Book 28: Distribution of Estates (Faraid)
Title of book: Minhaj al-Talibin wa Umdat al-Muftin (منهاج الطالبين وعمدة المفتين في الفقه)
Author: Imam Nawawi
Full name: Imam Muhyiddin Abi Zakariyya Yahya ibn Sharaf al-Nawawi (أبو زكريا يحيى بن شرف بن مُرِّيِّ بن حسن بن حسين بن محمد جمعة بن حِزام الحزامي النووي الشافعي)
Born: Muharram 631 AH/ October 1233 Nawa, Ayyubid Sultanate
Died: 24 Rajab 676 AH [9]/ 21 December 1277 (age 45) Nawa, Mamluk Sultanate
Resting place: Nawa, present Syria
Translated into English by: E. C. HOWARD
Field of study: sharia, Islamic law, fiqh, Islamic jurisprudence of Shafi'i's school of thought
Type of literature dan reference: classical Arabic books
Contents
- Book 28: Distribution of Estates (Faraid)
- Book 29: Wills (Wasaya)
- Book 30: Deposits (Wadiya)
-
Book 31: Distribution of the Profits of
War and of Booty (Qasm al-Fai' wa al-Ganimah)
- Return to: Minhaj al-Talibin of Imam Nawawi
كتاب الْفَرَائِضِ
BOOK 28 .— DISTRIBUTION OF ESTATES
يُبْدَأُ مِنْ تَرِكَةِ الْمَيِّتِ بِمُؤْنَةِ تَجْهِيزِهِ ثُمَّ تُقْضَى
دُيُونُهُ ثُمَّ وَصَايَاهُ مِنْ ثُلُثِ الْبَاقِي، ثُمَّ يُقْسَمُ الْبَاقِي
بَيْنَ الْوَرَثَةِ.
قُلْتُ: فَإِنْ تَعَلَّقَ بِعَيْنِ
التَّرِكَةِ حَقٌّ كَالزَّكَاةِ وَالْجَانِي وَالْمَرْهُونِ وَالْمَبِيعِ إذَا
مَاتَ الْمُشْتَرِي مُفْلِسًا قُدِّمَ عَلَى مُؤْنَةِ تَجْهِيزِهِ، وَاَللَّهُ
أَعْلَمُ.
وَأَسْبَابُ الْإِرْثِ أَرْبَعَةٌ: قَرَابَةٌ،
وَنِكَاحٌ، وَوَلَاءٌ، فَيَرِثُ الْمُعْتِقُ الْعَتِيقَ وَلَا عَكْسَ،
وَالرَّابِعُ: الْإِسْلَامُ فَتُصْرَفُ التَّرِكَةُ لِبَيْتِ الْمَالِ إرْثًا
إذَا لَمْ يَكُنْ وَارِثٌ بِالْأَسْبَابِ الثَّلَاثَةِ.
وَالْمُجْمَعُ
عَلَى إرْثِهِمْ مِنْ الرِّجَالِ عَشَرَةٌ: الِابْنُ وَابْنُهُ وَإِنْ سَفَلَ،
وَالْأَبُ وَأَبُوهُ وَإِنْ عَلَا، وَالْأَخُ وَابْنُهُ إلَّا مِنْ الْأُمِّ،
وَالْعَمُّ إلَّا لِلْأُمِّ، وَكَذَا ابْنُهُ وَالزَّوْجُ وَالْمُعْتِقُ.
وَمِنْ
النِّسَاءِ سَبْعٌ: الْبِنْتُ، وَبِنْتُ الِابْنِ وَإِنْ سَفَلَ، وَالْأُمُّ،
وَالْجَدَّةُ وَالْأُخْتُ، وَالزَّوْجَةُ وَالْمُعْتِقَةُ.
فَلَوْ
اجْتَمَعَ كُلُّ الرِّجَالِ وَرِثَ الْأَبُ وَالِابْنُ وَالزَّوْجُ فَقَطْ.
أَوْ
كُلُّ النِّسَاءِ فَالْبِنْتُ، وَبِنْتُ الِابْنِ وَالْأُمُّ، وَالْأُخْتُ
لِلْأَبَوَيْنِ وَالزَّوْجَةُ.
أَوْ الَّذِينَ يُمْكِنُ
اجْتِمَاعُهُمْ مِنْ الصِّنْفَيْنِ فَالْأَبَوَانِ وَالِابْنُ وَالْبِنْتُ
وَأَحَدُ الزَّوْجَيْنِ وَلَوْ فُقِدُوا كُلُّهُمْ فَأَصْلُ الْمَذْهَبِ أَنَّهُ
لَا يُورَثُ ذَوُو الْأَرْحَامِ وَلَا يُرَدُّ عَلَى أَهْلِ الْفَرْضِ، بَلْ
الْمَالُ لِبَيْتِ الْمَالِ، وَأَفْتَى الْمُتَأَخِّرُونَ إذَا لَمْ يَنْتَظِمْ
أَمْرُ بَيْتِ الْمَالِ بِالرَّدِّ عَلَى أَهْلِ الْفَرْضِ غَيْرِ الزَّوْجَيْنِ
مَا فَضَلَ عَنْ فُرُوضِهِمْ بِالنِّسْبَةِ، فَإِنْ لَمْ يَكُونُوا صُرِفَ إلَى
ذَوِي الْأَرْحَامِ، وَهُمْ مَنْ سِوَى الْمَذْكُورِينَ مِنْ الْأَقَارِبِ،
وَهُمْ عَشَرَةُ أَصْنَافٍ أَبُو الْأُمِّ، وَكُلُّ جَدٍّ وَجَدَّةٍ سَاقِطَيْنِ،
وَأَوْلَادُ الْبَنَاتِ، وَبَنَاتُ الْإِخْوَةِ، وَأَوْلَادُ الْأَخَوَاتِ،
وَبَنُو الْإِخْوَةِ لِلْأُمِّ، وَالْعَمُّ لِلْأُمِّ، وَبَنَاتُ الْأَعْمَامِ
وَالْعَمَّاتِ وَالْأَخْوَالِ وَالْخَالَاتِ، وَالْمُدْلُونَ بِهِمْ.
BOOK 28 .— DISTRIBUTION OF ESTATES
Section
Funeral expenses are a first
charge upon the total of the deceased’s
estate ; next his debts must be paid
; and then his testamentary dis-
positions
may be executed, but only with
regard to one-third of what
is left
of the estate, after deducting the
debts. The remaining two-
thirds of
the net estate belong to the heirs.
[Special privileged claims, such as
the charitable tax, the price of
blood, security, and the return of
things sold and not paid for in
case of
bankruptcy, are prior charges
even to funeral expenses.]
The
grounds of legitimate succession are four
in number — relation-
ship ; marriage ; patronage ;
in the sense that the patron is
heir to the
enfranchised slave, but
not vice versa ; and, finally, religion,
for in default
of heirs of the
first three kinds, the inheritance passes
to the state, and
this acquisition
has all the effects of an ordinary
succession. Legitimate
male heirs are ten
in number : () son ; () son’s son
and other agnate
descendants ; () father ;
() father’s father and other agnate
ancestors ;
() brother ; () brother’s son,
except in the case of a son of a
uterine
brother ; () father’s whole
brother, and father’s half-brother on father’s
side ; () son of () ; () surviving
husband, not divorced, who has not
repudiated the deceased ; () patron.
Legitimate female heirs are
seven in
number : () daughter ; () son’s daughter,
and other female
descendants of a son,
provided they are agnates ; () mother ; ()
grandmother, and the other ancestresses
mentioned in section of this
book ;
() sister ; (G) surviving wife, not
divorced nor repudiated ;
() patroness.
In a case where all the male
heirs just mentioned present themselves,
father, sons, and wife share the
succession to the exclusion of the others.
If all the heiresses appear, then
daughters, sons’ daughters, mother,
whole
sisters, and wives alone share in
the estate. Finally, should all
possible
male and female inheritors claim their
portion, then the suc-
cession belongs
exclusively to the father, mother, sons,
daughters, and
husband or wives.
The
primitive doctrine of our school did
not allow cognates a share
in the
succession, and the heirs indicated in
the Koran could never
obtain more
than their determinate portions. Consequently,
in default
of persons legally entitled
to it, the remainder of the
inheritance escheated
to the state. For
this reason modern authorities have
introduced the
rule that, in all
cases where the public money is not
administered in
accordance with the law,
the heirs indicated in the Koran,
with the
exception of husband and
wife, may, after receiving their respective
portions and in default of other
legitimate inheritors, demand that the
remainder of the estate should be
proportionately distributed amongst
them. The
state is even excluded by cognates,
if the deceased has left
no
legitimate heir. By “ cognates ” are
understood all relatives, except
those
already mentioned as legitimate heirs.
They are of ten different
kinds of
relationship : () mother’s father and, in
general, any ancestor
or ancestress who
is not a legitimate heir or heiress ; ()
daughters’
children ; () any brothers’
daughters ; () sisters’ children ; () uterine
brothers’ sons ; () father’s uterine
brother ; () father’s brother’s
daughters ; ()
father’s sisters ; () mother’s brothers
and sisters ;
() relatives of all
these persons, male and female.
فصل [في بيان الفروض التي في القرآن الكريم وذويها]
الْفُرُوضُ
الْمُقَدَّرَةُ فِي كتاب اللَّهِ تَعَالَى سِتَّةٌ:
النِّصْفُ
فَرْضُ خَمْسَةٍ: زَوْجٍ لَمْ تُخَلِّفْ زَوْجَتُهُ وَلَدًا وَلَا وَلَدَ
ابْنٍ، وَبِنْتٍ أَوْ بِنْتِ ابْنٍ أَوْ أُخْتٍ لِأَبَوَيْنِ أَوْ لِأَبٍ
مُنْفَرِدَاتٍ.
وَالرُّبُعُ فَرْضُ زَوْجٍ لِزَوْجَتِهِ وَلَدٌ أَوْ
وَلَدُ ابْنٍ، وَزَوْجَةٍ لَيْسَ لِزَوْجِهَا وَاحِدٌ مِنْهُمَا.
وَالثُّمُنُ
فَرْضُهَا مَعَ أَحَدِهِمَا.
وَالثُّلُثَانِ فَرْضُ بِنْتَيْنِ
فَصَاعِدًا وَبِنْتَيْ ابْنٍ فَأَكْثَرَ وَأُخْتَيْنِ فَأَكْثَرَ لِأَبَوَيْنِ
أَوْ لِأَبٍ.
وَالثُّلُثُ فَرْضُ أُمٍّ لَيْسَ لِمَيِّتِهَا وَلَدٌ
وَلَدُ ابْنٍ وَلَا اثْنَانِ مِنْ الْإِخْوَةِ وَالْأَخَوَاتِ، وَفَرْضُ
اثْنَيْنِ فَأَكْثَرَ مِنْ وَلَدِ الْأُمِّ، وَقَدْ يُفْرَضُ لِلْجَدِّ مَعَ
الْإِخْوَةِ.
وَالسُّدُسُ فَرْضُ سَبْعَةٍ: أَبٍ وَجَدٍّ
لِمَيِّتِهِمَا وَلَدٌ أَوْ وَلَدُ ابْنٍ وَأُمٍّ لِمَيِّتِهَا وَلَدٌ أَوْ
وَلَدُ ابْنٍ أَوْ اثْنَانِ مِنْ إخْوَةٍ وَأَخَوَاتٍ وَجَدَّةٍ وَلِبِنْتِ ابْنٍ
مَعَ بِنْتِ صُلْبٍ وَلِأُخْتٍ أَوْ أَخَوَاتٍ لِأَبٍ مَعَ أُخْتٍ لِأَبَوَيْنِ
وَلِوَاحِدٍ مِنْ وَلَدِ الْأُمِّ.
Section
The portions fixed by
the Book of God are of six
categories —
. Half the estate is
assigned to five individuals : () husband,
if
the deceased has left no children
nor son’s children ; () only daughter ;
() son’s only daughter ; () only
whole sister ; () only half sister on
father’s side.
. A quarter of
the estate is assigned to : ()
husband, if the deceased
has left
children or son’s children ; () wife,
if the deceased has not left
children nor son’s children.
.
An eighth of the estate is assigned
to the wife, if the deceased has
left children or son’s children.
. Two-thirds of the estate are
assigned to : () two or more
daughters ; () two or more daughters
of sons ; () two or more whole
sisters ; () two or more half
sisters on the father’s side.
. A
third is assigned to : () mother, if
the deceased has left no
children
nor son’s children, nor two brothers,
nor two sisters ; () two
or more
brothers or uterine sisters ; ()* father’s
father, when called to
the succession
along with the brothers.
G. A sixth
is assigned to seven individuals : ()
father, if the deceased
has left
children or son’s children ; () father's
father, under the same
circumstances ; ()
mother, if the deceased has left
either children or
son’s children, or
brothers or sisters ; () grandmother ; () son’s
daughter, when she is called to
the succession along with the deceased’s
daughter, i.e. her father’s sister ; ()
one or more half sisters on the
father’s side called to the
succession along with the whole sister ;
()
brother, or only uterine sister.
فصل [في الحجب]
الْأَبُ وَالِابْنُ وَالزَّوْجُ لَا يَحْجُبُهُمْ
أَحَدٌ، وَابْنُ الِابْنِ لَا يَحْجُبُهُ إلَّا الِابْنُ أَوْ ابْنُ ابْنٍ
أَقْرَبُ مِنْهُ وَالْجَدُّ لَا يَحْجُبُهُ إلَّا مُتَوَسِّطٌ بَيْنَهُ وَبَيْنَ
الْمَيِّتِ، وَالْأَخُ لِأَبَوَيْنِ يَحْجُبُهُ الْأَبُ وَالِابْنُ وَابْنُ
الِابْنِ، وَلِأَبٍ يَحْجُبُهُ هَؤُلَاءِ، وَأَخٌ لِأَبَوَيْنِ، وَلِأُمٍّ
يَحْجُبُهُ أَبٌ وَجَدٌّ وَوَلَدٌ وَوَلَدُ ابْنٍ، وَابْنُ الْأَخِ لِأَبَوَيْنِ
يَحْجُبُهُ سِتَّةٌ: أَبٌ، وَجَدٌّ، وَابْنٌ وَابْنُهُ، وَأَخٌ لِأَبَوَيْنِ
وَلِأَبٍ، وَلِأَبٍ يَحْجُبُهُ هَؤُلَاءِ، وَابْنُ الْأَخِ لِأَبَوَيْنِ،
وَالْعَمُّ لِأَبَوَيْنِ يَحْجُبُهُ هَؤُلَاءِ وَابْنُ أَخٍ لِأَبٍ، وَلِأَبٍ
يَحْجُبُهُ هَؤُلَاءِ، وَعَمٌّ لِأَبَوَيْنِ، وَابْنُ عَمٍّ لِأَبَوَيْنِ
يَحْجُبُهُ هَؤُلَاءِ، وَعَمٌّ لِأَبٍ، وَلِأَبٍ يَحْجُبُهُ هَؤُلَاءِ وَابْنُ
عَمٍّ لِأَبَوَيْنِ، وَالْمُعْتِقُ يَحْجُبُهُ عَصَبَةُ النَّسَبِ.
وَالْبِنْتُ
وَالْأُمُّ وَالزَّوْجَةُ لَا يُحْجَبْنَ، وَبِنْتُ الِابْنِ يَحْجُبُهَا ابْنٌ
أَوْ بِنْتَانِ إذَا لَمْ يَكُنْ مَعَهَا مَنْ يُعَصِّبُهَا، وَالْجَدَّةُ
لِلْأُمِّ لَا يَحْجُبُهَا إلَّا الْأُمُّ، وَلِلْأَبِ يَحْجُبُهَا الْأَبُ أَوْ
الْأُمُّ، وَالْقُرْبَى مِنْ كُلِّ جِهَةٍ تَحْجُبُ الْبُعْدَى مِنْهَا،
وَالْقُرْبَى مِنْ جِهَةِ الْأُمِّ كَأُمِّ أُمٍّ تَحْجُبُ الْبُعْدَى مِنْ
جِهَةِ الْأَبِ كَأُمِّ أُمِّ أَبٍ، وَالْقُرْبَى مِنْ جِهَةِ الْأَبِ لَا
تَحْجُبُ الْبُعْدَى مِنْ جِهَةِ الْأُمِّ فِي الْأَظْهَرِ.
وَالْأُخْتُ
مِنْ الْجِهَاتِ كَالْأَخِ، وَالْأَخَوَاتُ الْخُلَّصُ لِأَبٍ يَحْجُبُهُنَّ
أَيْضًا أُخْتَانِ لِأَبَوَيْنِ.
وَالْمُعْتِقَةُ كَالْمُعْتِقِ،
وَكُلُّ عَصَبَةٍ يَحْجُبُهُ أَصْحَابُ فُرُوضٍ مُسْتَغْرِقَةٍ.
Section
Father, son, and
husband are never excluded from the
succession ;
son’s son, or other
agnate descendant, is excluded by son
or other agnate
descendant of a nearer
degree, even though in another line ;
but an
agnate ancestor can be
excluded only by a nearer agnate ancestor
of the
same line. Whole brother is
excluded by father ; son’s son and half
brother on father’s side are
excluded also by whole brother ; while
uterine brother is excluded by
father, father’s father, child, and son’s
child. Whole brother’s son is
excluded by six persons : father, father’s
father, son, son’s son, whole
brother, and half brother on father’s
side ;
son of half brother on
father’s side is excluded also by
whole brother’s
son. Father’s whole
brother is excluded by the same
persons and by
the son of deceased’s
half brother on the father’s side ;
father’s half
brother on the father’s
side is excluded also by father’s
whole brother.
Father’s whole brother’s
son is excluded by all the persons
last men-
tioned, and then by father’s
half brother on the father’s side ;
while the son of father’s half
brother on the father’s side is excluded
also by father’s whole brother’s
son. A patron is excluded by all
agnates.
Daughter, mother, and wife are
excluded by no one. Son’s daughter
is excluded by son and by two
or more daughters of deceased ; unless
she inherits by way of agnation
owing a spe'cial legal disposition.
Mother’s
mother is excluded only by the
mother herself ; father’s
mother only by
the father or mother. Now in the
same line of succes-
sion more distant
relatives are excluded by nearer ones,
and more distant
ancestors in the
paternal line are even excluded by
nearer ancestors in
the maternal line,
*but not vice versa . Thus father’s
mother’s mother
is excluded by mother’s
mother. "Whole sister is excluded by
the same
persons as whole brother ; and
half sister on the father’s side is
excluded
also by two or more whole
sisters. Patroness is subject to the same
rule as patron.
If the estate
is entirely disposed of amongst the
portions of persons
designated in the
Koran as entitled to a share, agnates
receive nothing
by virtue of their
right of agnation ; but otherwise they
can claim what
remains of the
estate, after deducting these portions.
فصل [في بيان إرث الأولاد وأولادهم انفرادًا واجتماعًا]
الِابْنُ
يَسْتَغْرِقُ الْمَالَ، وَكَذَا الْبَنُونَ، وَلِلْبِنْتِ النِّصْفُ،
وَلِلْبِنْتَيْنِ فَصَاعِدًا الثُّلُثَانِ، وَلَوْ اجْتَمَعَ بَنُونَ وَبَنَاتٌ
فَالْمَالُ لَهُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ، وَأَوْلَادُ
الِابْنِ إذَا انْفَرَدُوا كَأَوْلَادِ الصُّلْبِ، فَلَوْ اجْتَمَعَ الصِّنْفَانِ
فَإِنْ كَانَ مِنْ وَلَدِ الصُّلْبِ ذَكَرٌ حَجَبَ أَوْلَادَ الِابْنِ، وَإِلَّا
فَإِنْ كَانَ لِلصُّلْبِ بِنْتٌ فَلَهَا النِّصْفُ وَالْبَاقِي لِوَلَدِ الِابْنِ
الذُّكُورِ أَوْ الذُّكُورِ وَالْإِنَاثِ فَإِنْ لَمْ يَكُنْ إلَّا أُنْثَى أَوْ
إنَاثٌ فَلَهَا أَوْ لَهُنَّ السُّدُسُ، وَإِنْ كَانَ لِلصُّلْبِ بِنْتَانِ
فَصَاعِدًا أَخَذَتَا الثُّلُثَيْنِ، وَالْبَاقِي لِوَلَدِ الِابْنِ الذُّكُورِ
أَوْ الذُّكُورِ وَالْإِنَاثِ، وَلَا شَيْءَ لِلْإِنَاثِ الْخُلَّصِ إلَّا أَنْ
يَكُونَ أَسْفَلَ مِنْهُنَّ ذَكَرٌ فَيُعَصِّبُهُنَّ، وَأَوْلَادُ ابْنِ الِابْنِ
مَعَ أَوْلَادِ الِابْنِ كَأَوْلَادِ الِابْنِ مَعَ أَوْلَادِ الصُّلْبِ، وَكَذَا
سَائِرُ الْمَنَازِلِ، وَإِنَّمَا يُعَصِّبُ الذَّكَرُ النَّازِلُ مَنْ فِي
دَرَجَتِهِ وَيُعَصِّبُ مَنْ فَوْقَهُ إنْ لَمْ يَكُنْ لَهَا شَيْءٌ مِنْ
الثُّلُثَيْنِ.
