1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) يَقُولُ بَعَثَ أَمِيرُ الْمُؤْمِنِينَ (صلّى اللهُ عَلَيْهِ وَآلِه) مُصَدِّقاً مِنَ الْكُوفَةِ إِلَى بَادِيَتِهَا فَقَالَ لَهُ يَا عَبْدَ الله انْطَلِقْ وَعَلَيْكَ بِتَقْوَى الله وَحْدَهُ لاَ شَرِيكَ لَهُ وَلاَ تُؤْثِرَنَّ دُنْيَاكَ عَلَى آخِرَتِكَ وَكُنْ حَافِظاً لِمَا ائْتَمَنْتُكَ عَلَيْهِ رَاعِياً لِحَقِّ الله فِيهِ حَتَّى تَأْتِيَ نَادِيَ بَنِي فُلاَنٍ فَإِذَا قَدِمْتَ فَانْزِلْ بِمَائِهِمْ مِنْ غَيْرِ أَنْ تُخَالِطَ أَبْيَاتَهُمْ ثُمَّ امْضِ إِلَيْهِمْ بِسَكِينَةٍ وَوَقَارٍ حَتَّى تَقُومَ بَيْنَهُمْ وَتُسَلِّمَ عَلَيْهِمْ ثُمَّ قُلْ لَهُمْ يَا عِبَادَ الله أَرْسَلَنِي إِلَيْكُمْ وَلِيُّ الله لآِخُذَ مِنْكُمْ حَقَّ الله فِي أَمْوَالِكُمْ فَهَلْ لله فِي أَمْوَالِكُمْ مِنْ حَقٍّ فَتُؤَدُّونَ إِلَى وَلِيِّهِ فَإِنْ قَالَ لَكَ قَائِلٌ لاَ فَلاَ تُرَاجِعْهُ وَإِنْ أَنْعَمَ لَكَ مِنْهُمْ مُنْعِمٌ فَانْطَلِقْ مَعَهُ مِنْ غَيْرِ أَنْ تُخِيفَهُ أَوْ تَعِدَهُ إِلاَّ خَيْراً فَإِذَا أَتَيْتَ مَالَهُ فَلاَ تَدْخُلْهُ إِلاَّ بِإِذْنِهِ فَإِنَّ أَكْثَرَهُ لَهُ فَقُلْ يَا عَبْدَ الله أَ تَأْذَنُ لِي فِي دُخُولِ مَالِكَ فَإِنْ أَذِنَ لَكَ فَلاَ تَدْخُلْهُ دُخُولَ مُتَسَلِّطٍ عَلَيْهِ فِيهِ وَلاَ عُنْفٍ بِهِ فَاصْدَعِ الْمَالَ صَدْعَيْنِ ثُمَّ خَيِّرْهُ أَيَّ الصَّدْعَيْنِ شَاءَ فَأَيَّهُمَا اخْتَارَ فَلاَ تَعْرِضْ لَهُ ثُمَّ اصْدَعِ الْبَاقِيَ صَدْعَيْنِ ثُمَّ خَيِّرْهُ فَأَيَّهُمَا اخْتَارَ فَلاَ تَعْرِضْ لَهُ وَلاَ تَزَالُ كَذَلِكَ حَتَّى يَبْقَى مَا فِيهِ وَفَاءٌ لِحَقِّ الله تَبَارَكَ وَتَعَالَى مِنْ مَالِهِ فَإِذَا بَقِيَ ذَلِكَ فَاقْبِضْ حَقَّ الله مِنْهُ وَإِنِ اسْتَقَالَكَ فَأَقِلْهُ ثُمَّ اخْلِطْهَا وَاصْنَعْ مِثْلَ الَّذِي صَنَعْتَ أَوَّلاً حَتَّى تَأْخُذَ حَقَّ الله فِي مَالِهِ فَإِذَا قَبَضْتَهُ فَلاَ تُوَكِّلْ بِهِ إِلاَّ نَاصِحاً شَفِيقاً أَمِيناً حَفِيظاً غَيْرَ مُعْنِفٍ لِشَيْءٍ مِنْهَا ثُمَّ احْدُرْ كُلَّ مَا اجْتَمَعَ عِنْدَكَ مِنْ كُلِّ نَادٍ إِلَيْنَا نُصَيِّرْهُ حَيْثُ أَمَرَ الله عَزَّ وَجَلَّ فَإِذَا انْحَدَرَ بِهَا رَسُولُكَ فَأَوْعِزْ إِلَيْهِ أَنْ لاَ يَحُولَ بَيْنَ نَاقَةٍ وَبَيْنَ فَصِيلِهَا وَلاَ يُفَرِّقَ بَيْنَهُمَا وَلاَ يَمْصُرَنَّ لَبَنَهَا فَيُضِرَّ ذَلِكَ بِفَصِيلِهَا وَلاَ يَجْهَدَ بِهَا رُكُوباً وَلْيَعْدِلْ بَيْنَهُنَّ فِي ذَلِكَ وَلْيُورِدْهُنَّ كُلَّ مَاءٍ يَمُرُّ بِهِ وَلاَ يَعْدِلْ بِهِنَّ عَنْ نَبْتِ الأرْضِ إِلَى جَوَادِّ الطَّرِيقِ فِي السَّاعَةِ الَّتِي فِيهَا تُرِيحُ وَتَغْبُقُ وَلْيَرْفُقْ بِهِنَّ جُهْدَهُ حَتَّى يَأْتِيَنَا بِإِذْنِ الله سِحَاحاً سِمَاناً غَيْرَ مُتْعَبَاتٍ وَلاَ مُجْهَدَاتٍ فَيُقْسَمْنَ بِإِذْنِ الله عَلَى كِتَابِ الله وَسُنَّةِ نَبِيِّهِ (صلّى اللهُ عَلَيْهِ وَآلِه) عَلَى أَوْلِيَاءِ الله فَإِنَّ ذَلِكَ أَعْظَمُ لأَجْرِكَ وَأَقْرَبُ لِرُشْدِكَ يَنْظُرُ الله إِلَيْهَا وَإِلَيْكَ وَإِلَى جُهْدِكَ وَنَصِيحَتِكَ لِمَنْ بَعَثَكَ وَبُعِثْتَ فِي حَاجَتِهِ فَإِنَّ رَسُولَ الله (صلّى اللهُ عَلَيْهِ وَآلِه) قَالَ مَا يَنْظُرُ الله إِلَى وَلِيٍّ لَهُ يَجْهَدُ نَفْسَهُ بِالطَّاعَةِ وَالنَّصِيحَةِ لَهُ وَلإِمَامِهِ إِلاَّ كَانَ مَعَنَا فِي الرَّفِيقِ الأعْلَى قَالَ ثُمَّ بَكَى أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) ثُمَّ قَالَ يَا بُرَيْدُ لاَ وَالله مَا بَقِيَتْ لله حُرْمَةٌ إِلاَّ انْتُهِكَتْ وَلاَ عُمِلَ بِكِتَابِ الله وَلاَ سُنَّةِ نَبِيِّهِ فِي هَذَا الْعَالَمِ وَلاَ أُقِيمَ فِي هَذَا الْخَلْقِ حَدٌّ مُنْذُ قَبَضَ الله أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ الله وَسَلاَمُهُ عَلَيْهِ وَلاَ عُمِلَ بِشَيْءٍ مِنَ الْحَقِّ إِلَى يَوْمِ النَّاسِ هَذَا ثُمَّ قَالَ أَمَا وَالله لاَ تَذْهَبُ الأيَّامُ وَاللَّيَالِي حَتَّى يُحْيِيَ الله الْمَوْتَى وَيُمِيتَ الأحْيَاءَ وَيَرُدَّ الله الْحَقَّ إِلَى أَهْلِهِ وَيُقِيمَ دِينَهُ الَّذِي ارْتَضَاهُ لِنَفْسِهِ وَنَبِيِّهِ فَأَبْشِرُوا ثُمَّ أَبْشِرُوا ثُمَّ أَبْشِرُوا فَوَ الله مَا الْحَقُّ إِلاَّ فِي أَيْدِيكُمْ.
