From himself, we do not have the right to return it because he brought it to us without asking, so the Sultan takes it from him for the Muslims’ treasury. He does not take it as zakat or return it. If he returns it to him, he has disobeyed the command of the Messenger of God, may God bless him and grant him peace .

As for the slave, people are of three schools of thought regarding him. Whoever says that there is no zakat on his money at all because he does not own it completely, since the master has taken it away, and the master does not own it completely either because the slave’s hand is the one who disposes of it. Therefore, there is no zakat on the slave’s money, and a group said that zakat is on the slave’s money. On his master because he has the right to seize it from him. A group said that zakat is due on the slave on his money, because taking possession of the money requires zakat on it because of the place in which it is spent, likening it to the disposal of a free man. Our sheikh and the majority of those who said that there is no zakat on the slave’s money said that there is no zakat on the money of the mukatib until he is emancipated. Abu Thawr said on the money What I say is zakat, and what I say is that the matter is not free either if he sees that zakat is a right on the money

that take up their money and take up the amount of their money on which zakat is due, and in their hands are money on which zakat is due

Whoever says that there is no zakat on money, whether it is grain or anything else, until the debt is paid from it. If there is anything left of it that is subject to zakat, it is zakat, otherwise no. The group of those who do not forbid zakat on grains and everything else is forbidden said that the religious group forbids zakat on mature food only unless he has good things on it. As a fulfillment of his debt, it is not forbidden. And the people of those who do not forbid zakat at all said,

Consideration in that

Zakat is an act of worship, so it is God’s right, and God’s right is more deserving of being fulfilled. This is what the text came from the Messenger of God, may God bless him and grant him peace. Upon him, peace and blessings be upon him, God has made zakat a right for those mentioned among the categories in the Mighty Qur’an, to whom falsehood does not come from before it or behind it. A revelation from the Wise, the Praiseworthy. Debt is a right that fo

And it is not in the hands of the owner, and it is the debt. There is someone who says that there is no zakat on it, even if it is captured until one year has passed on it while it is in the hands of the one who held it, and I say that. And there is one who says that if he takes possession of it, he pays zakat on it for the years that have passed, and some of them said that they pay zakat on it. For one year, and if it lasted for years with the Midian, if its origin was for compensation, and if it was for non-compensation, such as inheritance, then he will receive it for a year .

There is no owner but God, and whoever owns God, if what he owns is in his hand such that he can dispose of it, then zakat is obligatory on him according to its condition and without taking into consideration what has passed in time, for a person builds his time not for what has passed from his time nor for what he will receive, even if it is his. To intend in the future and wish in the past, but in the present tense, all of this is from time, neither from the past nor from the future .

There is no consideration of the time that has passed since that money was in the hands of Madian, for it is always on conquest with God Almighty. The one in whose hand is the money is God, so zakat is obligatory on it for the years that have passed since it was in possession of it.

The Messenger of God, may God bless him and grant him peace, said Hajj on behalf of your father, and he, may God’s prayers and peace be upon him, ordered the guardian of the dead to fulfill the dead’s obligation of fasting during Ramadan .

It is nothing but delivering the fruit of the work to the one who performed Hajj on his behalf or fasted on his behalf, which is obligatory for him, unless he neglects, for which there is another ruling.

However, whoever performs Hajj on his behalf or does something on his behalf, then it is a charity for him who did this work on the person on whose behalf it was done, whether it was done on his behalf or not dead. However, the living person does not waive the obligation on his behalf unless he is unable to do it. If his guardian does it on his behalf, he will have a reward from He performed what he was obligated to do, and that is not the case except in the case of Hajj, as we mentioned, and the reward is not his for anyone taking possession of it, unless the one being done on his behalf is dead, then it is hereafter. If he is alive, then the one taking it is the agent, and he is God, and if he takes it, he will give it to whomever in the afterlife .