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Fayʾ denotes property acquired by Muslims from disbelievers (kuffar) without resort to warfare or military expedition.[1] Qur'an 59:7 delineates six categories of beneficiaries for Fay':[2] God, the Prophet (s), relatives of the Prophet, orphans, the needy (miskinan), and Ibn al-Sabil.

Concerning the distinction between Fay' and Ghanima (spoils of war), it is posited that unlike Ghanima, Fay' encompasses assets derived from peace treaties, Jizya, and Kharaj (land tax).[3] Shaykh Tusi maintains that while Ghanima is to be utilized for the general welfare of Muslims, Fay' is the exclusive prerogative of the Prophet (s) or his successors.[4]

Conversely, some scholars equate Ghanima with Fay', arguing that the Verse of Khums abrogated Qur'an 59:6–7.[5] However, exegetes hold that the Verse of Khums was revealed in 2/624, following the Ghazwa Badr, whereas the Verse of Fay' pertains to the Banu al-Nadir incident, which occurred in 4/625–26. Consequently, the Verse of Khums cannot serve as the abrogator of the Verse of Fay'.[6] Kulayni regards Fay' and Ghanima as identical, contrasting Fay' instead with Anfal.[7] However, Husayn 'Ali Muntaziri asserts that Kulayni's view is incompatible with Qur'an 59:6–7.[8]

Shi'a exegetes classify Fay' as a governmental tax that reverts first to the Prophet (s) and subsequently to the Imam (a).[9] The term "Dhu l-Qurba" designates the Ahl al-Bayt of the Prophet and Banu Hashim, as they are religiously precluded from receiving Zakat.[10] Concerning the final three categories (orphans, the needy, and Ibn al-Sabil), some Shi'a exegetes argue that these entitlements are exclusive to the Banu Hashim,[11] whereas Sunni exegetes interpret them as applicable to the general populace.[12]

A prominent example of Fay' is the Village of Fadak.[13] Following the Ghazwa Khaybar, this property was assigned to the Prophet (s) because it was acquired peacefully without warfare;[14] the Prophet (s) subsequently gifted Fadak to Fatima (a).[15] After the Demise of the Prophet (s), the ownership of Fadak became a subject of significant dispute between the Shi'a and the Sunni,[16] eliciting varying responses from rulers across different historical periods.[17]

Notes

  1. ↑ Al-ʿAllāma al-Ḥillī, Tadhkirat al-fuqahāʾ, 1414 AH, vol. 9, p. 119.
  2. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 23, p. 505; Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 9, pp. 391-392.
  3. ↑ Qurṭubī, Al-Jāmiʿ li-aḥkām al-Qurʾān, 1364 Sh, vol. 18, p. 14.
  4. ↑ Shaykh Ṭūsī, Al-Tibyān, Beirut, vol. 9, pp. 563-564.
  5. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, p. 835.
  6. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, p. 835.
  7. ↑ Kulaynī, Al-Kāfī, 1363 Sh, vol. 1, p. 538.
  8. ↑ Muntaẓirī, Mabānī-yi fiqhī-yi ḥukūmat-i Islāmī, 1379 Sh, vol. 7, pp. 56-57.
  9. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 23, p. 505; Ṭabāṭabāʾī, Al-Mīzān, 1417 AH, vol. 19, p. 205; Sharīf Lāhījī, Tafsīr-i Sharīf Lāhījī, 1373 Sh, vol. 4, p. 430; Ṭūsī, Al-Tibyān, Beirut, vol. 9, p. 564; Qummī Kāshānī, Manhaj al-ṣādiqīn, 1330 Sh, vol. 9, p. 224.
  10. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 23, p. 505; Ṭabāṭabāʾī, Al-Mīzān, 1417 AH, vol. 19, p. 205; Sharīf Lāhījī, Tafsīr-i Sharīf Lāhījī, 1373 Sh, vol. 4, p. 430; Ṭūsī, Al-Tibyān, Beirut, vol. 9, p. 564; Qummī Kāshānī, Manhaj al-ṣādiqīn, 1330 Sh, vol. 9, p. 224.
  11. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 23, p. 505.
  12. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 23, p. 505; Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 9, pp. 391-392.
  13. ↑ Yāqūt al-Ḥamawī, Muʿjam al-buldān, 1995, vol. 4, p. 238.
  14. ↑ Balādhurī, Futūḥ al-buldān, 1988, p. 43.
  15. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 23, p. 510.
  16. ↑ For example see: Majlisī, Biḥār al-anwār, 1403 AH, vol. 29, pp. 124-125; Subḥānī, Furūgh-i wilāyat, 1380 Sh, p. 219; Ṭabrisī, Al-Iḥtijāj, 1403 AH, vol. 1, pp. 107-108; Fakhr al-Rāzī, Mafātīḥ al-ghayb, 1420 AH, vol. 29, p. 506; Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, 1404 AH, vol. 16, p. 284; Bukhārī, Ṣaḥīḥ al-Bukhārī, 1422 AH, vol. 4, p. 79.
  17. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 45, pp. 178-179; Balādhurī, Futūḥ al-buldān, 1956, pp. 37, 38, 41; Al-ʿAllāma al-Ḥillī, Nahj al-ḥaqq, 1982, p. 357.

References

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