Draft:Fidya
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Fidya (ransom/redemption) is a property paid in exchange for the release of a captive or as a penalty for committing prohibited acts or for divorce. According to Shi'a jurists, fidya is also mentioned in the subjects of fasting, hajj, jihad, khulʿ divorce, and mubārāt divorce, and its conditions and details have been addressed in jurisprudential books. According to Shi'a jurists, the discussion of fidya in the subject of jihad and prisoners of war, and its amount, depends on the decision of the Imam of the Muslims.
According to exegetes, the word fidya used in some verses of the Qur'an, such as verse 54 of Sura Yunus and verse 18 of Sura al-Ra'd, is about sinners; with the theme that sinners in the Hereafter request deliverance from divine punishment in exchange for all their worldly possessions, but their request is not accepted. Narrations from the Ahl al-Bayt (a) regarding fidya have also been mentioned in narrative books in the exegesis of the relevant verses.
Definition and Cases of Fidya
According to Shi'a jurists, fidya is a specific property paid in exchange for the following cases;
- Releasing a captive:[1] Releasing Muslim captives in exchange for paying property (fidya) is obligatory.[2] The property that polytheists give as fidya to the Islamic ruler for release from captivity is considered booty (ghanīma), and the decision regarding it is among the authorities of the Imam of the Muslims.[3]
- Penalty for committing prohibited acts:[4] For example, by committing some prohibited acts of iḥrām such as intercourse with one's spouse, hunting, cutting nails, and cutting hair, fidya becomes obligatory.[5]
- Khulʿ divorce and mubārāt divorce:[6] The property that the wife pays to the husband in khulʿ and mubārāt divorce in exchange for the divorce.[7]
- Compensating for a missed act of worship or making up for a mistake:[8] For example, for every day of breaking the fast (abandoning the fast), fidya, meaning paying one or two mudd (equivalent to 750 grams) of food to the poor (faqīr), is obligatory.[9]
Difference between Fidya, Kaffara, and Fitriyya
Fidya has differences from kaffāra and fiṭriyya as follows:
- Kaffara can be property or non-property, while fidya is property.[10] Kaffāra is as a punishment for committing prohibited acts, unlike fidya which has a compensatory approach.[11]
- Fiṭriyya leaves the ownership of the payer by setting it aside, but fidya does not leave the ownership of the payer until it is delivered to the poor.[12] Paying the fidya of non-sādāt to sādāt is not problematic, but paying the fiṭriyya of non-sādāt to sādāt is not valid.[13]
Fidya in the Qur'an and Hadith
Fidya in the Qur'an with its jurisprudential meaning is mentioned in verse 229 of Sura al-Baqara[14] regarding khulʿ divorce and verse 184 of Sura al-Baqara[15] regarding fasting and verse 196 of Sura al-Baqara[16] regarding hajj and verse 4 of Sura Muhammad[17] regarding taking ransom from prisoners of war. In verse 107 of Sura al-Saffat, God commands Ibrahim (a) to sacrifice a sheep instead of his son Isma'il (a).[18] It is deduced from this verse that to be saved from killing, a specified fidya is not in cash property.[19] According to Nasir Makarim Shirazi, a Shi'a exegete, the word fidya which appears in verses like verse 54 of Sura Yunus[20], verse 15 of Sura al-Hadid[21], verse 47 of Sura al-Zumar[22], verse 11 of Sura al-Ma'arij[23] and verse 18 of Sura al-Ra'd[24], expresses that sinners on the Day of Resurrection, upon seeing the divine punishment, are willing to pay a ransom in exchange for salvation from it, but their request is not accepted.[25]
In some narrations, the exegesis of the verses of fidya has been addressed, such as a hadith from Imam al-Sadiq (a) which, in the exegesis of verse 184 of Sura al-Baqara, considers individuals like old men and those for whom fasting is unbearable to be entitled to fidya.[26] Also, in the book al-Kafi, there are narrations from Imam al-Sajjad (a) in which the characteristics of the Day of Resurrection and the non-acceptance of fidya on that day are explained.[27]
Notes
- ↑ Muʾassisa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1392 Sh, vol. 5, pp. 664-665Y; Ṣadr, Mā warāʾ al-fiqh, 1420 AH, vol. 9, p. 119.
- ↑ Muḥaqqiq al-Karakī, Jāmiʿ al-maqāṣid fī sharḥ al-Qawāʿid, 1414 AH, vol. 3, p. 392; Fāḍil al-Miqdād, Kanz al-ʿirfān, 1431 AH, vol. 1, p. 377.
- ↑ Muḥaqqiq al-Karakī, Jāmiʿ al-maqāṣid fī sharḥ al-Qawāʿid, 1414 AH, vol. 3, p. 392; Fāḍil al-Miqdād, Kanz al-ʿirfān, 1431 AH, vol. 1, p. 377.
