Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

and if it so happens that he dies, the lease remains in effect until its term ends; then the poor may reside in it, because it has been bequeathed to them.

If someone were to ask: How can revocation of a bequest be permissible?

We reply: Because it does not take effect until after death. From this we also know that a gift made conditional upon a stipulation is valid, contrary to the established school of jurisprudence. For example, if he says to someone, “If you marry, I give you this house as a gift for you and your wife to live in,” this is permissible, because Muslims are bound by their conditions, except for a condition that makes lawful what is unlawful or makes unlawful what is lawful. The correct view is that conditionality is permissible in all contracts, unless such a condition establishes something invalid or nullifies a right.

“If he says, ‘If Zayd arrives, then he shall have what I have bequeathed to Amr,’ and Zayd arrives during the testator’s lifetime, it belongs to him; but if he arrives afterwards, it belongs to Amr.”

His statement, “If he says,” means: the testator.

His statement, “If Zayd arrives, then he shall have what I have bequeathed to Amr, and he arrives,” means Zayd.

His statement, “during his lifetime, it belongs to him,” means during the testator’s lifetime. In that case, the bequeathed property belongs to Zayd, because he arrived before Amr acquired the bequest.

His statement, “but if he arrives afterwards, it belongs to Amr,” means after the testator’s lifetime. Thus, if Zayd arrives after the testator’s death, it belongs to Amr, because when the man died, the beneficiary’s right became attached to this particular property, and his right cannot be invalidated on account of Zayd’s arrival. This applies whether Zayd arrives before Amr accepts the bequest or after he accepts it. If he arrives after Amr’s acceptance, the matter is clear, since Amr has acquired it. If he arrives before his acceptance, it is because Amr’s right had become attached to it.

This is based on what has preceded regarding the permissibility of revoking a bequest, because

وإذا قدر أنه مات فالإجارة تبقى إلى أن تتم المدة، ثم يسكنه الفقراء؛ لأنه موصى به لهم. فإذا قال قائل: كيف جاز الرجوع في الوصية؟ قلنا: لأنها لا تنفذ إلا بعد الموت، ومن هنا نعلم صحة الهبة المشروطة بشرط، خلافاً للمذهب، مثل أن يقول لشخص: إن تزوجت فقد وهبت لك هذا البيت تسكنه أنت وزوجتك، فهذا يجوز؛ لأن المسلمين على شروطهم إلا شرطاً أحل حراماً أو حرَّم حلالاً، والصحيح أن جميع العقود يجوز فيها التعليق إلا إذا كان هذا التعليق يحق باطلاً أو يبطل حقاً. وَإِن قَالَ: إِنْ قَدِمَ زَيْدٌ فَلَهُ مَا أَوْصَيْتُ بِهِ لِعَمْرٍو، فَقَدِمَ فِي حَيَاتِهِ فَلَهُ وَبَعْدَهَا لِعَمْرٍو. قوله: «وإن قال»، أي: الموصي. قوله: «إن قدم زيد فله ما أوصيت به لعمرو فقدم»، يعني زيداً. قوله: «في حياته فله»، أي: حياة الموصي، فهنا يكون الموصى به لزيد؛ لأنه قدم قبل أن يملك عمرو الوصية. قوله: «وبعدها لعمرو»، أي: بعد حياته، فإن قدم زيد بعد حياة الموصي فإنها تكون لعمرو؛ لأنه لما توفي الرجل تعلق حق الموصى له بهذه العين، ولا يمكن أن نبطل حقه من أجل قدوم زيد، وسواء قدم زيد قبل قبول عمرو الوصية أو بعد القبول، فإن كان قدم بعد قبول عمرو فالأمر واضح؛ لأن عمراً ملكها، وإن كان قدم قبل قبوله فلأن حق عمرو تعلق بها. وهذا مبني على ما سبق من جواز الرجوع في الوصية، لأنه

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