1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Burayd ibn Mu‘awiyah who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘’Amir al-Mu’minin, ‘Alayhi al-Salam, gave the following disciplinary instructions to a zakat collector. He (the Imam) then sent him to the suburbs of the city of al-Kufah. “O servant of Allah, set out for this task: but you must be pious before Allah who is one and has no partner. You must not give preference to your worldly matters over the matters of the next life. You must be protective of what I have entrusted you with and pay proper attention to the rights of Allah. When you arrive in the community of so and so tribe, disembark at the place, which is the source of their water. Do not mingle among their houses. Thereafter go in a dignified and honorable manner to meet them until you stand among them and say to them the expression of greeting, then say to them, ‘O servants of Allah, the person who possesses Divine Authority has sent me to ask you to pay the rights of Allah which are due on your wealth and I collect them. Is there anything of the rights of Allah due on your wealth that you must pay to the person who possesses Divine Authority?’ If anyone says, ‘No, (there is not anything due on my wealth).’ You must not ask him again. If anyone among them answered you positively, then follow him without frightening him or promising him anything but good. When you reach the location of his wealth, do not enter that place without his permission; he owns most of the wealth. Then say to him, ‘O servant of Allah, do you allow me to enter the location of your wealth?’ If he allows you, then do not enter in a dominant or rough manner. Make two sections of the wealth, then allow him to choose one section and do not interfere with the section that he chooses. Thereafter make the remaining section into two sections and again allow him to choose whichever section he chooses. You must not interfere with his choice. Continue this process until you arrive at the remaining section that is the portion of zakat, the right of Allah, the most Holy, the most High. Take possession of the portion that is the right of Allah in his wealth. If he asks you to cancel the process, you should do so. Mix and start the process all over again until you can take possession of the right of Allah from his wealth. When you take possession, then do not mishandle it. You must remain helpful, kind, trustworthy and protective of the property you have received. You must not handle anything thereof roughly. Thereafter, dispatch promptly your collection of every community to us and we will handle it according to the commandments of Allah, the Most Majestic, the Most Glorious. If you dispatch it through a messenger, advise him not to block or separate a camel from her young, and do not over-milk the camel to harm her young. He must not tire the camel by riding excessively. He must follow rules of justice toward them. He must allow them to drink from every source of water on the way. In the hours, which are for their grazing and rest, he must not drive them on the plain road. He must be kind and caring to them so they can reach us, by the permission of Allah in good health and condition, not tired or overworked. We then, by the permission of Allah, distribute them according to the book of Allah and the Sunnah of the Messenger of Allah among the friends of Allah. Following these instructions will allow you to have greater reward and it is closer to the dictate of your reason. Allah looks upon you and these properties, and upon your hard work, good advice to your commander who has commissioned you for the task. The Messenger of Allah has said, ‘Whoever, for the sake of Allah, pays attention to his guardian, works hard obediently and gives good advice to him (guardian) and to his Imam, in the company of the high position, he will join our company.”” He (narrator) has said, ‘Abu ‘Abd Allah, ‘Alayhi al-Salam, wept and said, “O Burayd, by Allah, all respectable matters of Allah have already been disregarded. The book of Allah and the Sunnah of the Messenger of Allah are not followed in this world any more. Nothing of the laws of justice is maintained in this world after the passing away of Amir al-Mu’minin, ‘Alayhi al- Salam. Nothing of the laws of truth has ever since been followed.” He then said, “I swear by Allah, days and night will not end until Allah will give life to the dead, cause the living to die, return the truth to the people of truth, and establish His religion which He has chosen for Himself and for His prophet. It is glad news for you. It indeed is glad news for you. Without any doubt, it is glad news for you. I swear by Allah, Truth does not exist anywhere in any place except in your hands.’””
2ـ حَمَّادُ بْنُ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) أَنَّهُ سُئِلَ أَ يَجْمَعُ النَّاسَ الْمُصَدِّقُ أَمْ يَأْتِيهِمْ عَلَى مَنَاهِلِهِمْ قَالَ لاَ بَلْ يَأْتِيهِمْ عَلَى مَنَاهِلِهِمْ فَيُصَدِّقُهُمْ.
2. Hammad ibn ‘Isa has narrated from Hariz from Muhammad ibn Muslim who has said the following: “Abu ’Abd Allah, ‘Alayhi al-Salam, was asked, ‘Does Zakat collector call people in one place or he comes to where people are? He (the Imam) said, ‘No, he comes to their places and collects their charity (Zakat).’”
3ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ (عَلَيْهِ الْسَّلام) أَنَّهُ قَالَ لاَ تُبَاعُ الصَّدَقَةُ حَتَّى تُعْقَلَ.
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “Ja‘far (abu ‘Abd Allah), ‘Alayhi al-Salam, has narrated from his father from Ali, ‘Alayhi al-Salam, who has said, ‘Charity (Zakat) is not sold before it is received (collected).”’
