Majmu' al-FatawaIbn Taimiya

is a frequent, if not predominant, occurrence in these times. Zakat collectors take far more than is due in zakat on livestock, and likewise on trade goods. They take it from whoever holds the property, whether its owner, an agent, a partner, the manager of a profit-sharing partnership, or anyone else. If those entrusted with property were not credited with what is wrongfully taken from them, the resulting harm would be beyond anyone’s reckoning except the Lord of all servants.

Moreover, making such a payment may be obligatory to protect the property, since, if he did not pay it, the oppressors would take even more. It is well known that when someone entrusted with another’s property cannot avert a greater injustice except by paying part of what is demanded, he must do so, for safeguarding the property is obligatory. If this can only be accomplished by such a payment, then the payment becomes obligatory: whatever is indispensable to fulfilling an obligation is itself obligatory.

Furthermore, the opposing party concedes that if they compelled the person entrusted with the property to take property belonging to someone else, he would bear no liability. They also concede that if an unjust collector took more than was due from jointly owned property, the person entrusted with it would bear no liability. Their uncertainty arises only when the collector compels someone to pay on another’s behalf by whatever means, and he pays on that person’s behalf using funds borrowed on his account or someone’s money, intending to recover the amount from him.

They should therefore be asked:

What difference is there between compelling him to pay on that person’s behalf from his own funds and compelling him to pay from the absent person’s funds? Clearly, obliging him to pay on behalf of someone who is absent or refuses to pay causes him greater harm than making the payment from that absent or refusing person’s own property. Paying what is demanded of the absent person is easier for him than paying it from his own funds. Thus, if he is excused for what he

هُوَ الْوَاقِعُ كَثِيرًا أَوْ غَالِبًا فِي هَذِهِ الْأَزْمَانِ فَإِنَّ عُمَّالَ الزَّكَاةِ يَأْخُذُونَ مِنْ زَكَوَاتِ الْمَاشِيَةِ أَكْثَرَ مِنْ الْوَاجِبِ بِكَثِيرِ وَكَذَلِكَ مِنْ زَكَوَاتِ التِّجَارَاتِ وَيَأْخُذُونَ مِنْ كُلِّ مَنْ كَانَ الْمَالُ بِيَدِهِ سَوَاءٌ كَانَ مَالِكًا أَوْ وَكِيلًا أَوْ شَرِيكًا أَوْ مُضَارِبًا أَوْ غَيْرَهُمْ. فَلَوْ لَمْ يُعْتَدَّ لِلْأُمَنَاءِ بِمَا أُخِذَ مِنْهُمْ ظُلْمًا لَزِمَ مِنْ الْفَسَادِ مَا لَا يُحْصِيهِ إلَّا رَبُّ الْعِبَادِ. وَأَيْضًا فَذَلِكَ الْإِعْطَاءُ قَدْ يَكُونُ وَاجِبًا لِلْمَصْلَحَةِ؛ فَإِنَّهُ لَوْ لَمْ يُؤَدِّهِ لَأَخَذَ الظَّلَمَةُ أَكْثَرَ مِنْهُ وَمَعْلُومٌ أَنَّ الْمُؤْتَمَنَ عَلَى مَالِ غَيْرِهِ إذَا لَمْ يُمْكِنْهُ دَفْعُ الظُّلْمِ الْكَثِيرِ إلَّا بِأَدَاءِ بَعْضِ الْمَطْلُوبِ وَجَبَ ذَلِكَ عَلَيْهِ؛ فَإِنَّ حِفْظَ الْمَالِ وَاجِبٌ. فَإِذَا لَمْ يُمْكِنْ إلَّا بِذَلِكَ وَجَبَ فَمَا لَا يَتِمُّ الْوَاجِبُ إلَّا بِهِ فَهُوَ وَاجِبٌ. وَأَيْضًا فَالْمُنَازِعُ يُسَلِّمُ أَنَّهُمْ لَوْ أَكْرَهُوا الْمُؤْتَمَنَ عَلَى أَخْذِ غَيْرِ مَالِهِ لَمْ يَكُنْ ضَامِنًا وَأَنَّ الْعَامِلَ الظَّالِمَ إذَا أَخَذَ مِنْ الْمَالِ الْمُشْتَرَكِ أَكْثَرَ مِنْ الْوَاجِبِ لَمْ يَكُنْ ضَامِنًا وَإِنَّمَا وَقَعَتْ لَهُمْ الشُّبْهَةُ إذَا أَكْرَهَ الْمُؤَدِّيَ عَلَى الْأَدَاءِ عَنْهُ كَيْفَ كَانَ فَأَدَّى عَنْهُ مِمَّا اُقْتُرِضَ عَلَيْهِ أَوْ مِنْ مَالِ إنْسَانٍ لِيَرْجِعَ عَلَيْهِ. فَيُقَالُ لَهُمْ: أَيُّ فَرْقٍ بَيْنَ أَنْ يُكْرِهَهُ عَلَى الْأَدَاءِ عَنْهُ مِنْ مَالِ نَفْسِهِ أَوْ مِنْ مَالِ الْغَائِبِ. وَمَعْلُومٌ أَنَّ إلْزَامَهُ بِالْأَدَاءِ عَنْ الْغَائِبِ وَالْمُمْتَنِعِ أَعْظَمُ ضَرَرًا عَلَيْهِ مِنْ الْأَدَاءِ مِنْ عَيْنِ مَالِ الْغَائِبِ وَالْمُمْتَنِعِ؛ فَإِنَّ أَدَاءَ مَا يُطْلَبُ مِنْ الْغَائِبِ أَهْوَنُ عَلَيْهِ مِنْ أَدَاءِ ذَلِكَ مِنْ مَالِ نَفْسِهِ فَإِذَا عُذِرَ فِيمَا

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