Section
A son is universal
inheritor when he alone is called to
the succession ;
and this principle
applies also where the deceased leaves
several sons.
On the other hand, an
only daughter can never claim more
than the half,
nor two or more
daughters more than two-thirds. In case
of con-
current claims by sons and
daughters, the whole estate belongs to
them, in such proportion that a
son’s share is equal to that of two
daughters ; while son’s children, in
default of other heirs, are subject
in this respect to the same
rule as for deceased’s children. In
case of
concurrent claims by a son
and by children of another predeceased
son, the latter are excluded from
the succession ; but in case of con-
current claims by an only daughter
and by children of a predeceased
son,
she can only claim half, and the
remainder falls to the share of the
son’s children, if they include a
male. Otherwise, ix. where the son left
only daughters, they can only claim
a joint sixteenth. Where, in these
circumstances, the deceased leaves, not
an only daughter, but several
daughters,
called to the succession along with
children of a predeceased
son, the law
assigns to the daughters together
two-thirds of the estate,
and the
remainder falls to the son’s children,
provided they included a
male. Otherwise,
i.c. where the son left only
daughters, they have no
right to the
succession, unless they are called to
it as agnates, because
otherwise the
remainder of the estate would fall
to the share of agnates
further
removed. As to son’s son’s children,
etc., in case of concurrent
claims
with deceased’s children, they are subject
to the same rule as
son’s children.
As a general rule, where agnate
descendants are called to the suc-
cession, the result is that any
female descendant of the same degree of
relationship also inherits by right
of agnation. The same applies to
any
female descendant of a nearer degree of
relationship, if otherwise
she would be
excluded from the two-thirds’ share
assigned her by the
Koran.
فصل [في كيفية إرث الأصول]
الْأَبُ يَرِثُ بِفَرْضٍ إذَا كَانَ
مَعَهُ ابْنٌ أَوْ ابْنُ ابْنٍ، وَبِتَعْصِيبٍ إذَا لَمْ يَكُنْ وَلَدٌ وَلَا
وَلَدُ ابْنٍ، وَبِهِمَا إذَا كَانَ بِنْتٌ أَوْ بِنْتُ ابْنٍ لَهُ السُّدُسُ
فَرْضًا وَالْبَاقِي بَعْدَ فَرْضِهِمَا بِالْعُصُوبَةِ.
وَلِلْأُمِّ
الثُّلُثُ أَوْ السُّدُسُ فِي الْحَالَيْنِ السَّابِقَيْنِ فِي الْفُرُوضِ
وَلَهَا فِي مَسْأَلَتَيْ زَوْجٍ أَوْ زَوْجَةٍ وَأَبَوَيْنِ ثُلُثُ مَا بَقِيَ
بَعْدَ الزَّوْجِ أَوْ الزَّوْجَةِ، وَالْجَدُّ كَالْأَبِ إلَّا أَنَّ الْأَبَ
يُسْقِطُ الْإِخْوَةَ وَالْأَخَوَاتِ، وَالْجَدُّ يُقَاسِمُهُمْ إنْ كَانُوا
لِأَبَوَيْنِ أَوْ لِأَبٍ، وَالْأَبُ يُسْقِطُ أُمَّ نَفْسِهِ وَلَا يُسْقِطُهَا
الْجَدُّ وَالْأَبُ فِي زَوْجٍ أَوْ زَوْجَةٍ وَأَبَوَيْنِ يَرُدُّ الْأُمَّ مِنْ
الثُّلُثِ إلَى ثُلُثِ الْبَاقِي وَلَا يَرُدُّهَا الْجَدُّ.
وَلِلْجَدَّةِ
السُّدُسُ، وَكَذَا الْجَدَّاتُ وَتَرِثُ مِنْهُنَّ أُمُّ الْأُمِّ
وَأُمَّهَاتُهَا الْمُدْلِيَاتُ بِإِنَاثٍ خُلَّصٍ، وَأُمُّ الْأَبِ
وَأُمَّهَاتُهَا كَذَلِكَ وَكَذَا أُمُّ أَبِي الْأَبِ وَأُمُّ الْأَجْدَادِ
فَوْقَهُ وَأُمَّهَاتُهُنَّ عَلَى الْمَشْهُورِ، وَضَابِطُهُ كُلُّ جَدَّةٍ
أَدْلَتْ بِمَحْضِ إنَاثٍ أَوْ ذُكُورٍ أَوْ إنَاثٍ إلَى ذُكُورٍ تَرِثُ، وَمَنْ
أَدْلَتْ بِذَكَرٍ بَيْنَ أُنْثَيَيْنِ فَلَا.
Section
A father can claim
only the portion fixed by the Koran,
if he is called
to the succession
along with a son or son’s son ; but
in default of
children and son’s
children he inherits by agnation ; and
if a daughter
or son’s daughter has a
concurrent claim, the law assigns him —
. A sixth, as heir designated
in the Koran.
. The remainder,
after deducting daughter’s and son’s daughters’
portions, as agnate.
A mother can
never claim more than a third or a
sixth, as explained
in the second
section of the present book ; while
her portion is only a
third of
what remains of the estate after
deducting the husband’s or
wives’
portions, in case of concurrent claims
by the father and the
husband or
wives of the deceased.
Father’s
father is subject to the same law
as father, except that —
. Brothers
and sisters are always excluded by
the latter ; whereas
whole brothers and
sisters and half-brothers and half-sisters
on the
father’s side, are called
to the succession along with the former.
. A father excludes his own
mother, i.e. deceased’s father’s mother,
who is not excluded by deceased’s
father’s father, i.e . by her husband.
. A father reduces a mother’s share
to a third of the remainder, in
case
of concurrent claims by her and the
husband or wives ; which is
not so
in the case of father’s father.
A
grandmother can claim a sixth ; if both
father’s mother and
mother’s mother have
survived deceased, the two grandmothers share
this fraction between them. By
grandmother is understood not only
father’s mother or mother’s mother,
but also all other paternal or
maternal ancestors of the female sex
not related to the deceased through
males ; **and this even includes
father’s father’s mother, or her mother.
Thus the law calls to the
succession every ancestor connected with the
deceased, either exclusively through
women, or exclusively through
men, or
connected with deceased’s agnate ancestor
exclusively through
women, but not those
female ancestors in whose line a male
interposes
between two women.
فصل [في إرث الحواشي]
الْإِخْوَةُ وَالْأَخَوَاتُ لِأَبَوَيْنِ
إنْ انْفَرَدُوا وَرِثُوا كَأَوْلَادِ الصُّلْبِ، وَكَذَا إنْ كَانُوا لِأَبٍ
إلَّا فِي الْمُشَرَّكَةِ، وَهِيَ زَوْجٌ وَأُمٌّ وَوَلَدَا أُمٍّ وَأَخٌ
لِأَبَوَيْنِ، فَيُشَارِكُ الْأَخُ وَلَدَيْ الْأُمِّ فِي الثُّلُثِ، وَلَوْ
كَانَ بَدَلَ الْأَخِ أَخٌ لِأَبٍ سَقَطَ، وَلَوْ اجْتَمَعَ الصِّنْفَانِ
فَكَاجْتِمَاعِ أَوْلَادِ صُلْبٍ وَأَوْلَادِ ابْنِهِ إلَّا أَنَّ بَنَاتِ
الِابْنِ يُعَصِّبُهُنَّ مَنْ فِي دَرَجَتِهِنَّ أَوْ أَسْفَلَ، وَالْأُخْتُ لَا
يُعَصِّبُهَا إلَّا أَخُوهَا، وَلِلْوَاحِدِ مِنْ الْإِخْوَةِ أَوْ الْأَخَوَاتِ
لِأُمٍّ السُّدُسُ، وَلِاثْنَيْنِ فَصَاعِدًا الثُّلُثُ سَوَاءٌ ذُكُورُهُمْ
وَإِنَاثُهُمْ.
وَالْأَخَوَاتُ لِأَبَوَيْنِ أَوْ لِأَبٍ مَعَ
الْبَنَاتِ، وَبَنَاتِ الِابْنِ عَصَبَةٌ كَالْإِخْوَةِ، فَتُسْقِطُ أُخْتٌ
لِأَبَوَيْنِ مَعَ الْبِنْتِ الْأَخَوَاتِ لِأَبٍ، وَبَنُو الْإِخْوَةِ
لِأَبَوَيْنِ أَوْ لِأَبٍ كُلٌّ مِنْهُمْ كَأَبِيهِ اجْتِمَاعًا وَانْفِرَادًا
لَكِنْ يُخَالِفُونَهُمْ فِي أَنَّهُمْ لَا يَرُدُّونَ الْأُمَّ إلَى السُّدُسِ
وَلَا يَرِثُونَ مَعَ الْجَدِّ وَلَا يُعَصِّبُونَ أَخَوَاتِهِمْ وَيَسْقُطُونَ
فِي الْمُشَرَّكَةِ.
وَالْعَمُّ لِأَبَوَيْنِ وَلِأَبٍ كَأَخِ مِنْ
الْجِهَتَيْنِ اجْتِمَاعًا وَانْفِرَادًا وَكَذَا قِيَاسُ بَنِي الْعَمِّ
وَسَائِرِ عَصَبَةِ النَّسَبِ، وَالْعَصَبَةُ مَنْ لَيْسَ لَهُ سَهْمٌ مُقَدَّرٌ
مِنْ الْمُجْمَعِ عَلَى تَوْرِيثِهِمْ، فَيَرِثُ الْمَالَ أَوْ مَا فَضَلَ بَعْدَ
الْفُرُوضِ.
Section
If the deceased leaves
only whole brothers and sisters, they
share
the estate as if they were
deceased’s children. Half brothers and half
sisters on the father’s side are
subject to the same law as whole
brothers
and sisters, except in the
case called mosharaka, i.e. where a woman
leaves
as her heirs a husband, a mother,
two uterine brothers or sisters and a
whole brother. In this particular
case the whole brother participates,
along
with the two uterine brothers or
sisters, in the third assigned them
by the Koran ; but if, in
these circumstances, it is the case
of a half
brother on the father’s
side, and not of a whole brother,
the half brother
inherits nothing. In
the case of concurrent claims by
whole brothers
or sisters along with
half brothers or sisters on the
father’s side, the same
rule is
applied as obtains in the case of
children called to the succession
along
with children of a predeceased son ; except
that the son’s daughters
inherit by
right of agnation where there exists
an agnate of the same or
an
inferior degree ; while a whole sister or
a half sister on the father’s
side
inherits by right of agnation when
she has a brother, i.e. where there
exists an agnate of the same
degree. A uterine brother or sister may
claim a sixth ; two or more uterine
brothers or sisters may claim a third,
and in this case males have no
advantage over females.
Whole sisters
or half sisters on the father’s side
also inherit by right
of agnation
when they have concurrent claims along
with deceased’s
daughters or sons’
daughters ; they can then claim a portion
as if they
were brothers ; except
that half sisters on the father’s
side are excluded
by whole sisters
only if there also exists a daughter
of the deceased.
Sons of whole
brothers or of half brothers on the
father’s side, are
subject as a general
rule to the same provisions as
relate to their
respective fathers,
whether both categories are represented,
or only one.
They differ from their
respective fathers only in the four
following
respects : —
. They do
not reduce the mother’s share to a sixth.
. They are excluded by the
father’s father.
. They do not
cause their sisters to inherit by
right of agnation.
. They are
excluded from the succession in the
case called
mosharaka , of which we have
spoken.
Father’s whole brother or
father’s half brother on the father’s side
is subject to the same rule as
deceased’s whole brother or half brother
on the father’s side, whether the
two categories of uncles are represented,
or only one. This principle extends
also to father’s brother’s sons, and
other agnates properly so called,
ix. by reason of relationship.
By
inheritors by right of agnation are
understood the legitimate
inheritors to
whom the Koran does not assign a
definite fraction of the
estate, but
who, in default of persons entitled
to such fraction, share
amongst them
the entire succession, and who, if
there are persons so
entitled, can
claim only the remainder, after deducting
the portions
prescribed in the Book
of God.
فصل [في الإرث بالولاء]
مَنْ لَا عَصَبَةَ لَهُ بِنَسَبٍ وَلَهُ
مُعْتِقٌ فَمَالُهُ أَوْ الْفَاضِلُ عَنْ الْفُرُوضِ لَهُ رَجُلاً كَانَ أَوْ
امْرَأَةً، فَإِنْ لَمْ يَكُنْ فَلِعَصَبَتِهِ بِنَسَبٍ الْمُتَعَصِّبِينَ
بِأَنْفُسِهِمْ لَا لِبِنْتِهِ وَأُخْتِهِ، وَتَرْتِيبُهُمْ كَتَرْتِيبِهِمْ فِي
النَّسَبِ لَكِنْ الْأَظْهَرُ أَنَّ أَخَا الْمُعْتِقِ وَابْنَ أَخِيهِ
يُقَدَّمَانِ عَلَى جَدِّهِ، فَإِنْ لَمْ يَكُنْ لَهُ عَصَبَةٌ فَلِمُعْتِقِ
الْمُعْتِقِ، ثُمَّ عَصَبَتُهُ كَذَلِكَ.
وَلَا تَرِثُ امْرَأَةٌ
بِوَلَاءٍ إلَّا مُعْتَقَهَا أَوْ مُنْتَمِيًا إلَيْهِ بِنَسَبٍ أَوْ
وَلَاءٍ.
Section
In default of agnates
properly so called, i.e. by reason
of relationship,
the patron or patroness
must be accepted as such and may
claim the
estate or what is left
of it, after deducting the portions
assigned by the
Koran to the heirs
we have just mentioned. In default
of patron or
patroness, their agnates
are called to the succession of an
enfranchised
slave ; but in this case
the law recognises as agnates only
those properly
so called, and not a
daughter or sister inheriting as agnates
by a special
legal disposition. Agnates of
patron or patroness share the succession
as if they were agnates by
reason of relationship ; but the *brother
or
brother’s son of the patron or
patroness have priority over the father’s
father. In a case where the patron
or patroness are themselves en-
franchised
slaves without agnates, it is their
patron and subsidiarily his
agnates that
the law calls to the succession, and
so on. Thus a woman
is never heiress
by right of patronage, except to the
estate of her own
enfranchised slave,
or of a person connected with the
latter by relation-
ship or enfranchisement.
فصل [في حكم الجد مع الإخوة]
إذَا اجْتَمَعَ جَدٌّ وَإِخْوَةٌ
وَأَخَوَاتٌ لِأَبَوَيْنِ أَوْ لِأَبٍ، فَإِنْ لَمْ يَكُنْ مَعَهُمْ ذُو فَرْضٍ
فَلَهُ الْأَكْثَرُ مِنْ ثُلُثِ الْمَالِ، وَمُقَاسَمَتُهُمْ كَأَخٍ، فَإِنْ
أَخَذَ الثُّلُثَ فَالْبَاقِي لَهُمْ، وَإِنْ كَانَ فَلَهُ الْأَكْثَرُ مِنْ
سُدُسِ التَّرِكَةِ وَثُلُثِ الْبَاقِي وَالْمُقَاسَمَةِ، وَقَدْ لَا يَبْقَى
شَيْءٌ كَبِنْتَيْنِ وَأُمٍّ وَزَوْجٍ فَيُفْرَضُ لَهُ سُدُسٌ وَيُزَادُ فِي
الْعَوْلِ، وَقَدْ يَبْقَى دُونَ سُدُسٍ كَبِنْتَيْنِ وَزَوْجٍ فَيُفْرَضُ لَهُ
وَتُعَالُ، وَقَدْ يَبْقَى سُدُسٌ كَبِنْتَيْنِ وَأُمٍّ فَيَفُوزُ بِهِ الْجَدُّ،
وَتَسْقُطُ الْإِخْوَةُ فِي هَذِهِ الْأَحْوَالِ وَلَوْ كَانَ مَعَ الْجَدِّ
إخْوَةٌ وَأَخَوَاتٌ لِأَبَوَيْنِ وَلِأَبٍ فَحُكْمُ الْجَدِّ مَا سَبَقَ
وَيُعَدُّ أَوْلَادُ الْأَبَوَيْنِ عَلَيْهِ أَوْلَادَ الْأَبِ فِي الْقِسْمَةِ،
فَإِذَا أَخَذَ حِصَّتَهُ، فَإِنْ كَانَ فِي أَوْلَادِ الْأَبَوَيْنِ ذَكَرٌ
فَالْبَاقِي لَهُمْ وَسَقَطَ أَوْلَادُ الْأَبِ.
وَإِلَّا
فَتَأْخُذُ الْوَاحِدَةُ إلَى النِّصْفِ.
وَالثِّنْتَانِ فَصَاعِدًا
إلَى الثُّلُثَيْنِ.
وَلَا يَفْضُلُ عَنْ الثُّلُثَيْنِ
شَيْءٌ.
وَقَدْ يَفْضُلُ عَنْ النِّصْفِ فَيَكُونُ لِأَوْلَادِ
الْأَبِ.
وَالْجَدُّ مَعَ أَخَوَاتٍ كَأَخٍ فَلَا يُفْرَضُ لَهُنَّ
مَعَهُ إلَّا فِي الْأَكْدَرِيَّةِ وَهِيَ زَوْجٌ وَأُمٌّ وَجَدٌّ وَأُخْتٌ
لِأَبَوَيْنِ أَوْ لِأَبٍ فَلِلزَّوْجِ نِصْفٌ، وَلِلْأُمِّ ثُلُثٌ وَلِلْجَدِّ
سُدُسٌ، وَلِلْأُخْتِ نِصْفٌ فَتَعُولُ ثُمَّ يَقْتَسِمُ الْجَدُّ، وَالْأُخْتُ
نَصِيبَيْهِمَا أَثْلَاثًا لَهُ الثُّلُثَانِ.
Section
In case of concurrent
claims by father’s father along with
brothers
and sisters, whether whole
brothers and sisters, or half brothers
and half
sisters on the father’s
side, and where there are no other
inheritors who
can claim a portion
specified in the Koran, the law
assigns to the first,
either a third
of the estate, or the option of
sharing with the brothers
and sisters
as if he were himself a brother,
whichever is more advantageous
for him.
If the father’s father claims a third,
brothers and sisters
share the remainder.
On the other hand, where, in the
above circum-
stances, there are other
inheritors who can claim a portion specified
in the Koran, the law allows
the father’s father to choose whichever of
three alternatives is the most
advantageous for him : () a sixth of the
estate ; () a third of what remains
after deducting the portions of those
inheritors ; () sharing with the
brothers and sisters as if he were
himself
a brother. In these circumstances
the following provisions also must
be
observed : —
. Where the estate
is exhausted by the portions specified
in the
Koran, e.g. where a woman
leaves as her heirs two daughters, mother,
husband, father’s father, and whole
brothers and sisters or half brothers
and half sisters on the father’s
side, a sixth is still given to the
grand-
father ; and recourse must be had
to a proportionate reduction of the
respective shares, as otherwise they
would exceed the total estate. This
excess and consequent reduction is
called aid .
. Where, after
deducting the portions specified in the
Koran, there
remains less than a sixth
of the estate, e.g. where a woman
leaves as her
heirs two daughters,
her husband, and her father’s father,
the latter
should still have his
sixth, while observing the proportional
reduction
rendered necessary by the awl.
