Good deeds, and just as one seeks closeness through obligatory prayers, one also seeks nearness through voluntary acts of worship. News has been reported about the divine closeness that voluntary good deeds produce, so He made a ruling for them in and of themselves. This is a consideration from the one who singles out the descendants of sheep for the ruling .

And whoever attaches it to mothers, as we mentioned in the two schools of thought, and considers that voluntary good deeds are obligatory, and their ruling is the ruling on obligatory prayers, then he is included in it. The voluntary prayer, which is the voluntary prayer, which is not obligatory for a person, and he does not disobey it by abandoning it. If he embarks on it as a voluntary prayer, fasting, or Hajj, then he is obligated to do what is in it. Obligatory duties: bowing, prostrating, and standing in voluntary prayers are obligatory for him. It is not valid to be a prayer except with these pillars. For this reason

God said to my servant, “Complete for my servant his obligatory prayers from his voluntary ones. ”

So he completes the obligatory obligation from the voluntary obligation, as long as the work is whatever. God’s right to voluntary good deeds is the obligatory ones they contain, which is their zakat, and the merit that accrues to the one who does

As for the one who sees zakat on it, some people said that a year will be paid from it from the day he received it, meaning the debt from his debtor. Those who say that zakat is due on the debt differed. So who says that it is considered from the beginning of what was a debt, and if a year has passed since it has passed, he will pay zakat for a year, even if it has passed on it. Conditions of zakat for every year on which zakat has passed, so the owner of this school of thought gave it the status of present money. Whoever says that he should pay zakat on it for one year in particular, and if he establishes conditions with the one who has the debt, there is no zakat on it except this amount, and I do not know of any evidence for that.

Hajj on behalf of the dead and those who cannot, as stated in the text, and the fasting of the guardian of the dead on behalf of the dead if he dies and he must fast the obligatory fast of Ramadan, so it becomes a right of God in it for the guardian who performs Hajj or fasts, so that right is the amount of zakat that is in the debt and the obligation of the one who has it is cleared. Debt, just as the one who has the debt does not have to pay zakat on what he has because he does not own it

And whoever believes that there is no zakat due on it as long as it is with the debtor, he believes that a person only has what he strives for, and he does not have money in his hand with which he strives with good. Rather, the best thing for him is that he generously provided for the debtor with what he gave him of money, so this particular act took the place of zakat, so he was needless to pay zakat on him. A greater good is the one who bestows blessings upon the servants of God. The scholars have determined that what is meant by zakat is to fulfill the character. The one who takes the debt would not have taken it if he did not need it, and the one who gives it to him has blocked that characteristic from him. So it is similar to zakat in this respect. This is the consideration of one who does not see zakat on it until he receives it and the next year has passed with it. From the day he received it

And the verse about debts, according to what we said, is God Almighty’s saying, “And lend to God a goodly loan. And who is the one who lends God a goodly loan?” And since the loan contained a seal of trust, that is why the Jews said, “Indeed, God is poor, and we are rich.” That is, because of his poverty, he asked for a loan from us, and they missed what the Almighty God wanted in that. From the point of his connection with his creation, as stated in the Sahih, I was hungry and you did not feed me, and something like that, and the chapter is the same, and the discussion of the loan was presented at the beginning of the chapter .

We have previously considered the year, and what I have come to believe is that there is no zakat on it due to the lack of a text on that, as if it is an additional law, which is the transmitted analogy, not a law deduced from an established law, and God knows best. Among the scholars are those who stipulate with the offerings the presence of the ripe, and among them are those who consider it the quorum, and among them Whoever does not consider that, most of the scholars say that the manager and non-manager have the same ruling, and that whoever buys an item and one year has passed, his people pay zakat on it, and some people say, “Rather, he pays zakat on its price,” but I say, “No its value.”

Offerings are what is offered to a person of righteous deeds that he has no intention of doing, or they are among the deeds for which we do not stipulate intention, and he will be rewarded for them, as he, peace and blessings of God be upon him, said: “I have submitted to the good deeds I have done before,” meaning you will have its reward, even if Your action in it was not based on established law, but it was noble in character, so it coincided with the truth, so it was permissible for him. If in that action that was presented there was no right to God for a percentage that gives him what is valid for him to praise, then that is his zakat from where he does not realize.