Nasai

Commentary:
(1) The family of the Prophet (sallallahu alayhi wa sallam) may indeed perform the service of collecting alms (sadaqat), but they cannot take wages for this work, because the wages are also a portion of zakat and alms. Since the intention of Abdul Muttalib and Fadl ibn Abbas (radi Allahu anhuma) was specifically to receive wages, the Prophet (sallallahu alayhi wa sallam) did not appoint them.

(2) The wages for collecting alms are not, in reality, alms themselves; therefore, even the wealthy may perform this service and receive wages. However, the elevated status of the family of Muhammad (sallallahu alayhi wa sallam) demands that they do not take anything in which there is even a suspicion of alms, and there is indeed a suspicion of alms in the wages for collecting alms, since it is a portion of the alms.

(3) Besides their elevated status, another reason for the prohibition of alms for the family of Muhammad (sallallahu alayhi wa sallam) is so that no one can claim that the purpose of the prophetic claim (na'udhu billah) was to accumulate wealth for his own family.

(4) Since zakat and alms purify wealth, just as water purifies the body, zakat and alms are akin to the water with which something is washed and cleansed. For this reason, they have been referred to as "the filth of the people." In a state of choice, no one likes to take used water (ma’ musta’mal); therefore, zakat and alms are only permissible for those who are compelled and in dire need.

(5) Obligatory alms (fard sadaqat) are absolutely forbidden for the Prophet (sallallahu alayhi wa sallam) and his family. However, regarding voluntary alms (nafl sadaqat), the majority of scholars hold that they are permissible for the family of Muhammad (sallallahu alayhi wa sallam). As for the sacred person of the Messenger of Allah (sallallahu alayhi wa sallam), even voluntary alms are forbidden, for his status is supremely exalted.

(6) According to Imam Abu Hanifah and Imam Malik (rahimahullah), "the family of the Prophet (sallallahu alayhi wa sallam)" refers only to Banu Hashim, while Imam Shafi’i and others have included both Banu Hashim and Banu Muttalib. By Banu Hashim is meant the descendants of Ali, Aqil, Ja’far, Abbas, and Harith (radi Allahu anhum).