فهذه الاحاديث كلها الاصل فيها إسحاق بن عمار، وإذا كان الاصل فيها واحدا لا يتعرض بها على ما قدمناه من الاحاديث ،ومع ان الاصل فيها واحد اختلفت ألفاظه، لان الحديث الاول قال فيه: سألته ولم يبين المسؤول من هو، ويحتمل ان يكون إماما وغير إمام، وفي الخبر الثاني قال: سألت ابا ابراهيم ع وفي الحديث الثالث قال: سألت ابا عبد الله ع، والراوي واحد فتارة يرويه مرسلا، وتارة يروي عن ابي عبد الله ع، وتارة يروي عن ابي ابراهيم ع وهذا الاضطراب فيه يدل انه رواه وهو غير قاطع به، وما يجري هذا المجرى لا يجب العمل به، ولو سلم من ذلك كله لكان محمولا على الاستحباب دون الفرض والايجاب، والذي يدل على انه لا تجب فيها الزكاة إلا بعد أن يحول عليها الحول مضافا إلى ما قدمناه ما رواه:
All of these hadiths have as their source Ishaq ibn Ammar. When their source is one, they cannot be opposed to what we have previously presented of the hadiths. In addition to the fact that their source is one, their wordings differ, because in the first hadith he (narrator) said: “I asked him,” and he (narrator) did not clarify who the one asked was, and it is possible that he was an Imam or someone other than an Imam. In the second report, he (narrator) said: “I asked Abu Ibrahim عليه السلام, peace be upon him,” and in the third hadith, he (narrator) said: “I asked Abu Abdillah عليه السلام, peace be upon him.” The narrator is one, yet at times he narrates it in disconnected form (mursal), at times he narrates from Abu Abdillah عليه السلام, peace be upon him, and at times he narrates from Abu Ibrahim عليه السلام, peace be upon him. This inconsistency (idtirab) in it indicates that he narrated it while he was not certain of it, and that which runs this course does not make it obligatory to act upon it. Even if it were free from all of that, it would be understood as referring to recommendation, not obligation and imposition. That which indicates that zakat is not obligatory upon them except after a year has passed over them, in addition to what we have already presented, is what he narrated (in the following hadith):