. Where, after deducting the
portions specified in the Koran, there
remains precisely a sixth of the
estate, e.g . where a woman leaves as her
heirs two daughters, her mother and
her father’s father, the latter
obtains
this sixth and nothing more.
In
the three cases mentioned brothers are
entirely excluded from the
succession.
In the case of concurrent
claims by father’s father, not with
brothers
and sisters or half brothers
and half sisters on the father’s
side, but with
both whole brothers
and sisters and also with half
brothers and half
sisters on the
father’s side, the same rules must
be observed ; but in
this particular
case half brothers and half sisters
on the father’s side are
not always
excluded by whole brothers and sisters.
It is only, under
these circumstances,
when the grandfather prefers to content
himself
with the portion assigned him
by the Koran, rather than to claim a
fraction of the remainder of the
total estate, or participate with the
brothers and sisters, that the
existence of a whole brother amongst the
persons entitled has the effect of
excluding the half brother and half
sisters by the father’s side. Where
there are no whole brothers, but one
only whole sister, and also where,
beside the father’s father, there are
two or more whole sisters, the
estate is exhausted by the respective
fixed portions of a third and
two-thirds, and nothing is left for half
brothers and half sisters by the
father’s side. Father’s father, on being
called to the succession concurrently
with full sisters or half sisters on
the father’s side, is admitted to
share as if he were a brother, ix.
the
sisters cannot then be considered
as hens able to claim a specified portion
according to the Koran, except in
the particular case called el akdariija .
This is where a woman leaves
husband, mother, father’s father, and a
whole sister or half sister by
the father’s side. Then the husband can
claim half, the mother a third, the
grandfather a sixth, and the sister
half.
As the sum of these fractions
exceeds the total of the estate,
recourse must first be had to
proportional reduction ; then the portions
of the grandfather and of the
sister must be combined, and two-thirds
of the total taken for the
grandfather, and one-third for the sister.
فَصْلٌ [في موانع الإرث]
لَا يَتَوَارَثُ مُسْلِمٌ وَكَافِرٌ
وَلَا يَرِثُ مُرْتَدٌّ وَلَا يُورَثُ.
وَيَرِثُ الْكَافِرُ
الْكَافِرَ وَإِنْ اخْتَلَفَتْ مِلَّتُهُمَا، لَكِنْ الْمَشْهُورُ أَنَّهُ لَا
تَوَارُثَ بَيْنَ حَرْبِيٍّ وَذِمِّيٍّ.
وَلَا يَرِثُ مَنْ فِيهِ
رِقٌّ، وَالْجَدِيدُ أَنَّ مَنْ بَعْضُهُ حُرٌّ يُورَثُ.
وَلَا
قَاتِلٌ، وَقِيلَ إنْ لَمْ يُضْمَنْ وَرِثَ.
وَلَوْ مَاتَ
مُتَوَارِثَانِ بِغَرَقٍ أَوْ هَدْمٍ أَوْ فِي غُرْبَةٍ مَعًا أَوْ جُهِلَ
أَسْبَقُهُمَا لَمْ يَتَوَارَثَا وَمَالُ كُلٍّ لِبَاقِي وَرَثَتِهِ.
وَمَنْ
أُسِرَ أَوْ فُقِدَ وَانْقَطَعَ خَبَرُهُ تُرِكَ مَالُهُ حَتَّى تَقُومَ
بَيِّنَةٌ بِمَوْتِهِ أَوْ تَمْضِيَ مُدَّةٌ - يَغْلِبُ عَلَى الظَّنِّ أَنَّهُ
لَا يَعِيشُ فَوْقَهَا - فَيَجْتَهِدَ الْقَاضِي وَيَحْكُمَ بِمَوْتِهِ ثُمَّ
يُعْطِيَ مَالَهُ مَنْ يَرِثُهُ وَقْتَ الْحُكْمِ.
وَلَوْ مَاتَ
مَنْ يَرِثُهُ الْمَفْقُودُ وَقَفْنَا حِصَّتَهُ وَعَمِلْنَا فِي الْحَاضِرِينَ
بِالْأَسْوَإِ.
وَلَوْ خَلَّفَ حَمْلاً يَرِثُ أَوْ قَدْ يَرِثُ
عُمِلَ بِالْأَحْوَطِ فِي حَقِّهِ وَحَقِّ غَيْرِهِ، فَإِنْ انْفَصَلَ حَيًّا
لِوَقْتٍ يُعْلَمُ وُجُودُهُ عِنْدَ الْمَوْتِ وَرِثَ، وَإِلَّا فَلَا، بَيَانُهُ
إنْ لَمْ يَكُنْ وَارِثٌ سِوَى الْحَمْلِ أَوْ كَانَ مَنْ قَدْ يَحْجُبُهُ وُقِفَ
الْمَالُ، وَإِنْ كَانَ مَنْ لَا يَحْجُبُهُ وَلَهُ مُقَدَّرٌ أُعْطِيَهُ
عَائِلاً إنْ أَمْكَنَ عَوْلٌ كَزَوْجَةٍ حَامِلٍ وَأَبَوَيْنِ لَهَا ثُمُنٌ
وَلَهُمَا سُدُسَانِ عَائِلَانِ، وَإِنْ لَمْ يَكُنْ لَهُ مُقَدَّرٌ كَأَوْلَادٍ
لَمْ يُعْطَوْا، وَقِيلَ أَكْثَرُ الْحَمْلِ أَرْبَعَةٌ فَيُعْطَوْنَ
الْيَقِينَ.
وَالْخُنْثَى الْمُشْكِلُ إنْ لَمْ يَخْتَلِفْ إرْثُهُ
كَوَلَدِ أُمٍّ وَمُعْتِقٍ فَذَاكَ، وَإِلَّا فَيُعْمَلُ بِالْيَقِينِ فِي
حَقِّهِ وَحَقِّ غَيْرِهِ وَيُوقَفُ الْمَشْكُوكُ فِيهِ حَتَّى يَتَبَيَّنَ.
وَمَنْ
اجْتَمَعَ فِيهِ جِهَتَا فَرْضٍ وَتَعْصِيبٍ كَزَوْجٍ هُوَ مُعْتِقٌ أَوْ ابْنُ
عَمٍّ وَرِثَ بِهِمَا.
فَلَوْ وُجِدَ فِي نِكَاحِ الْمَجُوسِ أَوْ
الشُّبْهَةِ بِنْتٌ هِيَ أُخْتٌ وَرِثَتْ بِالْبُنُوَّةِ، وَقِيلَ بِهِمَا،
وَاَللَّهُ أَعْلَمُ.
وَلَوْ اشْتَرَكَ اثْنَانِ فِي جِهَةِ
عُصُوبَةٍ وَزَادَ أَحَدُهُمَا بِقَرَابَةٍ أُخْرَى كَابْنَيْ عَمٍّ أَحَدُهُمَا
أَخٌ لِأُمٍّ فَلَهُ السُّدُسُ وَالْبَاقِي بَيْنَهُمَا، فَلَوْ كَانَ مَعَهُمَا
بِنْتٌ فَلَهَا نِصْفٌ وَالْبَاقِي بَيْنَهُمَا سَوَاءٌ، وَقِيلَ: يَخْتَصُّ
بِهِ الْأَخُ.
وَمَنْ اجْتَمَعَ فِيهِ جِهَتَا فَرْضٍ وَرِثَ
بِأَقْوَاهُمَا فَقَطْ، وَالْقُوَّةُ بِأَنْ تَحْجُبَ إحْدَاهُمَا الْأُخْرَى
أَوْ لَا تَحْجُبَ أَوْ تَكُونَ أَقَلَّ حَجْبًا فَالْأَوَّلُ كَبِنْتٍ هِيَ
أُخْتٌ لِأُمٍّ بِأَنْ يَطَأَ مَجُوسِيٌّ أَوْ مُسْلِمٌ بِشُبْهَةٍ أُمَّهُ
فَتَلِدَ بِنْتًا، وَالثَّانِي كَأُمٍّ هِيَ أُخْتٌ لِأَبٍ بِأَنْ يَطَأَ
بِنْتَهُ فَتَلِدَ بِنْتًا، وَالثَّالِثُ كَأُمِّ أُمٍّ هِيَ أُخْتٌ بِأَنْ
يَطَأَ هَذِهِ الْبِنْتَ الثَّانِيَةَ فَتَلِدَ وَلَدًا فَالْأُولَى أُمُّ
أُمِّهِ وَأُخْتُهُ.
Section
An infidel cannot
succeed to the estate of a Moslem,
nor vice versa .
An apostate cannot
inherit nor be inherited from. Infidels
inherit
among themselves, whatever then’
respective religions may be ; **but
between infidel subjects of a Moslem
prince and infidels not so subject
there is no right of inheritance.
Neither can a slave be an heir ; but,
according to the opinion adopted by
Shafii in Egypt, the partially freed
slave is capable of having heirs,
though he cannot himself inherit. A
person who has killed another cannot
succeed to the estate of the person
killed ; though some authorities admit
an exception to this rule in the
case of a homicide for which the
perpetrator was not in any respect to
blame.
When two persons, called
respectively to succeed to each other,
perish together in a shipwreck, or
the fall of a building ; or if they
die
apart, either simultaneously, or in
such circumstances that it is not
known which predeceased the other,
there is no inheritance as between
them, and both estates go to
other heirs.
The property of a
prisoner of war, or of an absent
person of whom
there has been no
news, should bo sequestrated, until the
death has been
legally established, or
until the lapse of such time as
may justify its
presumption. Then the
court, after thorough examination, should
declare that there is a presumption
of death, and proceed to the dis-
tribution of the estate amongst those
entitled at the moment when the
presumption was declared. If the
absent person is an inheritor, his
portion should be sequestrated ; but
the other inheritors obtain at once
what is legally due to them.
If, when an estate falls to
be distributed, there is a woman pregnant
whose child will or may inherit,
the rights of this child should be
reserved
intact until its birth, in
the best way that may be possible,
while respect-
ing the rights of the
other inheritors. If the child is
born alive, and at
a time indicating
that conception took place before the
inheritance fell
due, it inherits as
if it had been already born then ;
otherwise it does
not inherit. In
any case the estate must be
sequestrated until the
delivery of the
child, at least, if there are no
other heirs, or if the other
heirs
are excluded by the posthumous infant.
That is to say that when,
in
these circumstances, there are, besides
the posthumous infant, other
inheritors
not excluded by the law, a distinction
must be made between
heirs that have
a portion specified in the Koran, and
those that have not.
The former
receive at once their respective portions,
subject, if necessary,
to a proportional
reduction ; while the latter receive
nothing. There
is an example of the
former case when the deceased leaves a
pregnant
wife who can claim an
eighth, and his two parents can each
claim a sixth,
all subject to proportional
reduction ; and one of the latter
when tho
deceased leaves only children.
According to some authorities there
should
be reserved out of tho estate a
sufficient provision in case the
woman
should give birth to four children
at once ; though naturally
there is
eventually given to the posthumous child
only what is really
due to him.
When a hermaphrodite is called to a
succession by reason of a title
that
makes no distinction between heirs and
heiresses, as by uterine
fraternity or
patronage, the matter is simple ; but
otherwise it should
only be given at
first what is due to it on the
more disadvantageous
hypothesis ; the remainder
being sequestrated until it becomes evident
which sex is preponderant. The fact
of being an heir by reason of a
disposition of the Book of God
is no objection to claiming also as
an
inheritor by reason of agnation.
Thus the master who has married his
enfranchised slave inherits from her
both as husband and as patron ;
and
the cousin on the father’s side who
has married his cousin inherits
from
her both as husband and as agnate.
[However, if it happens as the
result of an incestuous marriage
between
mother and son that the same person
is daughter and uterine
sister of
the deceased, she inherits only in
the former character, though
some jurists
admit a succession under both denominations,
even in these
circumstances. Incestuous
marriages such as these are customary
among fire-worshippers, and might happen
accidentally in Moslem
families.]
If
two persons have an equal right by
reason of agnation, and one
can also
claim a portion specified in the Koran,
by reason of some other
relationship,
this latter portion is assigned him
without prejudice to his
right to
participate with his coinheritor. Thus,
where there are two
sons of a
father’s whole brother or father’s half
brother on the father’s
side, of
whom one is also uterine brother of
the deceased, the latter
takes from
the estate the sixth assigned him by
the Koran, and the
remainder is
shared equally by the Uvo cousins.
Where, however, in
these circumstances,
the deceased has also left a daughter,
the latter
obtains the half specified
in the Koran, and the remainder is
shared
equally by the two cousins ;
though, according to some jurists, the law
assigns the entire half that remains
to be disposed of to the cousin who
is also uterine brother. A person
who could strictly claim two portions
specified in the Koran, by virtue
of two distinct causes, is considered to
be entitled only under the “
predominant ” cause. By this term is
understood that cause which would
exclude the other, if it were a case
of two persons, or one which
cannot be excluded, or that of which
the
exclusion is the more limited.
As an example of the first kind
of pre-
dominant causes may be quoted
tho case of a daughter who is also
uterine sister, as may happen when a
fire-worshipper has married his
mother, or
where a Moslem has accidentally concluded a
like incestuous
marriage, and the mother
gives birth to a daughter. As an
example of
the second kind may be
quoted the case of a mother who is
at the same
time a half sister on
the father’s side, such as may
happen by the birth
of a daughter of
a marriage between a father and his
daughter ; and as
an example of the
third kind where a mother’s mother is
at the same
time half sister on
the father’s side, as may happen
where a father
marries his daughter and
she gives birth to a daughter who in
her
turn is also married by the
father. In this case the daughter who
is first married to her father
becomes mother’s mother and half sister
on the father’s side to the
children born of the second incestuous
marriage.
فصل [في أصول المسائل وما يعول منها]
إنْ كَانَتْ الْوَرَثَةُ
عَصَبَاتٍ قُسِمَ الْمَالُ بِالسَّوِيَّةِ إنْ تَمَحَّضُوا ذُكُورًا أَوْ
إنَاثًا.
وَإِنْ اجْتَمَعَ الصِّنْفَانِ قُدِّرَ كُلُّ ذَكَرٍ
أُنْثَيَيْنِ وَعَدَدُ رُءُوسِ الْمَقْسُومِ عَلَيْهِمْ أَصْلُ
الْمَسْأَلَةِ.
وَإِنْ كَانَ فِيهِمْ ذُو فَرْضٍ أَوْ ذَوَا
فَرْضَيْنِ مُتَمَاثِلَيْنِ فَالْمَسْأَلَةُ مِنْ مَخْرَجِ ذَلِكَ الْكَسْرِ
فَمَخْرَجُ النِّصْفِ اثْنَانِ وَالثُّلُثِ ثَلَاثَةٌ وَالرُّبُعِ أَرْبَعَةٌ
وَالسُّدُسِ سِتَّةٌ وَالثُّمُنِ ثَمَانِيَةٌ.
وَإِنْ كَانَ
فَرْضَانِ مُخْتَلِفَا الْمَخْرَجِ فَإِنْ تَدَاخَلَ مَخْرَجَاهُمَا فَأَصْلُ
الْمَسْأَلَةِ أَكْثَرُهُمَا كَسُدُسٍ وَثُلُثٍ.
وَإِنْ تَوَافَقَا
ضُرِبَ وَفْقُ أَحَدِهِمَا فِي الْآخَرِ، وَالْحَاصِلُ أَصْلُ الْمَسْأَلَةِ
كَسُدُسٍ وَثُمُنٍ فَالْأَصْلُ أَرْبَعَةٌ وَعِشْرُونَ.
وَإِنْ
تَبَايَنَا ضُرِبَ كُلٌّ فِي كُلٍّ وَالْحَاصِلُ الْأَصْلُ كَثُلُثٍ وَرُبُعٍ
فَالْأَصْلُ اثْنَا عَشَرَ فَالْأُصُولُ سَبْعَةٌ: اثْنَانِ وَثَلَاثَةٌ
وَأَرْبَعَةٌ وَسِتَّةٌ وَثَمَانِيَةٌ وَاثْنَا عَشَرَ وَأَرْبَعَةٌ
وَعِشْرُونَ.
وَاَلَّذِي يَعُولُ مِنْهَا السِّتَّةُ إلَى سَبْعَةٍ
كَزَوْجٍ وَأُخْتَيْنِ، وَإِلَى ثَمَانِيَةٍ كَهُمْ وَأُمٍّ، وَإِلَى تِسْعَةٍ
كَهُمْ وَأَخٍ لِأُمِّ، وَإِلَى عَشَرَةٍ كَهُمْ وَآخَرَ لِأُمٍّ.
وَالِاثْنَا
عَشَرَ إلَى ثَلَاثَةَ عَشَرَ كَزَوْجَةٍ وَأُمٍّ وَأُخْتَيْنِ، وَإِلَى خَمْسَةَ
عَشَرَ كَهُمْ وَأَخٍ لِأُمٍّ، وَسَبْعَةَ عَشَرَ كَهُمْ وَآخَرَ لِأُمٍّ.
وَالْأَرْبَعَةُ
وَالْعِشْرُونَ إلَى سَبْعَةٍ وَعِشْرِينَ كَبِنْتَيْنِ وَأَبَوَيْنِ
وَزَوْجَةٍ.
وَإِذَا تَمَاثَلَ الْعَدَدَانِ فَذَاكَ وَإِنْ
اخْتَلَفَا وَفَنِيَ الْأَكْثَرُ بِالْأَقَلِّ مَرَّتَيْنِ فَأَكْثَرَ
فَمُتَدَاخِلَانِ كَثَلَاثَةٍ مَعَ سِتَّةٍ أَوْ تِسْعَةٍ وَإِنْ لَمْ
يَفْنَهُمَا إلَّا عَدَدٌ ثَالِثٌ فَمُتَوَافِقَانِ بِجُزْئِهِ كَأَرْبَعَةٍ
وَسِتَّةٍ بِالنِّصْفِ، وَإِنْ لَمْ يَفْنَهُمَا إلَّا وَاحِدٌ تَبَايَنَا
كَثَلَاثَةٍ وَأَرْبَعَةٍ، وَالْمُتَدَاخَلَانِ مُتَوَافِقَانِ، وَلَا
عَكْسَ.
Section ()
Where all the
inheritors claim by right of agnation
or what is equiva-
lent to it and
they are all of the same sex,
they should share the estate
in
equal portions ; but in the case of
concurrent claims by male and
female
agnates, each man counts for two
women. In both cases, how-
ever, the
number of heads is the “numerical
basis of distribution,”
which means that
the estate is divided into as many
lots as there are
persons entitled
to a share. Where there are concurrent
claims, by
reason of agnation, by
heirs entitled under the Koran to
equal portions,
the numerical basis of
distribution is the denominator of the
fraction of
these inheritors. Thus, the
numerical basis of the fraction | is
two, of
the fraction l three, of the
fraction four, of the fraction | six,
and of the
fraction § eight. In the
case of two fractions having different
denomi-
nators of which one is a multiple
of the other, as | and |, the
numerical
basis of distribution is the
greater denominator. When of two de-
nominators one is not a multiple of
the other, but they have a least
common multiple, the numerical basis
is found by multiplying the
particular
factor of each of the denominators
by the other. Thus the
numerical
basis of ^ and J is twenty-four. Where
the denominators
have no least common
multiple, they must be multiplied by
one another,
and the product constitutes
the numerical basis of distribution. Thus
the numerical basis of and | is
twelve.
Numerical bases are seven in
number ; two, three, four, six, eight,
eleven, and twenty-four ; and of
these bases the following can give rise
to awl , i.e. to proportional reduction
of the shares, or — what comes to
the same thing — to an enlarging of
the basis.
. A basis of six
becomes : (a) seven, e.g. in case of
concurrent claims
by a husband and two
whole sisters or half sisters on the
father’s side ;
(b) eight, if there
is also a mother ; ( c ) nine, if there
is a uterine brother
in addition to ( b )
; ( d ) ten, if there are several uterine
brothers, in
addition to ( b ).
. A
basis of twelve becomes : (a) thirteen,
e.g. in case of concurrent
claims by
a wife and two whole sisters or half
sisters on the father’s
side ; ( b )
fifteen, if there is also a uterine
brother ; (c) seventeen, if there
are
several uterine brothers in addition to
(a).
