Ish beruvchi va ishchi uchun ikkalasidan biri musulmon bo‘lishi shart emas. Shuning uchun musulmon nomusulmonni ishga olishi mutlaqo ruxsat etilgan. Bunga dalil Payg‘ambar ﷺ ning amali va sahobalarning nomusulmonlarni ruxsat etilgan (mubah) har qanday ishga, shu jumladan davlat ishlariga yollashdagi ijmosidir. Payg‘ambar ﷺ bir yahudiyni kotib, yana bir yahudiyni tarjimon qilib yollagan, bir mushrikni esa yo‘lboshchi qilib yollagan. Abu Bakr va Umar mablag‘lar hisobchisi sifatida nasroniylarni yollashgan. Musulmonning nomusulmonni yollashi joiz bo‘lgani kabi, musulmonning ruxsat etilgan ishni bajarish uchun nomusulmon tomonidan yollanishi ham joiz. Ammo taqiqlangan ish, ish beruvchi musulmon bo‘lsin yoki nomusulmon bo‘lsin, bajarilmasligi kerak. Shunday qilib, musulmonni nasroniy o‘ziga ishlash uchun yollashi mumkin. Bu, musulmonni kofirga bo‘ysundirib, uni xorlash uchun bo‘lgan ishni o‘z ichiga olmasligi kerak. Balki bu, ruxsat etilgan ishda o‘zini boshqa shaxsga ijaraga berishdir, bunda ish beruvchi yoki ishchi uchun Islomga e’tiqod qilish sharti yo‘q. Ali (r.a.) bir yahudiyga, har bir chelak suv uchun bir dona xurmo evaziga suv tortish uchun o‘zini ijaraga bergan, bu haqda Payg‘ambar ﷺ ga xabar bergan va Payg‘ambar ﷺ uni man etmagan. Shuningdek, yollash musulmonning qadr-qimmatini tahqirlamaydigan ayirboshlash shartnomasidir. Biroq, Allohga yaqinlashtiruvchi ishlar uchun yollangan shaxs musulmon bo‘lishi sharti bor. Bunga imomlik qilish, azon aytish, haj, zakotni tarqatish, Qur’on va Hadisni o‘rgatish kabi ishlar misol bo‘ladi. Chunki bular musulmondan boshqa shaxsdan to‘g‘ri bo‘lmaydi, shuning uchun ularni bajarish uchun musulmondan boshqa hech kim yollanmaydi. Bu amallardagi illat (sabab) ularning musulmondan boshqa shaxsdan to‘g‘ri bo‘lmasligidir. Agar Allohga (SWT) yaqinlashishga qaratilgan amallarni g‘ayrimusulmon ham bajarishi joiz bo‘lsa, unda uni ularni bajarishga yollash ham joizdir. Xulosa qilib aytganda: agar bu amallar ish beruvchi tomonidan Allohga yaqinlashish yo‘li sifatida qaralsa-yu, ishchi tomonidan esa bunday qaralmasa, ular tekshirib ko‘rilishi kerak. Agar ular faqat musulmondan joiz bo‘ladigan amallar, masalan, sud ishlari (Qadha’a) bo‘lsa, g‘ayrimusulmonni ularni bajarish uchun yollash mumkin emas. Ammo agar ular g‘ayrimusulmon uchun ham joiz bo‘lsa, masalan, jihod, unda uni shunday ishga yollash mumkin. Shunday qilib, zimmiy (g‘ayrimusulmon) jangda ishlashga yollanishi mumkin va uning haqi Bayt ul-mol hisobidan to‘lanadi.

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.