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This and similar property belongs to the Muslims. Allah, Mighty and Majestic, mentioned only fayʾ in the Quran because, during the Prophet’s lifetime, no one died without a designated heir, as the Companions’ lineages were well known.
On one occasion, a man from a tribe died, and the Prophet gave his estate to the senior member (1) of that tribe (2)—that is, the one most closely related to their common ancestor. A number of scholars adopted this view, including Imam Ahmad in an explicitly transmitted opinion, as well as others (3).
Another man died leaving no one but a freedman whom he had emancipated, so the Prophet gave his property to that freedman (4). This view was also held by
(1) (L): “most senior”; (Z): “kubr” (genealogically senior member); (T): “the most senior man from.”
(2) Its wording is: “A man from Khuzāʿa died, and his estate was brought to the Prophet (peace and blessings be upon him). He said, ‘Look for an heir or blood relative of his.’ They found neither an heir nor a blood relative, so the Messenger of Allah (peace and blessings be upon him) said, ‘Give it to the genealogically senior member of Khuzāʿa.’” Another version reads: “the genealogically senior member of Khuzāʿa.” Reported by Ahmad (22944), Abū Dāwūd (2904), al-Nasā’ī in al-Kubrā (6361–6363), and al-Bayhaqī, 6/243, through several routes from Abū Bakr Jibrīl ibn Ahmar, from Ibn Burayda, from his father. Al-Nasā’ī said: “Jibrīl ibn Ahmar is not strong, and the hadith is munkar (denounced).” Al-Mizzī cited this in Tuhfat al-Ashrāf, 2/79. It has supporting reports from the hadith of Ā’isha, reported by Ahmad (25054) and others, and from the following hadith of Ibn Abbās.
(3) See al-Mughnī, 9/82–85.
(4) The remaining copies read: “his estate to his freedman.” Its wording is: “A man died and left no heir except a male slave whom he had emancipated. The Messenger of Allah (peace and blessings be upon him) asked, ‘Does he have anyone?’ They replied, ‘No, except a male slave whom he had emancipated.’ The Messenger of Allah therefore assigned the man’s estate to him.” Reported by Abū Dāwūd (2905), al-Tirmidhī (2106), and al-Hākim, 4/346. Al-Tirmidhī said: “It is a hasan hadith,” while al-Hākim said: “It is an authentic hadith that meets al-Bukhārī’s criteria.”
فهذا ونحوه مال المسلمين، وإنما ذكر الله ﷾ في القرآن الفيءَ فقط؛ لأن النبي ﷺ ما كان يموت على عهده ميت إلا وله وارثٌ معيَّن؛ لظهور الأنساب في أصحابه.
وقد مات مرةً رجل من قبيلة فدفع ميراثه إلى كبير (١) تلك القبيلة (٢)، أي: أقربهم نسبًا إلى جدهم. وقد قال بذلك طائفة من العلماء كالإمام أحمد في قول منصوصٍ وغيره (٣).
ومات رجل ولم يُخَلِّف إلا عتيقًا له فدفع ماله لعتيقه (٤). وقال بذلك
(١) (ل): «أكبر»، (ز): «كبر»، (ط): «أكبر رجل من».
(٢) ولفظه: (مات رجل من خزاعة فأتي النبي ﷺ بميراثه فقال: «التمسوا له وارثًا أو ذا رحم» فلم يجدوا له وارثًا ولا ذا رحم، فقال رسول الله ﷺ: «أعطوه الكُبر من خزاعة»)، وفي لفظ: (أكبر خزاعة). أخرجه أحمد (٢٢٩٤٤)، وأبو داود (٢٩٠٤)، والنسائي في «الكبرى» (٦٣٦١ - ٦٣٦٣)، والبيهقي: (٦/ ٢٤٣) من طرق عن أبي بكر جبريل بن أحمر عن ابن بريدة عن أبيه به. قال النسائي: جبريل بن أحمر ليس بالقوي، والحديث منكر. نقله المزي في «تحفة الأشراف»: (٢/ ٧٩). وله شاهد من حديث عائشة أخرجه أحمد (٢٥٠٥٤) وغيره، ومن حديث ابن عباس الآتي.
(٣) انظر: «المغني»: (٩/ ٨٢ - ٨٥).
(٤) بقية النسخ: «ميراثه إلى عتيقه». ولفظه: (أن رجلًا مات ولم يدع وارثًا إلا غلامًا له كان أعتقه فقال رسول الله ﷺ: «هل له أحد؟ » قالوا: لا إلا غلامًا له كان أعتقه، فجعل رسول الله ﷺ ميراثه له). أخرجه أبو داود (٢٩٠٥)، والترمذي (٢١٠٦)، والحاكم: (٤/ ٣٤٦). قال الترمذي: حديث حسن، وقال الحاكم: حديث صحيح على شرط البخاري.