1. 作为穆斯林是必要条件，因为从事天课工作属于对穆斯林的公共管理权[wilayah]。在所有公共管理职位上，成为穆斯林都是一项要求。
1. Being Muslim is required, since working in zakah is a form of public control [wilayah] of Muslims. In all positions of public control, being Muslim is a requirement.
某些与天课的征收和分配没有直接关系的工作不受此条件限制，例如守卫和司机。据报道，艾哈迈德允许非穆斯林从事天课工作，理由是"天课工作人员"一词是泛指，并不限于穆斯林；此外，支付给工作人员的报酬只是对其劳动的补偿。7
Certain jobs not directly related to the collection and distribution of zakah are exempt from this condition, such as guards and drivers. Ahmad is reported to permit non- Muslims in zakah jobs because the term "workers of zakah" is general and not limited to Muslims; additionally, what is paid to workers is only compensation for their work.7
然而,尽管这是艾哈迈德的宽宏立场,但仍然更可取的是,执行伊斯兰这一重要义务的人应当是穆斯林。伊本·古达马说:"因为这些职位要求诚实,并且涉及对穆斯林的某种管理权,所以必须具备穆斯林的条件,尤其是因为,让不相信天课的人来执行天课是不合情理的。此外,《古兰经》描述非信徒不可信赖,欧麦尔说:'不要把他们当作心腹,因为真主称他们为叛徒。'欧麦尔谴责阿布·穆萨任命一名基督教徒为书记员的做法。天课作为伊斯兰的支柱之一,比登记更为重要。"8
However, although this is a gracious position of Ahmad, it is still preferred that 'those who implement this critical obligation of Islam be Muslims. Ibn Qudamah says, "because these jobs require honesty and entail some control over Muslims, the condition of being Muslim must be fulfilled, especially since it is unreasonable that people who do not believe in zakah be entrusted to implement it. Moreover, disbelievers are described in the Qur'an as not trustworthy and 'Umar said, 'Do not take them as confidantes, since God labels them traitors." 'Umar condemned the appointment of a Christian as registrar by Abu Musa. Zakah as a pillar of Islam, is more important than registration."8
2. 候选人必须神志健全，且已过青春期，即已受伊斯兰教法（沙里亚）的约束。
2. The candidate must be sane and past the age of puberty, i.e. addressed by Shari'ah ordinances.
3. 可信赖性是必要条件，因为收取天课的官员将经手公共财产。他或她必须虔诚正直、诚实可靠，既不压迫富人，也不忽视穷人的权利。
3. Trustworthiness is a requirement, since the zakah officer will be handling public funds. He or she must be righteous and honest so as not to oppress the rich or neglect the rights of the poor.
4. 对于负责天课整体管理的官员而言，全面而完整地掌握天课的律例与规定是必需的。一个无知的人无法胜任工作，会犯下许多错误，从而使他或她成为天课机构的负担。9 至于职责严格受限的工作人员，他们只需要熟悉自己的工作即可。
4. General and complete knowledge of zakah rulings and regulations is a must for officers who are in charge of the overall organization of zakah. An ignorant person cannot perform well and would make many errors that would make him or her a liability for the zakah institution.9 As for workers whose jobs are strictly limited, they are only required to know their jobs.
5. 效率与绩效是必需的。天课的管理人员必须在工作中讲求效率，并有能力达成天课的目标。真主说："你所雇用的最优秀的人，是强壮而可信赖的人。"10 真主借约瑟夫（愿他平安）之口说："请你委派我管理国库，我确是忠实而博学的。"11
5. Efficiency and performance is required. Officers of zakah must be efficient in their work and capable of achieving the targets of zakah. God says, "Truly the best of people for thee to employ is he who is strong and trustworthy."10 Speaking for Yusuf, (p) God says, "Set me over the storehouses of the land; I am indeed trustworthy and knowledgeable."11
6. 根据大多数学者的观点,候选人不得是先知穆罕默德家族的后裔。他的家族包括哈希姆的所有后代[先知的曾祖父],因为法德尔·本·阿拔斯和穆塔利卜·本·拉比尔[先知穆罕默德的堂兄弟]请求先知委派他们负责管理天课(sadaqat)。其中一人说:"真主的使者啊,我们前来求您,希望能任职管理天课,以便像其他人一样从中获得一些报酬,并像其他人一样履行应尽的职责。"先知说:"天课本不可给予穆罕默德或穆罕默德的家族。天课是人们财物的污秽(即净化财产后所除去的部分)。"这段圣训由艾哈迈德和穆斯林收录。在同一人收录的另一版本中,先知说:"天课对穆罕默德及穆罕默德的家族是不合法的。"这段圣训劝阻先知的家族领取天课。由于天课属于公共财产,先知不希望他的家族对其产生任何取用的倾向。
6. The candidate must not be one of the descendents of the Prophet Muhammad's family, according to most scholars. His family includes all descendents of Hashem [The Prophet' s great grandfather] because al Fadl bin al 'Abbas and al Muttalib bin Rabiah [cousins of the Prophet Muhammad] asked the Prophet to employ them on sadaqat. One of them said, "O Messenger of God, we come to you seeking jobs in administrating sadaqat, so we can earn some of them like other people, and perform [the service] that is due on us like others." The Prophet said, "Indeed, the sadaqah is not to be given to Muhammad or the family of Muhammad. It is the impurities [left after cleansing the wealth] of people." Reported by Ahmad and Muslim. In another version reported by the same, the Prophet says, "Indeed the sadaqah is not lawful to Muhammad or to the family or Muhammad."12 This saying discourages the family of the Prophet from taking zakah. Since zakah is public property, the Prophet did not want his family to have any inclination to take from it.
