Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (11/123)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

expect death to come soon, and so believes that there is still time left in his lifespan.

His statement: “from all of his wealth,” means that the disposition made by one whose illness has not confined him to bed may come from all of his wealth. This does not harm the heirs either, except in the case of one’s children, among whom fairness in gifts is obligatory.

His statement: “and the converse is likewise”: the converse is one whom the illness has confined to bed; his disposition is not effective from all of his wealth, but only from one-third. When, then, is the one-third assessed? He said:

“The one-third is assessed at the time of his death. Earlier and later bequests are treated equally, while gifts are executed in the order in which they were made.”

“The one-third is assessed at the time of his death”: the one-third that is to be executed is assessed at death, not at the time of the gift, because the one-third may increase or decrease. A person may give a gift while he possesses abundant wealth and later become poor; or he may give a gift while he has little wealth and then Allah enriches him. What counts, therefore, is the time of death, because that is when the heirs’ right becomes attached to the wealth of the giver. Before death, they have no right to his wealth.

For example, a man gives someone two hundred dirhams during the dangerous illness preceding death, when his wealth is four hundred; then Allah enriches him, and at the time of his death his wealth amounts to six hundred. In that case, the gift is effective, because it does not exceed one-third. But if he gave him two hundred dirhams when his wealth was six hundred, and at death it became four hundred dirhams, then the portion of the gift exceeding one-third is not effective unless the heirs permit it. If they do not permit it, the amount exceeding one-third is taken for the heirs.

Likewise, the recipient of a gift made during a terminal illness may not dispose of it except with security for the heirs, because what counts is the one-third at death. We do not know: perhaps all the wealth of this sick person will perish, leaving nothing but this gift.

يتوقع وقوع الموت عن قرب، فيعتقد أن في الأجل فسحة. قوله: «فمن كل ماله»، أي فتصرف هذا الذي لم يقطعه المرض بفراش من كل ماله، وحتى للوارث فإنه لا يضر، إلا الأولاد فإنه يجب التعديل في عطيتهم. قوله: «والعكس بالعكس»، العكس من قطعه بفراش فليس تصرفه من كل ماله، ولكن من الثلث، ثم متى يعتبر الثلث؟ قال: وَيُعْتَبَرُ الثُّلُثُ عِنْدَ مَوْتِهِ وَيُسَوَّى بَيْنَ المُتَقَدِّمِ والمُتَأَخِّرِ فِي الوَصِيَّةِ، وَيُبْدَأُ بِالأَوَّلِ فَالأَوَّلِ فِي العَطِيَّةِ «ويعتبر الثلث عند موته»، الثلث الذي ينفَّذ يعتبر عند الموت لا عند العطية؛ لأن الثلث قد يزيد وينقص، فربما يعطي الإنسان العطية وماله كثير فيفتقر، وربما يعطي العطية وماله قليل ثم يغنيه الله، فالمعتبر وقت الموت؛ لأن وقت الموت هو الوقت الذي يتعلق فيه حق الورثة في مال هذا المعطي، إذ قبل الموت لا حق لهم في ماله، فمثلاً رجل أعطى شخصاً مائتي درهم في مرض موته المخوف، وكان ماله حينئذٍ أربعمائة، ثم أغناه الله وصار ماله عند الموت ستمائة، فإن العطية تنفذ؛ لأنها لم تزد على الثلث، أما لو أعطاه مائتي درهم وكان ماله ستمائة وعند الموت صار أربعمائة درهم فلا ينفذ من العطية ما زاد على الثلث إلا بإذن الورثة، فإن لم يأذنوا أخذ ما زاد عن الثلث للورثة. كذلك فالعطية في مرض الموت لا يتصرف فيها المُعْطَى إلا بتأمين للورثة؛ لأن المعتبر الثلث عند الموت، ولا ندري ربما يتلف مال هذا المريض كله ولا يبقى إلا هذه العطية.