4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ (عَلَيْهِ الْسَّلام) قَالَ كَانَ عَلِيٌّ (صلّى اللهُ عَلَيْهِ وَآلِه) إِذَا بَعَثَ مُصَدِّقَهُ قَالَ لَهُ إِذَا أَتَيْتَ عَلَى رَبِّ الْمَالِ فَقُلْ لَهُ تَصَدَّقْ رَحِمَكَ الله مِمَّا أَعْطَاكَ الله فَإِنْ وَلَّى عَنْكَ فَلاَ تُرَاجِعْهُ.
4. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Yahya from Ghiyath ibn Ibrahim who has said the following: “Ja‘far, (abu ‘Abd Allah), ‘Alayhi al-Salam, has narrated from his father who has that when Ali, ‘Alayhi al-Salam, would send a Zakat collector for his task and say to him, ‘When you go to Zakat payer, say to him, “Give charity, may Allah grant you blessings, out of what Allah has granted you.” If he turns away from you, then you must not go to him again.’”
5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ أَنَّهُ سَأَلَ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) عَنِ الصَّدَقَةِ فَقَالَ إِنَّ ذَلِكَ لاَ يُقْبَلُ مِنْكَ فَقَالَ إِنِّي أُحَمِّلُ ذَلِكَ فِي مَالِي فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) مُرْ مُصَدِّقَكَ أَنْ لاَ يَحْشُرَ مِنْ مَاءٍ إِلَى مَاءٍ وَلاَ يَجْمَعَ بَيْنَ الْمُتَفَرِّقِ وَلاَ يُفَرِّقَ بَيْنَ الْمُجْتَمِعِ وَإِذَا دَخَلَ الْمَالَ فَلْيَقْسِمِ الْغَنَمَ نِصْفَيْنِ ثُمَّ يُخَيِّرُ صَاحِبَهَا أَيَّ الْقِسْمَيْنِ شَاءَ فَإِذَا اخْتَارَ فَلْيَدْفَعْهُ إِلَيْهِ فَإِنْ تَتَبَّعَتْ نَفْسُ صَاحِبِ الْغَنَمِ مِنَ النِّصْفِ الآخَرِ مِنْهَا شَاةً أَوْ شَاتَيْنِ أَوْ ثَلاَثاً فَلْيَدْفَعْهَا إِلَيْهِ ثُمَّ لْيَأْخُذْ صَدَقَتَهُ فَإِذَا أَخْرَجَهَا فَلْيَقْسِمْهَا فِيمَنْ يُرِيدُ فَإِذَا قَامَتْ عَلَى ثَمَنٍ فَإِنْ أَرَادَهَا صَاحِبُهَا فَهُوَ أَحَقُّ بِهَا وَإِنْ لَمْ يُرِدْهَا فَلْيَبِعْهَا.
5. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Abd al-Rahman ibn al-Hajjaj from Muhammad ibn Khalid who has said the following: “I once asked abu ‘Abd Allah, ‘Alayhi al-Salam, about charity (Zakat). He (the Imam) said, ‘It is not accepted from you.’ He (the narrator) then said, ‘I take it from my own assets.’ Abu ‘Abd Allah, ‘Alayhi al-Salam, said to him, ‘Instruct your Zakat collector not to move from house to house, bring together what is apart and separate what is together. When he approaches people’s assets he should make the sheep stand in two groups, then allow the owner to choose one of the two groups and allow him to have what he chooses. If the owner desires to have one, two or three sheep from the other group, allow him to have it. Thereafter receive his charity (Zakat). When charity (Zakat) is received, distribute it among those whom he (the owner of assets) wants. If something in exchange for the items received as Zakat is offered, then Zakat payer has the priority over others to have it, but if he does not want, it then can be sold (to others).”’
6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ الْسَّلام) عَمَّنْ يَلِي صَدَقَةَ الْعُشْرِ عَلَى مَنْ لاَ بَأْسَ بِهِ فَقَالَ إِنْ كَانَ ثِقَةً فَمُرْهُ يَضَعُهَا فِي مَوَاضِعِهَا وَإِنْ لَمْ يَكُنْ ثِقَةً فَخُذْهَا مِنْهُ وَضَعْهَا فِي مَوَاضِعِهَا.
