Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (6/274)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Treatise on Zakah on Jewelry (1)

All praise is due to Allah, Lord of all worlds. We praise Him, seek His help and forgiveness, and repent to Him. (2) We seek refuge in Allah from the evil within ourselves and from the wickedness of our deeds. Whomever Allah guides, none can lead astray; and whomever He leads astray, none can guide. I bear witness that there is no god worthy of worship but Allah alone, without partner, and I bear witness that Muhammad is His servant and Messenger. May Allah’s blessings and abundant peace be upon him, his family, and his Companions.

To proceed:

This is a treatise explaining the ruling on zakah upon permissible jewelry. In it, I have mentioned, to the extent of my knowledge, the scholarly disagreement, the strongest of the opinions, and the evidence supporting that preference. I say—and with Allah lies success and in Him is my trust; upon Him I rely, and He is the One whose help is sought:

The scholars, may Allah have mercy on them, have differed regarding the obligation of zakah on permissible jewelry into five views:

The first is that no zakah is due on it. This is the well-known position of the schools of the three imams—Malik, al-Shafi‘i, and Ahmad—unless it has been set aside for expenditure; and if it has been set aside

(1) This treatise was read to our Shaykh, may Allah preserve him, during his explanation of the section on zakat of jewelry in Zad al-Mustaqni'. He commented on it, so it has been appended here to the Book of Zakat, in order to complete the benefit and preserve our Shaykh's comments. It is among his writings, may Allah preserve him, and was first printed in 1382 AH. (2) His statement: “and we repent to Him.” This is the practice scholars have followed in opening their books with this sermon. However, I have not found the phrase “and we repent to Him” in the hadith. Rather, the hadith reads: “We seek His help, seek His forgiveness, and seek refuge in Allah.” If a person adds it, there is no harm; but omitting it is better, in order to conform to the hadith. As for the additions commonly made today, such as, “We seek His guidance, and whomever Allah leads astray, you will never find for him a rightly guiding protector,” and similar phrases, it appears to me, and Allah knows best, that they do not intend to quote the sermon verbatim.

رسالة في زكاة الحلي (١) الحمد لله رب العالمين نحمده ونستعينه ونستغفره ونتوب إليه (٢) ونعوذ بالله من شرور أنفسنا، ومن سيئات أعمالنا، من يهده الله فلا مضل له، ومن يضلل فلا هادي له، وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمداً عبده ورسوله، صلى الله عليه وعلى آله وصحبه وسلم تسليماً كثيراً. أما بعد: فهذه رسالة في بيان حكم زكاة الحلي المباح، ذكرت فيها ما بلغه علمي من الخلاف والراجح من الأقوال وأدلة الترجيح، فأقول وبالله التوفيق والثقة، وعليه التكلال، وهو المستعان: لقد اختلف أهل العلم ﵏ في وجوب الزكاة في الحلي المباح على خمسة أقوال: أحدها: لا زكاة فيه، وهو المشهور من مذاهب الأئمة الثلاثة، مالك والشافعي وأحمد، إلا إذا أعد للنفقة، وإن أعد

(١) قرئت هذه الرسالة على شيخنا ﵀ أثناء شرحه لزكاة الحلي من «الزاد»، وعلق عليها، فألحقت بكتاب الزكاة في هذا الموضع؛ تتميماً للفائدة، وحفظاً لتعليقات شيخنا ﵀. وهي من مؤلفاته ﵀ وكانت طباعتها الأولى عام ١٣٨٢ هـ. (٢) قوله: «ونتوب إليه». هذا ما درج عليه العلماء، من استفتاح كتبهم بهذه الخطبة، لكني ما رأيت: «ونتوب إليه» في الحديث، بل إن الحديث جاء على هذا النحو «ونستعينه ونستغفره ونعوذ بالله» فإن زادها الإنسان فلا بأس، وإن حذفها فهو أحسن ليطابق الحديث. أما ما يزيده الناس اليوم «ونستهديه، ومن يضلل الله فلن تجد له ولياً مرشداً» وما أشبه ذلك، فهذا يظهر لي والله أعلم أنهم لا يريدون أن ينقلوا الخطبة بالنص.