Dalīl al-Ṭālib - Marʿi al-Karmi - (188)

Whoever establishes a waqf for the poor and later himself falls into poverty may take from it.1

Manumitting a slave who is part of a waqf is never valid. If, however, the beneficiary has intercourse with a female slave included in the waqf, he acts unlawfully.2 Should she conceive, she becomes an umm walad (a slave who has borne him a child), is emancipated upon his death, and her value is charged to his estate so that another slave of equal worth may be purchased in her place.3

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The allocation of the waqf’s proceeds is determined by the founder’s stipulation; if that stipulation is unknown, one follows the established practice, and if none exists, prevailing custom; failing that, the proceeds are divided equally among the eligible beneficiaries.4

His stipulation is likewise decisive regarding whether successive generations take in order or concurrently, whether the waqf property may be leased or not, and, if leased, the maximum term, which may not be exceeded.5

The wording of the founder is like the wording of the Lawgiver;6 every provision he lays down must be observed so long as

(1) Sharh al-Muntaha, 4:287, states that the phrase “tanawal minhu” (to take from it) indicates mere permissibility, not an obligation to take a specific amount; the justification is the presence of the qualifying factor, namely the recipient’s poverty. (2) The word al-umma (the community) is absent from manuscript M. (3) Manuscript N reads yashtari (buys) without the prefixed particle lam. (4) Manuscripts M and N have the reading lam takun (it was not). (5) Manuscript N has the conjunction wa (and) instead of aw (or). (6) Shaykh al-Islam Ibn Taymiyya said: “To treat the wording of a waqif or of any other contracting party as if it were the wording of the Lawgiver, making obedience to it obligatory, is disbelief by unanimous agreement of the Muslims. The Muslims concur that the conditions set by a waqif are of two kinds: valid and invalid.” Ibn al-Qayyim added: “If one interprets the statement charitably, its author may have meant that such wording resembles the wording of the Lawgiver only in the sense that it points to what it qualifies.”

ومن وقف على الفقراء فافتقر تناول منه١. ولا يصح عتق الرقيق الموقوف بحال لكن لو وطئ الأمة٢ الموقوفة عليه حرم فإن حملت صارت أم ولد تعتق بموته وتجب قيمتها في تركته ليشترى٣ بها مثلها. فصل ويرجع في مصرف الوقف إلى شرط الواقف فإن جهل عمل بالعادة الجارية فإن لم يكن٤ فبالعرف فإن لم يكن فالتساوي بين المستحقين. ويرجع إلى شرطه في الترتيب بين البطون أو الاشتراك وفي إيجار الوقف أو٥ عدمه وفي قدر مدة الإيجار فلا يزاد على ما قدر. ونص الواقف كنص الشارع٦ يجب العمل بجميع ما شرطه ما لم

١ قال في شرح المنتهى: "٤/٢٨٧" والمراد بقوله: "تناول منه" جواز التناول منه لا تعينه ووجه ذلك وجود الوصف الذي هو الفقر إليه. ٢ "الأمة" لا توجد في "م". ٣ في "ن" "يشتري" بدون اللام. ٤ في "م" و "ن" "لم تكن". ٥ في "ن" بالواو بدل "أو". ٦ قال شيخ الإسلام: وأما أن نجعل نصوص الواقف أو نصوص غيره من العاقدين كنصوص الشارع في وجوب العمل بها فهذا كفر باتفاق المسلمين قال: وقد اتفق المسلمون على أن شروط الواقف تنقسم إلى قسمين: صحيح وفاسد. وقال ابن القيم: إن أحسن الظن بقائل القول حمل كلامه على أنها كنصوص الشارع في الدلالة على مقيدها =