has become famous, to the point of being considered as reaching the level of mutawatir (concurrently transmitted), and there is no disagreement regarding them, along with what has been stated in the text (5) of the Book regarding it, which makes further elaboration unnecessary.

Section: It is a condition for the collector (amil) that he be an adult, sane, and trustworthy, because this is a form of authority (wilayah), and for authority, these qualities are stipulated. Also, because a child and a madman have no capacity for possession, and a treacherous person would take the Zakat wealth and cause it to be lost to its rightful owners. It is also stipulated that he be a Muslim. The Qadi (al-Mawardi) chose this view. Abu al-Khattab and others mentioned that his being a Muslim is not a condition, because it is an employment for a task, so it is permissible for a disbeliever to handle it, like the collection of the kharaj (land tax). It is said that there are two narrations from Ahmad regarding this. Our view is that trustworthiness is a condition for him, therefore Islam is stipulated for him, like testimony. Furthermore, it is authority over Muslims, so it is not permissible for a disbeliever to hold it, like all other forms of authority. Additionally, one who is not among the people of Zakat is not permitted to handle the employment (imarah), like a harbi (a disbeliever from a state at war with Muslims). Moreover, a disbeliever is not trustworthy, and this is why Umar said: "Do not trust them, for Allah the Almighty has declared them treacherous." Umar also rebuked Abu Musa for appointing a Christian as his scribe (7). Thus, Zakat, which is a pillar of Islam, is even more deserving of this restriction. It is also a condition that he be from other than the close relatives (dhawi al-qurba), unless he pays his wage from non-Zakat funds. Our companions said: It is permissible for him to take from it, because it is a wage for work that is permissible for a wealthy person, so it is permissible for close relatives, like the wage of a porter or a guard. This is one of the two opinions of the companions of al-Shafi'i. Our argument is the hadith of al-Fadl ibn al-Abbas and Abd al-Muttalib ibn Rabi'ah ibn al-Harith, when they asked the Prophet (peace and blessings of Allah be upon him) to send them to collect charity, he refused to send them and said: "Indeed, this charity is the impurities of people, and it is not lawful for Muhammad or for the family of Muhammad." The hadith of Abu Rafi' also supports this (8). This is explicit in prohibiting them from taking it [as a wage for service] (9), so it is not permissible to oppose it. It differs from the porter, the carrier, and the shepherd, for they take a wage for their carrying.