Attachments, as we have mentioned in other places, are obligatory for acts of worship from that aspect and from that point of view, so that the action appears in that place of that divine name acting upon it, if a divine name is addressed to it from one who has the rule of state and time, then it is assigned to this other divine name if this place moves for what He asked him to do so, and he called it worship, and it is the maximum that can be achieved in the matter of establishing obligations in the essence of monotheism, so that the commander is the commanded and the speaker is the listener .

As for considering the difference between what the earth produces and what the earth does not produce, his consideration is what he has purified from what is described by existence, which is possible from things through his hands, from what is the reason for their appearance. If he adds the existence of that to what his existence has added to it, he says no zakat, and if he does not add, he considers its appearance. From him he said it is obligatory

As for those who differentiate between the ripe and what is other than it, then the ripe, because it has the quality of perfection or resemblance to perfection, and something other than the ripe falls below the level of perfection or resemblance to perfection and is characterized by imperfection, obligates zakat on the imperfect to purify it of imperfection, and does not oblige it to be perfect, for perfection is not valid for it to be in anything else. There is no perfection except in unity .

Among these are the people of the Dhimmah, and most of them are that there is no zakat on a non-Muslim except a group that narrated the doubling of the zakat on the Christians of Banu Taghlib, which is that what is taken from the Muslims in everything is taken from them, and a group said it, and they narrated it from Umar’s action to them, as if they saw that such a thing would be restricted. Even if the principles contradict it

What I am referring to is that it is not permissible to take zakat from an unbeliever, even if it is obligatory for him along with all other duties, except that nothing of what he has been obligated to do will be accepted from him except after belief in him has been achieved. If he is one of the People of the Book, then in our view it is a matter of consideration. Taking the jizya from them may be... A report from the legislator on their religion which they are following is lawful for them, so they must establish their religion. If it involves paying zakat and they bring it, it will be accepted from them, and God knows best. It is not for us to demand zakat from the polytheist, and if he brings it we will accept it. God Almighty says, “And woe to the polytheists who do not pay zakat,” and God Almighty says, “Say to those who If they desist, they will be forgiven for what they have done before. And the disbeliever here is the polytheist, not the monotheist.

Consideration: God Almighty said: “They do not regard any believer as anything other than him, and there is no covenant other than God. God is one of His names, and the covenant is the covenant and the contract. If it is a legitimate covenant, then the fulfillment of it must be paid zakat on it. The zakat is on the people of the dhimma, for they must fulfill what they covenanted with whomever dropped the zakat from them. That is to say, if the dhimmi makes a contract, he equates between... Two in the contract, and whoever equates two people makes them equal, and God Almighty said, “There is nothing like Him,” so the monotheism of a polytheist is not accepted, for the polytheist acknowledges the monotheism of God in His greatness, according to His saying, “We worship them only that they may bring us near to God near us.” This is monotheism without a doubt, and yet the Sharia prevents it from being accepted. < / p>

And know that the evidence contradicts the signified, and the signified monotheism, and the evidence is different, so there is no monotheism. So whoever makes the evidence for monotheism the same as monotheism, there is no one on whom zakat is obligatory, so there is no zakat on the non-Muslim, and zakat is purity, so faith is necessary, for faith is the purity of the inner, and faith is not considered by us unless something is said. - Because the informant says what he was told or does what he does according to the informant’s statement, not the same as rational evidence .

The knowledge of polytheism is one of the most difficult things to consider for the validity of monotheism in things, since the act is not permissible to participate in it at all, so whoever has a rank of his own has no way to associate in it, and then only those who have a special rank, but the polytheism that is considered in the Sharia exists and is held accountable

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Know that the unbelievers are being addressed by the basis of the Sharia, which is belief in all that the Messenger brought from God, of the news and the principles of the rulings and their branches, which is his saying, may God’s prayers and peace be upon him, and believe in me and in what I have brought

which is action according to what The discourse necessitated it from action and omission, so belief in voluntary charity is that it is obligatory voluntary charity and is one of the principles of Sharia, and giving voluntary charity is a branch, and there is no difference between it and obligatory charity in believing in it and in giving it, even if they are not equal in reward, then that does not discredit the principle. If they differ in one way, then they are united in the stronger way.

Faith is the origin and action is undoubtedly a branch of this origin. Therefore, unless a believer is completely disobedient without mixing it with obedience, then the mixture is the disobedient believer. If the believer disobeys in a matter, then he believes that it is a sin, and faith is obligatory, for he has fulfilled an obligation. The believer will be rewarded in the very essence of his disobedience, and faith is stronger.

There is no zakat on the people of dhimma, meaning that it is not sufficient for them if they pay it, even though it is obligatory for them, like all the other obligations of the Sharia, because there is no validating condition for it, which is belief in all that the Sharia has brought, not in it or in some of what the Sharia has brought. If he believes in zakat alone or in anything Of the obligations, they are obligatory or something voluntary, they are voluntary, and if he abandons belief in one matter, whether obligatory or voluntary, his faith will not be accepted from him unless he believes in all of them. However, despite this, it is not for us to ask a dhimmi for his zakat if he fulfills it.