6. A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali ibn Yaqtin from his brother Al-Husayn from Ali ibn Yaqtin who has said the following: “I once asked abu al-Hassan, ‘Alayhi al-Salam, about Zakat which is of the rate of one out of ten and one who distributes it among those who are not harmful. He (the Imam) said, ‘If he is trustworthy, instruct him to deliver it where it should be delivered; but if you cannot trust him, then take it from him and deliver where it should be delivered.’”
7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ مُقَرِّنِ بْنِ عَبْدِ الله بْنِ زَمْعَةَ بْنِ سُبَيْعٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ جَدِّ أَبِيهِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ (صلّى اللهُ عَلَيْهِ وَآلِه) كَتَبَ لَهُ فِي كِتَابِهِ الَّذِي كَتَبَ لَهُ بِخَطِّهِ حِينَ بَعَثَهُ عَلَى الصَّدَقَاتِ مَنْ بَلَغَتْ عِنْدَهُ مِنَ الإِبِلِ صَدَقَةُ الْجَذَعَةِ وَلَيْسَتْ عِنْدَهُ جَذَعَةٌ وَعِنْدَهُ حِقَّةٌ فَإِنَّهُ تُقْبَلُ مِنْهُ الْحِقَّةُ وَيَجْعَلُ مَعَهَا شَاتَيْنِ أَوْ عِشْرِينَ دِرْهَماً وَمَنْ بَلَغَتْ عِنْدَهُ صَدَقَةُ الْحِقَّةِ وَلَيْسَتْ عِنْدَهُ حِقَّةٌ وَعِنْدَهُ جَذَعَةٌ فَإِنَّهُ تُقْبَلُ مِنْهُ الْجَذَعَةُ وَيُعْطِيهِ الْمُصَدِّقُ شَاتَيْنِ أَوْ عِشْرِينَ دِرْهَماً وَمَنْ بَلَغَتْ صَدَقَتُهُ حِقَّةً وَلَيْسَتْ عِنْدَهُ حِقَّةٌ وَعِنْدَهُ ابْنَةُ لَبُونٍ فَإِنَّهُ يُقْبَلُ مِنْهُ ابْنَةُ لَبُونٍ وَيُعْطِي مَعَهَا شَاتَيْنِ أَوْ عِشْرِينَ دِرْهَماً وَمَنْ بَلَغَتْ صَدَقَتُهُ ابْنَةَ لَبُونٍ وَلَيْسَتْ عِنْدَهُ ابْنَةُ لَبُونٍ وَعِنْدَهُ حِقَّةٌ فَإِنَّهُ تُقْبَلُ مِنْهُ الْحِقَّةُ وَيُعْطِيهِ الْمُصَدِّقُ شَاتَيْنِ أَوْ عِشْرِينَ دِرْهَماً وَمَنْ بَلَغَتْ صَدَقَتُهُ ابْنَةَ لَبُونٍ وَلَيْسَتْ عِنْدَهُ ابْنَةُ لَبُونٍ وَعِنْدَهُ ابْنَةُ مَخَاضٍ فَإِنَّهُ تُقْبَلُ مِنْهُ ابْنَةُ مَخَاضٍ وَيُعْطِي مَعَهَا شَاتَيْنِ أَوْ عِشْرِينَ دِرْهَماً وَمَنْ بَلَغَتْ صَدَقَتُهُ ابْنَةَ مَخَاضٍ وَلَيْسَتْ عِنْدَهُ ابْنَةُ مَخَاضٍ وَعِنْدَهُ ابْنَةُ لَبُونٍ فَإِنَّهُ تُقْبَلُ مِنْهُ ابْنَةُ لَبُونٍ وَيُعْطِيهِ الْمُصَدِّقُ شَاتَيْنِ أَوْ عِشْرِينَ دِرْهَماً وَمَنْ لَمْ يَكُنْ عِنْدَهُ ابْنَةُ مَخَاضٍ عَلَى وَجْهِهَا وَعِنْدَهُ ابْنُ لَبُونٍ ذَكَرٌ فَإِنَّهُ تُقْبَلُ مِنْهُ ابْنُ لَبُونٍ وَلَيْسَ مَعَهُ شَيْءٌ وَمَنْ لَمْ يَكُنْ مَعَهُ شَيْءٌ إِلاَّ أَرْبَعَةٌ مِنَ الإِبِلِ وَلَيْسَ لَهُ مَالٌ غَيْرُهَا فَلَيْسَ فِيهَا شَيْءٌ إِلاَّ أَنْ يَشَاءَ رَبُّهَا فَإِذَا بَلَغَ مَالُهُ خَمْساً مِنَ الإِبِلِ فَفِيهَا شَاةٌ.
