الحمد لله، الحمد لله الذي الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَٰذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلَا أَنْ هَدَانَا اللَّهُ ، نحمده ونستعينه ونستغفره، ونؤمن به ونتوكل عليه، ونعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا، من يهده الله فلا مضل له، ومن يضلل فلا هادي له، ونشهد أن لا إله إلا الله وحده لا شريك له، له الملك وله الحمد، يحيي ويميت، بيده الخير، وهو على كل شيء قدير، ونشهد أن سيدنا ومولانا محمداً عبده ورسوله، أرسله بشيرًا ونذيرًا بين يدي الساعة، من يطع الله ورسوله فقد اهتدى، ومن يعصهما فإنه قد ضل، وإنه لا يضر إلا نفسه ولا يضر الله شيئًا. أما بعد! فيا عباد الله اتقوا الله حق تقاته ولا تموتن إلا وأنتم مسلمون. يأيها الذين ءامنوا اتقوا الله وقولوا قولا سديدا يصلح لكم أعمالكم ويغفر لكم ذنوبكم، يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُبۡطِلُواْ صَدَقَٰتِكُم بِٱلۡمَنِّ وَٱلۡأَذَىٰ كَٱلَّذِي يُنفِقُ مَالَهُۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۖ
In today’s khutbah, we will delve further into the essential aspects of Zakah. We will explore the minimum thresholds (nisab), the precise calculations involved, and the nuances of combining different forms of wealth—from traditional forms like gold and silver to modern assets like paper currency and company shares.
The duty of zakah is reinforced by the words of the Prophet (ﷺ), as reported by ‘Ali (RA)
إِنَّ اللَّهَ فَرَضَ عَلَى أَغْنِيَاءِ الْمُسْلِمِينَ فِي أَمْوَالِهِم مِقْدَارَ مَا يُسِعُ فُقَرَاءَهُمْ، وَلَنْ يُجْهَدَ الْفُقَرَاءُ إِذَا جَاعُوا وَعُرُوْا، إِلَّا بِمَا يَفْعَلُ الْأَغْنِيَاءُ
“Indeed, Allah has ordained upon the wealthy among the Muslims a portion of their wealth that suffices their poor. The poor will not suffer hunger or lack clothing except due to what the wealthy do. Know that Allah will hold them accountable with a severe reckoning and will punish them with a painful punishment.” (Narrated by Al-Tabarani)
Let us reflect on this as we explore our responsibilities. Gold and Silver are at the core of Zakatable Wealth. The term ‘Ayn refers to gold and silver in all its forms—whether minted coins, crafted ornaments, or cast ingots. Because of their intrinsic value and historical role as currency (naqd), these metals form a central part of our zakatable wealth. It is worth noting at this point that there is no zakah on a woman’s personal jewellery that she wears regularly. It is considered a personal belonging rather than stored wealth.
Zakah becomes obligatory on gold and silver only when they reach the minimum threshold (nisab) and have been in one’s possession for a full lunar year (ḥawl). The Nisab of Gold is 20 dinars or 20 mithqals, which equals 72 grams. In our local context, 72 grams of gold today is valued at approximately R120,000. (1 mithqal = 3.60 grams). And the Nisab of Silver is 200 dirhams, which equals 504 grams of silver valued at roughly R10,000. Imam Malik used the weight of the dirham and dinar of the people of Madinah. These limits are based on the words of the Prophet (ﷺ)
إِذَا كُنتَ لَدَيْكَ مِائَةُ دِرْهَمٍ وَحَلَّ عَلَيْهَا الحَوْلُ، فَفِيهَا خَمْسَةُ دِرَاهِمَ، وَلَيْسَ عَلَيْكَ شَيْءٌ فِي الذَّهَبِ إِلَّا إِذَا كُنتَ لَدَيْكَ عِشْرُونَ دِينَارًا، فَإِذَا كُنتَ لَدَيْكَ عِشْرُونَ دِينَارًا وَحَلَّ عَلَيْهَا الحَوْلُ، فَفِيهَا نِصْفُ دِينَارٍ
“If you own two hundred dirhams and a year passes over them, then five dirhams are due as Zakah. And there is nothing due on gold unless you own twenty dinars. When you have twenty dinars and a year has passed over them, then half a dinar is due as Zakah.” (Abu Dawud). In other words “There is no Zakah on less than twenty mithqals of gold and no Zakah on less than two hundred dirhams of silver.” (Abu Ubayd, Al-Daraqutni, and Ibn Abi Shaybah)
Once the nisab is reached and a full lunar year has passed, 2.5% (one-quarter of a tenth) of the wealth must be given as Zakah.
