does not remove its name, it shall be surrendered to him excluding what has become detached from it; because the name at the time of entitlement applies to the attached part, not the detached. Whatever follows the house in a sale shall follow it in a bequest.
Section: If he denies the bequest, this is not a retraction according to one of the two views, which is the statement of Abu Hanifa in one of his two narrations; because it is a contract, so it does not become void by denial, like other contracts. The second view is that it is a retraction; because it indicates that he does not intend to have it reach the beneficiary. If he washes the garment, wears it, plasters the house, dwells in it, leases the slave woman, marries her off, teaches her, or has intercourse with her, it is not a retraction; because this does not remove the ownership nor the name, and it does not indicate a retraction. It is possible that having intercourse with the slave woman is a retraction; because he exposes her to removal from the validity of transfer. The first is more appropriate, because it is an utilization that does not remove ownership in the moment, nor does it lead to it with certainty, so it resembles wearing the garment, for perhaps he might ruin it, yet it is not a retraction.
Section: Al-Hasan ibn Thawab narrated from Ahmad, regarding a man who said: "This third of mine is for so-and-so, and so-and-so shall be given one hundred from it every month until he dies." It belongs to the latter of them, and he is given one hundred every month; if he dies and something remains, it is returned to the owner of the third. Thus, he ruled for the validity of the bequest and its execution according to what the testator commanded.
969 - Issue; He said: (And whoever writes a bequest, and does not have it witnessed, it shall be ruled by it, as long as it is not known that he retracted it.)
Ahmad stated this in the narration of Ishaq ibn Ibrahim, saying: Whoever dies, and his bequest is found written by his head, and he did not have it witnessed, but his handwriting is known, and he was known for his handwriting, what is in it is accepted. It was narrated from Ahmad that handwriting is not accepted in a bequest, and he does not bear witness to a sealed bequest until he hears it from him, or it is read to him and he affirms what is in it. This is the view of
(1) Omitted from A, M.
لا يُزِيلُ اسْمَها، سُلِّمَتْ إليه دون ما انْفَصَلَ منها؛ لأنَّ الاسْمَ حين الاسْتِحْقاقِ يَقَعُ على المُتَّصِلِ دون المُنْفَصِلِ. ويَتْبَعُ الدَّارَ في الوَصِيّةِ ما يَتْبَعُها في البَيْعِ.
فصل: وإن جَحَدَ الوَصِيّةَ، لم يكُنْ رُجُوعًا، في أحَدِ الوَجْهَيْنِ. وهو قولُ أبى حنيفةَ، في إحْدَى الرِّوَايَتَيْنِ. ولأنَّه عَقْدٌ، فلا يَبْطُلُ بالجُحُودِ، كسائِرِ العُقُودِ. والثانى، يكونُ رُجُوعًا؛ لأنَّه يَدُلُّ على أنَّه لا يُرِيدُ إِيصَالَه إلى المُوصَى له. وإن غَسَلَ الثَّوْبَ، أو لَبِسَه، أو جَصَّصَ الدّارَ، أو سَكَنَها، أو أجَرَ الأمَةَ، أو زَوَّجَها، أو عَلَّمَها، أو وَطِئَها، لم يكُنْ رُجُوعًا؛ لأنَّ ذلك لا يُزِيلُ المِلْكَ ولا الاسْمَ، ولا يَدُلُّ على الرُّجُوعِ. ويَحْتَمِلُ أنَّ وَطْءَ الأَمَةِ رُجُوعٌ؛ لأنَّه يُعَرِّضُها لِلْخُرُوجِ عن جَوَازِ النَّقْلِ. والأَوَّلُ أَوْلَى؛ لأنَّه انْتِفَاعٌ لا يُزِيلُ المِلْكَ في الحالِ، ولا يُفْضِى إليه يَقِينًا، فأشْبَهَ لُبْسَ الثَّوْبِ، فإنَّه ربما أتْلَفَه، وليس برُجُوعٍ.
فصل: نَقَلَ الحَسَنُ بن ثَوَابٍ، عن أحمدَ، في رَجُلٍ قال: هذا ثُلُثِى لِفُلَانٍ، ويُعْطَى فُلَانٌ منه مائةً في كلِّ شَهْرٍ إلى أن يَمُوتَ. فهو للآخِرِ منهما، ويُعْطَى هذا مائةً في كلِّ شَهْرٍ، فإن ماتَ وفَضَلَ شيءٌ، رُدَّ إلى صاحِبِ الثُّلُثِ. فحَكَمَ بِصِحَّةِ الوَصِيَّةِ وإنْفاذِها، على ما أَمَرَ به المُوصِى.
٩٦٩ - مسألة؛ قال: (ومَنْ كَتَبَ وَصِيَّةً، ولَمْ يُشْهِدْ فِيهَا، حُكِمَ بِهَا، مَا لَمْ يُعْلَمْ رُجُوعُهُ عَنْهَا)
نَصَّ أحمدُ على هذا، في رِوَايةِ إسْحاق بن إبراهيمَ، فقال: مَنْ ماتَ، فوُجِدَتْ وَصِيَّتُه مَكْتُوبةً عندَ رَأْسِه، ولم يُشْهِدْ فيها، وعُرِفَ خَطُّه، وكان مَشْهُورَ الخَطِّ، يُقْبَلُ ما فيها. ورُوِى عن أحمدَ أنَّه لا يُقْبَلُ الخَطُّ في الوَصِيَّةِ، ولا يُشْهِدُ على الوَصيَّةِ المَخْتُومةِ حتى يَسْمَعَها الشُّهُودُ منه، أو تُقْرَأَ عليه، فيُقِرَّ بما فيها. وبهذا قال (١)
(١) سقط من: أ، م.