. A basis of twenty-four
becomes twenty-seven, e.g . in case of con-
current claims by two daughters, father,
mother, and wife.
In the case
of two fractions having the same
denominator the
calculation is easy, i.e.
it is only necessary to multiply
these fractions by
the common denominator
to obtain whole numbers with exactly the
same proportion ; and the addition of
these numbers gives the numerical
basis ;
but if the two fractions have
different denominators then the
following
cases must be distinguished : —
.
One of the denominators is a multiple
of the other ; they are thus
mutually divisible, as or
by ; and the fractions are
multiplied by
the greatest.
. They
have a greatest common divisor, as
in the case of and ;
then the fractions are multiplied by
the least common multiple.
. Then
greatest common multiple is the number
, as with and ;
then the
fractions are multiplied by the product
of the two denominators.
Denominators
of which one is a multiple of the
other, have at the
same time a
greatest common divisor, but not vice
versa.
فَرْعٌ [في تصحيح المسائل]
إذَا عَرَفْتَ أَصْلَهَا وَانْقَسَمَتْ
السِّهَامُ عَلَيْهِمْ فَذَاكَ، وَإِنْ انْكَسَرَتْ عَلَى صِنْفٍ قُوبِلَتْ
بِعَدَدِهِ، فَإِنْ تَبَايَنَا ضُرِبَ عَدَدُهُ فِي الْمَسْأَلَةِ بِعَوْلِهَا
إنْ عَالَتْ، وَإِنْ تَوَافَقَا ضُرِبَ وَفْقُ عَدَدِهِ فِيهَا فَمَا بَلَغَ
صَحَّتْ مِنْهُ، وَإِنْ انْكَسَرَتْ عَلَى صِنْفَيْنِ قُوبِلَتْ سِهَامُ كُلِّ
صِنْفٍ بِعَدَدِهِ، فَإِنْ تَوَافَقَا رُدَّ الصِّنْفُ إلَى وَفْقِهِ، وَإِلَّا
تُرِكَ ثُمَّ إنْ تَمَاثَلَ عَدَدُ الرُّءُوسِ ضُرِبَ أَحَدُهُمَا فِي أَصْلِ
الْمَسْأَلَةِ بِعَوْلِهَا، وَإِنْ تَدَاخَلَا ضُرِبَ أَكْثَرُهُمَا، وَإِنْ
تَوَافَقَا ضُرِبَ وَفْقُ أَحَدِهِمَا فِي الْآخَرِ ثُمَّ الْحَاصِلُ فِي
الْمَسْأَلَةِ، وَإِنْ تَبَايَنَا ضُرِبَ أَحَدُهُمَا فِي الْآخَرِ ثُمَّ
الْحَاصِلُ فِي الْمَسْأَلَةِ، فَمَا بَلَغَ صَحَّتْ مِنْهُ، وَيُقَاسُ عَلَى
هَذَا الِانْكِسَارُ عَلَى ثَلَاثَةِ أَصْنَافٍ وَأَرْبَعَةٍ، وَلَا يَزِيدُ
الِانْكِسَارُ عَلَى ذَلِكَ، فَإِذَا أَرَدْت مَعْرِفَةَ نَصِيبِ كُلِّ صِنْفٍ
مِنْ مَبْلَغِ الْمَسْأَلَةِ فَاضْرِبْ نَصِيبَهُ مِنْ أَصْلِ الْمَسْأَلَةِ
فِيمَا ضَرَبْتَهُ فِيهَا فَمَا بَلَغَ فَهُوَ نَصِيبُهُ ثُمَّ تُقَسِّمُهُ عَلَى
عَدَدِ الصِّنْفِ.
Section ()
When the numerical
basis is known, and it allows of
giving to all
those persons entitled
to share in the estate portions in
whole numbers,
the calculation is easy ;
but in the case of portions composed
of a whole
number and a fraction the
following cases must be distinguished : —
. The fractions have the same
denominator. Then the numerators
must be
rendered divisible by the number of
heads. This is done, if
there be
no least common multiple, by multiplying
the numerical basis
by the number of
heads ; or, otherwise, by multiplying,
either the basis
by the particular
factor of the number of heads in
question, or the
number of heads by
the particular factor of the basis,
while observing in
both cases the
proportional reduction, if necessary.
.
The fractions have two different
denominators. Then each
numerator should
be rendered divisible by its respective
number of
heads, after having reduced
this number to its particular factor,
if there
exists a least common multiple.
Then, in case of an equality in the
number of heads that cause the
two different fractions, it is necessary,
in order to know the final
basis, to multiply the number of
heads by the
numerical basis, while
observing the proportionate reduction, if
necessary.
Where the two numbers of
heads in question differ, the multiplication
is made by the greater, if one
is a multiple of the other ; and by
the par-
ticular factors, if the two
numbers have a least common multiple.
Finally, if the numbers of heads
are mutually indivisible, the numerical
basis is multiplied by the product
of these numbers. In this way is
obtained a final numerical basis admitting
of division without fractions ;
and
following the same principle the
calculation can be made with
fractions
having three or even four different
denominators, which is the
greatest
possible number.
If one wishes to
know the number of shares that fall
on the final
basis to each category,
one lias only to multiply the number
of the shares
obtained on the
original basis, by the multiplicator of
that basis ; and
afterwards to divide
the product by the number of heads.
The quotient
will bo the separate
portion of oach inheritor.
فَرْعٌ [في المناسخات]
مَاتَ عَنْ وَرَثَةٍ فَمَاتَ أَحَدُهُمْ
قَبْلَ الْقِسْمَةِ فَإِنْ لَمْ يَرِثْ الثَّانِيَ غَيْرَ الْبَاقِينَ وَكَانَ
إرْثُهُمْ مِنْهُ كَإِرْثِهِمْ مِنْ الْأَوَّلِ جُعِلَ كَأَنَّ الثَّانِيَ لَمْ
يَكُنْ وَقُسِمَ بَيْنَ الْبَاقِينَ كَإِخْوَةٍ وَأَخَوَاتٍ أَوْ بَنِينَ
وَبَنَاتٍ مَاتَ بَعْضُهُمْ عَنْ الْبَاقِينَ.
وَإِنْ لَمْ
يَنْحَصِرْ إرْثُهُ فِي الْبَاقِينَ أَوْ انْحَصَرَ وَاخْتَلَفَ قَدْرُ
الِاسْتِحْقَاقِ فَصَحِّحْ مَسْأَلَةَ الْأَوَّلِ ثُمَّ مَسْأَلَةَ الثَّانِي إنْ
انْقَسَمَ نَصِيبُ الثَّانِي مِنْ مَسْأَلَةِ الْأَوَّلِ عَلَى مَسْأَلَتِهِ
فَذَاكَ، وَإِلَّا فَإِنْ كَانَ بَيْنَهُمَا مُوَافَقَةٌ ضُرِبَ وَفْقُ
مَسْأَلَتِهِ فِي مَسْأَلَةِ الْأَوَّلِ، وَإِلَّا كُلَّهَا فِيهَا فَمَا بَلَغَ
صَحَّتَا مِنْهُ، ثُمَّ مَنْ لَهُ شَيْءٌ مِنْ الْأُولَى أَخَذَهُ مَضْرُوبًا
فِيمَا ضُرِبَ فِيهَا، وَمَنْ لَهُ شَيْءٌ مِنْ الثَّانِيَةِ أَخَذَهُ مَضْرُوبًا
فِي نَصِيبِ الثَّانِي مِنْ الْأُولَى أَوْ فِي وَفْقِهِ إنْ كَانَ بَيْنَ
مَسْأَلَتِهِ وَنَصِيبِهِ وَفْقٌ.
Section ()
When the deceased
leaves hens of whom one dies before
the dis-
tribution of the estate, leaving
no other inheritors besides those of the
original succession, who can claim
the same portions in the second as
in
the first, the distribution takes
place as if the deceased inheritor had
never existed. This happens, for
example, if a deceased person leaves
only
brothers and sisters, or sons and
daughters ; and one of these
hens
dies before distribution, leaving no other
hens than his coinheritors
in the
original succession.
Where, on the
other hand, the inheritor deceased before
distribution
leaves other liens, or his
coinheritors aro called to his succession
in
different portions from their shares
in the original estate, these different
portions must first be separately
determined. If the number of shares
assigned to the deceased inheritor
in the original estate permits also of
assigning to his own inheritors
portions consisting of shares hi whole
numbers, the calculation is easy.
Otherwise the number of shares in
question must be rendered divisible
by the basis of the second
succession ;
ix. the basis and
portions of the original succession must
be multiplied
by the particular factor
of the basis of the second, at
least if there exists
a least common
multiple of the number of shares
fallen to the lot of the
deceased
inheritor, and the basis of his
succession. If there is no least
common multiple, the portions must
be multiplied by that basis. Each
inheritor in the original succession
takes finally the portion due to him
from that estate, multiplied by the
multiplicator abovo mentioned ; and
a person
called to tho second succession obtains,
from the first estate,
the portion
ho would have from the second,
multiplied by the portion
of tho
deceased, or by the particular factor
if there exists any least
common
multiple of the numbers in question.
كتاب الْوَصَايَا
BOOK 29 .— WILLS (WASAYA)
تَصِحُّ وَصِيَّةُ كُلِّ مُكَلَّفٍ حُرٍّ وَإِنْ كَانَ كَافِرًا وَكَذَا
مَحْجُورٌ عَلَيْهِ بِسَفَهٍ عَلَى الْمَذْهَبِ، لَا مَجْنُونٍ وَمُغْمًى
عَلَيْهِ وَصَبِيٍّ، وَفِي قَوْلٍ تَصِحُّ مِنْ صَبِيٍّ مُمَيِّزٍ، وَلَا
رَقِيقٍ، وَقِيلَ: إنْ عَتَقَ ثُمَّ مَاتَ صَحَّتْ.
وَإِذَا
أَوْصَى لِجِهَةٍ عَامَّةٍ، فَالشَّرْطُ أَنْ لَا تَكُونَ مَعْصِيَةً كَعِمَارَةِ
كَنِيسَةٍ.
أَوْ لِشَخْصٍ فَالشَّرْطُ.
أَنْ
يُتَصَوَّرَ لَهُ الْمِلْكُ.
فَتَصِحُّ لِحَمْلٍ وَتُنْفَذُ إنْ
انْفَصَلَ حَيًّا وَعُلِمَ، وُجُودُهُ عِنْدَهَا بِأَنْ انْفَصَلَ لِدُونِ
سِتَّةِ أَشْهُرٍ، فَإِنْ انْفَصَلَ لِسِتَّةِ أَشْهُرٍ، فَأَكْثَرَ،
وَالْمَرْأَةُ فِرَاشُ زَوْجٍ أَوْ سَيِّدٍ لَمْ يَسْتَحِقَّ، فَإِنْ لَمْ تَكُنْ
فِرَاشًا وَانْفَصَلَ لِأَكْثَرَ مِنْ أَرْبَعِ سِنِينَ فَكَذَلِكَ أَوْ
لِدُونِهِ اسْتَحَقَّ فِي الْأَظْهَرِ.
وَإِنْ أَوْصَى.
لِعَبْدٍ
فَاسْتَمَرَّ رِقُّهُ فَالْوَصِيَّةُ لِسَيِّدِهِ، وَإِنْ عَتَقَ قَبْلَ مَوْتِ
الْمُوصِي فَلَهُ، وَإِنْ عَتَقَ بَعْدَ مَوْتِهِ ثُمَّ قَبِلَ بُنِيَ عَلَى
أَنَّ الْوَصِيَّةَ بِمَ تُمْلَكُ.
وَإِنْ أَوْصَى لِدَابَّةٍ
وَقَصَدَ تَمْلِيكَهَا أَوْ أَطْلَقَ فَبَاطِلَةٌ، وَإِنْ قَالَ لِيُصْرَفَ فِي
عَلْفِهَا فَالْمَنْقُولُ صِحَّتُهَا.
وَتَصِحُّ لِعِمَارَةِ
مَسْجِدٍ، وَكَذَا إنْ أَطْلَقَ فِي الْأَصَحِّ، وَتُحْمَلُ عَلَى عِمَارَتِهِ
وَمَصَالِحِهِ.
وَلِذِمِّيٍّ، وَكَذَا حَرْبِيٌّ وَمُرْتَدٌّ فِي
الْأَصَحِّ، وَقَاتِلٌ فِي الْأَظْهَرِ.
وَلِوَارِثٍ فِي
الْأَظْهَرِ، إنْ أَجَازَ بَاقِي الْوَرَثَةِ وَلَا عِبْرَةَ بِرَدِّهِمْ
وَإِجَازَتِهِمْ فِي حَيَاةِ الْمُوصِي، وَالْعِبْرَةُ فِي كَوْنِهِ وَارِثًا
بِيَوْمِ الْمَوْتِ، وَالْوَصِيَّةُ لِكُلِّ وَارِثٍ بِقَدْرِ حِصَّتِهِ لَغْوٌ
وَبِعَيْنٍ هِيَ قَدْرُ حِصَّتِهِ صَحِيحَةٌ، وَتَفْتَقِرُ إلَى الْإِجَازَةِ فِي
الْأَصَحِّ.
وَتَصِحُّ بِالْحَمْلِ، وَيُشْتَرَطُ انْفِصَالُهُ
حَيًّا لِوَقْتٍ يُعْلَمُ وُجُودُهُ عِنْدَهَا.
وَبِالْمَنَافِعِ.
وَكَذَا
بِثَمَرَةٍ أَوْ حَمْلٍ سَيَحْدُثَانِ فِي الْأَصَحِّ.
وَبِأَحَدِ
عَبْدَيْهِ.
وَبِنَجَاسَةٍ يَحِلُّ الِانْتِفَاعُ بِهَا كَكَلْبٍ
مُعَلَّمٍ وَزِبْلٍ وَخَمْرٍ مُحْتَرِمَةٍ، وَلَوْ أَوْصَى بِكَلْبٍ مِنْ
كِلَابِهِ أَعْطَى أَحَدَهَا، فَإِنْ لَمْ يَكُنْ لَهُ كَلْبٌ لَغَتْ.
وَلَوْ
كَانَ لَهُ مَالٌ وَكِلَابٌ وَوَصَّى بِهَا أَوْ بِبَعْضِهَا فَالْأَصَحُّ
نُفُوذُهَا، وَإِنْ كَثُرَتْ وَقَلَّ الْمَالُ.
وَلَوْ أَوْصَى
بِطَبْلٍ وَلَهُ طَبْلُ لَهْوٍ وَطَبْلٌ يَحِلُّ الِانْتِفَاعُ بِهِ كَطَبْلِ
حَرْبٍ وَحَجِيجٍ حُمِلَتْ عَلَى الثَّانِي، وَلَوْ أَوْصَى بِطَبْلِ اللَّهْوِ
لَغَتْ إلَّا إنْ صَلَحَ لِحَرْبٍ أَوْ حَجِيجٍ.
BOOK 29 .— WILLS
Section
Capacity
to make a will is accorded by the
law to every one, whether
Moslem or
not, without distinction of sex, who
is adult, sane, free ; and
even
according to our school to a person
otherwise incapable by reason
of
imbecility. It is not possessed by a
madman, by a person in a faint,
nor a
minor ; though one jurist maintains that
this incapacity does
not extend to a
minor who has attained the age of
discernment. Neither
can a slave make a
will, unless — according to some jurists — he
is en-
franchised after doing so, and
renews its dispositions before his death.
Testamentary dispositions for the
public benefit must have some
lawful
object ; thus a legacy cannot be made for
the upkeep of a Christian
church or a
synagogue. Those in favour of one or
more individuals
are permitted only on
condition that the person designated is
capable
of exercising a right of property.
Thus a legacy in favour of a child
conceived has effect only upon the
double condition that such child is
born alive, and that the conception
has already taken place at the
moment of the disposition, i.e. that
the birth takes place before the
expiry of six months. If the
birth takes place after an expiry of
six
months the child is not
considered as having been conceived before
the testamentary disposition, at least
if the husband or the master
has
not ceased to have commerce with the
mother. *Otherwise con-
ception is admissible
up to a maximum of four years. A
legacy in
favour of a slave falls to
the master, unless the slave is
enfranchised
before the testator’s death.
As to a subsequent enfranchisement
followed
by acceptance on the part of the
slave, the effect depends upon
the
question whether ownership of the legacy
has or has not been
acquired since
the testator’s death. Testamentary dispositions
in favour
of an animal are
absolutely null, whether an intention is
manifested
to make the animal a
proprietor, or whether nothing is
announced as
to that ; but when
there is merely a declaration that the
legacy is to be
used so that
the animal may never be in want
of necessary nourishment,
the traditional
doctrine tends to admit its validity.
A legacy for the upkeep of a
mosque is lawful, fand even one “ for
the profit of a mosque/’ specifying
nothing further. However, in this
case,
the disposition is considered to have
been made not only for the
upkeep
properly so called, but also for any
amelioration of the edifice.
A legacy may
also be left to an infidel, fwhether
or not the subject
of a Moslem
prince, fto an apostate, *and to a
person who afterwards
murders the
testator. *A legacy in favour of a
legitimate heir is valid
only if
unanimously approved by the coinheritors,
after the succession
has been opened.
This approbation is strictly necessary
even if the co-
inheritors renounce their
claims to the succession, and it
cannot be given
before the testator’s
death. For the disposition can be
invalidated
only by the fact that
coinheritors exist at the time of death ;
and
this cannot be known before that
event. A testamentary disposition
leaving each
inheritor his legitimate portion is void ;
but there is no
objection to leaving
one of one’s heirs a specified object
of the same
value as the portion
he can legally claim. |But the
disposition must
be approved by the
coinheritors.
The following things may
be left by will : —
. “ The
child with which a certain slave is
pregnant,” words which
imply the condition
that the child is born alive, and
at a time indicating
that conception had
already taken place at the moment of
the dis-
position.
. The usufruct
of things that are not consumed by
use.
. fThe future fruit of a
tree, the future young of an animal,
and the
future children of a slave.
. One of two slaves at
the choice of the legatee.
.
An impure thing, provided its use is
not forbidden by the law,
e.g. a
trained dog, manure, grape juice not
intended for fermentation.
A legacy of “
one of my dogs ” has effect if
the heir gives any dog
that belonged
to the deceased. If the deceased had
no dogs it is void.
A person owning
dogs among his property may leave
them either all
or part, even though
the dogs form the larger half of
the estate. When
one possesses two
tambours one of which is a musical
instrument of
diversion and the other
an instrument that may lawfully be
used, e.g .
a war drum or one used
by pilgrims, the legacy of “ a tambour ”
and
nothing more refers to the
latter. A legacy of the tambour of
diversion
is void, unless it can
also be used as a war or pilgrim
drum.
فصل [في الوصية لغير الوارث وحكم التبرعات في المرض]
يَنْبَغِي
أَنْ لَا يُوصِيَ بِأَكْثَرَ مِنْ ثُلُثِ مَالِهِ، فَإِنْ زَادَ وَرَدَّ
الْوَارِثُ بَطَلَتْ فِي الزَّائِدِ، وَإِنْ أَجَازَ فَإِجَازَتُهُ تَنْفِيذٌ،
وَفِي قَوْلٍ عَطِيَّةٌ مُبْتَدَأَةٌ، وَالْوَصِيَّةُ بِالزِّيَادَةِ لَغْوٌ،
وَيُعْتَبَرُ الْمَالُ يَوْمَ الْمَوْتِ، وَقِيلَ يَوْمَ الْوَصِيَّةِ،
يُعْتَبَرُ مِنْ الثُّلُثِ أَيْضًا عِتْقٌ عُلِّقَ بِالْمَوْتِ، وَتَبَرُّعٌ
نُجِّزَ فِي مَرَضِهِ: كَوَقْفٍ وَهِبَةٍ وَعِتْقٍ وَإِبْرَاءٍ.
وَإِذَا
اجْتَمَعَ تَبَرُّعَاتٌ مُتَعَلِّقَةٌ بِالْمَوْتِ وَعَجَزَ الثُّلُثُ فَإِنْ
تَمَحَّضَ الْعِتْقُ أُقْرِعَ أَوْ غَيْرُهُ قُسِّطَ الثُّلُثُ.
