Dangane da mai ɗaukar aiki da ma'aikaci, ba sharaɗi ba ne ga kowannensu ya zama Musulmi. Saboda haka Musulmi yana da cikakkiyar izinin ɗaukar aiki da wanda ba Musulmi ba, bisa dalilin aikin Annabi ﷺ da ijma'in Sahabbai game da ɗaukar waɗanda ba Musulmi ba a duk wani aiki mai izini (Mubah), ciki har da ayyukan Gwamnati. Annabi ﷺ ya ɗauki wani Bayahude a matsayin magatakarda, kuma wani Bayahude a matsayin mai fassara, sannan ya ɗauki wani mushriki (Mushrik) a matsayin jagora. Abu Bakr da 'Umar sun ɗauki Kiristoci a matsayin masu lissafin kuɗin baitulmali. Kamar yadda Musulmi zai iya ɗaukar wanda ba Musulmi ba aiki, haka nan Musulmi yana da izinin a ɗauke shi aiki daga wanda ba Musulmi ba don yin aiki mai halal. Amma aikin haram ba za a yi shi ba, ko mai ɗaukar aikin Musulmi ne ko wanda ba Musulmi ba. Saboda haka Musulmi yana da izinin a ɗauke shi aiki daga Kirista don yi masa aiki. Wannan bai haɗa da aikin da Musulmi zai zama ƙarƙashin kafiri domin a wulakanta shi ba. Maimakon haka, shi ne Musulmi ya yi wa wani aiki a kan abin da yake halal, ba tare da imani da Musulunci ya zama sharaɗi ga mai ɗaukar aiki ko ma'aikaci ba. 'Ali (ra) ya yi wa wani Bayahude aiki wajen ɗebo masa ruwa, a kan ladan dabino ɗaya ga kowace guga ta ruwa, ya kuma sanar da Annabi ﷺ game da hakan, bai kuwa hana shi ba. Haka kuma, saboda ɗaukar aiki kwangila ce ta musaya wacce ba ta ƙunshi wulakanta Musulmi ba. Amma ga aikin da aka nufa da kusantar da mu ga Allah Maɗaukakin Sarki, sharaɗi ne wanda aka ɗauka aiki ya zama Musulmi. Misalai sun haɗa da jagorantar sallah, yin kiran sallah (Adhan), aikin hajji, raba zakka, da koyar da Alƙur'ani da Hadisi. Domin waɗannan ba su inganta shari'a sai daga Musulmi, saboda haka ba a ɗaukar wani aiki a yi su sai Musulmi. Dalilin (Illah) a cikin waɗannan ayyuka shi ne cewa ba sa inganta sai daga Musulmi. Amma idan ayyukan da ake nufin su kusantar da mutum zuwa ga Allah (swt) suna halatta a yi su ga wanda ba musulmi ba, to halal ne a dauke shi aiki domin ya yi su. A takaice: idan mai daukar aiki yana ganin ayyukan a matsayin wata hanya ta neman kusanci zuwa ga Allah (swt), amma ma'aikacin bai dauke su haka ba, to sai an duba su. Idan ba su halatta sai daga musulmi ba, kamar ayyukan shari'a (Qadha'a), to ba a halatta a dauki wanda ba musulmi ba domin ya yi su. Amma idan sun halatta ga wanda ba musulmi ba, kamar yaki, to ana halatta a dauke shi aiki domin ya yi wannan. Don haka Dhimmi (wanda ba musulmi ba) ana halatta a dauke shi aiki domin yaki, kuma ana biyansa albashinsa daga Bait ul-Mal.

With regard to the employer and the employee, it is not a condition for either of them to be a Muslim. So a Muslim is absolutely allowed to hire a non-Muslim, by the evidence of the action of the Prophet (pbuh) (pbuh) and the consensus of the Sahabah at the hire of non-Muslims in any allowed (Mubah) action, including the works of the State. The Prophet (pbuh) (pbuh) hired a Jew as a clerk, and another Jew as an interpreter, and He hired a polytheist (Mushrik) as a guide. Abu Bakr and ‘Umar hired Christians as accountants for the funds. As it is allowed for the Muslim to hire a non-Muslim, the Muslim too is allowed to be hired by a non-Muslim to perform a permissible action. But prohibited work must not be performed whether the employer is a Muslim or a non-Muslim. So the Muslim is allowed to be hired by a Christian to work for him. This must not include work where a Muslim is being subjugated to the Kafir in order for Him to be humiliated. Rather it is the hiring of himself to another person, on a matter that is allowed, without belief in Islam being a condition for the employer or the employee. Ali (ra) hired himself to a Jew for drawing water for Him at a wage of one date for every bucket of water, and He informed the Prophet (pbuh) (pbuh) about it, and He did not prohibit it. Also because hiring is a contract of exchange that does not include the humiliation of the Muslim. However, for work which is meant to bring us nearer to Allah the Supreme, it is a condition that the person hired be a Muslim. Examples include leading the prayer, performing the Adhan, pilgrimage, distributing Zakat and teaching Qur’an and the Hadith. Because these are not legally valid except from a Muslim, so no one is hired to perform them except a Muslim. The reason (Illah) in these actions is that they are not valid except from a Muslim. But if the works which are meant to bring us nearer to Allah (swt) are valid to be performed by a non-Muslim, then it is valid to hire Him for doing them. In summary: if the works are considered by the employer as a sort of seeking the nearness to Allah, but are not considered as such by the employee then they have to be examined. If they are not valid except from the Muslim such as judicial acts (Qadha’a), then the non-Muslim is not allowed to be hired for performing them. But if it was valid for the non-Muslim such as fighting, then He is allowed to be hired for doing that. So the Dhimmi (non-Muslim) is allowed to be hired for fighting and his wage is paid from the Bait ul- Mal.