and al-Nasaʾi. This establishes the permissibility of women’s adornment with gold and silver, and there is unanimous agreement on the matter.

No zakat is due on women’s jewellery of gold or silver when it is kept for personal wear or for lending (1), for the Prophet ﷺ said: “There is no zakat on jewellery.” Al-Tabarani transmitted this from Jabir with a weak chain, yet the practice of the community supports it, and it was adopted by a group of Companions: Anas, Jabir, Ibn ʿUmar, ʿAʾishah, and her sister Asmaʾ. Ahmad remarked, “It is reported on the authority of five Companions of the Prophet ﷺ.” The rationale is that the wealth has been diverted from growth to a permissible use, making it akin to ordinary clothing, service-slaves, and residential homes.

If, however, the jewellery is set aside for hire, kept as a fund for future expenses, acquired as a capital asset, saved, or left without any of the aforementioned intentions, its original ruling remains in force and zakat is obligatory, because gold and silver are subject to zakat by default. The obligation is waived only for what is intended for personal use or gratuitous lending; everything else continues to be subject to zakat once it reaches the nisab, whether on its own or when added to other assets,