Other scholars among our companions besides al-Khiraqi have said: If the shortfall is slight, such as one or two grains, Zakat is obligatory, because it is generally not precisely regulated; it is like a shortfall in the hawl (passing of one year) of an hour or two. However, if it is a clear shortfall, such as a daniq or two, there is no Zakat on it. It is reported from Ahmad that if the gold nisab is short by one-third of a mithqal, he should pay Zakat on it; this is the view of Umar ibn Abd al-Aziz and Sufyan. If it is short by one-half, there is no Zakat on it. Ahmad said in another place: If it is short by an eighth, there is no Zakat on it. This was chosen by Abu Bakr. Malik said: If it is short by a slight amount that is permissible by the standards of weighers, Zakat is obligatory, because since it passes the test of the weighers, it is like what is fully weighed. The first view is the apparent meaning of the report, so it is appropriate not to deviate from it.

As for his saying: "unless he possesses gold or trade goods in his ownership, by which it is completed," trade goods are added to each of gold and silver, and the nisab is completed by them. We are not aware of any disagreement regarding this. Al-Khattabi said: I do not know of any of them who have differed on this; this is because Zakat is only obligatory upon their value, so they are valued by each of them, and thus they are added to each of them. If one possesses gold, silver, and trade goods, it is obligatory to add everything to one another to complete the nisab, because trade goods are added to each of them, so it is required to add them together and combine all three. As for if one possesses of each of gold and silver what does not reach the nisab individually, or possesses a nisab of one and less than a nisab of the other, Ahmad remained hesitant about adding one to the other in the narration of al-Athram and a group, while he asserted in the narration of Hanbal that there is no Zakat upon him until each of them reaches a nisab. Al-Khiraqi mentioned two narrations regarding this in the chapter before this, one of which is that they are not to be added; this is the view of Ibn Abi Layla, al-Hasan ibn Salih, Sharik, al-Shafi'i, Abu Ubayd, and Abu Thawr. It was chosen by Abu Bakr Abd al-Aziz.