to him, and he wrote from him on the authority of his father." He said: "And we wrote from him rare narrations that we did not write except from him." Then he narrated one ḥadīth from him, and he is Abū Isḥāq, known as (Ibn Nāʾilah), from the people of Medina, and (Nāʾilah) is his mother. Abū Nuʿaym narrated other ḥadīths from him, from seven of his teachers, including al-Ṭabarānī. He has four ḥadīths in "al-Muʿjam al-Awsaṭ" (3081 - 3084 - in my numbering) and another in "al-Muʿjam al-Ṣaghīr" number (275 - al-Rawḍ al-Naḍīr). He passed away in the year (291). I said: And the ḥadīth is a clear indication that it was known during the time of the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) that zakāt on women's jewelry was obligatory, as he (ṣallá Allāhu ʿalayhi wa-sallam) commanded it in more than one authentic ḥadīth, some of which I mentioned in "Ādāb al-Zafāf." Therefore, Fāṭimah bint Qays (raḍiya Allāhu ʿanhā) brought her necklace to the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) to take its zakāt from it. So let this ḥadīth be added to those, perhaps it will convince those who still issue fatwás that zakāt on jewelry is not obligatory, thereby depriving the poor of some of their right in the wealth of the rich's zakāt! Some may use it as evidence for the permissibility of gold jewelry for women, and the answer is the same as mentioned in the ḥadīths referred to earlier, so refer to it if you wish in "al-Ādāb." Moreover, this does not indicate that she wore it, unlike some of those ḥadīths. It is possible that Fāṭimah (raḍiya Allāhu ʿanhā) had received both rulings: the prohibition of gold necklaces, so she refrained from them, and the obligation of zakāt, so she hastened to the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) to give its zakāt, and this is befitting of her and her religion (raḍiya Allāhu ʿanhā).