This we understand well, so let us delve a bit deeper into some practicalities.
كان النبي صلى الله عليه وسلم يجمّع بين الذّهَبِ والفِضَّةِ ويؤدّي زكاتهما معاً
“The Prophet (ﷺ) used to combine gold with silver and pay their Zakah together.” (Ibn Abi Shaybah). This means that even if a person’s holdings of gold and silver, considered separately, fall short of the nisab, their combined weight may reach the threshold, making Zakah obligatory. Note that the calculation is based on weight, not on fluctuating market values.
This is important because in our era, gold and silver have been largely replaced by paper currency. The principles of Zakah remain unchanged—money follows the same rulings as gold and silver. If a person possesses cash savings equivalent to the nisab of 72g of gold or 504g of silver for a full year, they are obligated to pay 2.5% in Zakah.
Similarly, shares and investments are zakatable depending on their nature: If shares are held for long-term investment, Zakah is due only on dividends if they reach the nisab. If shares are actively traded, Zakah is due on their market value, after deducting non-zakatable assets, which are things you use not sell, such as machinery or property.
Many people ask whether being in debt exempts them from paying Zakah. The general rule is that if a person’s debts reduce their zakatable wealth below the nisab, they are not obligated to pay Zakah until the debt is cleared. This applies even to deferred debts, such as future rent. For example, if a person has (R120k) 20 dinars but owes (R10K) 1 dinar, the debt is deducted from their zakatable wealth, causing the obligation to fall away. However, this only applies if the person does not possess other goods that would cover the debt. Consider this scenario: A man has two hundred silver coins (10k) and owes a debt of ten thousand dirhams (500k) for a house he bought as his primary residence, and he owns cars, furniture, and assets worth ten thousand dirhams (500k), which would cover his debt. Since his non-zakatable assets can settle the debt, he is still required to pay Zakah on the (R10k) 200 silver coins.
Historically, the nisab thresholds were established when twenty gold mithqals (dinars) were deemed equivalent to two hundred silver dirhams. Despite the significant fluctuations in market prices over the centuries, our fiqh has maintained these thresholds based on the weight of the metals. There is a significant difference between the nisab threshold of gold and silver in terms of both weight and monetary value, as you have seen. This discrepancy has emerged over time due to changes in economic conditions and price fluctuations. Originally, during the Prophet’s ﷺ time, the value of twenty gold mithqāls (dīnārs) was equal to the value of two hundred silver dirhams. Islamic scholars have maintained the nisab thresholds as they were determined by the Prophet ﷺ, based on weight rather than fluctuating monetary values. This approach ensures adherence to prophetic tradition, preserves zakah consistency, and provides a safeguard for the welfare of the poor.
Most of our scholars have favoured the gold standard, as it establishes a higher threshold and provides a more stable measure of wealth compared to silver, which fluctuates more drastically. However, this also means that fewer people qualify to pay Zakah, which has both advantages and drawbacks. On one hand, it reduces the risk of individuals neglecting their Zakah obligations and falling into sin. On the other hand, Zakah is not merely a legal duty—it purifies the giver and his wealth, safeguards him from the Fire, and, rather than diminishing his wealth, it increases it. Given these profound benefits, wouldn’t the silver Niṣāb allow more people the opportunity to partake in this great act of worship!?
أقول قولي هذا وأستغفر الله لي ولكم ولسائر المسلمين من كل ذنب فاستغفروه إنه هو الغفور الرَّحيم
الحمد لله الحمد لله رب العالمين، وأشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمداً عبده ورسوله، أرسله بشيرا ونذيرا بين يدي الساعة اللهم صلِّ وسلم وبارك عليه وعلى آله وأصحابه أجمعين، ومن تبعهم بإحسان إلى يوم الدين.
