Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (6/225)

over it; rather, he is an agent entrusted with it, whether unpaid or for a wage. Hence, if zakat is lost while in the custody of those employed to administer it, the zakat payer is discharged of liability. But if it is lost while in the custody of someone appointed as an agent to distribute it, the payer’s liability is not discharged.

The author, may Allah have mercy on him, stated this without qualification, saying, “those employed to administer it,” as occurs in the Quran. It is therefore not a condition that they be poor; rather, they are given a share even if they are wealthy, because they work in the interest of zakat. They are employed because they are needed, not because of their own need. If, in addition, they are poor and their share for administering it does not suffice for their maintenance and that of their dependants, then they receive on both grounds: they are given a share for their work and are given a share due to poverty.

His statement, “They are its collectors and custodians”: this also includes those entrusted with apportioning it, since all of them administer it.

The collectors are the plural of collector: they are those who take it from those liable to pay it.

The custodians are those responsible for safeguarding it.

Those who apportion it are the ones who distribute it among those entitled to it.

Thus, zakat requires three things: collection, safeguarding, and distribution. Those engaged in these duties are the ones employed to administer it.

As for herdsmen, they are workers in connection with it, but not workers appointed over it. Therefore, they are not given a share as recipients of zakat; rather, they are paid from zakat in their capacity as hired workers.

Question: How much should one employed to administer zakat be given?

The scholars said: He is given whichever is less: his wage or what is sufficient for his needs. The correct view is that he is given the full amount of his wage without restriction, because he is given a share due to the need for his service, and is therefore entitled to the amount

عليها بل هو وكيل عليها أو بأجرة؛ ولهذا فإن الزكاة إذا تلفت عند العاملين عليها فإن ذمة المزكي بريئة منها، وأما إذا تلفت عند الموكل في التوزيع فلا تبرأ ذمة الدافع. والمؤلف ﵀ أطلق، فقال: «العاملون عليها» كما جاء في القرآن، فلا يشترط أن يكونوا فقراء، بل يعطون ولو كانوا أغنياء؛ لأنهم يعملون لمصلحة الزكاة، فهم يعملون للحاجة إليهم، لا لحاجتهم، فإذا انضم لذلك أنهم فقراء، ونصيبهم من العمالة لا يكفي لمؤونتهم ومؤونة عيالهم، فإنهم يأخذون بالسببين، أي: يعطون للعمالة، ويعطون للفقر. قوله: «وهم جباتها وحفاظها» وكذلك الموكلون بقسمتها؛ لأنهم كلهم يعملون عليها. والجباة: جمع جابٍ، وهم الذين يأخذونها من أهلها. والحفاظ: الذين يقومون على حفظها. والقاسمون لها: الذين يقسمونها في أهلها. فالزكاة تحتاج إلى ثلاثة أشياء: جباية، وحفظ، وتقسيم، فالذين يشتغلون في هذه هم العاملون عليها. أما الرعاة فهم من العاملين فيها، وليسوا من العاملين عليها، ولذلك لا يعطون على أنهم من أهل الزكاة، ولكن يعطون من الزكاة بكونهم أجراء. مسألة: ما قدر ما يعطى العامل عليها؟ قال أهل العلم: يعطى الأقل من أجرته أو كفايته، والصحيح أنه يعطى قدر الأجرة مطلقاً؛ لأنه يعطى للحاجة إليه فيستحق قدر