of the two standard currencies—gold or silver⦗1⦘—taking whichever valuation is more beneficial to the poor. If, after appraisal, their value reaches the niṣāb by either currency, he pays one-quarter of one-tenth (2.5 %) of that value. The original purchase price is irrelevant; what counts is the value at the close of the lunar year, for that alone is true justice both to the trader and to the zakāt recipients.

A Muslim must be thorough, meticulous, and self-accountable when paying zakāt on trade goods, like a tight-fisted partner scrutinising his associate. He should inventory every item of merchandise he owns, of every type, and give each a fair assessment. Thus, a grocer must count all the stock in his shop—canned goods and every other commodity on display; a dealer in machinery, spare parts, equipment, and cars must list and value them all; and one who trades in land or buildings must evaluate every plot or structure that is offered for sale.

Buildings, houses, or vehicles held for rental are not themselves subject to zakāt; zakāt is due only on the rent collected once a full lunar year has passed over it. Houses kept for personal residence and vehicles kept for transport and daily need likewise carry no zakāt. The same exemption applies to household furniture, shop fittings, and a merchant’s tools—such as measuring rods, volume measures, weighing-scales, and an apothecary’s jars—for none of these are held for sale as trade goods.