Fatwa: # 23964
Category: Zakat
Country: Bangladesh
Date: 15th January 2013


Zakāt on gold jewellery


I got married last year april 19,2012,I have got gold jewelry above 85 grams,i.e. above Nisab amount.But these gold jewelry was financed by my Brother-in-law.My husband will have to pay the value or price of these gold to his brother. Though my brother -in-law do not force us to pay him for these gold jewelry,but we feel that we are obliged to pay him when we are able to pay him.Now in this situation am I bound to pay zakah on these jewelry?As yet the value(price) of the gold has to be paid by me or my husband, am I obliged to pay zakah or not? If I have to pay zakah then can I pay zakah on gold based on the selling value of these gold?Becaouse in our country market price of gold is not provided to the gold Jewellery seller .There is huge diiference between market price of gold and the price is given to the individual gold jewellry seller coming to the gold shop to sell his/her gold jewelry.


In the Name of Allah, the Most Gracious, the Most Merciful

As-salāmu ʿalaykum wa-raḥmatullāhi wa-barakātuh

·        The Niṣāb of gold is 87.48 grams.

·        Zakāt on any wealth is due on the owner of that specific wealth. If you were given the gold jewellery as Mahr (dowry) or as a gift, you are the owner of the gold jewellery even though your husband has not yet paid off your brother-in-law for it. Therefore, if you are the owner of the gold jewellery and it weighs 87.48 grams or more, you should calculate Zakāt on the gold jewellery from the time you became the owner of the gold jewellery.

·        When paying Zakāt on the gold jewellery, you should consider the current market price of gold on the day Zakāt becomes due (i.e. at the end of the lunar year) in relation to the karats of your gold jewellery.[1]

And Allah Taʿālā Knows Best

Mahmood Patel
Student, Darul Iftaa
Azaadville, South Africa

Checked and Approved by
Mufti Ebrahim Desai


[1] وصح دفع عرض ومكيل وموزون عن زكاة النقدين بالقيمة. (مراقي الفلاح، المطبوع مع حاشية الطحطاوي (ص: 717))

والمقوم الأهل في كل حرفة. (الفتاوى البزازية (1/ 366))

نُقْصَانُ الثَّمَنِ يَصِيرُ مَعْلُومًا بِإِخْبَارِ أَهْلِ الْخِبْرَةِ الْخَالِينَ عَنْ الْغَرَضِ. (مجلة الأحكام العدلية (الْمَادَّةُ 346))

وَالْقِيمَةُ مَا قُوِّمَ بِهِ الشَّيْءُ بِمَنْزِلَةِ الْمِعْيَارِ مِنْ غَيْرِ زِيَادَةٍ وَلَا نُقْصَانٍ. (الجوهرة النيرة (1/ 193))

لِأَنَّ قِيمَتَهُ مِقْدَارُ مَالِيَّتِهِ بِتَقْوِيمِ الْمُقَوِّمِينَ؛ (بدائع الصنائع (5/ 26))

في «المنتقى»: بشر بن الوليد عن أبي يوسف ... يضمن للمالك قيمة دفاتر الحساب، وهو أن ينظر بكم يشترى ذلك. (المحيط البرهاني، المجلس العلمي (8/ 223))

وقال البِرْجَنْدي: والحاصلُ أنَّ مثلَ القيمةِ هو ما قوَّم به أكثرُ المقوِّمين، وما قوَّم به أقلُّهم ويكون زائداً على ما قوَّم به الأكثر، فهو ما يتغابنُ به النّاس، فإن كان زائداً بحيث لم يقوِّم به أحدٌ، فهو ممَّا لا يتغابنُ الناسُ. (عمدة الرعاية (8/ 59))

وَالْقِيمَةُ مَا تَظْهَرُ [عِنْدَ] تَقْوِيمُ الْمُقَوِّمِينَ، ... وَيَخْتَلِفُ الْمُقَوِّمُونَ فِي التَّقْوِيمِ أَيْضًا. (المبسوط للسرخسي (13/ 7))

 (قَالَ) وَإِذَا أَشْكَلَ عَلَى الْإِمَامِ قِيمَةُ الْمَسْرُوقِ وَاخْتَلَفَ أَهْلُ الْعِلْمِ فَقَالَ بَعْضُهُمْ: قِيمَتُهَا عَشَرَةُ دَرَاهِمَ وَقَالَ بَعْضُهُمْ: أَدْنَيْ، لَمْ يُقْطَعْ. (المبسوط للسرخسي (9/ 178))

إذَا وَجَبَتْ قِيمَةٌ عَلَى إنْسَانٍ وَاخْتَلَفَ الْمُقَوِّمُونَ فَإِنَّهُ يُقْضَى بِالْوَسَطِ ... كَمَا فِي كِتَابِ الظَّهِيرِيَّةِ. (الأشباه والنظائر (ص: 183))

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