Zakaah , Dought & clear, - * The one who is delegated to distribute zakaah is not one of those who are employed to collect it

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If a rich man gives me the zakaah of his wealth to distribute it to the poor, am I one of those who are employed to collect it and can I take some of it?.
Praise be to Allaah.
Those who are employed to collect the zakaah are those who are appointed by the Muslim authorities, who collect it, store it and distribute it, and so on.
Seeal-Sharh al-Mumti’, 6/142
But if a person is delegated by the owner of the wealth to distribute his zakaah, he is acting on behalf of the owner of the wealth, and is not one of those who are employed to collect it.
Al-Nawawi (may Allaah have mercy on him) said inal-Majmoo’, 6/165:
Al-Shaafa’i and his companions (may Allaah have mercy on him) said: If the one who is distributing the zakaah is its owner or his deputy, the share of the agent employed to collect it is waived and he must give it to the seven other categories (of people who are entitled to it). End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: A rich man sent his zakaah to someone and said: “Distribute it as you see fit.” Is this deputy one of those who are employed to collect it and is he entitled to any of it?”
He replied:
This deputy is not one of those who are employed to collect it, and he is not entitled to any of it, because he has been delegated only by a particular individual. This is the reason – and Allaah knows best – why the Qur’aan says (interpretation of the meaning):
“those employed to collect (the funds)”
[al-Tawbah 9:60]
This refers to those who are appointed to do this task. Therefore the one who is delegated to distribute the zakaah on behalf of a particular individual is not regarded as one of those who are employed to collect zakaah. And Allaah knows best. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 18/369.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: I have some wealth on which zakaah is due, and I want to send some of it to the poor in another country. I know a rich man in that country and I want to send the money through him so that he can give it to the needy, but he will not do that unless I pay him. Is it permissible to give him some of the zakaah money in return for his doing that?
He replied:
It is better for you to distribute your zakaah among the poor in your own country, but if you send it to another country where the poor are in greater need or because they are your relatives and are poor, there is nothing wrong with that. If you delegate someone to distribute the zakaah, there is nothing wrong with giving him something in return that is not part of the zakaah, because what you have to do is distribute it among the poor yourself or through your trustworthy deputy who you have to pay from your own wealth, not from the zakaah.

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Zakaah , Dought & clear, - * Can zakaah be given to workers and servants who work for him?

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Is it permissible to give zakaah to workers such as drivers and servants? What is the definition of the relatives to whom zakaah may be given?.
Praise be to Allaah.
There is nothing wrong with giving zakaah to workers or servants if they are entitled to zakaah, such as if they are poor or needy and the salary that they receive is not sufficient for their and their family’s needs. Allaah has mentioned those who are entitled to zakaah in the verse where He says (interpretation of the meaning):
“As-Sadaqaat (here it means Zakaah) are only for the Fuqaraa’ (poor), and Al‑Masaakeen(the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allaah’s Cause (i.e. for Mujaahidoon — those fighting in a holy battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise”
[al-Tawbah 9:60]
If they fall into one of these categories, then there is nothing wrong with giving them zakaah.
But it must be noted that it is not permissible to do that in the interests of the boss, such as if he makes them do more work than he agreed with them, or denies them some of their rights, then he gives them zakaah so that they will forfeit their rights and so on.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: If a merchant has workers in his store, or in an institution, and they get a salary of six hundred riyals each, is it permissible for the merchant to give them the zakaah of his wealth?
He replied:
Yes, it is permissible for him to give them zakaah if they are among those who are entitled to it, such as if they have dependents and their salaries are not enough, or they are in debt and their salary does not pay off the debts, and so on. What matters is that if they are people who are entitled to zakaah, there is nothing wrong with giving it to them even if they are workers or servants working for him. End quote.
Fataawa al-Zakaah, p. 350
Shaykh Dr. ‘Abd al-Kareem ibn ‘Abd-Allaah al-Khudayr was asked: I have some Muslim servants; is it permissible to give the zakaah of my wealth to them?
He replied:
If the worker uses all his salary and is still in need, in the sense that his salary is not sufficient for him, then there is no shar’i reason why he should not be given zakaah, so that he will have what he needs, subject to the condition that giving zakaah to him does not serve the interests of his boss.

