necessitates equality between the two parties, and equality is not realized except through equal division (6). If he says: "I have endowed it to Zayd, 'Amr, and the poor," then it is divided among them in thirds.
Section: If it is intended to distinguish the endowment [from the unencumbered property] (7) by partition, this is based upon partition: is it a sale or a separation (8) of a right? The correct view is that it is a separation of a right, so one looks; if there is no compensation (radd) in it, the partition is valid. If there is compensation in it from the side of the endowment owners, it is also valid because it is a purchase of something from the unencumbered property. If it is from the owner of the unencumbered property, it is not valid because it is a purchase of a portion of the endowment, and its sale is not permissible. If the undivided share is an endowment for two parties and its people want to partition it, it is based on what we have mentioned, and it is not valid if there is any compensation in it at all. Whenever partition is valid in an endowment, and one of the two partners or the guardian of the endowment requests it, the other is forced [to comply], because every partition that is valid without compensation or harm is obligatory.
930 - Issue; He said: (And if the endowment is not upon a known party or an act of piety, it is void.)
In summary, an endowment is not valid except upon someone who is known, such as his child, his relatives, or a specific man, or upon an act of piety, such as building mosques, bridges, books of jurisprudence, knowledge, and the Qur'an, graveyards, water-dispensing stations, and the path of Allah. It is not valid upon an unspecified person (1), such as [any] man or woman, because an endowment is the transfer of ownership of the substance or the benefit, so it is not valid upon an unspecified person, like sale and leasing. It is also not valid upon an act of disobedience, such as fire temples, churches, synagogues, and books of the Torah and the Gospel; for that is an act of disobedience, as these places were built for disbelief and these books are altered and abrogated. This is why the Prophet - may Allah bless him and grant him peace - became angry when he saw with 'Umar a page containing something from the Torah and said: "Are you in doubt
(6) In the copies: "bi-al-tasnif" (classifying). (7) In MS (m): "al-mutlaq" (the absolute). The word "al-talaq" (unencumbered) appeared in what follows in MS (m): "al-mutlaq". (8) In MS (m) here and in what follows: "iqrar" (acknowledgment). [Note: The manuscript variant reading likely reflects an orthographic confusion with the intended technical term "ifraz".] (1) From here to his saying "ghayr mu'ayyan" (unspecified person) later, [the text] is missing from: the original manuscript.
تَقْتَضِى التَّسْوِيةَ بين الجِهَتَيْنِ، ولا تَتَحَقَّقُ التَّسْوِيةُ إلَّا بالتَّنْصِيفِ (٦). وإن قال: وَقَفْتُها على زَيْدٍ وعمرٍو والمَساكِينِ. فهى بينهم أثْلَاثًا.
فصل: فإن أُرِيدَ تَمْيِيزُ الوَقْفِ [عن الطَّلْقِ] (٧) بالقِسْمَةِ، فذلك مَبْنِيٌّ على القِسْمةِ، هل هي بَيْعٌ أو إفْرازُ (٨) حَقٍّ؟ والصَّحِيحُ أنها إفْرازُ حَقٍّ، فيُنْظَرُ؛ فإن لم يكُنْ فيها رَدٌّ جازَتِ القِسْمةُ. وإن كان فيها رَدٌّ من جانِبِ أصْحابِ الوَقْفِ، جازَتْ أيضًا؛ لأنَّه شِرَاءٌ لشىءٍ من الطَّلْق. وإن كان من صاحِبِ الطَّلْقِ، لم يَجُزْ؛ لأنَّه شِرَاءُ بعضِ الوَقْفِ، وبَيْعُه غيرُ جائِزٍ. وإن كان المُشَاعُ وَقْفًا على جِهَتَيْنِ، فأرَادَ أهْلُه قِسْمَتَه، انْبَنَى على ما ذَكَرْنا، ولم يَجُزْ فيما إذا كان فيها رَدٌّ بحال. ومتى جازَتِ القِسْمةُ في الوَقْفِ، وطَلَبَها أحدُ الشَّرِيكَيْنِ، أو وَلِيُّ الوَقْفِ، أُجْبِرَ الآخَرُ؛ لأنَّ كلَّ قِسْمةٍ جازَتْ من غيرِ رَدٍّ ولا ضَرَرٍ، فهى واجِبَةٌ.
٩٣٠ - مسألة؛ قال: (وَإذَا لَمْ يَكُنِ الْوَقْفُ عَلَى مَعْرُوفٍ أوْ بِرٍّ، فَهُوَ باطِلٌ)
وجملةُ ذلك أنَّ الوَقْفَ لا يَصِحُّ إلَّا على من يُعْرَفُ، كوَلَدِه، وأقَارِبِه، وَرَجُلٍ مُعَيَّنٍ، أو على بِرٍّ، كبِنَاءِ المساجِدِ والقَنَاطِرِ، وكُتُبِ الفِقْه والعِلْمِ والقُرْآنِ، والمَقَابرِ، والسِّقَاياتِ وسَبِيلِ اللَّه، ولا يَصِحُّ على غير مُعَيَّنٍ (١)، كرَجُلٍ وامْرَأةٍ؛ لأنَّ الوَقْفَ تَمْلِيكٌ لِلْعَيْنِ أو لِلْمَنْفَعةِ، فلا يَصِحُّ على غيرِ مُعَيَّنٍ، كالبَيْعِ والإِجَارةِ، ولا على مَعصِيَةٍ كبَيْتِ النَّارِ، والبِيَعِ، والكنائِسِ، وكُتُبِ التَّوْراةِ والإْنْجِيلِ؛ لأنَّ ذلك مَعصِيةٌ، فإنَّ هذه المَوَاضِعَ بُنِيَتْ لِلْكُفْرِ، وهذه الكُتُبُ مُبَدَّلَةٌ مَنْسُوخَةٌ، ولذلك غَضِبَ النبيُّ -صلى اللَّه عليه وسلم- حين رَأَى مع عمرَ صَحِيفَةً فيها شيءٌ من التَّوْراةِ، وقال: "أَفِى شَكٍّ
(٦) في النسخ: "بالتصنيف".(٧) في م: "المطلق". وكلمة: "الطلق" وردت فيما يأتى في م: "المطلق".(٨) في م هنا وفيما يأتى: "إقرار".(١) من هنا إلى قوله: "غير معين" الآتى سقط من: الأصل.
