Majmu' al-FatawaIbn Taimiya

Rather, the first implication follows from the conventional meaning of this wording, while the second follows from the condition taken as a whole or from the opening statement. How much more so when matters are not as supposed!

If it is said, “This excludes that possibility in this case, even though it does not exclude it in another,” we reply: This would hold only if the case mentioned did not restrict the unrestricted wording. His statement, “Whoever among them dies,” is unrestricted, but he has restricted it by saying, “leaving no child.” In such a construction, one cannot say, “He mentioned one case and left another unaddressed,” unless the statement stands independently, unconnected to anything else. When it is connected to another statement, however, it becomes a restriction upon that preceding statement.

The phrase “leaving no child” is also construed as a circumstantial qualifier in the accusative. A circumstantial qualifier is descriptive, and a description restricts the scope. It is therefore as though he said, “On condition that whoever dies in this state, his share shall pass to the members of his tier”; or, “The deceased’s share shall pass to the members of his tier on condition that he leaves no child.” It is self-evident that a transfer made conditional upon a particular qualification cannot be affirmed in the absence of that qualification.

Thus, “leaving no child” describes the circumstances of the deceased’s death. The transfer, when the deceased dies in this state, is a qualification of the endowment. When an endowment has a qualification, and that qualification is itself further qualified, the endowment cannot be affirmed except where both the qualification and its further qualification are present. Thus, it cannot be an endowment for the children, then their children, except on condition that the deceased’s share passes to the members of his tier.

بَلْ الْأُولَى حَصَلَتْ مِنْ وَضْعِ هَذَا اللَّفْظِ وَالثَّانِيَةُ حَصَلَتْ مِنْ مَجْمُوعِ الشَّرْطِ أَوْ الْكَلَامِ الْأَوَّلِ؛ فَكَيْفَ وَالْأَمْرُ لَيْسَ كَذَلِكَ. فَإِنْ قِيلَ: هَذَا نَفْيٌ لِلِاحْتِمَالِ فِي هَذِهِ الصُّورَةِ وَإِنْ كَانَ لَمْ يَنْفِهِ فِي أُخْرَى قُلْنَا: هَذَا إنَّمَا يَسْتَقِيمُ أَنْ لَوْ لَمْ تَكُنْ الصُّورَةُ الْمَذْكُورَةُ مُقَيِّدَةٌ لِلَّفْظِ الْمُطْلَقِ فَإِنَّ قَوْلَهُ: مَنْ مَاتَ مِنْهُمْ. مُطْلَقٌ وَقَدْ قَيَّدَهُ: عَنْ غَيْرِ وَلَدٍ. وَفِي مِثْلِ هَذَا لَا يُقَالُ: ذَكَرَ صُورَةً وَتَرَكَ أُخْرَى؛ إلَّا إذَا كَانَ الْكَلَامُ مُسْتَقِلًّا بِنَفْسِهِ غَيْرَ مُتَّصِلٍ بِغَيْرِهِ؛ فَأَمَّا إذَا كَانَ الْكَلَامُ مُتَّصِلًا بِغَيْرِهِ فَإِنَّهُ يَصِيرُ قَيْدًا فِي ذَلِكَ الْأَوَّلِ؛ فَإِنَّ قَوْلَهُ: عَنْ غَيْرِ وَلَدٍ. نُصِبَ عَلَى الْحَالِ أَيْضًا؛ وَالْحَالُ صِفَةٌ وَالصِّفَةُ مُقَيِّدَةٌ فَكَأَنَّهُ قَالَ: بِشَرْطِ أَنَّهُ مَنْ كَانَ مَوْتُهُ عَلَى هَذِهِ الصِّفَةِ انْتَقَلَ نَصِيبُهُ إلَى ذَوِي الطَّبَقَةِ؛ أَوْ أَنَّهُ يَنْتَقِلُ نَصِيبُ الْمَيِّتِ إلَى ذَوِي الطَّبَقَةِ بِشَرْطِ أَنْ لَا يَكُونَ لِلْمَيِّتِ وَلَدٌ وَمَعْلُومٌ بِالِاضْطِرَارِ أَنَّ الِانْتِقَالَ الْمَشْرُوطَ بِصِفَةِ لَا يَجُوزُ إثْبَاتُهُ بِدُونِ تِلْكَ الصِّفَةِ. فَقَوْلُهُ: عَنْ غَيْرِ وَلَدٍ. صِفَةٌ لِمَوْتِ الْمَيِّتِ؛ وَالِانْتِقَالُ إذَا مَاتَ الْمَيِّتُ عَلَى هَذِهِ الْحَالِ صِفَةٌ لِلْوَقْفِ وَالْوَقْفُ الْمَوْصُوفُ بِصِفَةِ وَتِلْكَ الصِّفَةُ مَوْصُوفَةٌ بِأُخْرَى: لَا يَجُوزُ إثْبَاتُهُ إلَّا مَعَ وُجُودِ الصِّفَةِ وَصِفَةِ الصِّفَةِ. فَلَا يَجُوزُ أَنْ يَكُونَ وَقْفًا عَلَى الْأَوْلَادِ؛ ثُمَّ أَوْلَادُهُمْ؛ إلَّا بِشَرْطِ انْتِقَالِ نَصِيبِ الْمُتَوَفَّى إلَى ذَوِي الطَّبَقَةِ.

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