Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (6/164)

herself—according to the author’s view—because she herself is originally accountable for it, while her husband’s obligation to pay her Fitr charity is a transferred liability. Thus, if she pays it on her own behalf, the original liable party has paid instead of the secondary one, whether or not her husband gives permission.

This is an acknowledgment by the jurists, may Allah have mercy on them, that a person is addressed with the obligation of paying zakah on his own behalf. We have previously stated that this is the sounder and more correct view.

It is understood from his statement, “If someone whose Fitr charity is incumbent upon another pays it himself without that person’s permission, it suffices,” that whoever pays on behalf of someone whose Fitr charity is not incumbent upon him must have that person’s permission.

For example, if Zayd pays on behalf of Amr without his permission, it does not suffice, because Zayd is not responsible for Amr’s Fitr charity. Zakah is an act of worship and therefore requires an intention, either from the person upon whom it is obligatory or from his agent.

This is based on a well-known principle among the jurists, which they call an unauthorized disposition: when a person acts on behalf of another without his permission. Is such an act invalid in all cases, or does its validity depend upon the other person’s permission and approval?

There is a difference of opinion among the scholars regarding this issue.

The preponderant view is that it is valid if the other person approves of it. The evidence for this is that the Prophet, peace and blessings be upon him, entrusted Abu Hurayrah, may Allah be pleased with him, with guarding the Fitr charity. One night, Satan came and took some of the dates, so Abu Hurayrah, may Allah be pleased with him, seized him. He claimed that he was poor and had dependents, and that he would not return after that night. When morning came, Abu Hurayrah, may Allah be pleased with him, went to the Prophet, peace and blessings be upon him, who asked him, “What did your captive do last night?” Abu Hurayrah, may Allah be pleased with him, informed him that he had set him free.

نفسها، ـ وذلك على رأي المؤلف ـ؛ لأن الواجب أصلاً عليها هي، والزوج وجبت عليه فطرتها تحملاً، فإذا أخرجت عن نفسها فقد أخرج الأصل عن الفرع، سواء أذن الزوج أو لم يأذن. وهذا تسليم من الفقهاء ﵏ أن الإنسان مخاطب بإخراج الزكاة عن نفسه، وقد سبق أن قلنا: إن هذا هو الرأي الراجح الصحيح. وفهم من قوله: «ومن لزمت غيره فطرته فأخرج عن نفسه بغير إذنه أجزأت» أن من أخرج عمن لا تلزمه فطرته فإنه لا بد من إذنه. مثال ذلك: لو أن زيداً أخرج عن عمرو بغير إذنه، فإنها لا تجزئ؛ لأن زيداً لا تلزمه فطرة عمرو، والزكاة عبادة فلا بد فيها من نية، إما ممن تجب عليه، أو من وكيله. وهذا مبني على قاعدة معروفة عند الفقهاء يسمونها: (التصرف الفضولي)، بمعنى أن الإنسان يتصرف لغيره بغير إذنه، فهل يبطل هذا التصرف مطلقاً، أو يتوقف على إذن ورضا الغير؟ هذا المسألة فيها خلاف بين أهل العلم: والراجح: أنه يجزئ إذا رضي الغير، والدليل على ذلك: أن النبي ﷺ: «وكّل أبا هريرة ﵁ في حفظ صدقة الفطر فجاء الشيطان ذات ليلة، وأخذ من التمر فأمسكه أبو هريرة ﵁ فادعى أنه فقير وذو عيال، وأنه لا يأتي بعد هذه الليلة، فلما جاء الصباح أتى أبو هريرة ﵁ النبي ﷺ، فقال له النبي ﷺ: «ما فعل أسيرك البارحة؟» فأخبره أبو هريرة ﵁ أنه أعتقه.