Based on his (the Prophet's) saying, peace be upon him: "There is no sadaqah (Zakat) on less than five awaq." And because they are two distinct types of wealth whose nisab amounts differ, they are not to be added one to the other, like the different species of livestock. The second view is that one is added to the other to complete the nisab. This is the view of al-Hasan, Qatadah, Malik, al-Awza'i, al-Thawri, and the Ashab al-Ra'y (the jurists of Kufa); because one of them is added to that which the other is added to, therefore it is added to the other, like the types within a single species. Furthermore, their utility is one, and their intended purpose is identical; for they are both the measure of value for destroyed items, the compensation for injuries, the prices of sales, and jewelry for one who intends them for that purpose. Thus, they resemble the two types, and the hadith is specific to trade goods, so we draw an analogy to it.

If we hold the view of addition, then one is added to the other by their proportions (ajza'), meaning that each one is accounted for as a fraction of its nisab. When their combined proportions complete a nisab, Zakat becomes obligatory. For example, if one possesses half a nisab of one of them and half a nisab or more of the other, or one-third of one and two-thirds or more of the other. Thus, if one owns one hundred dirhams and ten dinars, or one hundred and fifty dirhams and five dinars, or one hundred and twenty dirhams and eight dinars, Zakat is obligatory upon both. If their combined proportions are less than a nisab, there is no Zakat upon them. Ahmad was asked about a man who has eight dinars and one hundred dirhams, and he said: "Those who said Zakat is due on both only said so if he has ten dinars and one hundred dirhams." This is the view of Malik, Abu Yusuf, Muhammad, and al-Awza'i; because the value of each one is not considered for the obligation of Zakat if it is held individually, so it is not considered when it is held in combination.