الفَيء هو ما يُؤخذ من أموال الكفار دون قتال مسلح، ودون أن تتحرك القوة المقاتلة أو تسافر؛ كما وقع في شأن بني النضير. ويمكن أن يكون الفيء أيضًا ما يأخذه المسلمون من الكفار الذين يفرّون من المسلمين خوفًا منهم، فيتركون ديارهم وأموالهم وراءهم، أو الذين يعطون المسلمين، خوفًا منهم، جزءًا من أموالهم وأراضيهم مقابل السلم وتجنّبًا للقتال المسلح، كما وقع في شأن يهود فدك. وهذا هو معنى الفيء الذي أراده الله عز وجل في سورة الحشر.
The Fai’ is a term used to refer to what the Muslims seize from the disbeliever’s possessions without resorting to armed conflict and without having to move the armed force or to travel; as was the case with Bany Nadhir. The Fai’ could also be what the Muslims’ seize from the disbelievers who, fearing the Muslims, flee and leave their homes and possessions behind, or those who, for fear from the Muslims, give the Muslims part of their possessions and land in exchange for peace and to avoid armed conflict, such as the case of the Jews of Fadak. This is the meaning of Fai’ intended by Allah (swt) in Surah Al-Hashr:
ما أفاء الله على رسوله ﷺ منهم فما أوجفتم عليه من خيل ولا ركاب [Al-Hashr: 6]
“What Allah (swt) has bestowed on His Messenger (saw) and taken from them, for this you made no expedition with either cavalry or walking.” [Al-Hashr: 6]
كانت أموال بني النضير وفدك من الفيء الذي لم يُوجف المسلمون عليه بخيل ولا ركاب، فكان خالصًا لرسول الله ﷺ. وكان ينفق في حياته على أهله نفقة سنة، ويصرف الباقي في شراء الخيل والسلاح للجهاد في سبيل الله. ولما توفي ﷺ، سار أبو بكر وعمر على سنته.
روى البخاري في باب الخُمس أنه في يوم من الأيام استأذن عثمان وعبد الرحمن بن عوف والزبير وسعد بن أبي وقاص على عمر، فأذن لهم، فجلسوا قليلًا، ثم جاء علي والعباس يستأذنان عليه، فأدخلهما عمر، فدخلا وسلّما وجلسا. فقال العباس: "يا أمير المؤمنين، اقضِ بيني وبين هذا"، وكانا مختلفين فيما أفاء الله على رسوله ﷺ من أموال بني النضير. فقال عثمان ومن معه: "يا أمير المؤمنين، اقضِ بينهما واقطع بينهما". فقال عمر: "مهلًا، أنشدكم بالله الذي بإذنه تقوم السماء والأرض، هل تعلمون أن رسول الله ﷺ قال: لا نُورَث، ما تركنا فهو صدقة؟" يعني بذلك نفسه ﷺ. فقال عثمان ومن معه: "نعم، قد قال ذلك". ثم التفت عمر إلى علي والعباس فقال: "أنشدكما بالله، هل تعلمان أن رسول الله ﷺ قال ذلك؟" فقالا: "نعم، قد قال ذلك". فقال عمر: "فإني أحدثكم عن هذا الأمر، إن الله قد خصّ رسوله ﷺ في هذا الفيء بشيء لم يعطه أحدًا غيره". ثم تلا عمر قول الله تعالى: ﴿وَمَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ...﴾ إلى قوله: ﴿قَدِيرٌ﴾، فكان هذا مختصًا برسول الله ﷺ. قال عمر: إن الله تعالى خص رسوله صلى الله عليه وسلم بخاصة في هذا الفيء لم يعطها أحدا غيره، فقال تعالى: {ما أفاء الله على رسوله منهم فما أوجفتم عليه من خيل ولا ركاب ولكن الله يسلط رسله على من يشاء والله على كل شيء قدير}، فكان هذا خالصا لرسول الله صلى الله عليه وسلم، والله ما احتازها دونكم ولا استأثر بها عليكم، لقد أعطاكموها وبثها فيكم حتى بقي منها هذا المال، فكان رسول الله صلى الله عليه وسلم ينفق على أهله نفقة سنتهم من هذا المال، ثم يأخذ ما بقي فيجعله مجعل مال الله، فعل ذلك طول حياته. أنشدكم بالله، هل تعلمون ذلك؟ قالوا: نعم. ثم قال عمر: فلما توفي رسول الله صلى الله عليه وسلم قال أبو بكر: أنا ولي رسول الله صلى الله عليه وسلم، فقبضه أبو بكر فعمل فيه بما عمل به رسول الله صلى الله عليه وسلم، والله يعلم أنه فيه لصادق بار راشد تابع للحق. ثم توفي الله أبا بكر، فقلت: أنا ولي رسول الله صلى الله عليه وسلم وولي أبي بكر، فقبضته سنتين من إمارتي أعمل فيه بما عمل به رسول الله صلى الله عليه وسلم وأبو بكر، والله يعلم أني فيه لصادق بار راشد تابع للحق... إلى آخر الحديث، وهو طويل.
