the condition of the endower is, so too is the supervisor. If he assigns the supervision to himself, it is valid, and if he assigns it to someone else, it belongs to him. If he does not assign it to anyone (7), or assigns it to a person who then dies, the person upon whom the endowment is settled manages it; because it is his property and its benefit is for him, so his supervision over it is like that of his absolute property. It is also possible that the judge manages it. Ibn Abi Musa chose this view. It is possible that the two positions are based on whether the ownership of the endowment transfers to the beneficiary or to Allah the Almighty? If we say: It is for the beneficiary, then the supervision belongs to him because it is his property, both its substance and its benefit. If we say: It is for Allah, then the judge acts as a deputy for it and spends it on its [designated] expenditure channels (8); because it is the property of Allah, so the supervision over it belongs to the judge of the Muslims, just like an endowment upon the poor. As for an endowment upon the poor, mosques, and the like, or upon those who cannot be enumerated and encompassed, the supervision over it belongs to the judge, because there is no specific owner to manage it. He has the right to appoint a deputy for it, because the judge cannot personally manage the supervision. Whenever the supervision belongs to the beneficiary—either by the stipulation of the endower or because he is more entitled to it when there is no other supervisor—and he is a single, accountable (9) person of sound judgment, he is more entitled to it, whether he is a man or a woman, and whether he is upright or a transgressor (fasiq); because he is managing for himself, so he has that right in these circumstances, just like [in the case of] absolute property. It is possible that an upright person be joined with the transgressor to preserve the substance of the endowment from sale or waste. If the endowment is for a group of people of sound judgment, the supervision belongs to all of them, for each person regarding his share. If the beneficiary is not of sound judgment, whether due to minority, legal incompetence, or insanity, his guardian stands in his place in the supervision, just as he stands in his place regarding his absolute property (10). If the supervision belongs to someone other than the beneficiary, or to some of the beneficiaries, through the appointment of the endower or the judge, it is not permissible for it to be anyone except an upright person. If he is not upright and his appointment was from the judge, it is not valid, and his control is removed. If the endower appointed him while he was a transgressor, or appointed him while he
(7) In the original: "ila ahad" (to anyone). (8) In the original: "masarif al-muslimin" (expenditure channels of the Muslims). (9) Omitted from the original. (10) In [M]: "al-mutlaq" (the absolute).
فيه شَرْطُ الواقِفِ، فكذلك النَّاظِرُ فيه. فإن جَعَلَ النَّظَرَ لِنَفْسِه جازَ، وإن جَعَلَهُ إلى غيرِه فهو له، فإن لم يَجْعَلْه لأحدٍ (٧)، أو جَعَلَهُ لإِنْسانٍ فماتَ، نَظَرَ فيه المَوْقُوفُ عليه؛ لأنَّه مِلْكُه ونَفْعُه له، فكان نَظَرُه إليه كَمِلْكِه المُطْلَقِ. ويَحْتَمِلُ أن يَنْظُرَ فيه الحاكِمُ. اخْتارَه ابنُ أبي موسى. ويَحْتَمِلُ أن يكونَ الوَجْهَانِ مَبْنِيَّيْنِ على أنَّ المِلْكَ هل يَنْتَقِلُ فيه إلى المَوْقُوفِ عليه، أو إلى اللهِ تعالى؟ فإن قُلْنا: هو لِلْمَوْقُوفِ عليه. فالنَّظَرُ فيه إليه؛ لأنَّه مِلْكُه، عَيْنُه ونَفْعُه. وإن قُلْنا: هو لِلهِ. فالحاكِمُ يَنُوبُ فيه، ويَصْرِفُه إلى مَصَارِفِه (٨)؛ لأنَّه مالُ اللهِ، فكان النَّظَرُ فيه إلى حاكِمِ المُسْلِمينَ، كالوَقْفِ على المَساكِينِ. وأما الوَقْفُ على المَساكِينِ والمسَاجِدِ ونحوِها، أو على مَنْ لا يُمْكِنُ حَصْرُهُم واسْتِيعَابُهُم، فالنَّظَرُ فيه إلى الحاكِمِ؛ لأنَّه ليس له مالِكٌ مُتَعَيّنٌ يَنْظُرُ فيه. وله أن يَسْتَنِيبَ فيه؛ لأنَّ الحاكِمَ لا يُمْكِنُه تَوَلِّى النَّظَرَ بِنَفْسِه. ومتى كان النَّظَرُ لِلْمَوْقُوفِ عليه، إمَّا بِجَعْلِ الواقِفِ ذلك له، أو لِكَوْنِه أحَقَّ بذلك عندَ عَدَمِ ناظِرٍ سِواهُ، وكان واحِدًا مُكَلَّفًا (٩) رَشِيدًا، فهو أحَقُّ بذلك، رَجُلًا كان أو امْرَأةً، عَدْلًا كان أو فاسِقًا؛ لأنَّه يَنْظُرُ لِنَفْسِه، فكان له ذلك في هذه الأحْوالِ، كالطَّلْقِ. ويَحْتَمِلُ أن يُضَمَّ إلى الفاسِقِ أمِينٌ، حِفْظًا لأصْلِ الوَقْفِ عن البَيْعِ أو التَّضْيِيعِ. وإن كان الوَقْفُ لجَماعةٍ رَشِيدِينَ، فالنَّظَرُ لِلْجَمِيعِ، لكلِّ إنْسانٍ في نَصِيبِه. وإن كان المَوْقُوفُ عليه غيرَ رَشِيدٍ، إمَّا لِصِغَرٍ، أو سَفَهٍ، أو جُنُونٍ، قام وَلِيُّه في النَّظَرِ مَقَامَه، كما يَقُومُ مَقَامَه في مالِه الطَّلْقِ (١٠). وإن كان النَّظَرُ لغير المَوْقُوفِ عليه، أو لبعضِ المَوْقُوفِ عليه، بِتَوْلِيَةِ الواقِفِ أو الحاكِمِ. لم يَجُزْ أن يكونَ إلَّا أمِينًا، فإن لم يكنْ أمِينًا، وكانت تَوْلِيَتُه من الحاكِمِ، لم تَصِحَّ. وأُزِيلَتْ يَدُه. وإن وَلَّاهُ الواقِفُ وهو فاسِقٌ، أو وَلَّاهُ وهو
(٧) في الأصل: "إلى أحد".(٨) في الأصل: "مصارف المسلمين".(٩) سقط من: الأصل.(١٠) في م: "المطلق".