Al-Tirmidhi said: "This is a hasan sahih hadith." The majority of the people of knowledge from the Salaf and those who came after them hold the opinion that waqf is valid. Jabir said: "None of the Companions of the Prophet (peace and blessings of Allah be upon him) who possessed wealth failed to establish a waqf." Shurayh did not view waqf as valid and said: "There is no sequestration (habs) regarding the obligatory duties of Allah." Ahmad said: "This is the school of the people of Kufa." Abu Hanifa held that a waqf does not become binding merely by its declaration, and the endower may retract it, unless he bequeaths it for after his death, in which case it becomes binding, or if a judge rules it to be binding. Some attributed this view to Ali, Ibn Mas'ud, and Ibn Abbas. His two companions (Abu Yusuf and Muhammad ibn al-Hasan) differed with him, saying the same as the rest of the people of knowledge. Some of them argued using what was narrated: that Abdullah ibn Zayd, the possessor of the Adhan, made his garden a charity and entrusted it to the Messenger of Allah (peace and blessings of Allah be upon him). His parents came to the Messenger of Allah (peace and blessings of Allah be upon him) and said: "O Messenger of Allah, we had no means of livelihood except this garden." So the Messenger of Allah (peace and blessings of Allah be upon him) returned it to them, and then they both died, and he inherited it from them. Al-Mahamili narrated it (4) in his "Amali" (5). Furthermore, because he distributed his wealth for the sake of piety from his own property, it did not become binding merely by the statement, similar to ordinary charity. This view contradicts the sunnah established by the Messenger of Allah (peace and blessings of Allah be upon him) and the consensus of the Companions (may Allah be pleased with them), for the Prophet (peace and blessings of Allah be upon him) said to Umar regarding his waqf: "Its essence is neither sold, nor purchased, nor gifted, nor inherited." Al-Tirmidhi said: "Practice is according to this hadith among the people of knowledge from the Companions of the Prophet (peace and blessings of Allah be upon him) and others; we do not know of any disagreement among [any of] (6) the early ones among them regarding that." Al-Humaydi said: "Abu Bakr gave his house as charity to his children, Umar gave his land at al-Marwah to his children, Uthman gave Rumah (7) as charity, Ali gave his land in Yanbu as charity, and al-Zubayr gave his house in Mecca [and his house in Egypt and his assets in Medina] (6) as charity to his children,"
= 3/1255. And Abu Dawud, in: The Chapter of What Came Regarding Charity on Behalf of the Deceased, from the Book of Wills. Sunan Abi Dawud 2/106. And al-Tirmidhi, in: The Chapter of Waqf, from the Chapters of Rulings. Aridat al-Ahwadhi 6/144. And al-Nasa'i, in: The Chapter of the Virtue of Charity on Behalf of the Deceased, from the Book of Wills. Al-Mujtaba 6/210. And Imam Ahmad, in: Al-Musnad 2/372. (4) Abu Abd Allah al-Husayn ibn Isma'il ibn Muhammad al-Dabbi al-Mahamili, the judge and jurist, author of "al-Amali," who died in the year 330 AH. Tarikh al-Turath al-Arabi 1/1/357. (5) Al-Mizzi mentioned it and attributed it to al-Nasa'i in al-Sunan al-Kubra. Tuhfat al-Ashraf 4/345. (6) Omitted from the original manuscript. (7) Meaning the well of Rumah in Medina.