The property of Bany Nadhir and Fadak were part of the Fai’ for which Muslims did not resort to armed conflict, it was therefore all bestowed on the Messenger of Allah (saw) . In his lifetime, he used to spend from the Fai’ on his family for a year, and the rest would go towards buying horses and weapons for Jihad in the way of Allah (swt) . When he departed, Abu Bakr and ‘Umar followed in his footsteps. Bukhari reported in the chapter of Al-Khums that one day Uthman, Abdul Rahman Ibnu Auf, Al-Zubair and Sa’ad Ibnu Aby Waqqas sought permission to meet with ‘Umar. He granted them their request, they sat for a short while then came Ali and Abbas also asking to meet him, ‘Umar ushered them in so they entered, greeted everyone and sat down. Abbas then said: “O Amir Al-Mu’mineen, be the judge between me and this man, and they were in dispute over what Allah (swt) has bestowed on His Messenger (saw) from the wealth of Bany Nadhir.” The others, Uthman and his friends, said: “O Amir Al-Mu’mineen, do judge between them and rid them of each other.”. Upon this, ‘Umar said: “Be patient. I adjure you by Allah (swt) with Whose power the heaven and the earth stand, did you know that the Messenger of Allah (saw) said: ‘We do not bequeath, what we leave behind, is Sadaqah?’ The Messenger of Allah (saw) was talking about himself.” Uthman and his friends said: “Yes, he did say so.”. ‘Umar then turned towards Ali and Abbas and said: “I adjure you by Allah (swt) , did you know that the Messenger of Allah (saw) said this?”, they said: “Yes, he did say so.”. ‘Umar then said: “Let me tell you about this. Verily Allah (swt) has bestowed this Fai’ on His Messenger (saw) and never gave it to anyone else.”. ‘Umar then recited Allah (swt) saying: “’What Allah (swt) has bestowed on His Messenger (saw)…until His saying: ‘Qadir’; so this was specifically given to the Messenger of Allah (saw) . Allah (swt) , he did not take it from you nor did he keep it from you, he gave you from it and kept it going among you until this wealth is left from it. The Messenger of Allah (saw) used to spend from it on his family for a year, then allocate what was left for Jihad in the way of Allah (swt) . He did this throughout his life. I adjure you by Allah (swt) , did you know this?”. They said yes. ‘’Umar then went on saying: “Then Allah (swt) took His Prophet (saw)’s life and Abu Bakr said: ‘I am the successor of the Messenger of Allah (saw) ‘, and he took it over and used it in the same way as the Messenger of Allah (saw) and Allah (swt) knows that he was truthful, pious, rightly guided and the follower of the Truth. Then Allah (swt) took Abu Bakr’s life away and I was appointed as successor to Abu Bakr, so I took over this Fai’ for the two years of my Imama, and I am following in the Messenger of Allah (saw) and Abu Bakr’s footsteps, and Allah (swt) knows that I am truthful, pious, rightly guided and follower of the Truth…”etc… to the end of the report, which is quite long.
فَعَلَيْهِ، فَإِنَّ الْحُكْمَ فِي كُلِّ فَيْءٍ يَحْصُلُ عَلَيْهِ الْمُسْلِمُونَ مِنْ عَدُوِّهِمْ دُونَ اللُّجُوءِ إِلَى الْقِتَالِ الْمُسَلَّحِ وَدُونَ تَحْرِيكِ الْقُوَّاتِ الْمُسَلَّحَةِ، هُوَ أَنَّهُ مِنْ مَالِ اللهِ عَزَّ وَجَلَّ الَّذِي يُؤْخَذُ مِنَ الْكُفَّارِ كَالْخَرَاجِ وَالْجِزْيَةِ، فَيُوضَعُ فِي بَيْتِ الْمَالِ وَيُنْفَقُ عَلَى رِعَايَةِ شُؤُونِ الْمُسْلِمِينَ وَعَلَى مَصَالِحِهِمْ، بِحَسَبِ رَأْيِ الْخَلِيفَةِ فِيمَا يَرَاهُ مُحَقِّقًا لِمَصْلَحَةِ الْمُسْلِمِينَ.
Therefore, the rule regarding every Fai’ which the Muslims gain form their enemy without resorting to armed conflict and without moving the armed forces, would be that of the wealth of Allah (swt) that is taken from the disbelievers such as the Kharaj and the Jizya; it should be put in the treasury and spent on looking after the Muslims affairs and on their welfare according to the Khalifah’s opinion in what he deems would be in the interest of the Muslims.
