is demanded of them, and none of them may wrong another in apportioning what is demanded. Rather, they must observe justice regarding what is taken from them without right, just as they must observe justice regarding what is rightfully taken from them. For these levies, imposed upon them on account of their persons and property, are no different from other levies as far as they themselves are concerned. The distinction concerns only the collection itself: it may be rightful or wrongful. As for those required to pay, these are levies imposed upon them on account of their persons and property, so none of them may wrong another in this matter.
Rather, everyone owes justice to everyone else in all circumstances, and no injustice whatsoever is permissible under any circumstances. Indeed, Allah Most High has obliged believers to act justly even towards disbelievers, saying:
“Stand firm for Allah as witnesses in justice, and do not let the hatred of a people lead you to be unjust. Be just; that is nearer to righteousness.”
The believers opposed the disbelievers by Allah’s command, so He Most High said [by way of clarification] (1): Do not let your hatred of the disbelievers lead you to treat them unjustly. Rather, treat them justly, for that is nearer to righteousness.
Accordingly, none of those who share this liability may do anything that wrongs another. He may either pay his own share, thereby acting justly, or pay more than his share, thereby helping the others with what is taken from them and acting benevolently. He may not refuse to pay his share of that sum in such a way that it is collected from the others instead, thus compounding the injustice inflicted upon them. For if the money will inevitably be collected, and he evades payment through his influence