at the time it was prohibited, then the hadiths mentioned indicate that it is permissible on the condition that zakah be paid; and there is no evidence that this condition has been waived, such that it would be permissible without qualification.

If it is asked: What is the response to the evidence cited by those who hold that jewelry is not subject to zakah—namely, what Ibn al-Jawzi narrated with his chain in al-Taḥqīq, from ‘Āfiyah ibn Ayyūb, from al-Layth ibn Sa‘d, from Abu al-Zubayr, from Jabir, may Allah be pleased with him: that the Prophet, peace and blessings be upon him, said, “There is no zakah on jewelry” (1)—and which al-Bayhaqi also narrated in Ma‘rifat al-Sunan wa-al-Āthār (2)?

The answer is that there are three responses:

First: al-Bayhaqi said regarding it: “It is false and has no basis. Rather, it is narrated from Jabir as his own statement, and ‘Āfiyah ibn Ayyūb is unknown. Whoever cites it as proof is jeopardizing his religion.” End quote.

Second: even if we were to assume that ‘Āfiyah was declared trustworthy, as Ibn Abi Hatim reported