Majmu' al-Fatawa - Ibn Taimiya - (31/43)

Majmu' al-FatawaIbn Taimiya

specifying a particular person serves a legitimate religious interest. Thus, it is an invalid condition. Whenever they receive less than what was stipulated for them, they may reduce their stipulated duties proportionately. And Allah knows best.

He also said—may Allah have mercy on him:

A Principle Concerning the Conditions People Stipulate in Endowments:

(*)
Some of these involve recompense in this world and the Hereafter, while others do not; some impose hardship on the beneficiary.

We therefore say:

The duties stipulated in endowments devoted to religious purposes fall into three categories. Such endowments include those supporting prayer leaders, callers to prayer, and those engaged in studying the Quran, hadith, jurisprudence, and similar branches of knowledge, or in acts of worship or jihad in Allah’s cause.

The first category comprises acts through which one draws closer to Allah Most High: obligatory and recommended deeds that the Messenger of Allah, may Allah bless him and grant him peace, encouraged and urged people to perform. Such conditions must be fulfilled, and entitlement to the endowment’s benefits generally depends on their fulfillment.

The second category comprises acts that the Prophet, may Allah bless him and grant him peace, prohibited or discouraged. Stipulating such an act is invalid by scholarly agreement, for it is widely reported that the Prophet, may Allah bless him and grant him peace, addressed the people from his pulpit and said:

Shaykh Nāsir ibn Hāmid al-Fahd said (p. 227): There are two points here: First, this principle was drawn from a fatwa included in the same volume (pp. 75–64). Second, this principle concludes with his statement (31:46): “Such a person’s sole aim in establishing the endowment is to draw closer to Allah . . And Allah knows best.” It appears that the compiler—may Allah have mercy on him—inserted the “two dots” to indicate omitted text or something similar. The remainder of the text appears in the other passage (31:60–64). And Allah Most High knows best.

التَّعْيِينَ فِيهِ مَصْلَحَةٌ شَرْعِيَّةٌ. فَشَرْطٌ بَاطِلٌ. وَمَتَى نَقَصُوا مِنْ الْمَشْرُوطِ لَهُمْ كَانَ لَهُمْ أَنْ يُنْقِصُوا مِنْ الْمَشْرُوطِ عَلَيْهِمْ بِحَسَبِ ذَلِكَ. وَاَللَّهُ أَعْلَمُ. وَقَالَ - رَحِمَهُ اللَّهُ -: قَاعِدَةٌ فِيمَا يَشْتَرِطُ النَّاسُ فِي الْوَقْفِ: (*) فَإِنَّ فِيهَا مَا فِيهِ عِوَضٌ دُنْيَوِيٌّ وَأُخْرَوِيٌّ؛ وَمَا لَيْسَ كَذَلِكَ وَفِي بَعْضِهَا تَشْدِيدٌ عَلَى الْمَوْقُوفِ عَلَيْهِ. فَنَقُولُ: الْأَعْمَالُ الْمَشْرُوطَة فِي الْوَقْفِ عَلَى الْأُمُورِ الدِّينِيَّةِ مِثْلَ الْوَقْفِ عَلَى الْأَئِمَّةِ وَالْمُؤَذِّنِينَ وَالْمُشْتَغِلِينَ بِالْعِلْمِ مِنْ الْقُرْآنِ وَالْحَدِيثِ وَالْفِقْهِ وَنَحْوِ ذَلِكَ أَوْ بِالْعِبَادَاتِ أَوْ بِالْجِهَادِ فِي سَبِيلِ اللَّهِ تَنْقَسِمُ ثَلَاثَةَ أَقْسَامٍ: أَحَدُهَا عَمَلٌ يَقْتَرِبُ بِهِ إلَى اللَّهِ تَعَالَى وَهُوَ الْوَاجِبَاتُ والمستحبات الَّتِي رَغِبَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيهَا وَحَضَّ عَلَى تَحْصِيلِهَا: فَمِثْلُ هَذَا الشَّرْطِ يَجِبُ الْوَفَاءُ بِهِ وَيَقِفُ اسْتِحْقَاقُ الْوَقْفِ عَلَى حُصُولِهِ فِي الْجُمْلَةِ. وَالثَّانِي عَمَلٌ نَهَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْهُ نَهْيَ تَحْرِيمٍ أَوْ نَهْيَ تَنْزِيهٍ فَاشْتِرَاطُ مِثْلِ هَذَا الْعَمَلِ بَاطِلٌ بِاتِّفَاقِ الْعُلَمَاءِ؛ لِمَا قَدْ اسْتَفَاضَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ خَطَبَ عَلَى مِنْبَرِهِ فَقَالَ:

قال الشيخ ناصر بن حامد الفهد (ص ٢٢٧): هنا أمران: الأول: أن هذه القاعدة أخذت من فتوى مذكورة في المجلد نفسه (ص ٧٥ - ٦٤). والثاني: أن آخر هذه القاعدة قوله: ٣١/ ٤٦: (ومثل هذا إنما مقصوده بالوقف التقرب. . والله أعلم)، وكأن (النقطتين) وضعهما الجامع رحمه الله لتدل على وجود كلام ساقط أو نحو ذلك، وباقي الكلام موجود في الموضع الآخر (٣١/ ٦٠ - ٦٤)، والله تعالى أعلم.