据纳securing之说，哈希姆的后裔可以受雇于天课组织并领取报酬，这也是沙斐仪和艾哈迈德所主张的。艾布·亚拉说："可以任命一个原本不得领取天课的人，例如哈希姆的后裔和奴隶，去负责天课的征收与分配，因为他们所领取的并非天课，而只是他们劳动的报酬。"
Al Nasir believes it is permissible for descendents of Hashem to be employed in the zakah organization and receive compensation. This is also expressed by al Shafi'i and Ahmad. Abu Ya'la says, "It is permissible to appoint to the collection and distribution of zakah a person otherwise forbidden to receive zakah, such as descendents of Hashem and slaves, because what they receive is not zakah but merely the price of their labor.
当然，所给的数额取决于所付出的劳动量。"13 阿尔-卡拉奇说："天课（sadaqah）不得支付给哈希姆的后裔、非信士或奴隶，除非他们是天课管理机构的雇员。那样的话，可以按其劳动的价值支付。"这意味着，这些学者将上述言论理解为一种劝阻，而非禁止。
Certainly, the amount given depends on the amount of labor provided."13 Al Kharaqi says, "The sadaqah must not be paid to descendents of Hashem, disbelievers, or slaves, unless they are employees of the zakah agency. Then they may be paid the worth of their labor." This means these scholars interpret the saying mentioned above as a discouragement and not a prohibition.
那些将这句话理解为禁止性的人认为，向先知的后裔支付天课是被禁止的，但只要他们是免费工作，或从其他款项中获得报酬，任命他们担任天课机构的职务则不被禁止。14
Those who understand the saying as prohibition argue that payment of zakah to descendents of tho Prophet is prohibited, but their appointment to the zakah agency is not prohibited, as long as they either work for free or receive compensation from other funds.14
7. 受任者必须是男性吗?有些法学家附加这一条件,理由是这些职位涉及公共资金的管理,而在具有公共管理权的职位上,女性不应被任命。他们除了引用先知(愿主福安之)所说的"一个将事务托付给女人的民族不会成功"[15]之外,并无其他证据支持其观点。但这段圣训只适用于那些拥有公共管理权、其决定具有全国性影响的职位;天课事务的职位不能被纳入这段圣训的范围之内。
7. Must the sex of the appointee be male? Some jurists add this condition on the grounds that these jobs entail control over public funds and in jobs of public control, women should not be appointed. They have no evidence to support their view except the saying of the Prophet (p) "A people who give control of their affairs to a woman shall not succeed."15 But this saying applies only to positions that entail public control whose decisions have national consequences. Jobs of zakah cannot be included in the realm of this saying.
有些法学家认为，没有记载说有女性曾被任命为天课征收官。在我看来，这并不足以作为理由，因为那个时代女性所处的经济和社会环境有其特殊性。此外，某件事在某个时期未曾发生，并不能证明它是被禁止的。另有一些人主张，经文“以及为天课工作的人”（"and the workers in it"）字面上不包括女性，因为“工作者”一词用的是阳性复数形式。如果这一论点成立，那么贫穷的女性也就不能获得天课了，因为《古兰经》中指称“贫穷者”的阿拉伯语词同样是阳性复数形式。这与公议（ijma）完全矛盾，因为从语法上讲，除非上下文另有所指，阿拉伯语的阳性复数是包括女性在内的。
Some jurists argue that it is not reported that a woman was ever appointed zakah officer. This is not, in my opinion, sufficient reason, because of circumstantial economic and social surroundings of women in those ages. Additionally, not doing something at some time is not evidence that it is prohibited. Others also argue that the literal meaning of the verse "and the workers in it" does not include females, because the word used for workers is the masculine plural.16 If this argument were correct, women would also not be given zakah if they are poor, because the Arabic word used in the Qur'an for the poor is in the masculine plural. This is totally contradictory to ijma, since grammatically, women are included in the Arabic masculine plural, unless otherwise is implied by the context.
事实上，认为女性不得担任天课管理职务的说法并无依据，只要遵守伊斯兰的行为准则——即端庄得体、避免不必要的竞争以及避免与男性混杂——女性就可以担任此类职务。事实上，虽然上述一般性原则使男性更适合需要日常与天课缴纳者接触的工作，但天课组织中仍有某些工作，女性比男性做得更好，例如联系寡妇和残障女性并评估她们的需求。
The truth is there is no base to the claim that women must not be appointed in zakah administration positions, as long as Islamic standards of conduct-modesty, avoidance of unnecessary competition and mixing with men--are observed. In fact, although these general rules make men more suited to jobs that require daily contact with zakah payers, there are certain jobs in the zakah organization in which women can do better than men, such as contacting widows and handicapped women and assessing their needs.
8. 一些法学家附加了一个条件：天课机构的任职者必须是自由人，即奴隶不得受雇于该机构。另一些法学家则不同意这一条件，理由是布哈里和艾哈迈德所传的一段圣训：真主的使者ﷺ说："即便有一个头像葡萄干的埃塞俄比亚奴隶被任命管理你们，你们也要听从和服从。"况且，这项工作无论任职者是自由人还是奴隶都能胜任。17
8. Some jurists add the condition that appointees of the zakah agency must be free, i.e. slaves cannot be employed by this agency. This is denied by other jurists because of a report by al Bukari and Ahmad that the Messenger of God said "Listen and obey, even if an Ethiopian slave whose head is like a raisin is appointed over you," especially since the job itself can be performed regardless of the free or slave status of the employee.17