The knowledge that the guardian takes through revelation from what relates to others is obligatory for him to disseminate it to his family, for it is for their sake that he gives it. Rather, we have designated it as revelation and not other attributes, since the attributes of attaining knowledge are many, because we likened it to honey, and it is the result of revelation. God Almighty said: And your Lord has revealed to the bees. His zakat is his education.

Just as it is not permissible for a servant to take charity, it was said that this is why the Messenger of God, may God bless him and grant him peace, was forbidden from giving charity because it was due to his servitude, so nothing came out of him, may God bless him and grant him peace, in movement or rest, through which he would be free through heedlessness or other than heedlessness in one sentence. He took care of his family in this ruling. Likewise, no zakat is due on his money until he is free, for the slave does not own property with his master, and the reason for zakat on the free person is the claim of ownership, and the slave has no claim on anything. The slave is the same as its value, which is the price for which he bought it, just as one cannot imagine a claim on its price. There is no disregard for what the master wants to dispose of it. The same applies to the slave and every slave who does not consider his price in dealing with his master, so there is no verifi

And if the slave is with his master in this position, and the slave is absent and the master appears, then the basis of the appearance is the claim, and the master in this case appears before others with the quality of a slave in honor of the slave, which is the Almighty’s saying: I was hungry and you did not feed me and I was sick and you did not visit me. They are among the characteristics of slaves: hunger and sickness, and so God said in the answer: sickness. So-and-so, but you did not visit him. If you had visited him, you would have found me with him.

God is with a servant, and this is his characteristic, and if the servant had this characteristic, he would be with his Lord, so understand.

A person’s home is his body and taking alms from human souls is only in the Hereafter, so bodies must be gathered, for alms are not taken from those who are obligated to do so except in his home, and human souls have no homes except their bodies .

Abu Dawud mentioned that the Messenger of God, may God bless him and grant him peace, said in a hadith about taking zakat, and whoever withholds it, I will take it and half of his wealth is one of the pledges of our Lord.

Hadith

What a person owns of his deeds is divided into two parts: a part that pertains to himself and a part that pertains to his limbs. The zakat that is obligatory on him for his work is what God has imposed on him of his deeds, which are recommended and permissible. If he does not pay the zakat on his money, God will look at his deeds that he did at the time that was obligatory. In it, he must fulfill the obligation of God, and if it is one of good morals, he will not reward him for it with the reward he deserves, and that reward will be withheld from him for the zakat of the work of his time, and if it is one of its iniquities, the burden will be doubled for him, then he is the one who performs a reprehensible act in the event that he neglects to perform what he is obligated to do, so he combines two reprehensible things, work and omission, even if There was a permissible act in which he decided to abandon an obligation, especially

As for taking the half of his work, it is the half in which he imagines the claim, which is the work. The obligation is divided into work and abandonment. In abandonment, there is no claim in it, so the work remains, so the right takes it from him with the pretext that God is the one who did that work. If this is revealed, there is nothing left for him for what he seeks as a reward. If the reward is from The fact that he is a worker and it has become clear to him that the worker is God, so he remains in confusion until God is grateful to him, either after punishment or before punishment, and forgives him. This is half of his wealth that is taken from him in the afterlife, where he imagines the reckoning.

Al-Harith bin Abi Usama mentioned in his Musnad on the authority of Anas, who said: A man from Banu Sulaym came and said, O Messenger of God, if you pay zakat to your Messenger, then you have absolved yourself from it before God and His Messenger. So the Messenger of God, may God bless him and grant him peace, said, Yes, if you pay it to my Messenger, then you have cleared it of it. You are absolved from it, and you have its reward, and its sin is on whoever changes it.

Abu Dawud mentioned from the hadith of Jabir that the Messenger of God, may God’s prayers and peace be upon him, said, “There will come to you a group of haters. When they come to you, welcome them and let them be alone with what they seek. If they are just, then there is no soul for them, and if they are unjust, then do it and please them.”