Gold reaches nisab at about 85g and is zakatable by weight and purity once a lunar year passes; this is among the most firmly established rulings. The schools do differ over jewelry worn for personal use: Hanafi jurists generally require zakat on it if nisab is reached, while most Maliki, Shafi'i, and Hanbali jurists exempt it. By default this tool treats all gold you enter as zakatable (the Hanafi position); to follow an exempting school, turn on jewelry exemption in the Fiqh positions settings and mark worn pieces as personal-use.

Silver reaches nisab at about 595g and is zakatable by weight once a lunar year passes; its low threshold is why many scholars prefer silver as the nisab standard, since it draws more wealth into charity. As with gold, the schools differ over jewelry worn for personal use, the Hanafi school generally requiring zakat and the majority exempting it. By default this tool treats all silver you enter as zakatable; to follow an exempting school, turn on jewelry exemption in the Fiqh positions settings and mark worn pieces as personal-use.

Bank balances are money you fully own and can access, so they are zakatable wealth (mal) in the same way as cash. The schools broadly agree such balances are included; their main difference is which nisab standard applies, and this tool defaults to the lower of gold and silver.

Physical cash is the most direct form of zakatable wealth, and the nisab reported in hadith is expressed in monetary terms. Agreement here is broad across the schools; the notable difference is which nisab standard to use, for which this tool takes the lower of gold and silver.

Fund units represent a share in underlying companies and their assets, which is what makes them zakatable. Held to trade, they are assessed at market value; held long-term for income, many contemporary bodies assess only the zakatable underlying assets rather than the full price, and scholars differ on how to estimate that share.

ETFs, sukuk, and similar holdings are zakatable because they are either tradeable property or a stake in income-producing assets. If bought to resell, zakat is on market value; if held long-term, many scholars limit it to the zakatable underlying assets, and the estimate for that portion is a point of difference.

Shares bought for trading or resale are treated as trade goods, so their full market value is zakatable, just like inventory a merchant intends to sell. This short-term (trading) intent is the case scholars agree carries zakat on the whole value.

When shares are held long-term for dividends or mixed intent, many contemporary scholars assess only the zakatable underlying assets rather than the full price. There is no single agreed figure for that share; this tool applies 25% of market value as a commonly used proxy.

Merchandise a trader holds for sale is zakatable trade property (urud al-tijara), valued at its current market price at the end of the year. The schools broadly agree on this; the intention to sell is what brings the stock into the zakat base.

In a business that combines labor and capital, zakat falls on the trading assets, not the fixed tools of production: cash, receivables, and stock held for sale are included, while machinery and premises are left out. Enter only that zakatable portion.

Where a venture rests on either labor or capital alone, the same principle holds: zakat attaches to the trading assets, cash, receivables, and stock for sale, while the fixed productive assets are excluded. Enter only the zakatable portion.

Money owed to you is still your property, so debts you expect to recover are counted with your zakatable wealth. Scholars distinguish strong debts, likely to be repaid and included yearly, from doubtful debts that some pay zakat on only when actually received.

A rented property that is not for sale is a fixed asset, so zakat is not due on the building itself but on the net rental income it produces once that income joins your zakatable wealth. The schools broadly agree the property is exempt; the income is treated like other cash you hold at year end.

Salary becomes zakatable once it is saved and your wealth reaches nisab, since zakat is due on retained wealth rather than on earnings as they are spent. Scholars differ on timing: many treat salary savings as part of a single yearly zakat total, while some assess each amount when a year passes on it.

A pension is zakatable to the extent you own and can access the funds, because zakat requires effective ownership of the wealth. Where the money is locked or contingent on future events, scholars differ: some defer zakat until it becomes accessible, others estimate it on the accessible portion each year.

Property itself is not zakatable when it is your home or a long-term holding; the obligation depends on intent. Bought to resell, it becomes trade goods assessed at full market value; held to let, only the net rental income is zakatable, and this distinction is broadly agreed among the schools.

Grazing livestock kept for growth (camels, cattle, sheep, and goats) is zakatable under a detailed classical schedule: fixed head-count thresholds and payment in animals, not a flat percentage of value. This calculator does not implement that schedule; it approximates by adding the value you enter to the 2.5% pool, so for a working herd you should confirm the exact amount due with a scholar.

Retirement balances follow the same ownership test as pensions: if you can access and control the funds, they are counted; if they are restricted or subject to penalties, scholars differ on whether to pay now or defer. Employer contributions you cannot yet claim are commonly left out until they vest.

Cryptocurrency has no classical ruling, so contemporary scholars reason by analogy. Many treat coins and tokens as currency or as tradeable property and therefore zakatable at market value; a minority question this, and views on specific tokens still vary. Treat this as a considered contemporary position, not a settled consensus.

This is a catch-all for anything zakatable that the fixed categories miss: money-like holdings, goods held for trade, or recoverable debts. Whether a given item is zakatable turns on the same tests, ownership, growth potential, and reaching nisab, so include only what genuinely meets them.