And the zakat of souls in a way that I will explain to you, God willing, also on the principle that we mentioned is that zakat is God’s right in money and the soul, what is the right of the owner of the money and the soul, so we looked at the soul, what is its own, so there is no obligation on it to pay zakat, and what is the right of God, then that is zakat, so He gives it to God from this. The soul is to be among the successful, by His saying, “He who purifies it has succeeded.” And whoever is saved from his own miserliness, those are the successful.

So if we look at the essence of the soul from the point of view of its essence, we say that it is possible for its own sake, and there is no zakat due on that, for God has no right to possibility. God is greatly exalted, for He, the Most High, must exist for His own sake and is not possible in any way. And we found this soul characterized by existence, we said, “This is the existence that The soul was characterized by it, whether it was characterized by it for its own sake or not. Then we saw that its existence is what is itself its essence, and it was not characterized by it for its own sake. So we looked at who it is and found it to be for God, just as we found the specific amount in Zaid’s money called zakat. It is not Zaid’s money, but rather it is a trust with him .

Likewise, the existence with which the soul is characterized, what is its own belongs to God who created it, so existence belongs to God, not to it, and the existence of God is not its existence. So we said to this soul, “This existence with which you are characterized is not yours, but it belongs to God. He assigned it to you, so bring it out to God and add it to its owner, and you remain Do not give up your ability, for you will not lose anything of what is yours, and if you do this, you will have the reward from God, the reward of those who know God, and you will attain a status that no one can value except God, and He is the successor who is survival, so God will remain this existence for you and will never take it from you.

This is the meaning of his saying: He who purifies it has prospered, that is, he has kept it in existence. Whoever purifies it has the presence of salvation from evil, that is, whoever knows that his existence is for God, God has preserved this garment for him and he is adorned with it with a permanent blessing, and it is a survival specific to the survival of God, for the disappointed person who trampled it also remains, but with God’s preservation. Not by the survival of God, for the polytheist who is one of the people of Hell does not see that his existence is redeemed to God Almighty for the sake of the partner, and so is the one who disrupts. We said that so that those who have no knowledge would not imagine that the polytheist and the one who is disrupting have God reserved existence for them. We have explained that conserving existence for the successful is not in the same way as conserving it for the people of Hell. Hell, and for this reason God described the people of Hel

Zakat is obligatory on souls just as it is obligatory on property, and buying and selling applies to it just as it applies to property. A part of this chapter will be mentioned when we mention in this section about slaves and what is the ruling on them, and why if the soul is not attached to the slave, then zakat is dropped from it, even if the slave is attached to the property in some way. We will also mention it, God willing, within this chapter. I will also mention what zakat is obligatory for a person according to the number of types of money it is obligatory for in his chapter, God willing, from this chapter .

As for the Almighty’s saying, “So do not purify yourselves.” He knows best who is pious. That is, God does not accept the zakat on the soul of one who adds his own to Him. He said, “So do not purify yourselves.” He added it to you, meaning, if you see that yourselves are yours and not mine, and the zakat is only my right and you are trustees for it, so if you are called to it. So you claim that you gave me what is yours, but I asked you for what is not mine, but the matter is otherwise. Whoever is of this kind of giving should not give zakat for himself, for I only asked for what is mine, not for you, until you meet me and the cover is lifted in the afterlife, and you will know at that time whether it was your souls that were required to pay zakat. It is for me or for you, since your knowledge of that will not benefit you, and for this reason He said, “Do not purify yourselves,” so He added the souls to you, and they are His.

Do you not see how Jesus, peace be upon him, added himself to himself in the sense that it is his, and he added it to God in the sense that it is God, so he said, “You know what is in my soul, but I do not know what is in your soul,” so he added it to God, meaning, “My soul is your soul and your possessions, for you bought it and it is not in my possessions.” You know best what You have placed in it, and He added Himself to it, for in terms of its essence, it is His, and in terms of its existence, it belongs to God, not to Him. He said, “You know what is in my soul in terms of its essence, but I do not know what is in your soul in terms of its existence, and it is in terms of what it is for you and the soul.”

And if it is the same, the additions differ due to the difference in lineage, then there is no objection to his saying, “So do not purify yourselves,” as we mentioned of his saying, “He who purifies it has succeeded,” for yourselves here means people like you.

The Prophet, may God’s prayers and peace be upon him, said, “I do not purify anyone before God.

The discussion will be discussed, God willing, in this section regarding the obligation of zakat, on whom it is due, for what it is due, for how much it is obligatory, from how much it is obligatory, when it is obligatory, when it is not obligatory, to whom it is obligatory, and for how much it is obligatory for, and for whom it is obligatory, with the considerations of all of this in the subconscious after we have determined them in The apparent with the tongue of legitimate judgment, as we did in prayer, to combine the apparent and the hidden for the perfection of creation.