The vegetative soul is the one that is developed by food, so its zakat on a person is through fasting, but he has a condition in the way of God, which is that the fasting person only abstains from eating during the day, so he should take what he deserves to eat during the day and give it in charity in order to thereby escape stinginess. If he does not do that with us and fulfills it. In his dinner, he did not miss it during the day and did not catch it. Thus, the fasting of God’s elite is separated from the fasting of the common people. The Messenger of God, may God bless him and grant him peace, did not eat suhoor except out of mercy for the common people until they found something to comfort themselves with. The Messenger of God, may God bless him and grant him peace, said, “Whoever is continuing, let him continue until suhoor, even though he wished to eat.” Hastening the breaking of the fast and delaying the suhoor meal. God Almighty said, “And We have not sent you except a

Know that the Prophet, may God’s prayers and peace be upon him, made the palm tree our aunt and likened it to a believer when he asked people about it, and people fell into the trees of the desert.

It occurred to Abdullah bin Omar that it was the palm tree that fulfilled what the Messenger of God intended. May God’s prayers and peace be upon him, and with this hadith he argues against the permissibility of charades that people use

Just as zakat is required of dates on which zakat is required according to Islamic law, likewise when the believer shares the right in this name, the right is assigned a right in it, just as it is assigned in all the beautiful names, that right is called zakat, so the believer pays zakat on this attribute to him by being truthful in all his words, actions, and conditions, and giving security from him to everyone who is afraid of him. If he is truthful in all of that, God Almighty will believe him, because only the Truthful, Glory be to Him, is truthful, and God Almighty does not believe him except the one whose name is the Believer and nothing else. So the servant’s truthfulness is a return of the believer’s name of God to him, just as the image of the person looking in the mirror is returned to the beholder, so that He, Glory be to Him, believes him in what this servant was truthful about. This is his zakat from the attribution of faith to him. So he gave God’s rights through his

The agreed upon types of money to be zakat have been established, and what is disputed about it is attached to it. It is not without the exception that what is disputed about is a plant, animal, or mineral, and we have explained that in what was agreed upon, so the disputed matter should be judged accordingly, and what is appropriate for that type should be considered in it so that it does not take too long. The speech and our doctrine in this book is brevity and brevity, the effort of energy, for the book is large and contains what is necessary in the path of God, of mothers and origins, for the children and branches are almost infinite, but they are not limited, and God speaks the truth and it is He who guides the path.

It is a dangerous place that requires knowledge, investigation of the quantities, and sharp insight. God Almighty said, “The treasurers have been killed,” and this is a reference attached to the interpretation, even if we do not intend the interpretation by it, but because of the closeness of the meaning, the measure and the weighted are in the status of knowledge, and the measurement is in the status of the majority of suspicion, and the origin is knowledge.

Then, if knowledge is not possible, we rule based on the preponderance of suspicion, and this only occurs in legal rulings, I mean in the branches of rulings, for the judge only rules with the testimony of the witness, and he is not conclusive in what he testified about that, and the principle in the legitimate ruling is the preponderance of suspicion, even in happiness with God .

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God says, “I am as my servant thinks of me, so let him think good of me.

If a good thought of God prevails over a servant, it produces happiness for him, just as a bad thought of God destroys him. And that is your suspicion, which you thought of your Lord will destroy you. < /p >

So the scholars did not differ in the ruling between the two adversaries on the basis of suspicion, and they differed in his ruling on the basis of his knowledge, so the majority of suspicion in this type was an agreed-upon principle that would be returned to him, and knowledge in that matter was disputed. The truth, Most High, is that if he has nothing but knowledge, then he rules by witnesses, and for this reason he came, saying, “My Lord, judge.” In truth, that is, by what You have legislated for me and sent me with .

In this way, knowledge of God through the mind is through the path of knowledge, and for this reason casting doubt is accepted in the evidence, and knowledge of God from the path of the Mutawatir Sharia is definite and does not raise any doubt in it for the believer at all. And if the percentage is not known, then knowledge of God is from the standpoint of the Sharia, which is the definition of the truth to His servants as it is, for He knows best about Himself. Of His servants through Him

Knowing about it means knowing that it combines distinction and analogy, and this according to the theoretical evidence is not permissible. I mean combining the two opposites in the convict. This is only here in particular, so his character, reason, vision, and thought are not judged by his creation. His words are in the evidence that he is not such-and-such or he is such-and-such. Undoubtedly,