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Fasting, - Doupht&clear, - * Weakness of a hadeeth about the virtues of Ramadaan

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How sound is the hadeeth narrated from Salmaan al-Faarisi (may Allaah be pleased with him) in which he is reported to have said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) addressed us on the last day of Sha’baan and said: ‘O People, there has come to you a great and blessed month, a month in which there is a night that is better than a thousand months. Allaah has made fasting (this month) an obligation and spending its nights in prayer an act of voluntary worship. Whoever draws near to Allaah during this month by doing some good deeds is like one who does an obligatory action at any other time, and the one who does an obligatory action during this month is like one who does seventy obligatory actions at any other times. It is a month whose beginning is mercy, its middle is forgiveness and its end is ransom from the Fire…’”??
Praise be to Allaah.
This hadeeth was narrated by Ibn Khuzaymah in hisSaheeh, 3/191, no. 1887. He said, “If the report is saheeh …” but the word ‘if’ was omitted in some references such asal-Targheeb wa’l-Tarheebby al-Mundhiri (2/95), so they thought that Ibn Khuzaymah said, “The report is saheeh,” although he did not state that.
It was also narrated by al-Mahaamili inal-Amaali(293); by al-Bayhaqi inShu’ab al-Eemaan(7/216);Fadaa’il al-Awqaat, p. 146, no. 37; by Abu’l-Shaykh Ibn Hibbaan inKitaab al-Thawaab; it was attributed to him by al-Saa’aati inal-Fath al-Rabbaani(9/233); it was mentioned by al-Suyooti inal-Durr al-Manthoor, and he said, it was narrated by al-‘Aqeeli and he classed it as da’eef (weak); it was mentioned by al-Isbahaani inal-Targheeb, and by al-Munaqqi inKanz al-‘Ummaal(8/477). All of them narrated it via Sa’eed ibn al-Musayyib from Salmaan al-Faarisi. The isnaad of the hadeeth is da’eef (weak) for two reasons, which are:
1 – There is a break in the chain of narrators, because Sa’eed ibn al-Musayyib did not hear it from Salmaan al-Faarisi (may Allaah be pleased with him).
2 – Its isnaad includes ‘Ali ibn Zayd ibn Jad’aan, of whom Ibn Sa’d said: “There is some weakness in him and he cannot be quoted as evidence. He was classed as da’eef (weak) by Ahmad, Ibn Ma’een, al-Nasaa’i, Ibn Khuzaymah, al-Jawzjaani and others, as it says inSiyar A’laam al-Nubala’, 5/207.
Abu Haatim al-Raazi judged the hadeeth to be munkar (a kind of weak hadeeth). Al-‘Ayni said likewise in ‘Umdat al-Qaari’, 9/20, as did Shaykh al-Albaani inSilsilat al-Ahaadeeth al-Da’eefah wa’l-Mawdoo’ah, vol. 2/262. no. 871. So it becomes clear that the isnaad of this hadeeth and similar reports are all da’eef (weak), and that the muhadditheen (scholars of hadeeth) judged it to be munkar, in addition to the fact that it contains some phrases whose authenticity is subject to further examination, such as its dividing the month into three parts, saying that the first ten days are mercy, then forgiveness, then ransom from the Fire. There is no evidence for this, rather the bounty of Allaah is immense, all of Ramadaan is mercy and forgiveness, and there are those whom Allaah ransoms from the Fire every night and at the time of breaking the fast, as is proven by the ahaadeeth.
Moreover, in this hadeeth it says, “Whoever draws near to Allaah during this month by doing some good deeds is like one who does an obligatory action.” There is no evidence for this, rather naafil actions are naafil and obligatory actions are obligatory in Ramadaan and at other times. This hadeeth also says, “and the one who does an obligatory action during this month is like one who does seventy obligatory actions at any other times.” This number is subject to further examination, because a good deed earns a reward between ten and seven hundred times in Ramadaan and at other times, and nothing is exempted from that apart from fasting, for its reward is immense and unlimited, because of the hadeeth qudsi: “Every deed of the son of Adam is for him, except for fasting, which is for Me and I shall reward for it.” (Agreed upon; narrated from Abu Hurayrah, may Allaah be pleased with him).
We must beware of da’eef (weak) hadeeth and make sure of their status before we speak of them. We must strive to find out the saheeh ahaadeeth about the virtues of Ramadaan. May Allaah grant us all strength and accept our fasting, night prayers and all our good deeds.
And Allaah knows best.

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Fasting, - Doupht&clear, - * When was fasting enjoined?

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In which year was fasting enjoined upon the Muslims?.
Praise be to Allaah.
Fasting the month of Ramadaan was enjoined in 2 AH, and the Messenger of Allaah (peace and blessings of Allaah be upon him) fasted nine Ramadaans.
Al-Nawawi (may Allaah have mercy on him) said inal-Majmoo’(6/250)”
The Messenger of Allaah (peace and blessings of Allaah be upon him) fasted Ramadaan for nine years, because it was enjoined in Sha’baan 2 AH, and the Prophet (peace and blessings of Allaah be upon him) died in Rabee’ al-Awwal 11 AH.
And Allaah knows best.

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