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حولتواصلتبرّعبيانات النشرالخصوصيةشروط الاستخدامحق الانسحابإلغاء اشتراك
المغني لابن قدامة - ت التركي
مجلد 6 · صفحة 346فصل

الترجمة · EN

Section: If the guardian claims to have spent on the child, or on their wealth, or their real estate, in a reasonable manner from their wealth, or claims that he sold their real estate for their benefit, or constructed it for their interest, or that it was destroyed, his statement is accepted. The followers of al-Shafi'i said: The judge shall not ratify the sale of the trustworthy person (amin) and the executor (wasi) until the benefit is proven to him by evidence, and he does not accept their word regarding that, though he accepts the word of the father and the grandfather. We maintain that whoever is permitted to sell real estate and purchase it for the orphan, his statement regarding the benefit must be accepted, like the father and grandfather. Also, because his word is accepted regarding the absence of negligence in matters he manages other than real estate, his word should be accepted regarding real estate, like the father. If the child reaches adulthood and claims that there was no benefit to him in the sale, it is not accepted unless there is evidence; if there is no evidence, the word is the guardian's word, supported by his oath. If the guardian says, "I have spent on you for three years," and the boy says, "My father only died two years ago," the word is the boy's. Al-Qadi mentioned this, because the basic principle is the life of his father, and their disagreement is over a matter in which the executor is not considered a trustworthy authority, so the word is that of the one whose statement agrees with the basic principle.

Section: Ahmad said: It is permissible for the executor to sell on behalf of an absent adult, if it is done in a way that shows consideration for their interest. Our companions said: It is permissible for the executor to sell on behalf of minors and adults if their rights are combined in a real estate property such that its division would cause harm, and the minors have a need to sell, either to pay a debt or for their maintenance. Abu Hanifah and Ibn Abi Layla said: The sale is permissible on behalf of both minors and adults in cases where it is unavoidable. Perhaps they intended this specific scenario, because there is consideration for the minors in that, and precaution for the deceased in paying his debt. Al-Shafi'i said: His sale on behalf of adults is not valid, because it is an act of management over another person's wealth without agency or guardianship, so it is not valid, like selling their own separate wealth or what is not harmful to partition. This is the correct view, and what they (the others) mentioned has no basis upon which to draw an analogy; furthermore, it is contradicted by the fact that it causes harm to the adults by selling what is theirs without their permission. Additionally, since he is not allowed to sell anything other than real estate (in this context), he is not allowed to sell the real estate, just like a stranger.

الحواشي

(26) Omitted from the original manuscript; an oversight in copying. (27) Omitted from manuscript M.

العربية (المصدر)

فصل: وإذا [ادَّعَى الوَلِيُّ الإنْفاقَ على الصَّبِيِّ، أو على مالِه، أو عَقارِه، بالمَعْرُوفِ مِن مالِه، أو] (٢٦) ادَّعَى أنَّه باعَ عقارَه لحَظِّهِ، أو بِناءً لمَصْلَحتِه، أو (٢٧) أنَّه تَلِفَ، قُبِلَ قولُه. وقال أصحابُ الشّافِعِيِّ: لا يُمْضِى الحاكِمُ بَيْعَ الأمِينِ والوَصِيِّ حتَّى يَثْبُتَ عندَه الحَظُّ ببَيِّنَةٍ، ولا يَقْبَلُ قَوْلَهما فى ذلك، ويَقْبَلُ قَوْلَ الأبِ والجَدِّ. ولَنا، أنَّ مَن جازَ له بَيْعُ العَقارِ، وشِراؤُه لليَتِيمِ، يَجِبُ أنْ يُقْبَلَ قولُه فى الحَظِّ، كالأبِ والجَدِّ. ولأنَّه يُقْبَلُ قولُه فى عَدَمِ التَّفْرِيطِ فيما تَصَرَّفَ فيه مِن غيرِ العَقارِ، فيُقْبَلُ قولُه فى العقارِ، كالأبِ. وإذا بَلَغَ الصَّبِيُّ، فادَّعَى أنَّه لا حَظَّ له فى البَيْعِ، لم يُقْبَلْ إلَّا ببَيِّنَةٍ، فإنْ لم تَكُنْ بَيِّنَةٌ، فالقولُ قولُ الوَلِيِّ مع يَمِينِه. وإنْ قال الوَلِيُّ: أنْفَقْتُ عليكَ مُنْذُ ثلاث سِنِينَ. وقال الغُلامُ: ما ماتَ أبى إلَّا منذُ سَنَتَيْنِ. فالقولُ قولُ الغُلامِ. ذَكَرَه القاضى؛ لأنَّ الأصلَ حياةُ والدِه، واخْتلافُهما فى أمْرٍ ليس الوَصِيُّ أمِينًا فيه، فكان القولُ قولَ مَن يُوافِقُ قَوْلُه الأصلَ.

فصل: قال أحمدُ: يجوزُ للوَصِيِّ البَيْعُ على الغائِبِ البالِغِ، إذا كان مِن طَرِيقِ النَّظَرِ. وقال أصحابُنا: يَجُوزُ للوَصِيِّ البَيْعُ على الصِّغارِ والكِبارِ، إذا كانت حُقُوقُهم مُشْتَرَكَةً فى عَقارٍ فى قَسْمِه إضرارٌ، وبالصِّغَارِ حاجَةً إلى البَيْعِ، إمَّا لقَضاءِ دَيْنٍ، أو مُؤْنَةٍ لهم. وقال أبو حنيفةَ، وابنُ أبى لَيْلَى: يجوزُ البَيْعُ، على الصِّغارِ والكِبارِ فيما لابُدَّ منه. ولعلَّهما أرادا هذه الصُّورَةَ؛ لأنَّ فى ذلك نَظَرًا للصِّغارِ، واحْتِياطًا للمَيِّتِ فى قضاءِ دَيْنِه. وقال الشّافِعِيُّ: لا يَصِحُّ بَيْعُه على الكِبارِ؛ لأنَّه تَصَرُّفٌ فى مالِ غيرِه مِن غيرِ وَكالَةٍ، ولا وِلَايةٍ، فلم يَصِحَّ، كبيعِ مالِه المُفْرَدِ، أو ما لا تَضُرُّ قِسْمَتُه. وهذا هو الصَّحِيحُ، وما ذَكَرُوه لا أصلَ له يُقاسُ عليه، ويُعارِضُه أنَّ فيه ضَرَرًا على الكِبارِ، ببَيْعِ ما لهم بغيرِ إذْنِهم. ولأنَّه لا يجُوزُ له بَيْعُ غيرِ العَقارِ، فلم يَجُزْ له بَيْعُ العقارِ، كالأجْنَبِيِّ.

الحواشي

(٢٦) سقط من: الأصل. نقلة نظر.(٢٧) سقط من: م.

السابقمجلد 6 · صفحة 346التالي
السابق6·346التالي