التِّرْمِذِىُّ: هذا حَدِيثٌ حَسَنٌ صَحِيحٌ. وأكْثَرُ أهْلِ العِلْمِ من السَّلَفِ ومَنْ بَعْدَهم على القَوْلِ بِصِحَّةِ الوَقْفِ. قال جابِرٌ: لم يكُنْ أحدٌ من أصْحابِ النبيِّ -صلى اللَّه عليه وسلم- ذو مَقْدِرَةٍ إلّا وَقَفَ. ولم يَرَ شُرَيْحٌ الوَقْفَ، وقال: لا حَبْسَ عن فرائِضِ اللهِ. قال أحمدُ: وهذا مذهبُ أهْلِ الكُوفَةِ. وذَهَبَ أبو حنيفةَ إلى أنَّ الوَقْفَ لا يَلْزَمُ بمُجَرَّدِه، ولِلْوَاقِفِ الرُّجُوعُ فيه، إلَّا أن يُوصِىَ به بعدَ مَوْتِه، فيَلْزَمُ، أو يَحْكُمَ بِلُزُومِه حاكِمٌ. وحَكَاهُ بعضُهم عن عَلىٍّ، وابنِ مسعودٍ، وابنِ عَبّاسٍ. وخَالَفَه صَاحِبَاه، فقالا كقَوْلِ سائِر أهْلِ العِلمِ. واحْتَجَّ بعضُهم بما رُوِىَ أنَّ عبدَ اللَّه بن زَيْدٍ، صَاحِبَ الأَذَانِ، جَعَلَ حائِطَه صَدَقَةً، وجَعَلَه إلى رسولِ اللهِ -صلى اللَّه عليه وسلم-، فجاءَ أبَوَاه إلى رسولِ اللَّه -صلى اللَّه عليه وسلم-، فقالا: يا رسولَ اللَّه، لم يكُنْ لنا عَيْشٌ إلّا هذا الحائِطَ. فرَدَّه رسولُ اللَّه -صلى اللَّه عليه وسلم-، ثم ماتَا، فوَرِثَهُما. رَوَاهُ المحَامِلِىُّ (٤) في "أمَالِيهِ" (٥)، ولأنَّه أخْرَجَ مَالَه على وَجْهِ القُرْبةِ من مِلْكِه، فلم يَلْزَمْ بمُجَرَّدِ القَوْلِ، كالصَّدَقَةِ. وهذا القول يُخَالِفُ السُّنَّةَ الثابِتَةَ عن رسولِ اللَّه -صلى اللَّه عليه وسلم-، وإجْمَاعَ الصَّحَابةِ رَضِىَ اللَّه عنهم، فإنَّ النبيَّ -صلى اللَّه عليه وسلم- قال لِعُمَرَ في وَقْفِه: "لَا يُبَاعُ أصْلُهَا، ولا يُبْتَاعُ، ولَا يُوهَبُ، ولَا يُورَثُ". قال التِّرمِذِىُّ: العَمَلُ على هذا الحَدِيثِ عندَ أهْلِ العِلْمِ من أصْحابِ النبيِّ -صلى اللَّه عليه وسلم- وغيرِهم، لا نَعْلَمُ بين [أحَدٍ من] (٦) المُتَقَدِّمِينَ منهم في ذلك اخْتِلَافًا. قال الحُمَيْدِىُّ: تَصَدَّقَ أبو بكرٍ بِدَارِه على وَلَدِه، وعمرُ بِرَبْعِه عند المَرْوَةِ على وَلَدِه، وعثمانُ بِرُومَةَ (٧)، وتَصَدَّقَ عَلِىٌّ بأَرْضِه بِيَنْبُعَ، وتَصَدَّقَ الزُّبَيْرُ بِدَارِه بمَكَّة [ودَارِه بمِصْرَ وأمْوالِه بالمدِينَةِ] (٦) على وَلَدِه،
= ٣/ ١٢٥٥. وأبو داود، في: باب في ما جاء في الصدقة عن الميت، من كتاب الوصايا. سنن أبي داود ٢/ ١٠٦. والترمذي، في: باب في الوقف، من أبواب الأحكام. عارضة الأحوذى ٦/ ١٤٤. والنسائي، في: باب فضل الصدقة عن الميت، من كتاب الوصايا. المجتبى ٦/ ٢١٠. والإِمام أحمد، في: المسند ٢/ ٣٧٢.(٤) أبو عبد اللَّه الحسين بن إسماعيل بن محمد الضبى المحاملى القاضي الفقيه، صاحب "الأمالى" المتوفى سنة ثلاثين وثلاثمائة. تاريخ التراث العربى ١/ ١/ ٣٥٧.(٥) وذكره المزى وعزاه إلى النسائي في الكبرى. تحفة الأشراف ٤/ ٣٤٥.(٦) سقط من: الأصل.(٧) أي بئر رومة بالمدينة.