أما بعد! فيأيها الذين ءامنوا اتقوا الله ما استطعتم واسمعوا وأطيعوا وأنفقوا خيرا لأنفسكم. يا عباد الله أوصيكم وإياي بتقوى الله وطاعته
We have previously discussed the categories of recipients for Zakah and emphasized that it is perfectly acceptable to allocate your Zakah entirely to one eligible group if you choose. There is no obligation to distribute it among all eight prescribed categories. In fact, you may even give the entire amount to a single individual from one category—as long as that person is eligible. However, those who collect and distribute Zakah should only receive wages, not additional Zakah funds. It is also permissible to provide a poor person with enough Zakah to sustain them for an entire year.
Yet, just as important as knowing who should receive Zakah is understanding who must not receive it: Zakah is not intended for those who already have ample wealth. Nor for non-Muslims: As highlighted in the hadith of Mu‘adh
أَخْبِرْهُمْ أَنَّ اللَّهَ جَعَلَ عَلَيْهِمُ الزَّكَاةَ مِنْ أَمْوَالِ أَغْنِيَائِهِمْ لِيُعْطَوْا لِفُقَرَائِهِمْ
“… pay Zakah from the wealth of their rich to be given to their poor.” Nor is it for the Family of the Prophet (ﷺ):
“إِنَّ الزَّكَاةَ لَا تَجُوزُ لِأَهْلِ مُحَمَّدٍ”
“Indeed, Zakah is not permissible for the family of Muhammad.” Zakah is also not to be spent on public infrastructure—such as building roads, bridges, or other public services—nor on constructing mosques or covering burial expenses. And you should not give Zakah to those for whom you are financially responsible. This means: a son cannot give Zakah to his parents since their maintenance is his obligation, although he may help their creditors to settle debts.
One cannot give Zakah to one’s minor children, or to adult children who are mentally ill, blind, disabled, or chronically ill and unable to earn—because their upkeep is your responsibility. It is, however, permissible to give Zakah to adult, self-supporting children, poor sons and to married daughters who are poor, as their maintenance no longer falls under your responsibility. Other relatives—such as siblings, uncles, aunts, and grandparents—are entitled to Zakah if they are poor and Muslim.
Zakah should not be given directly to your spouse unless used to settle a debt or to support someone else’s welfare. If you are caring for an orphan—whether a sibling, a relative, or another—it is not permissible to count the expenses for their upkeep as Zakah or to distribute Zakah funds to them, as their care falls within your duty.
In essence, our Zakah must be channelled to those who truly lack, not to those we support or who already possess sufficient wealth. Finally, when you do pay your zakah, do it with the proper conduct.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُبۡطِلُواْ صَدَقَٰتِكُم بِٱلۡمَنِّ وَٱلۡأَذَىٰ
“O you who have believed, do not invalidate your (giving) charity with reminders or injury.” (2:264)
This verse sets the tone for the proper conduct of Zakah—both its prohibitions and its etiquettes. Ya IbadAllah, when you give Zakah, you must guard your intentions and actions to ensure that your charity remains pure and beneficial. Do not boast or repeatedly remind the recipient of your generosity. Such behaviour is ugly and may breed arrogance and will hurt the dignity of those in need. Let your giving be humble and sincere. Zakah is not to be used to purchase anything for yourself or any personal gain. Your wealth is a trust from Allah, and you are obligated to use it according to His commandments. When collecting or distributing Zakah, do so in a manner that preserves the honour and feelings of the recipients. Ensure that no one is humiliated or made to feel inferior because of their need. That said, taking pictures and making videos of those who receive zakah or even sadaqah is not muadab. While it is praiseworthy to display charity in a way that encourages others, it is far better to conceal your giving especially if it may lead you to show-off. ‘Let your left hand not know what your right hand gives’. Yet, when the public display of charity can serve as a powerful reminder and motivate others to fulfill their duty, it may be shown with wisdom and care.
