Majmu' al-FatawaIbn Taimiya

He was asked—may Allah have mercy on him:

A man has secured an arrangement with the authorities whereby a particular commodity may be sold only by him. That commodity is available only from him in that locality, though it is available in nearby places, at a distance comparable to that between Misr and Cairo. Is it permissible to buy from this monopolist or not?

He replied:

Praise be to Allah.

As for the man himself, it is unlawful for him to do this for two reasons. First, he prevents others from engaging in lawful trade. Second, he forces people to buy from him on whatever terms he wishes, thereby wronging them by raising the price.

As for the goods purchased from him, if he bought them with lawful wealth of his own, buying them from him is not unlawful. The purchaser is the one being wronged: whoever buys incurs no sin, nor does what he acquires become unlawful merely because the seller has wronged him. In such a case, the prohibition applies only to the wrongdoer, not to the person wronged.

But if he bought those goods with wealth he had wrongfully taken, then that is wholly misappropriated property, and buying from him is like buying from someone who has misappropriated property. The ruling on this is clear.

وَسُئِلَ - رَحِمَهُ اللَّهُ -: عَمَّنْ ضَمِنَ مِنْ وُلَاةِ الْأُمُورِ أَنْ لَا يُبَاعَ صِنْفٌ مِنْ الْأَصْنَافِ إلَّا مِنْ عِنْدِهِ وَذَلِكَ الصِّنْفُ لَا يُوجَدُ إلَّا عِنْدَهُ فِي تِلْكَ الْبُقْعَةِ وَيُوجَدُ فِي الْأَمَاكِنِ الْقَرِيبَةِ مِنْ نَوَاحِي تِلْكَ الْبُقْعَةِ؛ بِحَيْثُ تَكُونُ الْمَسَافَةُ مَا بَيْنَ مِصْرَ وَالْقَاهِرَةِ. فَهَلْ يَجُوزُ الِابْتِيَاعُ مِنْ هَذَا الْمُحْتَكِرِ أَمْ لَا؟ فَأَجَابَ: الْحَمْدُ لِلَّهِ، أَمَّا هُوَ نَفْسُهُ فَلَا يَحِلُّ لَهُ أَنْ يَفْعَلَ مِنْ وَجْهَيْنِ: مِنْ جِهَةٍ أَنَّهُ يَمْنَعُ غَيْرَهُ مِنْ الْبَيْعِ الْحَلَالِ. وَمِنْ جِهَةٍ أَنَّهُ يَضْطَرُّ النَّاسُ إلَى الشِّرَاءِ مِنْهُ حَتَّى يَشْتَرُوا مَا يُرِيدُ فَيَظْلِمُهُمْ بِزِيَادَةِ الثَّمَنِ. وَأَمَّا مَا يَشْتَرِي مِنْهُ فَإِنْ كَانَ قَدْ اشْتَرَاهُ بِمَالٍ لَهُ حَلَالٌ لَمْ يَحْرُمْ شِرَاؤُهُ مِنْهُ؛ لِأَنَّ الْمُشْتَرِيَ هُوَ الْمَظْلُومُ وَمَنْ اشْتَرَى لَمْ يَأْثَمْ وَلَا يَحْرُمُ مَا أَخَذَهُ لِظُلْمِ الْبَائِعِ لَهُ؛ فَإِنَّ مِثْلَ هَذَا إنَّمَا يَحْرُمُ عَلَى الظَّالِمِ لَا عَلَى الْمَظْلُومِ. وَأَمَّا إنْ كَانَ اشْتَرَى مَا اشْتَرَاهُ بِمَا ظَلَمَهُ مِنْ الْأَمْوَالِ كَانَ ذَلِكَ مَغْصُوبًا مَحْضًا كَالشِّرَاءِ مِنْ الْغَاصِبِ فَحُكْمُ هَذَا ظَاهِرٌ.

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