7. Ali ibn Ibrahim has narrated from his father from Muhammad ibn ‘Isa from Yunus from Muhammad ibn Muqarrin ibn ‘Abd Allah ibn Zam‘ah ibn Subay‘ from his father from his grandfather from grandfather of his father who has said the following: “’Amir al-Mu’minin, ‘Alayhi al-Salam, wrote to him in the letter that he wrote to him with his own hand writing when he sent him to receive charity (Zakat). Those who owe Jadha’ah as Zakat for camels but do not have Jadha‘ah but have Hiqqah, it is accepted from them, but they must give two sheep along with it or twenty dirham. Those who owe one Hiqqah as Zakat but do not have it, but have Jadha’ah, it is accepted from them and Zakat collector gives them two sheep or twenty dirham. Those who owe Hiqqah as Zakat but do not have Hiqqah but have Ibnata Labun, it is accepted from them with two sheep or twenty dirham. Those who owe Ibnata Labun as Zakat but do not have it, but they have Hiqqah, it is accepted from them and Zakat collector gives them two sheep or twenty dirham. Those who owe Ibnata Labun as Zakat but do not have it but they have Ibnata Makhad, it is accepted from them along with two sheep or twenty dirham. Those who owe Ibnata Makhad as Zakat but do not have it but they have Ibnata Labun, it is accepted from them and Zakat collector gives them two sheep or twenty dirham. Those who do not have Ibnata Makhad as it is but they have a male Ibnata Labun it is accepted from them without anything extra. Those who do not have anything other than four camels and have no other assets, there is not anything on them unless the owner desires (otherwise). If one’s asset is five camels, then its Zakat is one sheep.’” (Ahadith 2-7 are best explained in the form of fatwa.)
8ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ مَعْمَرٍ قَالَ أَخْبَرَنِي أَبُو الْحَسَنِ الْعُرَنِيُّ قَالَ حَدَّثَنِي إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ عَنْ مُهَاجِرٍ عَنْ رَجُلٍ مِنْ ثَقِيفٍ قَالَ اسْتَعْمَلَنِي عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيْهِ الْسَّلام) عَلَى بَانِقْيَا وَسَوَادٍ مِنْ سَوَادِ الْكُوفَةِ فَقَالَ لِي وَالنَّاسُ حُضُورٌ انْظُرْ خَرَاجَكَ فَجِدَّ فِيهِ وَلاَ تَتْرُكْ مِنْهُ دِرْهَماً فَإِذَا أَرَدْتَ أَنْ تَتَوَجَّهَ إِلَى عَمَلِكَ فَمُرَّ بِي قَالَ فَأَتَيْتُهُ فَقَالَ لِي إِنَّ الَّذِي سَمِعْتَ مِنِّي خُدْعَةٌ إِيَّاكَ أَنْ تَضْرِبَ مُسْلِماً أَوْ يَهُودِيّاً أَوْ نَصْرَانِيّاً فِي دِرْهَمِ خَرَاجٍ أَوْ تَبِيعَ دَابَّةَ عَمَلٍ فِي دِرْهَمٍ فَإِنَّمَا أُمِرْنَا أَنْ نَأْخُذَ مِنْهُمُ الْعَفْوَ.
8. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn al-Asbat from Ahmad ibn Mu’ammar who has said that narrated to me abu al-Hassan al-‘Uraniy from Isma’il ibn Ibrahim from Muhajir from a man from Thaqif who has said the following: “Ali ibn abu Talib, ‘Alayhi al-Salam, commissioned me as collector of zakat (charity) for Ban Qiya (al-Qadisiyah today) and suburbs of al-Kufah. In the presence of people he said to me, Take good care of taxes and do not disregard even one dirham.’ However, see me before you leave for your work.’ He (the narrator) has said, ‘I went to see him and he said to me, “Whatever you heard me say to you was for protective measures only. Never ever beat up a Muslim, a Jew, or a Christian taxpayer for a dirham of tax or buy an animal for work for a dirham. We only receive taxes in ease.’”” (The following chapters are best explained by fatwa.)