Ramadan is on our doorstep. As we stand in the blessed month of Sha’ban, drawing ever closer to the sacred days of Ramadan, we are reminded of the profound importance of Sadaqah. “You will never attain true excellence in your conduct until you spend from that which you love.” Our beloved Prophet (ﷺ) said, “The believer’s shade on the Day of Judgment will be his charity.” (Tirmidhi). He (ﷺ) was the most generous of people, and his generosity was especially heightened during Ramadan, when Jibreel (ﷺ) would meet him. He said, “Whoever does a good deed in Ramadan, it will be as if he has done an obligation, and whoever does an obligation in Ramadan, it will be as if he has done seventy obligations at any other time.”
This Ramadan, the JMCT offers three meaningful opportunities for you to earn multiplied rewards: The first is Supporting the Hufaath. While you may not be able to lead us in Tarāwīḥ, your contribution allows you to share in the reward of completing the Qur’an in this blessed month. Imagine the reward of every letter recited. Daily Iftaar Feeding: Donate towards providing Iftaar meals for those fasting, “Whoever feeds a fasting person will have a reward like that of the fasting person, without any reduction in the reward of the fasting person.” Sadaqah towards the Maintenance of the Masjid: One can only imagine the reward of contributing towards a place that hosts all this good! In surah munafiqun Allah shows us a scene of a man who has died and begs to come back for just a moment, for what purpose? to make salah – No, to go for haj – No. Just to give sadaqah. The time to act is now, not tomorrow. The teachings of the Prophet (ﷺ) are not just lessons to be studied in isolation—they are a roadmap for living. Brothers and sisters, ask yourselves: What small change can you make today that will align your life closer to the sunnah? Do not wait until you are faced with regret. Let us act before it is too late.”
May Allah bless us in the month of Sha’ban and grant us to reach the month of Ramadan.
إِنَّ اللهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ، يَا أَيُهَا الذِينَ آمَنُواْ صَلُّواْ عَلَيْهِ وَسَلِّمُواْ تَسْلِيماً.
اللَّهُمَّ صَلِّ وَسَلِّمْ وَبَارِكْ عَلَيْهِ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ. وَارْضَ اللَّهُمَّ عَنِ الْخُلَفَاءِ الرَّاشِدِينَ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلِيٍّ، وعن أم المومنين عائشة التي أمرنا الله في سورة النور أن ندافع عنها، وَعَنْ سَائِرِ الصَّحَابَةِ أَجْمَعِينَ، خُصُوصاً اِلأَنْصَارَ مِنْهُمْ وَالمُهَاجِرِينَ، وَعَنِ التَّابِعِينَ وَتَابِعِي التَّابِعِينَ وَمَنْ تَبِعَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الدِّينِ.
اللهم بارك لنا في شعبان وبلغنا رمضان ، اللَّهُمَّ اهْدِ وُلَاةَ أُمُورِ المُسْلِمِينَ لِمَا يُرْضِيكَ وَلِاتِّبَاعِ سُنَّةِ نَبِيِّكَ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَثَبِّتْ أَقْدَامَهُمْ عَلَى الصِّرَاطِ المُسْتَقِيمِ، وَأَصْلِحْهُمْ يَا رَبَّ الْعَالَمِينَ.
اللَّهُمَّ بَارِكْ عَلَى شُيُوخِنَا، وَعَلَى رئيسنا، وَعَلَى أَمِيرِنَا، وَعَلَى جَمِيعِ أُمَرَاءِ وَزُعَمَاءِ المُسْلِمِينَ.
اللَّهُمَّ بَارِكْ عَلَى المُسْلِمِينَ فِي هَذِهِ المَدِينَةِ، وَوَفِّقْهُمْ لِمَا تُحِبُّهُ وَتَرْضَاهُ يَا أَكْرَمَ الأَكْرَمِينَ.
اللَّهُمَّ أَعِزَّ الإِسْلَامَ وَالمُسِْلمِينَ. ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار.
إِنَّ اللهَ يَامُرُ بِالْعَدْلِ وَالإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى، وَيَنْهَى عَنِ الْفَحْشَاءِ وَالمُنكَرِ وَالْبَغْيِ، يَعِظُكُمْ لَعَلَّكُمْ تَذَّكَّرُونَ، وَلَذِكْرُ اللهِ أَكْبَرُ وَاللهُ يَعْلَمُ مَا تَصْنَعُونَ. وَقُومُواْ إِلَى صَلاتِكُمْ يَرْحَمُكُمُ اللهُ.
