from Abu Zur‘ah, it cannot stand in opposition to the hadiths establishing its obligation, nor can it be set against them, given their soundness and its extreme weakness.
Third: even if we were to assume that it is equal to them and can be used to oppose them, acting upon them is more cautious; and whatever is more cautious is more worthy of being followed. The Prophet, peace and blessings be upon him, said: “Leave what makes you doubt for what does not make you doubt.” (1) He also said: “Whoever avoids doubtful matters has safeguarded his religion and his honor.” (2)
As for the reports, among them are:
- It is reported from the Commander of the Believers, Umar ibn al-Khattab, may Allah be pleased with him, that he wrote to Abu Musa, may Allah be pleased with him: “Instruct the Muslim women under your authority to pay zakah on their jewelry.” (3)
Ibn Hajar said in al-Talkhis: “Ibn Abi Shaybah and al-Bayhaqi narrated it through Shu‘ayb ibn Yasar … and it is mursal, as al-Bukhari stated. Al-Hasan, however, rejected this in what Ibn Abi Shaybah narrated from him. He said: ‘We do not know of any of the caliphs who said that zakah is due on jewelry.’” (4) End quote. However, the author of al-Mughni, the author of al-Muhalla, and al-Khattabi cited it as narrated from Umar, may Allah be pleased with him.
- It is reported from Ibn Mas‘ud, may Allah be pleased with him, that a woman asked him about some jewelry she possessed. He said: “If it reaches two hundred dirhams, zakah is due on it.” Al-Tabarani and al-Bayhaqi narrated it, and al-Daraqutni narrated it (5) from him as a report traced back to the Prophet, and said: “This is an error,”