Someone said: There is nothing in it, I mean, no tax or ten. Al-Numan said: If a non-Muslim buys a Ushr land, it becomes a tax land. It is as if he saw that the Usher is the right of the Muslims’ land, and the tax is the right of the non-Muslims’ land. Whoever sees this, then the non-Muslim’s land, if transferred to the Muslim, should return to the Ushr land.

The mind has a rule over the soul in terms of itself and its view, and the law has a rule over the soul. So if the mind takes the soul from the hand of the law due to a suspicion that it bought it with it, will God accept from him every work that is praised in the form of the law, but his work was from the point of view of the mind, not from the point of view of the law, then among us are those who He said: It will be accepted and rewarded for him in this world if he is not a monotheist and is a polytheist. If he is a monotheist, it will be accepted from him and the reward of a non-believer will be given to him .

The believer will have two rewards for his work on the Day of Resurrection: a reward insofar as he is a believer who acts according to the law, and a reward insofar as that work is an honorable act and that it is good. The Prophet, may God’s prayers and peace be upon him, said to Hakim ibn Hizam when he converted to Islam and he had done good in pre-Islamic times. I have converted to Islam as I mentioned above. Whoever is good, may God reward him for the good he did during his pre-Islamic era .

Goodness seeks reward for itself, and if faith is coupled with it, the reward is doubled for the increase of this attribute, for it has another right, so the rule of Sharia is the tithe, and the rule of reason is the tax .

Some people said it will be rewarded on his behalf, and some people said that he is her guarantor until he places it in its place. Some people made a difference between giving it out after he was able to give it out and giving it out at the beginning of the time when it was obligatory and possible. Some of them said that if he gave it out after days of possibility and obligation, he is liable, but if he took it out at the beginning of the obligation and no negligence occurred on his part. He did not guarantee, and some people said, “If he overpays, he guarantees it, and I say that, and if he does not overpay, he pays zakat on what is left.” Some people said, “Rather, what goes is counted from all, and the poor and the owner of the money remain partners in the remainder according to their share of the share of the owner of the money. Like two partners, some of the shared money between them goes, and they remain partners according to that percentage in the remainder, so the bottom l

And if some of the money is gone after it is obligatory and it is said that it is possible to pay zakat, then it is said that zakat should be paid on what remains, and it was said: “The condition of the poor and the condition of the owner of the money is the condition of the two partners, some of their money will be lost.” But if zakat is due and it is possible to pay zakat and it is not paid until some of the money is gone, then he is liable by agreement, and God knows best, except in the case of livestock. According to those who believe that its obligation is only fulfilled on the condition that the one who travels leaves during the year, which is Malik’s view.

The Messenger of God, may God’s prayers and peace be upon him, said: Do not give wisdom to others than it deserves, lest you wrong it, and do not deny it to its people, lest you wrong them. Spending wisdom is the same as its zakat, and it has people, just as zakat has people. If you give wisdom to people other than its people, and you think that it belongs to it, then it is lost, just as this money is lost after giving it. And it did not reach its owner, so he is a guarantor for the one who lost it because he was negligent in that he did not confirm who had lost this wisdom, so he had to give it out again to the one who deserved it so that it would fall into place.

As for the ruling on the two partners in this matter, as has been stated, if the bearer of wisdom places it in someone other than its rightful person, according to suspicion, then he is also wasting it, and the one to whom it was given is not worthy of it, so it is lost to him, so he loses some of its right, so the one who gave the wisdom other than its rightful person makes up for what he missed by looking into the condition of the one in whom the wisdom was lost. So he speaks to him in a manner that befits him, in order to lure him until he becomes worthy of her, and he loses the right of the other, in proportion to the lack of understanding of the first wisdom that was lost to him .

The situation with regard to the remaining areas of disagreement in consideration according to this method is the same, so whoever says in general terms

His saying, may God bless him and grant him peace, “Whoever is asked about knowledge and conceals it, God will bridle him with a bridle of fire

So he asked him who He is not one of the people of wisdom, so wisdom is lost. He said, he is not guaranteed at all. And whoever takes

what he said, may God’s prayers and peace be upon him, “Do not give wisdom to anyone other than those who are worthy of it, lest you wrong her.”

He said, he is absolutely guaranteed, and its guarantee is that he gives him the appropriate aspects of what he asked for. Even if that is not valid in the same matter as the Ayniyya, then whoever is not characterized by bias and whoever turns away from the first answer to an answer in the issue required by the situation of the questioner and the time, he said, he pays zakat on what

It is not necessary for a scholar to believe in what he has of the knowledge that the creation needs, that he has it for them as a trust, so his ruling in that matter is the ruling of a trustworthy person or one who believes