'No.' He said, 'Do you not fear that Allah will place bracelets of fire on you? Give its zakat.'"Ahmad (27614) and Tabarani in al-Kabir (24/431) both narrated it via Ali bin Asim, from Abdullah bin Uthman bin Khuthaym, from Shahr bin Hawshab, from Asma bint Yazid, and he mentioned it. Its chain is daif, because it contains Ali bin Asim Wasiti, who is daif. Haythami attributed this hadith in Majma (3/67) to Ahmad and said, "Its chain is hasan." He failed to attribute it to Tabarani as well, and his statement "its chain is hasan" is not correct.On this topic there is also what was reported from Fatimah bint Qays, that the Prophet ﷺ said, "There is zakat due on jewelry." Daraqutni narrated it (1954) from Abu Hamza Maymun, from Shaybi, from Fatimah bint Qays, and said, "This Abu Hamza, Maymun, is daif al-hadith."Ibn Abu Shayba narrated (3/27) from Waki, from Musawir Warraq, from Shuayb bin Yasar, who said, "Umar bin Khattab wrote to Abu Musa Ashari, 'Order the Muslim women under your authority to pay zakat on their jewelry.'" Bayhaqi reported it (4/139) through another route from Musawir Warraq, and said, "Bukhari said, 'It is mursal.'" Zaylai likewise stated this in Nasb Raya (2/474), attributing Bukhari's statement to his Tarikh.Another report was recorded by Abdul-Razzaq from Ibn Masud, who said, "There is zakat on jewelry."Another report was recorded by Daraqutni (1957) from Amr bin Shuayb, from his father, from his grandfather, that he used to write to his treasurer Salim, instructing him to pay the zakat on his daughters' jewelry every year. Ibn Abu Shayba also narrated it, from Waki, from Jareer bin Hazim, from Amr bin Shuayb, from Abdullah bin Amr, that he used to command his wives to pay zakat on their jewelry.Ibn Munzir has related, on the authority of Umar bin Khattab, Abdullah bin Masud, Abdullah bin Amr, and Abdullah bin Abbas, that zakat is due on jewelry.I say, this is also the view of Abu Hanifa, as Muhammad bin Hasan stated in Muwatta Malik (1/143). Khattabi said in Maalim Sunan, "The apparent meaning of the Book supports the view of those who deem it obligatory, and the report supports this. Those who exempt it rely on reasoning, though they too have some support from the reports. Caution requires paying it."I say, perhaps the hadiths and reports concerning the obligation of zakat on jewelry date from the early period when the obligation of zakat on gold and silver was first legislated, because the Muslims were in hardship at that time, and jihad was continuous. Then, when the lands were conquered and Allah expanded their means, the Prophet ﷺ waived the zakat on jewelry, because of its resemblance to household goods.The companions from whom Ibn Munzir related the obligation of zakat on jewelry said so out of caution, given the benefit it holds for the poor and needy. Otherwise, those closest to the Prophet ﷺ, namely Ayesha, Hafsa, and Anas bin Malik, held that zakat was not obligatory on jewelry, and reasoning supports their view, as Khattabi said. And Allah knows best.