Islam is built on five pillars. The third pillar of Islam is zakāt. Among the various forms of zakāt, the obligation to pay zakāt on gold and silver is unanimously recognized by scholars. However, the salaf and the khalaf differed on the zakātability of gold and silver jewellery used for adornment. This necessitates investigation into the issue and its rulings in the light of Sacred Text and juristic discourse, and analyse the arguments advanced both by its proponents and opponents. This exploration is crucial, as the significant objectives (maqāsid) of zakāt highlighted in the Qur‘ān emphasize the purification of the heart, which is achieved by mitigating selfishness and material greed. Furthermore, the implementation of zakāt is structured to enable the transfer of resources from the wealthy to the needy, ensuring that the rich do not remain in a state of perpetual affluence, and the poor do not remain in a state of perpetual deprivation.