Question: Is zakat due on pearls, emeralds, or diamonds that women wear?
Jewels of women, except gold and silver, are not included in the nisab of zakat regardless of their amount. However, they are included in the nisab of qurban. That is, a woman who has jewels exceeding nisab is considered rich, and she has to sacrifice a qurban.
Question: How should we calculate the zakat of a gold-plated necklace or chain?
If the amount of gold in a mixture is less than half, then the calculation of zakat is made based on its value, not weight.
Question: If we are entrusted jewelry, then who should give its zakat?
One who owns it must give its zakat.
Question: I had five bracelets weighing 100 grams. I did not have any money, so I decided to change one bracelet into cash to pay zakat. My bracelet was stolen when I was going to the goldsmith. Do I have to pay zakat anyway?
Obligation has been lifted because you dropped below the nisab amount. If you had bought something with that bracelet, you would have dropped below nisab but you would have had to give zakat anyway, because then you would have dropped below nisab of your own accord.
Question: In the Shafi’i Madhhab, is zakat due on jewelry made of gold that women wear?
Zakat is not due. That is, zakat is not given on it.
Question: In the Shafi’i Madhhab, if a woman has a thousand bracelets and gold coins, is zakat not due on them?
In the Shafi’i Madhhab, what is meant by “Zakat is not due on a woman’s jewelry” is “Zakat is not due on her jewelry that she wears customarily.” She cannot wear a thousand bracelets or gold coins as jewelry.
Suppose that women wear ten bracelets or gold coins at the very most. Then zakat is not due on them. There are scholars who say, “If a woman’s jewelry exceeds 200 mithqals, zakat is due on what exceeds it.” As is seen, a woman’s jewelry in customary amount is not zakatable, but what customarily exceeds it is zakatable. In the madhhabs of Hanbali and Maliki, a woman’s jewelry is not zakatable. In the Hanafi Madhhab, her jewelry is zakatable regardless of its owner, its place, and its usage purpose, if it reaches nisab. (Al-Fiqh 'Ala al-Madhahib al-Arba'ah)