the reports, and by drawing an analogy (18) between gold and silver, and because it is one of the three items forbidden for males but not females; therefore, its small amount (19) is not forbidden, like the rest of them. Everything that is permitted among ornaments has no Zakat due on it if it is prepared for use.

452 - Issue: He said: (The one who uses vessels of gold and silver is a sinner, and Zakat is due on them).

The gist of this is that taking gold and silver vessels is forbidden for both women and men, as is using them (1). Al-Shafi'i said in one of his two views: Taking them is not forbidden; because the text only came down regarding the prohibition of using them, thus the permissibility of taking them remains based on the original principle of permissibility. Our view is that whatever its use is forbidden, its acquisition in a form intended for use is also forbidden, like instruments of amusement, and men and women are equal in this; because the meaning necessitating the prohibition applies to both, which is that it leads (2) to extravagance, arrogance, and the breaking of the hearts of the poor, so they are equal in the prohibition. It was only made lawful for women to adorn themselves due to their need for it to beautify themselves for their husbands, and this is not found in vessels, so it remains prohibited. Once this is established, Zakat is due on them, without disagreement among the scholars. There is no Zakat due on them until they reach the nisaab (minimum threshold) by weight, or he possesses other items that reach the nisaab when combined with it. If its value increases due to its craftsmanship (3), it is not taken into account; because it is forbidden, so it has no value in Islamic Law. He may pay the Zakat on it, which is a quarter of a tenth of its value as unworked gold. If he wishes to break it, he pays a quarter of a tenth of its weight broken, and if he pays a quarter of a tenth as crafted, it is permissible; because