- ↑ Muʾassisa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1392 Sh, vol. 5, pp. 664-665Y; Ṣadr, Mā warāʾ al-fiqh, 1420 AH, vol. 9, p. 119.
- ↑ Muʾassisa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1392 Sh, vol. 5, pp. 664-665.
- ↑ Ṣadr, Mā warāʾ al-fiqh, 1420 AH, vol. 9, p. 119.
- ↑ Khumaynī, Taḥrīr al-wasīla, Qom, vol. 2, p. 353; Fayyūmī al-Muqriʾ, Miṣbāḥ al-munīr, 1418 AH, vol. 1, p. 241.
- ↑ Hāshimī Shāhrūdī, Farhang-i fiqh, 1392 Sh, vol. 5, pp. 664-665.
- ↑ Muntaẓarī, Mabānī-yi fiqhī-yi ḥukūmat-i islāmī, 1431 AH, vol. 8, p. 433; Hāshimī Shāhrūdī, Farhang-i fiqh, 1392 Sh, vol. 5, pp. 664-665.
- ↑ Muʾassisa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1392 Sh, vol. 5, pp. 664-665.
- ↑ Muʾassisa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1392 Sh, vol. 5, pp. 664-665.
- ↑ Aḥkām-i zakāt-i fiṭra wa fidya KHAMENEI.IR Information Base
- ↑ Aḥkām-i zakāt-i fiṭra wa fidya KHAMENEI.IR Information Base
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 2, pp. 166-171.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 1, pp. 624-626.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 2, pp. 41-51.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 21, pp. 397-400.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 19, p. 116.
- ↑ Ṣadr, Mā warāʾ al-fiqh, 1420 AH, vol. 9, p. 119.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 8, p. 315.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 23, p. 334.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 19, pp. 488-489.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 25, p. 22.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 10, pp. 177-180.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 23, p. 335.
- ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1414 AH, vol. 10, p. 337; Kulaynī, al-Kāfī, 1430 AH, vol. 7, p. 514.
- ↑ Kulaynī, al-Kāfī, 1430 AH, vol. 15, pp. 185-186.
References
- Aḥkām-i zakāt-i fiṭra wa fidya KHAMENEI.IR Information Base, posted date: Khordad 24, 1397 Sh, accessed date: Khordad 22, 1403 Sh.
- Ḥurr al-ʿĀmilī, Muḥammad b. Ḥasan, Wasāʾil al-Shīʿa, Qom, Muʾassasat Āl al-Bayt li-Iḥyāʾ al-Turāth, 1414 AH.
- Khumaynī, Sayyid Rūḥ Allāh, Taḥrīr al-wasīla, Qom, Dār al-ʿIlm, n.d.
- Sajjādī, Jaʿfar, Farhang-i maʿārif-i islāmī, Tehran, Kūmish, 1373 Sh.
- Shartūnī, Saʿīd, Aqrab al-mawārid fī fuṣaḥ al-ʿArabiyya wa l-shawārid, Tehran, Munẓamat al-Awqāf wa l-Shuʾūn al-Khayriyya, 1416 AH.
- Kulaynī, Muḥammad b. Yaʿqūb, al-Kāfī, Qom, Dār al-Ḥadīth, 1430 AH.
- Ṣadr, Muḥammad, Mā warāʾ al-fiqh, Beirut, Dār al-Aḍwāʾ, 1420 AH.
- Fāḍil al-Miqdād, Miqdād b. ʿAbd Allāh, Kanz al-ʿirfān fī fiqh al-Qurʾān, Tehran, al-Majmaʿ al-ʿĀlamī li-l-Taqrīb bayn al-Madhāhib al-Islāmiyya, 1431 AH.
- Qayyūmī al-Muqriʾ, Miṣbāḥ al-munīr, Beirut, al-Maktabat al-ʿAṣriyya, 1418 AH.
- Muḥaqqiq al-Karakī, ʿAlī b. Ḥusayn, Jāmiʿ al-maqāṣid fī sharḥ al-Qawāʿid, Qom Muʾassasat Āl al-Bayt li-Iḥyāʾ al-Turāth, 1414 AH.
- Makārim Shīrāzī, Nāṣir, Tafsīr-i nimūna, Tehran, Dār al-Kutub al-Islāmiyya, 1371 Sh.
- Muntaẓarī, Ḥusayn ʿAlī, Mabānī-yi fiqhī-yi ḥukūmat-i islāmī, Qom, Kayhān, 1431 AH.
- Muʾassisa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh muṭābiq-i madhhab-i Ahl al-Bayt (a), under the supervision of: Sayyid Maḥmūd Hāshimī Shāhrūdī, Qom, Muʾassisa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, 1392 Sh.