أَوْ
هُوَ وَغَيْرُهُ قُسِّطَ بِالْقِيمَةِ، وَفِي قَوْلٍ يُقَدَّمُ الْعِتْقُ.
أَوْ
مُنَجَّزَةٌ قُدِّمَ الْأَوَّلُ فَالْأَوَّلُ حَتَّى يَتِمَّ الثُّلُثُ فَإِنْ
وُجِدَتْ دُفْعَةً وَاتَّحَدَ الْجِنْسُ كَعِتْقِ عَبِيدٍ أَوْ إبْرَاءِ جَمْعٍ
أُقْرِعَ فِي الْعِتْقِ وَقُسِّطَ فِي غَيْرِهِ.
وَإِنْ اخْتَلَفَ
وَتَصَرَّفَ وُكَلَاءُ، فَإِنْ لَمْ يَكُنْ فِيهَا عِتْقٌ قُسِّطَ، وَإِنْ كَانَ
قُسِّطَ، وَفِي قَوْلٍ يُقَدَّمُ الْعِتْقُ.
وَلَوْ كَانَ لَهُ
عَبْدَانِ فَقَطْ سَالِمٌ وَغَانِمٌ فَقَالَ إنْ أَعْتَقْت غَانِمًا فَسَالِمٌ
حُرٌّ ثُمَّ أَعْتَقَ غَانِمًا فِي مَرَضِ مَوْتِهِ عَتَقَ وَلَا إقْرَاعَ.
وَلَوْ
أَوْصَى بِعَيْنٍ حَاضِرَةٍ هِيَ ثُلُثُ مَالِهِ وَبَاقِيهِ غَائِبٌ لَمْ
تُدْفَعْ كُلُّهَا إلَيْهِ فِي الْحَالِ، وَالْأَصَحُّ أَنَّهُ لَا يُتَسَلَّطُ
عَلَى التَّصَرُّفِ فِي الثُّلُثِ أَيْضًا.
Section
Testamentary dispositions
may not exceed a third of the estate
;
and those made in contravention of
this precept of the law, may be
reduced to the portion which may
be disposed of, upon the application
of the legitimate heir. If the
heir declares his approval of the disposi-
tion, it is effective, whatever its
amount may be ; but according to one
jurist it is then considered as a
mere donation upon the part of the
heir, and the legacy itself remains
void for as much as exceeds the
third.
The reduction is carried out
by forming a lump total of all the
pro-
perty existing on the day of
the decease, or, according to others,
the day
the disposition was made. In
the portion that may be disposed of
are
included : enfranchisements of which
the condition has been fulfilled
by
death, liberalities inter vivos made
during the last illness, such as
wakaf, gift, simple enfranchisement, and
remission of debts. If all
this
exceeds the third which may be
disposed of, the following rules
must
be observed in the reduction : —
. Where the testamentary
dispositions consist only in enfranchise-
ment
of slaves, a drawing of lots must
decide which of them shall be
deprived of their liberty in
consequence of the reduction.
.
Where the testamentary dispositions consist
in liberalities of
other kinds, all
are subject to a proportionate reduction.
. Where the testamentary
dispositions consist both in the en-
franchisement of slaves and in other
liberalities, it is necessary first
to
divide the portion of which one may
dispose in proportion to the
amount
of the two categories of the legacy,
and then to proceed under
and
. One authority, however, maintains that
the enfranchisements
should always have
their effect up to the full amount
of the portion of
which one may
dispose, in preference to all other
liberalities.
. Where the third of
which one may dispose has been
exceeded, not
by testamentary dispositions,
but by liberalities inter vivosy bestowed
during the last illness, no
proportional reduction takes place ; but
earlier
liberalities are executed in preference to
later, until the amount
of which one
may dispose is exhausted. If these
liberalities are of the
same date
and the same nature, e.g. the
enfranchisement of all one’s
slaves, or
the remission of all one’s debts ;
the enfranchisement is carried
out by
drawing lots, up to the amount of
which one may dispose, but
the
remissions are reducible by so much
in the pound. Liberalities
inter vivos
of the same date, but of different
nature ; and in general
all engagements
entered into, not by the deceased in
person, but through
agents are also
carried out at so much in the
pound ; except in the case
of
enfranchisements, for in that case the
rule explained under must
be
observed. According to one authority,
however, enfranchisement
has still the
preference even in this case.
A
single exception is admitted to the
rules given as to casting lots,
that
is to say if, e.g., the deceased
has left only two slaves, Salim and
Ghanim, and has declared before his
death, “ If I give his liberty to
Ghanim, Salim shall be free too/’
and has afterwards enfranchised
Gahnim in
his last illness. In this case
Ghanim alone becomes free,
if it
transpires that the two enfranchisements
together exceed the third
of which
one may dispose ; and one cannot have
recourse to drawing
lots to decide
between him and Salim.
If the
deceased has bequeathed a specified object,
at that locality,
of which the value
does not exceed the third of which
one may dispose,
while the rest of
the estate is elsewdiere, this object
cannot be wholly
delivered to the
legatee immediately after the death ; fand
he cannot
even be permitted the free
disposition of a third, before the entire
assets are got together, and become
capable of being shared.
فصل [في بيان المرض المخوف ونحوه ]
إذَا ظَنَنَّا الْمَرَضَ
مَخُوفًا لَمْ يَنْفُذْ تَبَرُّعٌ زَادَ عَلَى الثُّلُثِ، فَإِنْ بَرَأَ نَفَذَ،
وَإِنْ ظَنَنَّاهُ غَيْرَ مَخُوفٍ فَمَاتَ فَإِنْ حُمِلَ عَلَى الْفَجْأَةِ
نَفَذَ، وَإِلَّا فَمَخُوفٌ، وَلَوْ شَكَكْنَا فِي كَوْنِهِ مَخُوفًا لَمْ
يَثْبُتْ إلَّا بِطَبِيبَيْنِ حُرَّيْنِ عَدْلَيْنِ، وَمِنْ الْمَخُوفِ
قُولَنْجُ، وَذَاتُ جَنْبٍ وَرُعَافٌ دَائِمٌ.
وَإِسْهَالٌ
مُتَوَاتِرٌ وَدِقٌّ، وَابْتِدَاءُ فَالِجٍ، وَخُرُوجُ طَعَامٍ غَيْرَ
مُسْتَحِيلٍ، أَوْ كَانَ يَخْرُجُ بِشِدَّةٍ وَوَجَعٍ، أَوْ وَمَعَهُ دَمٌ،
وَحُمًّى مُطْبَقَةٌ أَوْ غَيْرُهَا إلَّا الرِّبْعَ، وَالْمَذْهَبُ أَنَّهُ
يَلْحَقُ بِالْمَخُوفِ أَسْرُ كُفَّارٍ اعْتَادُوا قَتْلَ الْأَسْرَى،
وَالْتِحَامُ قِتَالٍ بَيْنَ مُتَكَافِئَيْنِ، وَتَقْدِيمٌ لِقِصَاصٍ أَوْ
رَجْمٍ، وَاضْطِرَابُ رِيحٍ، وَهَيَجَانُ مَوْجٍ فِي رَاكِبِ سَفِينَةٍ، وَطَلْقُ
حَامِلٍ، وَبَعْدَ الْوَضْعِ مَا لَمْ تَنْفَصِلْ الْمَشِيمَةُ.
وَصِيغَتُهَا
أَوْصَيْتُ لَهُ بِكَذَا أَوْ ادْفَعُوا إلَيْهِ أَوْ أَعْطُوهُ بَعْدَ مَوْتِي
أَوْ جَعَلْتُهُ لَهُ أَوْ هُوَ لَهُ بَعْدَ مَوْتِي، فَلَوْ اقْتَصَرَ عَلَى
هُوَ لَهُ فَإِقْرَارٌ إلَّا أَنْ يَقُولَ هُوَ لَهُ مِنْ مَالِي فَيَكُونُ
وَصِيَّةً، وَتَنْعَقِدُ بِكِنَايَةٍ، وَالْكِتَابَةُ كِنَايَةٌ.
وَإِنْ
أَوْصَى لِغَيْرِ مُعَيَّنٍ كَالْفُقَرَاءِ لَزِمَتْ بِالْمَوْتِ بَلَا قَبُولٍ،
أَوْ لِمُعَيَّنٍ اُشْتُرِطَ الْقَبُولُ.
وَلَا يَصِحُّ قَبُولٌ
وَلَا رَدٌّ فِي حَيَاةِ الْمُوصِي، وَلَا يُشْتَرَطُ بَعْدَ مَوْتِهِ
الْفَوْرُ.
فَإِنْ مَاتَ الْمُوصَى لَهُ قَبْلَهُ بَطَلَتْ أَوْ
بَعْدَهُ فَيَقْبَلُ وَارِثُهُ.
وَهَلْ يَمْلِكُ الْمُوصَى لَهُ
بِمَوْتِ الْمُوصِي أَمْ بِقَبُولِهِ أَمْ مَوْقُوفٌ، فَإِنْ قَبِلَ بَانَ
أَنَّهُ مَلَكَ بِالْمَوْتِ، وَإِلَّا بَانَ لِلْوَارِثِ أَقْوَالٌ أَظْهَرُهَا
الثَّالِثُ، وَعَلَيْهَا تُبْنَى الثَّمَرَةُ، وَكَسْبُ عَبْدٍ حَصَلَا بَيْنَ
الْمَوْتِ وَالْقَبُولِ، وَنَفَقَتُهُ وَفِطْرَتُهُ، وَنُطَالِبُ الْمُوصَى لَهُ
بِالنَّفَقَةِ إنْ تَوَقَّفَ فِي قَبُولِهِ وَرَدِّهِ.
Section
A person who becomes
so ill as to be in danger of
death may no
longer dispose of his
property for nothing to a greater amount
than one-
third ; but should he
against all hope recover, these
dispositions cannot
be invalidated. A sick
person, not in any danger, may
freely dispose
of his property ; and
even if he unexpectedly dies during
this sickness,
his dispositions have all
the same their full legal effect.
This is not
the case where death
is caused by the malady in question,
even though
the latter may not be
regarded as of a dangerous nature, for
then it is
manifested to be really
dangerous. In case of uncertainty as
to the
character of the malady, it
should be ascertained by two doctors, free
men of irreproachable character.
The
following are considered by the law
to be dangerous maladies —
colic,
pleurisy, constant flow of blood from
the nose, chronic diarrhoea,
phthisis,
commencement of paralysis even where
merely partial, vomiting
out of food
in an unchanged condition, and even
vomiting in general
if very violent
and accompanied by pain or effusion
of blood, and also
continuous or
intermittent fever, but not quartan fever.
The following
circumstances are by our
school regarded as analogous to a dangerous
malady — being made a prisoner of war
by infidels who do not usually
give
quarter ; being in a desperate battle
between two armies of equal
force ;
being condemned to death by the law
of talion, or to be stoned
to
death ; being in a ship in the
middle of a tempest or a rough sea ; a
woman in grievous pangs of
childbirth, before or after confinement,
so long as the foetus has not
broken the membrane.
A testamentary
disposition is expressed by the words — “ I
leave
him such and such a thing,” “
give it him,” give it him
after my death/’
“ I make it his,”
“it shall be his after my death ; ”
but the mere words
“ it is his ”
constitute an admission, and not a legacy.
On the other
hand, where one says, “
It is his in my succession/ this
is a valid testa-
mentary disposition. A
testamentary disposition can also be expressed
in a way which, though not explicit,
still indicates the last wish of the
deceased, e.g . by giving witnesses a
writing that contains it.
A legacy
in favour of a category of persons,
as “ the poor/ does
not require
acceptance, but becomes irrevocable by decease ;
while,
on the other hand, a legacy
in favour of one or more particular
persons
should be formally accepted by
them. The acceptance or renunciation
of a
legacy cannot take place during the
testator’s life-time ; and it is
not
even rigorously necessary that the legatee
should declare his
decision immediately
after the decease. Moreover, a legacy
lapses if
the legatee predeceases the
testator. If he dies after the testator,
but before accepting the legacy, the
right of acceptance passes to his
heirs. As the question at what
period the legacy becomes the property
of the legatee, some jurists
consider that the legatee becomes owner
from the death of the testator,
under the condition that he accepts
the legacy ; others maintain the contrary,
i.e. that he becomes owner
only upon
acceptance. ^Others maintain that, before
acceptance, the
legacy remains in
suspense, but that the legatee is
regarded as having
been the owner
since the decease, if he accepts ; and
that otherwise
the heirs have never
lost the ownership. These three different
doctrines
as to the ownership of a
legacy between the death of the
testator and
acceptance by the legatee,
exist also with reference to fruit
and the profit
realised by a slave
bequeathed by will, and with reference
to other
expenses, like the keep of
the slave, and the tax to be
paid for him on
the breaking of
the fast. According to the authorities
who admit that
the legacy remains in
suspense until the legatee has accepted
or re-
pudiated it, the latter is
nevertheless obliged to defray provisionally
the cost of the keep of the
slave or animal bequeathed.
فصل [في أحكام الوصية الصحيحة ولفظها]
إذَا أَوْصَى بِشَاةٍ
تَنَاوَلَ صَغِيرَةَ الْجُثَّةِ وَكَبِيرَتَهَا سَلِيمَةً وَمَعِيبَةً ضَأْنًا
وَمَعْزًا وَكَذَا ذَكَرَ فِي الْأَصَحِّ لَا سَخْلَةٌ وَعَنَاقٌ فِي الْأَصَحِّ،
وَلَوْ قَالَ أَعْطُوهُ شَاةً مِنْ غَنَمِي وَلَا غَنَمَ لَهُ لَغَتْ، وَإِنْ
قَالَ مِنْ مَالِي اُشْتُرِيَتْ لَهُ، وَالْجَمَلُ وَالنَّاقَةُ يَتَنَاوَلَانِ
الْبَخَاتِيَّ وَالْعِرَابَ لَا أَحَدُهُمَا الْآخَرَ، وَالْأَصَحُّ تَنَاوُلُ
بَعِيرٍ نَاقَةً لَا بَقَرَةٍ ثَوْرًا وَالثَّوْرُ لِلذَّكَرِ.
وَالْمَذْهَبُ
حَمْلُ الدَّابَّةِ عَلَى فَرَسٍ وَبَغْلٍ وَحِمَارٍ.
وَيَتَنَاوَلُ
الرَّقِيقُ صَغِيرًا وَأُنْثَى وَمَعِيبًا وَكَافِرًا وَعُكُوسَهَا وَقِيلَ:
إنْ أَوْصَى بِإِعْتَاقِ عَبْدٍ وَجَبَ الْمُجْزِئُ كَفَّارَةً.
وَلَوْ
أَوْصَى بِأَحَدِ رَقِيقِهِ فَمَاتُوا أَوْ قُتِلُوا قَبْلَ مَوْتِهِ بَطَلَتْ،
وَإِنْ بَقِيَ وَاحِدٌ تَعَيَّنَ.
أَوْ بِإِعْتَاقِ رِقَابٍ
فَثَلَاثٌ، فَإِنْ عَجَزَ ثُلُثُهُ عَنْهُنَّ فَالْمَذْهَبُ أَنَّهُ لَا
يُشْتَرَى شِقْصٌ بَلْ نَفِيسَتَانِ، فَإِنْ فَضَلَ عَنْ أَنْفُسِ رَقَبَتَيْنِ
شَيْءٌ فَلِلْوَرَثَةِ، وَلَوْ قَالَ ثُلُثِي لِلْعِتْقِ اُشْتُرِيَ شِقْصٌ.
وَلَوْ
وَصَّى لِحَمْلِهَا فَأَتَتْ بِوَلَدَيْنِ فَلَهُمَا، أَوْ بِحَيٍّ وَمَيِّتٍ
فَكُلُّهُ لِلْحَيِّ فِي الْأَصَحِّ، وَلَوْ قَالَ إنْ كَانَ حَمْلُكِ ذَكَرًا
أَوْ قَالَ أُنْثَى فَلَهُ كَذَا فَوَلَدَتْهُمَا لَغَتْ، وَلَوْ قَالَ إنْ كَانَ
بِبَطْنِهَا ذَكَرٌ فَوَلَدَتْهُمَا اسْتَحَقَّ الذَّكَرُ أَوْ وَلَدَتْ
ذَكَرَيْنِ فَالْأَصَحُّ صِحَّتُهَا وَيُعْطِيهِ الْوَارِثُ مَنْ شَاءَ
مِنْهُمَا.
وَلَوْ وَصَّى لِجِيرَانِهِ فَلِأَرْبَعِينَ دَارًا مِنْ
كُلِّ جَانِبٍ.
وَالْعُلَمَاءُ أَصْحَابُ عُلُومِ الشَّرْعِ مِنْ
تَفْسِيرٍ، وَحَدِيثٍ وَفِقْهٍ، لَا مُقْرِئٌ وَأَدِيبٌ وَمُعَبِّرٌ وَطَبِيبٌ،
وَكَذَا مُتَكَلِّمٌ عِنْدَ الْأَكْثَرِينَ.
وَيَدْخُلُ فِي
وَصِيَّةِ الْفُقَرَاءِ الْمَسَاكِينُ وَعَكْسُهُ، وَلَوْ جَمَعَهُمَا شُرِّكَ
نِصْفَيْنِ، وَأَقَلُّ كُلِّ صِنْفٍ ثَلَاثَةٌ، وَلَهُ التَّفْضِيلُ، أَوْ
لِزَيْدٍ وَالْفُقَرَاءِ فَالْمَذْهَبُ أَنَّهُ كَأَحَدِهِمْ فِي جَوَازِ
إعْطَائِهِ أَقَلَّ مُتَمَوَّلٍ لَكِنْ لَا يُحْرَمُ.
أَوْ لِجَمْعٍ
مُعَيَّنٍ غَيْرِ مُنْحَصِرٍ كَالْعَلَوِيَّةِ صَحَّتْ فِي الْأَظْهَرِ وَلَهُ
الِاقْتِصَارُ عَلَى ثَلَاثَةٍ.
أَوْ لِأَقَارِبِ زَيْدٍ دَخَلَ
كُلُّ قَرَابَةٍ وَإِنْ بَعُدَ إلَّا أَصْلاً وَفَرْعًا فِي الْأَصَحِّ، وَلَا
تَدْخُلُ قَرَابَةُ أُمٍّ فِي وَصِيَّةِ الْعَرَبِ فِي الْأَصَحِّ، وَالْعِبْرَةُ
بِأَقْرَبِ جَدٍّ يُنْسَبُ إلَيْهِ زَيْدٌ، وَتُعَدُّ أَوْلَادُهُ قَبِيلَةً،
وَيَدْخُلُ فِي أَقْرَبِ أَقَارِبِهِ الْأَصْلُ وَالْفَرْعُ، وَالْأَصَحُّ
تَقْدِيمُ ابْنٍ عَلَى أَبٍ وَأَخٍ عَلَى جَدٍّ وَلَا يُرَجَّحُ بِذُكُورَةٍ
وَوِرَاثَةٍ بَلْ يَسْتَوِي الْأَبُ وَالْأُمُّ وَالِابْنُ وَالْبِنْتِ
وَيُقَدَّمُ ابْنُ الْبِنْتِ عَلَى ابْنِ ابْنِ الِابْنِ، وَلَوْ أَوْصَى
لِأَقَارِبِ نَفْسِهِ لَمْ تَدْخُلْ وَرَثَتُهُ فِي الْأَصَحِّ.
Section
A legacy “ of a shah”
and nothing more, implies as well a large
animal as a small one, a sound
animal as one having redhibitory defects,
an animal of the ovine as well
as one of the caprine race, and
even a male
animal of one of these
kinds, fbut not a very young animal
that can still
be looked upon as
sahhla or anal:. A bequest of “ a shah
of my flock ”
is regarded as
void, if tho testator had no flock
of shahs ; but if it is a
bequest
of “ a shah of my estate,” one must
be bought and given to
the legatee,
if the testator has left none. The
expressions “camel”
and “ she-camel,” in a
testamentary disposition, include both the
Bactrian and Arabian species ; but
the expression camel ” does not
include “
she-camel ” or vice versa, flhe expression
“animal of the
camel race ” includes
both camel and she-camel. “ Cow ” excludes
“ bull,” which in its turn includes
only males ; while, on the other hand,
according to our school, the
expression “ mount ” includes horse, mule,
and donkey.
