Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (6/276)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

and Jabir and Abu Hurayrah, both in reports traced back to the Prophet and in reports stopped at the Companions. (1)

The verse is general in its application to all gold and silver, without excluding one type from another. Whoever claims that permissible jewelry is excluded from this general ruling must produce evidence.

As for the Sunnah, among its proofs are:

1—Muslim narrated from Abu Hurayrah, may Allah be pleased with him, that the Prophet ﷺ said: “No owner of gold or silver who does not pay its due will escape having sheets of fire prepared for him on the Day of Resurrection. They will be heated in the Fire of Hell, and his forehead, side, and back will be branded with them.” (2) The hadith continues.

One who adorns himself with gold and silver is an owner of gold and silver, and there is no evidence to exclude him from this general ruling. Among the greatest and most binding dues upon gold and silver is zakah. Abu Bakr al-Siddiq, may Allah be pleased with him, said: “Zakah is the due upon wealth.”

2—Al-Tirmidhi, al-Nasa’i, and Abu Dawud narrated it, the latter’s wording being as follows: Abu Kamil and Humayd ibn Mas‘adah narrated to us—conveying the same meaning—that Khalid ibn al-Harith narrated to them: Husayn narrated to us, from ‘Amr ibn Shu‘ayb, from his father, from his grandfather, that a woman came to the Messenger of Allah ﷺ accompanied by her daughter, who was wearing two thick gold bangles on her wrists. He said to her, “Do you pay zakah on these?” She replied, “No.” He said, “Would it please you if Allah were to adorn you with two bracelets of fire in their place?” So she removed them and threw them before the Prophet ﷺ, saying, “They are for Allah and His Messenger.” (3)

In Bulugh al-Maram, it states: “Its chain of transmission is strong.” (4) (5) Al-Tirmidhi also narrated it through the route of

(1) That is, it has been narrated that wealth on which zakat has not been paid is kanz (hoarded treasure), whereas wealth whose zakat has been paid is not kanz, regardless of whether it is buried or kept openly. (2) Its source has been cited previously, p. 6. (3) Its source has been cited previously, p. 128. (4) Bulugh al-Maram, no. 620. (5) Shaykh Ibn Baz said, “It is authentic,” in the treatise he wrote on the zakat of jewelry.

وجابر، وأبي هريرة مرفوعاً وموقوفاً (١) اهـ. والآية عامة في جميع الذهب والفضة ولم تخصص شيئاً دون شيء فمن ادعى خروج الحلي المباح من هذا العموم فعليه الدليل. وأما السنة فمن أدلتها: ١ ـ ما رواه مسلم من حديث أبي هريرة ﵁ عن النبي ﷺ أنه قال: «ما من صاحب ذهب ولا فضة لا يؤدي منها حقها إلا إذا كان يوم القيامة صفحت له صفائح من نار فأحمي عليها في نار جهنم فيكوى بها جبينه وجنبه وظهره» (٢) الحديث. والمتحلي بالذهب والفضة صاحب ذهب وفضة، ولا دليل على إخراجه من العموم، وحق الذهب والفضة من أعظمه وأوجبه الزكاة قال أبو بكر الصديق ﵁: الزكاة حق المال. ٢ ـ ما رواه الترمذي والنسائي وأبو داود واللفظ له قال: حدثنا أبو كامل، وحميد بن مسعدة، المعنى أن خالد بن الحارث حدثهم، حدثنا حسين، عن عمرو بن شعيب، عن أبيه، عن جده، أن امرأة أتت رسول الله ﷺ ومعها ابنة لها، وفي يد ابنتها مسكتان غليظتان من ذهب، فقال لها: «أتعطين زكاة هذا؟ قالت: لا، قال: أيسرك أن يسورك الله بهما سوارين من نار، قال: فخلعتهما فألقتهما إلى النبي ﷺ وقالت: هما لله ورسوله» (٣) قال في بلوغ المرام: وإسناده قوي (٤) (٥)، وقد رواه الترمذي من طريق

(١) أي: الذي روي أن الذي لم يؤد زكاته فهو كنز، وما أديت زكاته فليس بكنز، ولا عبرة بكونه مدفوناً أو ظاهراً. (٢) سبق تخريجه ص (٦). (٣) سبق تخريجه ص (١٢٨). (٤) بلوغ المرام (٦٢٠). (٥) قال الشيخ ابن باز: (إنه صحيح) وذلك في الرسالة التي ألفها في زكاة الحلي.