If it is a grant that brings no benefit to the Muslims, and its purpose is solely to benefit the donor, then it must come from the donor’s own wealth.

The imam may give his sons from the fayʾ funds, because they are among those entitled to it. If they are minors, the same ruling applies to them, to the minor children of others, and to his daughters and the daughters of others. The apparent meaning of Aḥmad’s statement is that granting stipends to them is permissible. In a report by Bakr ibn Muḥammad from his father, he said: “Wealth—such as the fayʾ, booty, and alms—is as follows: The fayʾ consists of what has been agreed upon concerning lands, the jizya levied on persons, and the land tax imposed on the lands of al-Sawād and elsewhere. Every Muslim has a right to this, and its distribution is according to what he deems appropriate—that is, the imam. Did ʿUmar not assign stipends from the fayʾ to the Mothers of the Believers and, equally, to the sons of the Emigrants? He used to say, ‘Everyone has a right to this wealth except a slave,’ and he would allot a stipend to a newborn.”

Thus, he reported ʿUmar’s statement, “Everyone has a right to it except a slave,” and recounted his practice: that he assigned stipends to the Prophet’s wives, the sons of the Emigrants, and newborn infants, without objecting to any of this. The apparent conclusion is that he adopted this view.

As for his slaves and the slaves of others, if they are not combatants, the expenses of his slaves are borne by his wealth, and those of the others by their masters’ wealth. If they are combatants, the apparent meaning of Aḥmad’s statement is that no stipend is assigned to them; rather, their masters’ stipends are increased on their account. If they are emancipated, it is permissible to assign them stipends. This is apparent from Aḥmad’s statement, as reported: “Everyone has a right to this wealth except a slave.”