“ Slave ” includes a
child, a woman, an individual with redhibitory
defects and an infidel ; though, according
to some authorities, an injunc-
tion to
an heir to enfranchise a slave means a
slave who may be lawfully
enfranchised
by way of expiation. A bequest of “
one of his two
slaves ” is ipso
facto annulled by the death of both,
accidental or other-
wise, before the
testator’s decease ; while the bequest
becomes direct
and simple by the
death of one of the two slaves,
accidental or otherwise.
Where one
instructs one’s heirs to enfranchise “
several slaves,” they
should give their
liberty to three at least, and if
the value of three exceeds
the third
of which one may dispose, it is
necessary, according to our
school, not
to buy merely a share of a slave for
the amount that remains
of the third
after the purchase of the two first,
but to buy and enfranchise
two
slaves of a total value approaching as
near as possible to the third
of
the estate ; after which the excess
goes to the profit, not of the
legatee,
but of the heirs. An
injunction to enfranchise “ two-thirds of a
slave,”
involves merely an obligation to
buy and enfranchise that share.
A
legacy in favour of “ the child
such-and-such a woman is preg-
nant with,”
goes to the profit of both children,
if she gives birth to twins ;
fand to the living, if one is
born dead. Where, on the contrary, the
testator added, “if it is a boy ”
or “ if it is a girl,” the giving
of birth
to a twin boy and girl
nullifies the disposition. The legacy can
only be
claimed by the boy to
the exclusion of the girl where the
testator adds,
“ if she bears a boy
in her womb.” fThis last form of
legacy is still
valid if the woman
gives birth to twin boys ; and the
heir, in these cir-
cumstances, may give
the object bequeathed to whichever child
he
chooses.
A legacy in favour of
his “ neighbours ” extends to the inhabitants
of forty houses in four different
directions ; one in favour of savants to
all who occupy themselves with
sciences relating to the law i.e. Koranic
exegesis, prophetic traditions, and
jurisprudence ; but it does not include
mere reciters of the Koran, men
of letters, interpreters of dreams, or
doctors ; nor does it include,
according to most authorities, theologians
properly so called.
A legacy in
favour of the “ poor ” includes the “
indigent,” and
vice versd. Where both
categories are jointly benefited, the legacy
must be divided into two equal
portions, and one given to each category,
provided it comprises three persons
at least. Of course the testator
may
also bequeath to one of the persons
composing the category in
question more
than to the others so entitled ; but
according to our
school a legacy “ to
so-and-so and to the poor ” results
in the person
designated being unable
to claim more than each separate
poor person
however small the portion
may be, provided it is of some
value. The
person designated may not,
however, be entirely excluded.
A bequest,
moreover, may be made, not only in
favour of a certain
specified category of
persons, without indicating their number, e.g .
“ to
the Alids,” but also to a
specified number, e.g, “ three persons ”
of a
certain category, or to
the relatives of so-and-so.” In this
latter
case, it should be observed
that the phrase includes all the
relatives,
even those that are very
distant, fbut not those in a direct
line, whether
ancestors or descendants, f
Relatives on the mother’s side are not
included in testamentary dispositions made
by Arabs in favour of any
one’s “
relatives,” unless they are expressly
named. Thus to know who
the
“relatives” are that are benefited by
the testator, the nearest
ancestor must
be taken, and his descendants that
have remained in
the tribe must be
regarded as the parents intended by
the testator. If,
on the other hand,
the testator uses the expression “ the
nearest rela-
tives,” the legacy includes
also the direct line, fit being
always under-
stood that son has priority
over father, and brother over father’s
father ;
but with this exception the
law grants no preference, in these circum-
stances, to either sex, nor by
virtue of any right of succession. In
consequence, father, mother, son, and
daughter, are all considered as
equal
sharers in the legacy, and daughter’s
son has even priority over
an agnate
great grandson. fA legacy to one’s
own relatives does not
include those
that care legitimate inheritors.
فصل [في أحكام معنوية للموصى به]
تَصِحُّ بِمَنَافِعِ عَبْدٍ
وَدَارٍ وَغَلَّةِ حَانُوتٍ، وَيَمْلِكُ الْمُوصَى لَهُ مَنْفَعَةَ الْعَبْدِ،
وَأَكْسَابَهُ الْمُعْتَادَةَ.
وَكَذَا مَهْرُهَا فِي الْأَصَحِّ،
لَا وَلَدُهَا فِي الْأَصَحِّ، بَلْ هُوَ كَالْأُمِّ مَنْفَعَتُهُ لَهُ،
وَرَقَبَتُهُ لِلْوَارِثِ.
وَلَهُ إعْتَاقُهُ، وَعَلَيْهِ
نَفَقَتُهُ إنْ أَوْصَى بِمَنْفَعَتِهِ مُدَّةً وَكَذَا أَبَدًا فِي
الْأَصَحِّ.
وَبَيْعُهُ إنْ لَمْ يُؤَبَّدْ كَالْمُسْتَأْجَرِ،
وَإِنْ أَبَّدَ فَالْأَصَحُّ أَنَّهُ يَصِحُّ بَيْعُهُ لِلْمُوصَى لَهُ دُونَ
غَيْرِهِ.
وَأَنَّهُ تُعْتَبَرُ قِيمَةُ الْعَبْدِ كُلُّهَا مِنْ
الثُّلُثِ إنْ أَوْصَى بِمَنْفَعَتِهِ أَبَدًا، وَإِنْ أَوْصَى بِهَا مُدَّةً
قُوِّمَ بِمَنْفَعَتِهِ ثُمَّ مَسْلُوبَهَا تِلْكَ الْمُدَّةَ، وَيُحْسَبُ
النَّاقِصُ مِنْ الثُّلُثِ.
وَتَصِحُّ بِحَجٍّ تَطَوُّعٍ فِي
الْأَظْهَرِ.
وَيُحَجُّ مِنْ بَلَدِهِ أَوْ الْمِيقَاتِ كَمَا
قَيَّدَ، وَإِنْ أَطْلَقَ فَمِنْ الْمِيقَاتِ فِي الْأَصَحِّ.
وَحَجَّةُ
الْإِسْلَامِ مِنْ رَأْسِ الْمَالِ، فَإِنْ أَوْصَى بِهَا مِنْ رَأْسِ الْمَالِ
أَوْ الثُّلُثِ عُمِلَ بِهِ، وَإِنْ أَطْلَقَ الْوَصِيَّةَ بِهَا فَمِنْ رَأْسِ
الْمَالِ، وَقِيلَ مِنْ الثُّلُثِ وَيَحُجُّ مِنْ الْمِيقَاتِ.
وَلِلْأَجْنَبِيِّ
أَنْ يَحُجَّ عَنْ الْمَيِّتِ بِغَيْرِ إذْنِهِ فِي الْأَصَحِّ.
وَيُؤَدِّي
الْوَارِثُ عَنْهُ الْوَاجِبَ الْمَالِيَّ فِي كَفَّارَةٍ مُرَتَّبَةٍ،
وَيُطْعِمُ وَيَكْسُو فِي الْمُخَيَّرَةِ، وَالْأَصَحُّ أَنَّهُ يُعْتِقُ
أَيْضًا، وَأَنَّ لَهُ الْأَدَاءَ مِنْ مَالِهِ إذَا لَمْ تَكُنْ تَرِكَةٌ،
وَأَنَّهُ يَقَعُ عَنْهُ لَوْ تَبَرَّعَ أَجْنَبِيٌّ بِطَعَامٍ أَوْ كِسْوَةٍ،
لَا إعْتَاقٍ فِي الْأَصَحِّ.
وَتَنْفَعُ الْمَيِّتَ صَدَقَةٌ
وَدُعَاءٌ مِنْ وَارِثٍ وَأَجْنَبِيٍّ.
وَأَمَّا ثَوَابُ
الْقِرَاءَةِ إلَى سَيِّدِنَا رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
فَمَنَعَ الشَّيْخُ تَاجُ الدِّينِ الْفَزَارِيّ مِنْهُ وَعَلَّلَهُ بِأَنَّهُ
لَا يَتَجَرَّأُ عَلَى الْجَنَابِ الرَّفِيعِ إلَّا بِمَا أَذِنَ فِيهِ، وَلَمْ
يَأْذَنْ إلَّا فِي الصَّلَاةِ عَلَيْهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
وَسُؤَالِ الْوَسِيلَةِ، قَالَ الزَّرْكَشِيُّ: وَلِهَذَا اخْتَلَفُوا فِي
جَوَازِ الدُّعَاءِ لَهُ بِالرَّحْمَةِ، وَإِنْ كَانَتْ بِمَعْنَى الصَّلَاةِ
لِمَا فِي الصَّلَاةِ مِنْ مَعْنَى التَّعْظِيمِ بِخِلَافِ الرَّحْمَةِ
الْمُجَرَّدَةِ، وَجَوَّزَهُ بَعْضُهُمْ وَاخْتَارَهُ السُّبْكِيُّ وَاحْتَجَّ
بِأَنَّ ابْنَ عُمَرَ رَضِيَ اللَّهُ تَعَالَى عَنْهُمَا كَانَ يَعْتَمِرُ عَنْ
النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عُمْرَةً بَعْدَ مَوْتِهِ مِنْ
غَيْرِ وَصِيَّةٍ.
وَحَكَى الْغَزَالِيُّ فِي الْإِحْيَاءِ عَنْ
عَلِيِّ بْنِ الْمُوَفَّقِ وَكَانَ مِنْ طَبَقَةِ الْجُنَيْدِ أَنَّهُ حَجَّ عَنْ
النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِجَجًا، وَعَدَّهَا
الْفُقَّاعِيُّ سِتِّينَ حَجَّةً، وَعَنْ مُحَمَّدِ بْنِ إِسْحَاقَ السَّرَّاجِ
النَّيْسَابُورِيِّ أَنَّهُ خَتَمَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ أَكْثَرَ مِنْ عَشْرَةِ آلَافِ خَتْمَةٍ وَضَحَّى عَنْهُ مِثْلَ ذَلِكَ
اهـ.
وَلَكِنَّ هَؤُلَاءِ أَئِمَّةٌ مُجْتَهِدُونَ فَإِنَّ مَذْهَبَ
الشَّافِعِيِّ أَنَّ التَّضْحِيَةَ عَنْ الْغَيْرِ بِغَيْرِ إذْنِهِ لَا تَجُوزُ
كَمَا صَرَّحَ بِهِ الْمُصَنِّفُ فِي باب الْأُضْحِيَّةِ، وَعِبَارَتُهُ
هُنَاكَ: وَلَا تَضْحِيَةَ عَنْ الْغَيْرِ بِغَيْرِ إذْنِهِ، وَلَا عَنْ
الْمَيِّتِ إذَا لَمْ يُوصِ بِهَا.
Section
The usufruct of a
slave or a house, or the rent of a
shop, may be
bequeathed. The legatee
may then not only have the full
enjoyment
of the slave, but he is
also owner of what the slave gains
by his ordinary
work ; fand even of
the dower, if it is a woman. fOn
the other hand,
a child born of a
slave during the usufruct follows the
mother’s con-
dition, i.e. the legatee has
the usufruct, but the ownership is
the heir’s.
The latter also keeps
the right of enfranchisement, and must
provide
for the slave’s support, whether
the usufruct is temporary or perpetual.
The sale of an object of which
the usufruct has been bequeathed to a
third party for a specified time has
the same consequences as the sale
of
a thing lent ; fbut in the case of a
perpetual usufruct the thing can
only
be sold to the legatee, flf it
is desired to ascertain whether a
legacy exceeds the third of which
one can dispose ; the perpetual
usufruct
of a slave must be regarded as
ownership ; but if it is a case
of
temporary usufruct, the value of the
slave’s services must be calcu-
lated,
having regard to the period during
which the owner will be
deprived of
them.
*One may lawfully enjoin upon
one’s heir the accomplishment of a
voluntary pilgrimage which one wished
to accomplish oneself. The
heir must
then pay a visit to Mecca, ffrom the
station fixed by the law,
unless the
testator has indicated some particular
town for the pilgrimage
to start
from. As to an obligatory pilgrimage
neglected by jdie deceased,
this act
of devotion has ipso facto to be
defrayed by the estate, as we have
seen. If, however, the testator has
instructed the heir to pay it, either
from the residue of the estate
or from the third of which one
may dispose,
his last wishes must be
observed. If the deceased has expressed no
desire in the matter, the duty
imposed on the heir to accomplish the
obligatory pilgrimage that has been
neglected must be defrayed from
the
residue of the estate, or according
to others from the third of which
one may dispose ; but in any
case this duty relates only to the
journey
as from the station fixed by
law. fMoreover, any person, even though
not belonging to the family, may
accomplish the obligatory pilgrimage
for
the deceased, though not authorised to
do so by him or by his heir.
The heir must also bear the
pecuniary charges, resulting from fixed
expiations which the deceased neglected
to accomplish. As to alter-
native
expiations, the inheritor may at his
choice give foodstuffs or
clothing to
the poor, if there is occasion for
it, fand even enfranchise
a slave for
this purpose, fin any case, and
whatever may be the nature
of the
expiation, the heir may accomplish it
at his own expense, if the
estate
is insufficient, and it counts none
the less as an act of the deceased.
fThe result is the same when
the expiation is accomplished by some
one not belonging to the family,
at least in the case of a gift
of food-
stuffs or clothing, but not
where the expiation consists in the
enfranchise-
ment of a slave. And the soul
of the deceased profits from alms and
pious invocations made for its
benefit, whether by the heirs or by
any
other person.
فصل [في الرُّجُوعِ عَنْ الْوَصِيَّةِ]
لَهُ الرُّجُوعُ عَنْ
الْوَصِيَّةِ وَعَنْ بَعْضِهَا بِقَوْلِهِ: نَقَضْتُ الْوَصِيَّةَ أَوْ
أَبْطَلْتهَا أَوْ رَجَعْتُ فِيهَا أَوْ فَسَخْتُهَا أَوْ هَذَا لِوَارِثِي.
وَبِبَيْعٍ
وَإِعْتَاقٍ وَإِصْدَاقٍ وَكَذَا هِبَةٍ أَوْ رَهْنٍ مَعَ قَبْضٍ وَكَذَا دُونَهُ
فِي الْأَصَحِّ، وَبِوَصِيَّةٍ بِهَذِهِ التَّصَرُّفَاتِ، وَكَذَا تَوْكِيلٌ فِي
بَيْعِهِ وَعَرَضَهُ عَلَيْهِ فِي الْأَصَحِّ.
وَخَلْطُ حِنْطَةٍ
مُعَيَّنَةٍ رُجُوعٌ.
وَلَوْ وَصَّى بِصَاعٍ مِنْ صُبْرَةٍ
فَخَلَطَهَا بِأَجْوَدَ مِنْهَا فَرُجُوعٌ أَوْ بِمِثْلِهَا، فَلَا، وَكَذَا
بِأَرْدَأَ فِي الْأَصَحِّ.
وَطَحْنُ حِنْطَةٍ وَصَّى بِهَا
وَبَذْرُهَا وَعَجْنُ دَقِيقٍ وَغَزْلُ قُطْنٍ وَنَسْجُ غَزْلٍ وَقَطْعُ ثَوْبٍ
قَمِيصًا وَبِنَاءٌ وَغِرَاسٌ فِي عَرْصَةٍ رُجُوعٌ.
Section
A testamentary disposition
may be wholly or partly revoked. It
may take place either : —
.
Verbally, e.g . by uttering the words — “ I
cancel the will,” “ I
annul it,” “ I
revoke it,” “ I renounce,” or “ The thing
I have bequeathed
will be none the
less my heir’s ; ” or
. By the
fact of having disposed of the
object bequeathed, by sale,
enfranchisement,
dower, gift, or security ; even where,
in these two
last instances, possession
has not been taken by the donatee
or creditor ;
or
. By an
injunction to the heir, contained in a
later will, to dispose
of the thing
bequeathed in one of the ways
mentioned under ; or
. fBy an
authorisation to sell the thing bequeathed
; fby a putting
up for sale though
unsuccessful ; or by mixing other wheat
with the
specified wheat bequeathed. Even
if the legacy does not consist of
specified wheat, but merely of “ a
saa of wheat ” from a certain stack ;
the fact of mixing it constitutes a
revocation, at least if the wheat
added is of superior quality. But
if it is of the same for of
inferior
quality, the fact of mixing
it with the original wheat does not
imply
a revocation of the legacy. And,
finally, revocation results from the
following facts — grinding the corn
bequeathed ; sowing one’s field
with it,
kneading flour bequeathed, spinning cotton,
weaving thread,
making a shirt out of a
piece of stuff bequeathed, building or
planting
on a piece of land bequeathed. ‘
فصل [في الإيصاء وما يتبعه]
يُسَنُّ الْإِيصَاءُ بِقَضَاءِ
الدَّيْنِ وَتَنْفِيذِ الْوَصَايَا وَالنَّظَرِ فِي أَمْرِ الْأَطْفَالِ.
وَشَرْطُ
الْوَصِيِّ تَكْلِيفٌ وَحُرِّيَّةٌ وَعَدَالَةٌ وَهِدَايَةٌ إلَى التَّصَرُّفِ
فِي الْمُوصَى بِهِ وَإِسْلَامٌ لَكِنَّ الْأَصَحَّ جَوَازُ وَصِيَّةِ ذِمِّيٍّ
إلَى ذِمِّيٍّ.
وَلَا يَضُرُّ الْعَمَى فِي الْأَصَحِّ.
وَلَا
تُشْتَرَطُ الذُّكُورَةُ، وَأُمُّ الْأَطْفَالِ أَوْلَى مِنْ غَيْرِهَا.
وَيَنْعَزِلُ
الْوَصِيُّ بِالْفِسْقِ وَكَذَا الْقَاضِي فِي الْأَصَحِّ لَا الْإِمَامُ
الْأَعْظَمُ.
وَيَصِحُّ الْإِيصَاءُ فِي قَضَاءِ الدُّيُونِ،
وَتَنْفُذُ الْوَصِيَّةُ مِنْ كُلِّ حُرٍّ مُكَلَّفٍ.
وَيُشْتَرَطُ
فِي أَمْرِ الْأَطْفَالِ مَعَ هَذَا أَنْ يَكُونَ لَهُ وِلَايَةٌ عَلَيْهِمْ،
وَلَيْسَ لِوَصِيٍّ إيصَاءٌ فَإِنْ أُذِنَ لَهُ فِيهِ جَازَ لَهُ فِي
الْأَظْهَرِ.
وَلَوْ قَالَ: أَوْصَيْت إلَيْك إلَى بُلُوغِ ابْنِي
أَوْ قُدُومِ زَيْدٍ فَإِذَا بَلَغَ أَوْ قَدِمَ فَهُوَ الْوَصِيُّ جَازَ.
وَلَا
يَجُوزُ نَصْبُ وَصِيٍّ وَالْجَدُّ حَيٌّ بِصِفَةِ الْوِلَايَةِ.
وَلَا
الْإِيصَاءُ بِتَزْوِيجِ طِفْلٍ وَبِنْتٍ.
وَلَفْظُهُ أَوْصَيْتُ
إلَيْك أَوْ فَوَّضْتُ وَنَحْوهُمَا، وَيَجُوزُ فِيهِ التَّوْقِيتُ
وَالتَّعْلِيقُ.
وَيُشْتَرَطُ بَيَانُ مَا يُوصِي فِيهِ فَإِنْ
اقْتَصَرَ عَلَى أَوْصَيْت إلَيْك لَغَا.
وَالْقَبُولُ وَلَا
يَصِحُّ فِي حَيَاتِهِ فِي الْأَصَحِّ.
وَلَوْ وَصَّى اثْنَيْنِ
لَمْ يَنْفَرِدْ أَحَدُهُمَا إلَّا إنْ صَرَّحَ بِهِ.
وَلِلْمُوصِي
وَالْوَصِيِّ الْعَزْلُ مَتَى شَاءَ.
وَإِذَا بَلَغَ الطِّفْلُ
وَنَازَعَهُ فِي الْإِنْفَاقِ عَلَيْهِ صَدَقَ الْوَصِيُّ، أَوْ فِي دَفْعٍ
إلَيْهِ بَعْدَ الْبُلُوغِ صُدِّقَ الْوَلَدُ.
