From himself, we do not have to return it, because he brought it to us without a question, so the sultan takes it from him for the treasury of the Muslims.

[ Zakat on a slave's money ]

As for the slave, the people in him are of three sects, so it is said that there is no zakat on his money at all, because he does not own it in full, as the master can take it away, and the master does not own it in full as well, because the slave s hand is the one who disposes of it, so there is no zakat on the slave s money. He has to extract it from him, and a group said that the slave should pay zakat on his money, because the hand on the money necessitates zakat on it for the place in which it is spent in analogy to the disposal of the free person. I say with him that the matter is not free from either he sees that zakat is a right in the money and does not take into account the owner, so the Sultan must take it from all money with his condition of the quorum and the year comes to whoever is in his hand. Every one who looks after the money is the one who is asked to take out the zakat from it

consider that

The slave and what he owns to his master, so what is his master s command, he must obey him, and zakat is a right that God has enjoined in terms of money for the items mentioned and it is in the hands of the believers, for no money is free from your owner, that is, from a hand upon him that has the right to dispose of it. To the free man or to the slave, so it is obligatory to pay it to his companions, who is with him and he has the right to dispose of it, whether he is a free person or a slave of the believers, and all are the servants of God. Zakat by zakat, I mean by paying it from it and zakat on the master, because he owns it as a matter of what he required the right to create himself on himself, such as his saying.

(Wasl) And from that are the owners who owe debts

Those who consume their money and take what is due zakat from their money and they have money that is due zakat

[ The sayings of scholars regarding the money of religion ]

Whoever says that there is no zakat on money, whether it is love or something else, until the debt comes out of it, if there remains of it what is due zakat zakat, otherwise it is not. His religion, it does not forbid, said the people who do not withhold zakat at all

take into account that

Zakat is an act of worship, for it is God s right, and God s right is more worthy to be decreed. This is what the text came from the Messenger of God, may God s prayers and peace be upon him, and God has made zakat a right for those who are mentioned among the types in the Holy Qur an, which falsehood does not come to it from before it or from behind it. Debt is more deserving of being paid off than zakat

(Wasl) and from that money that is owed by others

And it is not in the hands of the owner, and it is the debt. So whoever says there is no zakat on it, even if it is taken until a year passes over it while it is in the hands of the one who holds it, and with it I say. It is not compensated, like inheritance, for it receives a year with it

( considering the subconscious in that )

There is no owner but God, and whoever possesses it is God. If what he owns is in his hand so that he can dispose of it, then zakat is obligatory upon him with its condition and no consideration for what has passed from time, for a person is the son of his time. But in all this time, it is from time, neither from the past nor from the future

[ No regard for the time that has passed on money ]

There is no consideration for the time that passed on that money when it was in the hands of Midian, for it is on the conquest with God Almighty always, who is in His hand the money is God.

The Messenger of God, may God s prayers and peace be upon him, said Hajj on the authority of your father

It is nothing but the delivery of the fruit of the work to the one who performs Hajj on his behalf or fasts on his behalf, which is obligatory for him, unless he neglects it, then he has another ruling

[ Whoever performs Hajj on his behalf or does something on his behalf ]

Nevertheless, whoever performs Hajj on his behalf or performs an act on his behalf, then it is charity from doing this work on his behalf, whether it is done on his behalf or not dead. However, the living person does not waive his duty unless he is unable to do it. If he does it, his guardian will have the reward of the one who performs what is obligatory. And that is not except in the Hajj with what we have mentioned, and the reward is not for him with a hold, unless if the one on whose behalf it is made is dead, then he is hereafter.