ويُطلَق الفَيءُ أيضًا على الأرض التي تُفتَح إما عَنوةً أو صُلحًا، وعلى ما يُؤخذ بعد فتح تلك الأرض من الخراج والجزية وعُشور التجارة. ويدلُّ على ذلك قولُ الله تعالى:
The Fai’ also refers to the land that is conquered either by force or by peaceful means, and whatever may follow the conquest of that land in terms of Kharaj, Jizya and Ushur of trade. This is indicated by Allah (swt)’s saying:
"ما أفاء الله على رسوله من أهل القرى فلله وللرسول ولذي القربى واليتامى والمساكين وابن السبيل كي لا يكون دولة بين الأغنياء منكم" [Al-Hashr: 7]
“What Allah (swt) has bestowed on His Apostle (and taken away) from the people of the townships belongs to Allah (swt) to His Apostle and to kindred and orphans the needy and the wayfarer; in order that it may not (Merely) make a circuit between the wealth among you. [Al-Hashr: 7]
هكذا فهم عمر الآية، وعمل بمقتضاها في أرض السواد بالعراق، وفي أراضي الشام ومصر، وذلك حين طلب إليه بلال وأصحابه أن يقسّم بينهم ما أفاء الله عليهم من العراق والشام. وقد فهم عمر والصحابة أن أرض العراق والشام ومصر داخلة فيما أفاء الله عليهم، لأنهم فتحوا هذه البلاد عنوة بسيوفهم. وقد ذُكر ذلك صراحة في مناظرتهم مع عمر، إذ قالوا: "أتحبس عنا ما أفاء الله علينا بسيوفنا، لتقسمه بين من لم يشهد الوقعة ولم يحضر المعركة، وإلى أبنائهم وأبناء أبنائهم ممن لم يقاتل؟"
وجاء ذلك أيضًا صريحًا في حديث عمر مع الأنصار العشرة الذين استدعاهم لاستشارتهم في الخراج والجزية، وكونهما من الفيء؛ فقال: "قد رأيت أن أحبس الأرضين وأجعل عليها الخراج، وعلى رقابهم الجزية، فتكون فيئًا للمسلمين، المقاتلة وذراريهم ومن يأتي بعدهم."
فجميع أموال هذا الفيء، وما يتعلق به من الجزية والخراج والعشور وغيرها، ينبغي أن تعود بالنفع على جميع المسلمين، أغنيائهم وفقرائهم، وأن توضع في بيت مال المسلمين، وتُصرف في مصالحهم ورعاية شؤونهم، ويكون لجميع المسلمين حق في هذه الأموال. وقد قال عمر بعد أن فرض الخراج على أراضي العراق والشام ومصر: "ما من أحد من المسلمين إلا وله في هذا المال حق." ثم تلا قوله تعالى:
This is how ‘Umar understood the verse, and acted accordingly with regard to the Sawad (land) of Iraq, and to the lands of Ash-Sham and Egypt. This was when Bilal and his friends asked him to divide what Allah (swt) bestowed on them from Iraq and Ash-Sham. ‘Umar and the Sahabah understood that the lands of Iraq, Al-Sham and Egypt were part of what Allah (swt) bestowed on them, for they conquered these lands by force with their swords. This was clearly mentioned during their debate with ‘Umar, they said: “Would you hold from us what Allah (swt) bestowed on us, with our swords, to share it with people who did not take part, and did not even witness the battle, and to their sons and their grandsons even though they did not take part in the fight?” And it was clearly mentioned in ‘Umar’s conversation with the ten Ansar he summoned to consult them about the Kharaj and the Jizya being part of the Fai’ ; He said: “I thought I would make the two lands and their trees an inalienable property and impose on them the Kharaj, and on their owners the Jizya, these would be a Fai’ to the Muslims, be it the fighters, their sons and those who come after them.” So all the funds of this Fai’ and whatever it may entail from Jizya, Kharaj, Ushur and other, should benefit all the Muslims, the rich and the poor among them. The funds should be placed in the treasury of the Muslims and spent on looking after their affairs and on their welfare, and all the Muslims should be entitled to these funds. ‘Umar said about this after he had imposed the Kharaj on the lands of Iraq, Ash-Sham and Egypt: “Every Muslim has to be entitled to share from these funds. “ He then recited:
«مَا أَفَاءَ اللَّهُ عَلَىٰ رَسُولِهِ مِنْ أَهْلِ الْقُرَىٰ» [الحشر: 7] إلى آخره.
“What Allah (swt) has bestowed on His Messenger (saw) (and taken away) from the people of the townships,” [Al- Hashr: 7] until he reached.
"...وَالَّذِينَ جَاءُوا مِن بَعْدِهِمْ يَقُولُونَ" [الحشر: ١٠] ثُمَّ قَالَ: «يَشْمَلُ هَذَا جَمِيعَ الْمُسْلِمِينَ، وَلَوْ عِشْتُ لَجَاءَ الرَّاعِي مِنْ سَرْوِ حِمْيَرَ، فَيَكُونُ لَهُ نَصِيبُهُ وَإِنْ لَمْ يَعْرَقْ فِيهِ».
“ ...and those who came after them say” [Al- Hashr: 10] He then said: “This includes all the Muslims, and if I lived, the shepherd would come from the cypress of Himyar, and he would get his share even if he did not sweat for it.”