Section
The Sonna has
introduced the practice of appointing
testamentary
executors to see to the
payment of the testator’s debts, the
car lying
out of his last wishes,
and the guardianship of such of his
children
that are under age. An
executor should be a Moslem, adult, sane,
free,
of irreproachable character, and a
fit person to perform the duties
intrusted to him. f However, an
infidel subject of a Moslem prince may be
appointed executor by a person of
his own religion. Blindness is no
cause of incapacity. An executor
need not be a male ; and the mother
of children that are under age
is considered the fittest person to bring
them up.
An executor guilty of
notorious misconduct should be relieved of
his functions. This principle applies
also fto a judge ; but not to the
chief of the state.
A right to
appoint an executor to see to the
payment of his debts
and the
carrying out of his last wishes
belongs to every Moslem, adult,
sane,
and free ; but the faculty of
intrusting to an executor the guardian-
ship of children under age belongs
only to a testator who is himself
their lawful guardian. An executor
cannot by will appoint another
person
to replace him after his death,
^unless this faculty has been
formally
accorded him by the original testator.
There is no objection
to an
appointment of two executors in succession
; as happens, for
example, in the
words, “ I constitute you my executor
until the majority
of my son/ or “
until the arrival of Zaid, for then
my son/ or “ Zaid
will undertake
this duty. On the other hand, one
cannot appoint
an executor to be
guardian of one’s children, during the
lifetime of their
father’s father, who
is their lawful guardian, if he is
capable of per-
forming this duty.
It is forbidden to give power
to an executor to conclude a contract
of marriage for the deceased’s son
during his minority, or to represent
the deceased’s daughter as her
guardian, in a contract of marriage.
Forms of words by which an
executor may be appointed are — “ I
name
you my testamentary executor,’ “ I intrust
my affairs to you,”
etc. ; but there
is no objection to adding a term or
a condition, pro-
visional or absolute. It
is necessary to define with precision
the duty
the executor is charged
with ; for if one merely says, “ I
name you my
executor,” the disposition
is null and void. The nomination of
a testa-
mentary executor has no effect
until the duty is accepted ; fand this
acceptance cannot take place during
the testator’s lifetime.
Where the
testator has named two executors, neither
can do anything
without the other’s
concurrence, unless such faculty has been
expressly
accorded. A testator may revoke a
nomination, and an executor, even
after
accepting, can give it up when he
pleases. On a child’s majority
an executor
guardian must render him an account
of his guardianship,
and in case of
disagreement, the law admits a presumption
in the
executor’s favour, as to the
expense of his ward’s support. On the
other hand, the presumption is in
favour of the ward, with regard to
any sum the executor alleges having
paid him after his majority.
كتاب الْوَدِيعَةِ
BOOK . — DEPOSITS (WADI'AH)
مَنْ عَجَزَ عَنْ حِفْظِهَا حَرُمَ عَلَيْهِ قَبُولُهَا، وَمَنْ قَدَرَ وَلَمْ
يَثِقْ بِأَمَانَتِهِ كُرِهَ، فَإِنْ وَثِقَ اُسْتُحِبَّ.
وَشَرْطُهُمَا
شَرْطُ مُوَكِّلٍ وَوَكِيلٍ.
وَيُشْتَرَطُ صِيغَةُ الْمُودِعِ
كَاسْتَوْدَعْتُكَ هَذَا أَوْ اسْتَحْفَظْتُكَ أَوْ أَنَبْتُكَ فِي
حِفْظِهِ.
وَالْأَصَحُّ أَنَّهُ لَا يُشْتَرَطُ الْقَبُولُ لَفْظًا
وَيَكْفِي الْقَبْضُ وَلَوْ أَوْدَعَهُ صَبِيٌّ أَوْ مَجْنُونٌ مَالاً لَمْ
يَقْبَلْهُ فَإِنْ قَبِلَ ضَمِنَ.
وَلَوْ أَوْدَعَ صَبِيًّا مَالاً
فَتَلِفَ عِنْدَهُ لَمْ يَضْمَنْ، وَإِنْ أَتْلَفَهُ ضَمِنَ فِي الْأَصَحِّ.
وَالْمَحْجُورُ
عَلَيْهِ بِسَفَهٍ كَصَبِيٍّ وَتَرْتَفِعُ بِمَوْتِ الْمُودِعِ أَوْ الْمُودَعِ
وَجُنُونِهِ وَإِغْمَائِهِ، وَلَهُمَا الِاسْتِرْدَادُ وَالرَّدُّ كُلَّ
وَقْتٍ.
وَأَصْلُهَا الْأَمَانَةُ وَقَدْ تَصِيرُ مَضْمُونَةً
بِعَوَارِضَ: مِنْهَا أَنْ يُودِعَ غَيْرَهُ بِلَا إذْنٍ وَلَا عُذْرٍ،
فَيَضْمَنُ.
وَقِيلَ إنْ أَوْدَعَ الْقَاضِيَ لَمْ يَضْمَنْ،
وَإِذَا لَمْ يُزِلْ يَدَهُ عَنْهَا جَازَتْ الِاسْتِعَانَةُ بِمَنْ يَحْمِلُهَا
إلَى الْحِرْزِ أَوْ يَضَعُهَا فِي خِزَانَةٍ مُشْتَرَكَةٍ.
وَإِذَا
أَرَادَ سَفَرًا فَلْيَرُدَّ إلَى الْمَالِكِ أَوْ وَكِيلِهِ فَإِنْ فَقَدَهُمَا
فَالْقَاضِي فَإِنْ فَقَدَهُ فَأَمِينٌ.
فَإِنْ دَفَنَهَا
بِمَوْضِعٍ وَسَافَرَ ضَمِنَ فَإِنْ أَعْلَمَ بِهَا أَمِينًا يَسْكُنُ
الْمَوْضِعِ لَمْ يَضْمَنْ فِي الْأَصَحِّ.
وَلَوْ سَافَرَ بِهَا
ضَمِنَ إلَّا إذَا وَقَعَ حَرِيقٌ أَوْ غَارَةٌ وَعَجَزَ عَمَّنْ يَدْفَعُهَا
إلَيْهِ كَمَا سَبَقَ، وَالْحَرِيقُ وَالْغَارَةُ فِي الْبُقْعَةِ وَإِشْرَافُ
الْحِرْزِ عَلَى الْخَرَابِ أَعْذَارٌ كَالسَّفَرِ.
وَإِذَا مَرِضَ
مَرَضًا مَخُوفًا فَلْيَرُدَّهَا إلَى الْمَالِكِ أَوْ وَكِيلِهِ، وَإِلَّا
فَالْحَاكِمِ أَوْ إلَى أَمِينٍ أَوْ يُوصِي بِهَا، فَإِنْ لَمْ يَفْعَلْ ضَمِنَ،
إلَّا إذَا لَمْ يَتَمَكَّنْ بِأَنْ مَاتَ فَجْأَةً.
وَمِنْهَا إذَا
نَقَلَهَا مِنْ مَحَلَّةٍ أَوْ دَارٍ إلَى أُخْرَى دُونَهَا فِي الْحِرْزِ ضَمِنَ
وَإِلَّا فَلَا.
وَمِنْهَا أَنْ لَا يَدْفَعَ مُتْلَفَاتِهَا.
فَلَوْ
أَوْدَعَهُ دَابَّةً فَتَرَكَ عَلْفَهَا ضَمِنَ، فَإِنْ نَهَاهُ عَنْهُ فَلَا
عَلَى الصَّحِيحِ، وَإِنْ أَعْطَاهُ الْمَالِكُ عَلَفًا عَلَفَهَا مِنْهُ،
وَإِلَّا فَيُرَاجِعُهُ أَوْ وَكِيلُهُ، فَإِنْ فُقِدَا فَالْحَاكِمُ، وَلَوْ
بَعَثَهَا مَعَ مَنْ يَسْقِيهَا لَمْ يَضْمَنْ فِي الْأَصَحِّ.
وَعَلَى
الْمُودَعِ تَعْرِيضُ ثِيَابِ الصُّوفِ لِلرِّيحِ كَيْ لَا يُفْسِدَهَا الدُّودُ،
وَكَذَا لِبْسُهَا عِنْدَ حَاجَتِهَا.
وَمِنْهَا أَنْ يَعْدِلَ عَنْ
الْحِفْظِ الْمَأْمُورِ وَتَلِفَتْ بِسَبَبِ الْعُدُولِ فَيَضْمَنُ، فَلَوْ قَالَ
لَا تَرْقُدْ عَلَى الصُّنْدُوقِ فَرَقَدَ وَانْكَسَرَ بِثِقَلِهِ وَتَلِفَ مَا
فِيهِ ضَمِنَ، وَإِنْ تَلِفَ بِغَيْرِهِ فَلَا عَلَى الصَّحِيحِ، وَكَذَا لَوْ
قَالَ لَا تُقْفِلْ عَلَيْهِ قُفْلَيْنِ فَأَقْفَلَهُمَا.
وَلَوْ
قَالَ ارْبِطْ الدَّرَاهِمَ فِي كُمِّك فَأَمْسَكَهَا فِي يَدِهِ فَتَلِفَتْ
فَالْمَذْهَبُ أَنَّهَا إنْ ضَاعَتْ بِنَوْمٍ وَنِسْيَانٍ ضَمِنَ؛ أَوْ بِأَخْذِ
غَاصِبٍ فَلَا؛ وَلَوْ جَعَلَهَا فِي جَيْبِهِ بَدَلاً عَنْ الرَّبْطِ فِي
الْكُمِّ لَمْ يَضْمَنْ، وَبِالْعَكْسِ يَضْمَنُ.
وَلَوْ أَعْطَاهُ
دَرَاهِمَ بِالسُّوقِ وَلَمْ يُبَيِّنْ كَيْفِيَّةَ الْحِفْظِ فَرَبَطَهَا فِي
كُمِّهِ وَأَمْسَكَهَا بِيَدِهِ أَوْ جَعَلَهَا فِي جَيْبِهِ لَمْ يَضْمَنْ،
وَإِنْ أَمْسَكَهَا بِيَدِهِ لَمْ يَضْمَنْ إنْ أَخَذَهَا غَاصِبٌ وَيَضْمَنُ إنْ
تَلِفَتْ بِغَفْلَةٍ أَوْ نَوْمٍ وَإِنْ قَالَ احْفَظْهَا فِي الْبَيْتِ
فَلْيَمْضِ إلَيْهِ وَيُحْرِزُهَا فِيهِ، فَإِنْ أَخَّرَ بَلَا عُذْرٍ
ضَمِنَ.
وَمِنْهَا أَنْ يُضَيِّعَهَا بِأَنْ يَضَعَهَا فِي غَيْرِ
حِرْزٍ مِثْلِهَا، أَوْ يَدُلُّ عَلَيْهَا سَارِقًا أَوْ مَنْ يُصَادِرُ
الْمَالِكَ.
فَلَوْ أَكْرَهَهُ ظَالِمٌ حَتَّى سَلَّمَهَا إلَيْهِ
فَلِلْمَالِكِ تَضْمِينُهُ فِي الْأَصَحِّ ثُمَّ يَرْجِعُ عَلَى الظَّالِمِ.
وَمِنْهَا
أَنْ يَنْتَفِعَ بِهَا بِأَنْ يَلْبَسَ أَوْ يَرْكَبَ خِيَانَةً، أَوْ يَأْخُذَ
الثَّوْبَ لِيَلْبَسَهُ أَوْ الدَّرَاهِمَ لِيُنْفِقَهَا فَيَضْمَنُ.
وَلَوْ
نَوَى الْأَخْذَ وَلَمْ يَأْخُذ لَمْ يَضْمَنْ عَلَى الصَّحِيحِ.
وَلَوْ
خَلَطَهَا بِمَالِهِ وَلَمْ تَتَمَيَّزْ ضَمِنَ، وَلَوْ خَلَطَ دَرَاهِمَ
كِيسَيْنِ لِلْمُودِعِ ضَمِنَ فِي الْأَصَحِّ.
وَمَتَى صَارَتْ
مَضْمُونَةً بِانْتِفَاعٍ وَغَيْرِهِ ثُمَّ تَرَكَ الْخِيَانَةَ لَمْ يَبْرَأْ،
فَإِنْ أَحْدَثَ لَهُ الْمَالِكُ اسْتِئْمَانًا بَرِئَ فِي الْأَصَحِّ.
وَمَتَى
طَلَبَهَا الْمَالِكُ لَزِمَهُ الرَّدُّ بِأَنْ يُخَلِّيَ بَيْنَهُ
وَبَيْنَهَا.
فَإِنْ أَخَّرَ بَلَا عُذْرٍ ضَمِنَ.
وَإِنْ
ادَّعَى تَلَفَهَا وَلَمْ يَذْكُرْ سَبَبًا أَوْ ذَكَرَ خَفِيًّا كَسَرِقَةٍ
صُدِّقَ بِيَمِينِهِ، وَإِنْ ذَكَرَ ظَاهِرًا كَحَرِيقٍ فَإِنْ عُرِفَ الْحَرِيقُ
وَعُمُومُهُ صُدِّقَ بَلَا يَمِينٍ، وَإِنْ عُرِفَ دُونَ عُمُومِهِ صُدِّقَ
بِيَمِينِهِ، وَإِنْ جُهِلَ طُولِبَ بِبَيِّنَةٍ، ثُمَّ يَحْلِفُ عَلَى التَّلَفِ
بِهِ.
وَإِنْ ادَّعَى رَدَّهَا عَلَى مَنْ ائْتَمَنَهُ صُدِّقَ
بِيَمِينِهِ، أَوْ عَلَى غَيْرِهِ كَوَارِثِهِ أَوْ ادَّعَى وَارِثُ الْمُودِعِ
الرَّدَّ عَلَى الْمَالِكِ أَوْ أَوْدَعَ عِنْدَ سَفَرِهِ أَمِينًا فَادَّعَى
الْأَمِينُ الرَّدَّ عَلَى الْمَالِكِ طُولِبَ بِبَيِّنَةٍ، وَجُحُودُهَا بَعْدَ
طَلَبِ الْمَالِكِ مُضَمِّنٍ.
BOOK . — DEPOSITS (WADI'AH)
The law forbids
any one who is unable to keep
it safely from accepting
a deposit. Where
a person accepts a deposit, being strictly
speaking
able to keep it, but not
quite sure about it, the law regards
him as
merely blamable. On the other
hand, the law considers it a meritorious
act to accept a deposit, when one
believes oneself to be in all respects
capable of performing such a duty of
trust. The depositor and the
depositary
should fulfil the same conditions as
the principal and his
agent. The
contract is expressed on the part of
the depositor by the
words, “ I constitute
you depositary of this object,” “ I ask
you to keep
it,” “I put you in
my place to keep it ; ” fbut a
verbal and formal
acceptance is not
required on the part of the
depositary, provided he
takes possession
of the thing.
One should not
accept a deposit on the part of a
minor or a madman ;
though one
incurs all the obligations of a true
depositary if one does so.
On the
other hand, a minor who has accepted a
deposit is not responsible
for it in
case of loss, funless that loss is
caused by his own personal
fault. A
person legally incapable through imbecility
is subject to the
same rule as
the minor. The contract ceases upon
the death of one of
the contracting
parties, or upon the madness or
unconsciousness of the
depositary. The
deposit may be claimed back by the
depositor, or
restored by the depositary
at any time.
As regards
responsibility, the following modifying
circumstances are
to be noted : —
. A depositary who deposits the
thing intrusted to him with a third
person, without the original depositor’s
permission, or manifest urgency
becomes
responsible for any loss or deterioration,
even accidental ;
except, according to
some authorities, in the case of a
judicial deposit ;
all without prejudice
to the depositary’s right to have
the object trans-
ported by another person
under his supervision to the place
where he
wishes to keep it, or
to keep it in a shop of which
he is only part pro-
prietor. A depositary
who is preparing to make a journey, should
restore the deposit, either to the
owner or his agent, or, if necessary,
to the court. In default of
the owner, his agent, and the court,
the
depositary may even, in these
circumstances, deposit the thing with
another person worthy of confidence,
without the latter incurring any
ulterior
responsibility. On tho other hand, a
depositary who buries
the thing somewhere
and then starts on a voyage is
responsible for any
loss or deterioration,
even accidental, unless he has communicated
the fact to some inhabitant worthy
of confidence. If he takes the
deposit with him on his journey,
he is still responsible for accidental
loss or deterioration, except in
case of fire or hostile attack,
unless he
can find some one to
whom he can lawfully transfer the
deposit. Fire
and hostile attack, and
the fact that the place of deposit
is liable to
brigandage, have also,
so far as regards the depositary’s
faculty of
transferring the deposit, the
same consequences as a voyage he is
obliged
to undertake. A depositary who
falls dangerously ill should also return
tho deposit either to tho owner
or his agent, or to the court,
or to a
person worthy of confidence,
or he should instruct his executor
to do
so, if he does not want
to be still responsible for, though
unable to
exercise any control over
it. It is only in case of
absolute impossibility,
e.g. in case of
sudden death, that this ulterior
responsibility is
recognised.
. A
depositary who of his own accord
transports a deposit from the
original
place or from his house to some
other spot that is not so safe,
becomes responsible for loss or
accidental deterioration, but not if the
new place is as safe as the
original.
. A depositary is responsible
for the consequences of placing a
deposit in contact with anything
that may cause its loss or
deterioration ;
and also for not
giving sufficient fodder to an animal
intrusted to his
care, f funless the
owner himself so instructed him. He
should give tho
animal the fodder
with which the owner supplied him,
and if the latter
neglected to
supply him with any, he should ask
for it either from tho
owner
himself, or from his agent, or from
the court. fBut it is obvious
that
if the owner sends him, with the
animal, a person specially appointed
to
give it drink, the depositary is not
responsible for the consequences
that may
result from that person’s acts. Where a
deposit consists
of woollen garments, the
depositary should expose them to tho
air so
that they may not become
worm eaten ; and he should even wear
them sometimes, if that is necessary
to preserve them.
. A depositary who
has not scrupulously observed the directions
given him by the owner as to
the way the deposit shall be kept
is re-
sponsible for all loss or
deterioration that may result from his
negligence.
Thus where tho owner has
told him not to lie down on
the top of a chest
intrusted to him,
and he does so, and tho chest
gives way beneath his
weight, and
its contents are crushed, the depositary
is responsible ;
ffbut no responsibility
is recognised if, in these circumstances,
the
deposit has not been crushed and
destroyed by the fault of the deposi-
tary, but by accident or by another
person’s fault. The same rule should
be observed where the owner has
forbidden the locking of the chest
with two padlocks, but the
depositary has nevertheless done so. If
some one is told, “ Hold these
drahms tight in your coat-sleeve,” and he
merely holds them in his hand,
he is responsible for their loss,
according
to our school, if he lets
them fall by inadvertence or when asleep,
but not if the drahms are
snatched away by a thief. If instead of
holding them fast in his
coat-sleeve, he puts them in his
pocket, he is
not responsible for
any accidental loss. But if he holds
them fast in
his sleeve when he
was told to put them in his
pocket, he will then be
responsible.
If the owner, being at the market,
gives the drahms
to the depositary
without indicating any particular manner
of keeping
them, the latter may, as
he pleases, keep them fast in his
coat-sleeve,
hold them in his hand,
or put them in his pocket, [without
beingresponsible
for accidental loss ; except
that, if he keeps them in his
hand, though
no responsibility attaches to
him if they are snatched away by a
thief,
he is responsible where loss
is caused by his negligence or by
his falling
asleep. And where the
owner directs the depositary to keep
the money
in a particular room, he
should go there immediately and deposit
what
has been intrusted to him ; for
if he puts off doing this without
good
reason, he is responsible for
the consequences.
. The depositary
is responsible for the loss or
deterioration of the
deposit caused in
the following ways : (a) by putting
it in a place where
from its nature,
it is not sufficiently secure ; ( b ) by
in some way impru-
dently calling a
thief’s attention to the deposit ; (c) by
indicating the
deposit to some one
who goes and claims it from the
depositor. Even
where a criminal forces
the depositary to give him the
deposit, the owner
can none the less
iiroceed in the first instance against
the depositary ;
who, however, in
his turn, can take action against
the criminal.
