is deemed recommended. If it is a prohibition, it falls between prohibition and permissibility, and is therefore deemed disliked.

This principle may be derived from the Prophet’s ﷺ statement: “Leave what causes you doubt for what does not cause you doubt.” (1)

In my view, the preponderant opinion is that adornment with iron and other metals—apart from gold—is permissible and not disliked.

“No zakah is due on the jewelry of either sex that is prepared for use or lending, …”

His statement, “No zakah is due on the jewelry of either sex that is prepared for use or lending,” (2) means the jewelry of males and females. However, a further condition is necessary: that it be permissible, because the author states later, “If it is prohibited, then zakah is due on it.”

Thus, zakah is waived from jewelry subject to two conditions:

First: it must be permissible.

Second: it must be prepared for use or lending, whether it is actually used and lent out, or neither used nor lent out.

As for the first condition—that it be permissible—this is because the exemption of jewelry from zakah is a concession, and one who uses what is prohibited is not entitled to a concession.

For example, if a man were to make himself a gold ring, zakah would be due on that ring if it reached the minimum taxable threshold (nisab), or if he possessed other wealth sufficient to complete the nisab, because it is prohibited.