economic thought in the qur"àn and sunnah 85the disposal of the Prophet who distributed them to all Muslims
whether they took part in the battle or not (Màwardì).
Fai"was designated to the state during the Prophet’s time by the
force of the Revelation, (Qur"àn 59:6–8). The Qur"àn has empha-
sised various characteristics of al Fai": (a) the event that gives rise
to Fai"is the one in which the enemy surrenders before a military
combat, “As for those spoils of theirs which God has bestowed on
His Messenger, you spurred neither horse nor camel to capture them:
but God gives His apostles authority over whom He will. He has
the power over all things”, (Qur"àn 59:6), and (b) the state has the
right to the full value of the spoils with no share to the warriors
and the revenue of Fai" has to be spent in a particular manner,
“The spoils taken from the town-dwellers and assigned by God to
His Messenger belong to God, His Messenger, his kinsfolk, the
orphans, the poor and the wayfarers; they shall not become the prop-
erty of the rich among you. Whatever the Messenger gives you,
accept it; and whatever he forbids you forebear from it. Have fear
from God; He is stern in retribution. A share of the spoils shall also
fall to the poor Emigrants who have been driven from their homes
and possessions; who seek God’s grace and bounty and help God
and His Messenger”, (Qur"àn 59:7–8).
From the Qur"ànic verses it could be concluded that:
- The Qur"àn differentiates between the spoils in case of surrender
and the others in condition of actual combat, the latter which is
called Ghanìmahhas different rules of distribution, as will be shown
shortly. - The reason why the warriors were not entitled to a share in the
spoils of the Fai"was that due to the surrender of the enemy.
The warriors did not use their effort, skill or risk their lives in
acquiring the spoils, “you spurred neither horse nor camel to cap-
ture them: but God gives His apostles authority over whom He
will. He has the power over all things”, (Qur"àn 59:6).
3.Fai"was not a tax; it was revenue to which the state in its capac-
ity as the ultimate political power was entitled in full. - It was earmarked revenue which should be spent in a particular
manner specified in the Qur"àn. The main beneficiaries were: the
Prophet and his kinsfolk, the orphans, the poor, the wayfarer, and
the poor emigrants. The distribution in this case was more specific
than that of Zakàh revenue, as will be seen later.