. The depositary is
responsible where he makes use of a
deposit
in bad faith, i.e. wears the
coat or rides the animal intrusted
to his care.
He is even responsible
for taking a coat intending to wear
it, or for
taking drahms with the
intention of using them ; f f but a mere
intention
to commit such infidelity,
followed by no attempt to execute
it, is of
no account. He is
responsible if he mixes things intrusted
to him
with his own things, so
that they are inextricably confused ; fas
also
if he mixes the contents of
two purses belonging to the same
depositor#
This responsibility of a depositary,
once admitted from any cause
whatever,
does not cease by reason of his
finally acquitting himself
faithfully of
his obligations ; fbut only where the
depositor knowingly
intrusts him again
with the deposit.
A deposit should be
returned to the depositor as soon as
he calls
for it ; the law not
permitting the depositary to retain it
under any
circumstances. He is responsible
for accidental loss or deterioration
wherever, except in case of
violence, he is late in restoring
the deposit.
La disputes between
depositor and depositary, the law admits
the
following presumptions : —
. The
statement of the depositary on oath
must be believed ; if
he does not
allege a cause of accidental loss or
deterioration ; or if lie
alleges a cause
by nature invisible, as theft ; but
his word alone, without
an oath, is
enough where he alleges a visible cause
of public notoriety,
such as a fire,
at least if it is a general
conflagration. But if the cause,
though
visible and of public notoriety, is
not a general calamity, e.g.
a partial
conflagration, he must take an oath. A
cause visible in its
nature, but not
of public notoriety, should first be
legally proved, and
after this the
oath of the depositary is enough to
show that the fire
extended to the
deposit in dispute.
. The
depositary’s word confirmed on oath is
also sufficient to
establish a presumption
that he has restored the deposit,
either to the
depositor or e.g . to
the latter’s heir ; but there is no
such presumption
where the depositary’s
hen maintains that the deposit has
been restored
by the depositor to
the person entitled to it, or that
he has deposited
it with a person
worthy of trust, because he was
going on a journey,
and the latter
asserts that he restored it to the
owner himself. On the
owner’s demand,
these facts must be proved.
A
refusal to deliver a deposit of which
the return is claimed by tho
depositor is of itself sufficient to
cause the depositary to be responsible
for any accidental loss or
deterioration, even though in ordinary cir-
cumstances he would not be so responsible.
كتاب قَسْمِ الْفَيْءِ وَالْغَنِيمَةِ
BOOK . -DISTRIBUTION OF THE PROFITS OF WAR AND OF BOOTY (QASM AL-FAI' WA AL-GANIMAH)
الْفَيْءُ: مَالٌ حَصَلَ مِنْ كُفَّارٍ بَلَا قِتَالٍ وَإِيجَافِ خَيْلٍ
وَرِكَابٍ كَجِزْيَةٍ وَعُشْرِ تِجَارَةٍ وَمَا جَلَوْا عَنْهُ خَوْفًا وَمَالِ
مُرْتَدٍّ قُتِلَ أَوْ مَاتَ وَذِمِّيٍّ مَاتَ بَلَا وَارِثٍ فَيُخَمَّسُ.
وَخُمْسُهُ
لِخَمْسَةٍ: أَحَدُهَا مَصَالِحُ الْمُسْلِمِينَ كَالثُّغُورِ وَالْقُضَاةِ
وَالْعُلَمَاءِ يُقَدَّمُ الْأَهَمُّ، وَالثَّانِي بَنُو هَاشِمٍ وَالْمُطَّلِبِ
يَشْتَرِكُ الْغَنِيُّ وَالْفَقِيرُ وَالنِّسَاءُ وَيُفَضَّلُ الذَّكَرُ
كَالْإِرْثِ، وَالثَّالِثُ الْيَتَامَى، وَهُوَ صَغِيرٌ لَا أَبَ لَهُ،
وَيُشْتَرَطُ فَقْرُهُ عَلَى الْمَشْهُورِ، وَالرَّابِعُ وَالْخَامِسُ
الْمَسَاكِينُ وَابْنُ السَّبِيلِ، وَيَعُمُّ الْأَصْنَافَ الْأَرْبَعَةَ
الْمُتَأَخِّرَةَ، وَقِيلَ يُخَصُّ بِالْحَاصِلِ فِي كُلِّ نَاحِيَةٍ مَنْ فِيهَا
مِنْهُمْ، وَأَمَّا الْأَخْمَاسُ الْأَرْبَعَةُ فَالْأَظْهَرُ أَنَّهَا
لِلْمُرْتَزِقَةِ، وَهُمْ الْأَجْنَادُ الْمُرْصَدُونَ لِلْجِهَادِ فَيَضَعُ
الْإِمَامُ دِيوَانًا، وَيُنَصِّبُ لِكُلِّ قَبِيلَةٍ أَوْ جَمَاعَةٍ عَرِيفًا
وَيَبْحَثُ عَنْ حَالِ كُلِّ وَاحِدٍ وَعِيَالِهِ وَمَا يَكْفِيهِمْ فَيُعْطِيهِ
كِفَايَتَهُمْ وَيُقَدِّمُ فِي إثْبَاتِ الِاسْمِ وَالْإِعْطَاءِ قُرَيْشًا،
وَهُمْ وَلَدُ النَّضْرِ بْنِ كِنَانَةَ، وَيُقَدِّمُ مِنْهُمْ بَنِي هَاشِمٍ
وَالْمُطَّلِبِ ثُمَّ عَبْدِ شَمْسٍ ثُمَّ نَوْفَلٍ ثُمَّ عَبْدِ الْعُزَّى ثُمَّ
سَائِرَ الْبُطُونِ الْأَقْرَبَ فَالْأَقْرَبَ إلَى رَسُولِ اللَّهِ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ ثُمَّ الْأَنْصَارَ، ثُمَّ سَائِرَ الْعَرَبِ، ثُمَّ
الْعَجَمَ وَلَا يُثْبِتُ فِي الدِّيوَانِ أَعْمَى وَلَا زَمِنًا وَلَا مَنْ لَا
يَصْلُحُ لِلْغَزْوِ، وَلَوْ مَرِضَ بَعْضُهُمْ أَوْ جُنَّ وَرُجِيَ زَوَالُهُ
أُعْطِيَ، فَإِنْ لَمْ يُرْجَ فَالْأَظْهَرُ أَنَّهُ يُعْطَى، وَكَذَا زَوْجَتُهُ
وَأَوْلَادُهُ إذَا مَاتَ فَتُعْطَى الزَّوْجَةُ حَتَّى تُنْكَحَ وَالْأَوْلَادُ
حَتَّى يَسْتَقِلُّوا.
فَإِنْ فَضَلَتْ الْأَخْمَاسُ الْأَرْبَعَةُ
عَنْ حَاجَاتِ الْمُرْتَزِقَةِ وُزِّعَ عَلَيْهِمْ عَلَى قَدْرِ مُؤْنَتِهِمْ،
وَالْأَصَحُّ أَنَّهُ يَجُوزُ أَنْ يُصْرَفَ بَعْضُهُ فِي إصْلَاحِ الثُّغُورِ
وَالسِّلَاحِ وَالْكُرَاعِ، هَذَا حُكْمُ مَنْقُولِ الْفَيْءِ.
فَأَمَّا
عَقَارُهُ فَالْمَذْهَبُ أَنَّهُ يُجْعَلُ وَقْفًا، وَتُقَسَّمُ غَلَّتُهُ
كَذَلِكَ.
BOOK . -DISTRIBUTION OF THE PROFITS OF WAR
AND OF BOOTY (QASM AL-FAI' WA AL-GANIMAH)
Section
By “profits” are understood
everything that the Sovereign collects
from the infidels, except booty
taken in the battle or in the
pursuit by
our cavalry. It includes a
capitation tax, a tithe on commerce, pro-
perty abandoned by flying infidels before
being attacked, property of
an apostate
executed or deceased, and the estate
of an infidel subject
of a Moslem
prince, deceased without heirs.
Profits
of war should be divided into five
equal portions, of which
one is
devoted to the five following objects : —
. The public interest, e.g.
the fortification of the frontiers, the
amelioration of judicial institutions or
the encouragement of the sciences,
whichever at the moment is the
most urgent.
. The support of
the Beni Hashim and the Beni
Muttalib, i.e. the
descendants of the
Prophet’s relatives, without distinction between
rich and poor. The proportion
between the pension thus allotted to
the male members of the family
and that of the females is the
same as
in the succession to a
deceased person’s estate.
. The
support of orphans, i.e . minors who have
lost their father,
**provided they are
really poor.
. Assistance granted to
the indigent.
. Assistance granted
to strangers.
The distribution amongst
the four last categories is effected while
taking into consideration the number
of persons entitled on the whole
Moslem territory ; though according to
some jurists the yield of each
country should be divided amongst
those of its inhabitants who are
entitled to it, without regard to
the portions allotted elsewhere.
*As
to the other four-fifths of the
profits of war, these are applied
to
the support of the soldiers composing
the permanent army, always
held ready
for the war against the infidels.
Its administration is dele-
gated to a
special department organised by the
Sovereign for that pur-
pose, and to
overseers appointed for each tribe and
for each brigade.
These overseers must
make themselves acquainted with what concerns
each soldier and his family ; they
should ascertain the sum necessary
for
his support ancl for that of his
family, and see that this sum is
correctly paid.
The first inscribed
on the army registers are the
Koraishites, and
they are paid first
before the others. They include all
the descendants
of Nadr ibn Kinana — i.e.
() the Beni Hashim and the Beni
Muttalib ;
() the descendants of Abd
Shams ; () the descendants of Nawfal :
()
the descendants of Abd-al-Ozza ; () the
descendants of the other
relatives of
the Prophet, according to the degrees
of their respective
generations.
After
the Koraishites are inscribed upon the
registers the descendants
of the
inhabitants of Medina who took the
part of the Prophet against
the
inhabitants of Mecca, then the other
Arabs, and lastly foreign nations
converted to Islam. There should be
struck out from the registers all
those who have become blind, sickly,
or for some other reason incapable
of taking part in war ; but a
soldier who is ill or mad still
receives his
pay if recovery can be
hoped for ; otherwise he is pensioned. After
his death his pension is paid
to his widow and children, i.c. to
his widow
until she remarries, and
to his children until they are old
enough to
support themselves. Any excess
of the four-fifths that may be left
over
should also be distributed amongst
the soldiers of the permanent army,
in proportion to their respective salaries
; though the Sovereign may
also apply
it to the upkeep of the
fortifications, or to the purchase of
arms and cavalry horses. It must
be noted that all that has been said
in this section applies only to
movable property ; for as to immovable
property forming part of the profits
of war, it should constitute a wcikaj ,
the revenue being then distributed
as movable property.
فصل [في الغنيمة وما يتبعها]
الْغَنِيمَةُ: مَالٌ حَصَلَ مِنْ
كُفَّارٍ بِقِتَالٍ وَإِيجَافٍ.
فَيُقَدَّمُ مِنْهُ السَّلَبُ
لِلْقَاتِلِ وَهُوَ ثِيَابُ الْقَتِيلِ وَالْخُفُّ وَالرَّانُ وَآلَاتُ الْحَرْبِ
كَدِرْعٍ وَسِلَاحٍ وَمَرْكُوبٍ وَسَرْجٍ وَلِجَامٍ وَكَذَا سِوَارٌ وَمِنْطَقَةٌ
وَخَاتَمٌ، وَنَفَقَةٌ مَعَهُ وَجَنِيبَةٌ تُقَادُ مَعَهُ فِي الْأَظْهَرِ، لَا
حَقِيبَةٌ مَشْدُودَةٌ عَلَى الْفَرَسِ عَلَى الْمَذْهَبِ.
وَإِنَّمَا
يَسْتَحِقُّ بِرُكُوبِ غَرَرٍ يَكْفِي بِهِ شَرَّ كَافِرٍ فِي حَالِ الْحَرْبِ،
فَلَوْ رَمَى مِنْ حِصْنٍ أَوْ مِنْ الصَّفِّ أَوْ قَتَلَ نَائِمًا أَوْ أَسِيرًا
أَوْ قَتَلَهُ وَقَدْ انْهَزَمَ الْكُفَّارُ فَلَا سَلَبَ، وَكِفَايَةُ شَرِّهِ
أَنْ يُزِيلَ امْتِنَاعَهُ بِأَنْ يَفْقَأَ عَيْنَيْهِ أَوْ يَقْطَعَ يَدَيْهِ
وَرِجْلَيْهِ.
وَكَذَا لَوْ أَسَرَهُ أَوْ قَطَعَ يَدَيْهِ أَوْ
رِجْلَيْهِ فِي الْأَظْهَرِ.
وَلَا يُخَمَّسُ السَّلَبُ عَلَى
الْمَشْهُورِ.
وَبَعْدَ السَّلَبِ تُخْرَجُ مُؤْنَةُ الْحِفْظِ
وَالنَّقْلِ وَغَيْرِهِمَا ثُمَّ يُخَمَّسُ الْبَاقِي فَخُمُسُهُ لِأَهْلِ خُمُسِ
الْفَيْءِ يُقَسَّمُ كَمَا سَبَقَ.
وَالْأَصَحُّ أَنَّ النَّفَلَ
يَكُونُ مِنْ خُمُسِ الْخُمُسِ الْمُرْصَدِ لِلْمَصَالِحِ إنْ نَفَلَ مِمَّا
سَيُغْنَمُ فِي هَذَا الْقِتَالِ، وَيَجُوزُ أَنْ يُنَفِّلَ مِنْ مَالِ
الْمَصَالِحِ الْحَاصِلِ عِنْدَهُ، وَالنَّفَلُ زِيَادَةٌ يَشْتَرِطُهَا
الْإِمَامُ أَوْ الْأَمِيرُ لِمَنْ يَفْعَلُ مَا فِيهِ نِكَايَةَ الْكُفَّارِ
وَيَجْتَهِدُ فِي قَدْرِهِ، وَالْأَخْمَاسُ الْأَرْبَعَةُ عَقَارُهَا
وَمَنْقُولُهَا لِلْغَانِمِينَ.
وَهُمْ مَنْ حَضَرَ الْوَقْعَةَ
بِنِيَّةِ الْقِتَالِ وَإِنْ لَمْ يُقَاتِلْ.
وَلَا شَيْءَ لِمَنْ
حَضَرَ بَعْدَ انْقِضَاءِ الْقِتَالِ، وَفِيمَا قَبْلَ حِيَازَةِ الْمَالِ
وَجْهٌ.
وَلَوْ مَاتَ بَعْضُهُمْ بَعْدَ انْقِضَائِهِ
وَالْحِيَازَةِ فَحَقُّهُ لِوَارِثِهِ وَكَذَا بَعْدَ الِانْقِضَاءِ وَقَبْلَ
الْحِيَازَةِ فِي الْأَصَحِّ.
وَلَوْ مَاتَ فِي الْقِتَالِ
فَالْمَذْهَبُ أَنَّهُ لَا شَيْءَ لَهُ.
وَالْأَظْهَرُ أَنَّ
الْأَجِيرَ لِسِيَاسَةِ الدَّوَابِّ وَحِفْظِ الْأَمْتِعَةِ، وَالتَّاجِرَ
وَالْمُحْتَرِفَ يُسْهَمُ لَهُمْ إذَا قَاتَلُوا.
وَلِلرَّاجِلِ
سَهْمٌ، وَلِلْفَارِسِ ثَلَاثَةٌ.
وَلَا يُعْطَى إلَّا لِفَرَسٍ
وَاحِدٍ عَرَبِيًّا كَانَ أَوْ غَيْرَهُ، لَا لِبَعِيرٍ وَغَيْرِهِ.
وَلَا
يُعْطَى لِفَرَسٍ أَعْجَفَ وَمَا لَا غَنَاءَ فِيهِ، وَفِي قَوْلٍ يُعْطَى إنْ
لَمْ يُعْلَمْ نَهْيُ الْأَمِيرِ عَنْ إحْضَارِهِ.
وَالْعَبْدُ
وَالصَّبِيُّ وَالْمَرْأَةُ وَالذِّمِّيُّ إذَا حَضَرُوا فَلَهُمْ الرَّضْخُ
وَهُوَ دُونَ سَهْمٍ يَجْتَهِدُ الْإِمَامُ فِي قَدْرِهِ.
وَمَحِلُّهُ
الْأَخْمَاسُ الْأَرْبَعَةُ فِي الْأَظْهَرِ.
قُلْتُ: إنَّمَا
يَرْضَخُ لِذِمِّيٍّ حَضَرَ بَلَا أُجْرَةٍ، وَبِإِذْنِ الْإِمَامِ عَلَى
الصَّحِيحِ، وَاَللَّهُ أَعْلَمُ.
Section
By “ booty ” is
understood what is taken upon the
infidels, either
in the battle or in
the pursuit ; it being understood that the
equipment
of a dead enemy belongs ij^so
facto to the slayer.
By “ equipment
” is understood the clothes, boots,
gaiters, cuirass,
arms, mount, saddle,
bridle, bracelet, *belt, *ring, and *provisions
a soldier has upon him ; and also *a
spare mount or beast of burden
led
at his side.; but not the truss
bound upon the crupper of his horse,
at least according to our rite.
This right to the equipment exists only
when one has personally run some
danger, attacking the enemy in front.
Where one has merely killed an
infidel by means of a projectile thrown
from the ramparts of a fortress, or
from a distance in the ranks, or where
one has killed a sleeping infidel, a
prisoner of war, or a person belonging
to a routed army, no such recompense
can be claimed. To establish
one’s
right to his equipment, however, it
is enough to have put the
infidel
hors de combat , even without killing him,
e.g. by gouging out his
eyes, or
cutting off his hands or his feet ;
*or it is even sufficient to have
made him a prisoner, or cut off
his hands or his feet, without
putting him
entirely hors de combat .
**Equipment is not included in the
distribution
of booty.
The booty
that remains over after deducting
equipments, cost of
surveillance, transport,
etc., is divided into five equal
portions, one of
which is divided in
the same way and amongst the same
persons as the
first fifth of the “
profits.” fRewards are paid out of
the twenty-fifth
part devoted to the
public interest, at least if such is
the order of tho
Sovereign ; but the
latter may also employ for this
purpose money paid
into the treasury
at the end of previous expeditions.
By “ reward ”
is meant any
extraordinary recompense promised by the
Sovereign or
the General in command
to any one, whether a soldier or
not, who
accomplishes some feat to
the detriment of the infidels, of whatever
nature it may be. The amount
of the reward depends upon the import-
ance of the feat and the greatness
of the danger incurred. The re-
maining
four-fifths of the booty are given
in entirety to those who have
obtained it ; making no distinction
between movable and immovable
property.
All those are entitled to it who
are upon the field of battle
intending to fight, even though they
may not personally have taken
part
in the combat. On tho other hand, a
person who does not arrive
upon the
field of battle until the issue is
decided can claim nothing.
Authorities are
not agreed as to the right of
persons arriving before
booty has been
gathered, though after the end of
the fighting. The
rights of combatants
who die after the battle, and after
the booty has
been collected, pass
to their heirs ; fand it is the
same with the soldier
who dies after
the battle, but before the collection
of the booty. But
the heirs of
soldiers actually killed during the
fighting can claim nothing,
according to
our rite, individuals engaged to conduct
beasts of burden,
or look after the
baggage, and traders and artisans
following the army,
may all participate
in the booty if they have actually
fought.
A horseman’s share is three
times that of a foot soldier ; no dis-
tinction being made between those that
have one horse and those that
have
more, or between a man riding an
arab horse and one that rides a
horse of inferior breed. Soldiers
mounted, not on horses, but on camels,
etc., receive the same as foot
soldiers ; and the same is the case
with
horsemen mounted on animals that
are thin and unfit for service, though
one authority maintains that these
share like other horsemen, unless
the
General in command has notified them
to remain in the rear. A
slave, a
minor, a woman, and an infidel subject
of a Moslem prince,
taking part in a
battle without being obliged to, receive a
remuneration
to be determined by the
Sovereign, but less than that received
by those
who participate in the
booty. *These remunerations are payable out
of the four-fifths that remain disposable.
[*|*| An infidel subject of a Moslem
prince can claim no remuneration,
unless
he has served in the war without
pay, and with the Sultan’s
special
authorisation.]