Under the heading “Zakat on Jewelry,” he writes: “Abu Ḥanīfah and Ibn Ḥazm held that zakat is obligatory on jewelry—meaning gold and silver ornaments—once it reaches the niṣāb, arguing from the report narrated by ʿAmr ibn Shuʿayb from his father from his grandfather who said: Two women came to the Prophet ﷺ wearing gold bangles….”

I say: Ibn Ḥazm did not base his ruling on this ḥadith, for he considered it weak, as he explicitly states in al-Muḥallā 6/78–79. Rather, he argued from the general texts and said on p. 80:

“Had these reports alone existed, we would not have declared zakat obligatory on jewelry. But it is authentically reported from the Messenger of Allah ﷺ: ‘For silver, one-quarter of one-tenth is due,’ ¹ and, ‘No charity is owed on less than five awqiyahs of silver; once it reaches two hundred dirhams, five dirhams are due.’ Since jewelry is silver, it is subject to zakat by virtue of these two sound texts. As for gold, it is authentically reported from the Messenger of Allah ﷺ: ‘Whoever possesses gold and does not pay what is due on it will, on the Day of Resurrection, have plates of fire prepared for him with which he will be branded.’ Therefore zakat is obligatory on every amount of gold by this explicit text….”

I have quoted this to set the record straight and so that no one is credited with a view he never held. Even so, I do not agree with Ibn Ḥazm’s declaration that the ḥadith of ʿAmr ibn Shuʿayb is weak; it is in fact ḥasan so long as its chain to him is sound, which it is. Moreover, the general evidences that Ibn Ḥazm cited support his position.

Again, under the heading “Zakat on Jewelry,” he cites: “From Asmāʾ bint Yazīd, who said: My aunt and I entered upon the Prophet ﷺ while we were wearing gold bracelets. He asked us, ‘Do you pay their zakat?’ We replied, ‘No.’ He said, ‘Do you not fear that Allah may fashion bracelets of fire for you? Then pay their zakat.’”