In the name of God, the Most Gracious, the Most Merciful. This is what the Servant of God, the Commander of the Faithful, has bequeathed, if something happens to him: that Thamgh, Sirmat ibn al-Akwa', the slave therein, the one hundred shares in Khaybar, and his servants therein—which Muhammad, may God bless him and grant him peace, fed him from the valley—shall be managed by Hafsah as long as she lives, then managed by the person of sound judgment among her family. It shall not be sold or purchased; he shall spend from it as he deems appropriate upon the beggar, the deprived, and the kin. There is no blame upon the one who manages it if he eats from it, provides food to others, or buys a servant from it. Reported by Abu Dawud (43). In it is evidence for singling out Hafsah to the exclusion of her brothers and sisters.
922 - Issue: He said: (And when none of them remain, it returns to the poor).
Meaning: If he creates an endowment for a group of people and their offspring, then for the poor, and the group and their offspring become extinct such that none of them remain, it returns to the poor. It does not transfer to them as long as anyone from the group or their offspring remains, because he arranged it for the poor after them. The poor (masakin) are those who deserve the share of Zakat, and the needy (fuqara') are included among them; likewise, the term 'needy' includes the 'poor' (masakin), because each of the two terms can be applied to both, and the meaning by which they are named is common to both, namely need and indigence. This is why when God, the Almighty and Exalted, mentioned the 'poor' (masakin) in the consumption of the expiation for an oath, the expiation for zihar, and the ransom for injury, it encompassed both, and it was permissible to distribute to either of them. And when He mentioned the 'needy' (fuqara') in His saying: {For the needy who have been restricted in the way of God} (2), and in His saying: {And you give them to the needy, it is better for you} (3), it encompassed both categories. Every place where one of the two terms is mentioned, it encompasses both categories, except in the case of alms (sadaqat), because God, the Exalted, combined the two names,
= in: Chapter on the condition of possession in a gift, and Chapter on what is cited as evidence that his order for equality between them in a gift. . ., from the Book of Gifts. Al-Sunan al-Kubra 6/170, 178. (43) In: Chapter on what has been said regarding a man who creates an endowment, from the Book of Wills. Sunan Abi Dawud 2/105. (1) In B and M: "And it does not transfer". (2) Surah al-Baqarah 273. (3) Surah al-Baqarah 271.
بسم اللَّه الرحمن الرحِيم، هذا ما أوْصَى به عبدُ اللَّه أميرُ المُؤْمِنِينَ، إن حَدَثَ به حَدَثٌ، أنَّ ثَمْغًا وصِرْمَةَ بن الأَكْوَعِ، والعَبْدَ الذي فيه، والمائةَ سَهْمٍ التي بِخَيْبَرَ، ورَقِيقَه الذي فيه، الذي أطْعَمَهُ محمدٌ -صلى اللَّه عليه وسلم- بالوَادِ، تَلِيه حَفْصَةُ ما عاشَتْ، ثم يَلِيه ذو الرَّأْى من أهْلِها، أن لا يُبَاعَ ولا يُشْتَرَى، يُنْفِقُه حيث رَأَى من السَّائِلِ والمَحْرُومِ وذَوِى القُرْبَى، لا حَرَجَ على من وَلِيَه إن أكَلَ أو آكَلَ أو اشْتَرَى رَقِيقًا منه. رَوَاهُ أبو دَاوُدَ (٤٣). وفيه دَلِيلٌ على تَخْصِيصِ حَفصَةَ دون إخْوَتِها وأَخَوَاتِها.
٩٢٢ - مسألة؛ قال: (فَإذَا لَمْ يَبْقَ مِنْهُمْ أحَدٌ، رَجَعَ إلَى الْمَسَاكِينِ)
يعني إذا وَقَفَ على قَوْمٍ ونَسْلِهِم، ثم على المَسَاكِينِ، فانْقَرَضَ القَوْمُ ونَسْلُهُم، فلم يَبْقَ منهم أحدٌ، رَجَعَ إلى المَسَاكِينِ، ولا (١) يَنْتَقِلُ إليهم ما دَامَ أحدٌ من القَوْمِ أو من نَسْلِهِم باقِيًا؛ لأنَّه رَتَّبَه لِلْمَساكِينِ بعدَهم. والمَسَاكِينُ الذين يَسْتَحِقُّونَ السَّهْمَ من الزَّكَاةِ، والفُقَرَاءُ يَدْخُلُونَ فيهم، وكذلك لَفْظُ الفُقَرَاءِ يَدْخُلُ فيه المَسَاكِينُ؛ لأنَّ كلَّ واحدٍ من اللَّفْظَيْنِ يُطْلَقُ عليهما، والمَعْنَى الذي يُسَمَّيانِ به شامِلٌ لهما، وهو الحاجَةُ والفاقَةُ، ولهذا لمَّا سَمَّى اللهُ عَزَّ وجَلَّ المَسَاكِينَ، في مَصْرِفِ كَفَّارَةِ اليَمِينِ، وكَفَّارَةِ الظِّهَارِ، وفِدْيَةِ الأذَى، تَنَاوَلَهُما جَمِيعًا، وجازَ الصَّرْفُ إلى كلِّ واحدٍ منهما، ولمَّا ذَكَرَ الفُقَرَاءَ في قوله: {لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللَّهِ} (٢). وفى قوله: {وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لَكُمْ} (٣). تَنَاوَلَ القِسْمَينِ، وكلُّ مَوْضِعٍ ذُكِرَ فيه أحَدُ اللَّفْظَيْنِ تَنَاوَلَ القِسْمَيْنِ، إلَّا في الصَّدَقاتِ، لأنَّ اللَّه تعالى جَمَعَ بين الاسْمَيْنِ،
= في: باب شرط القبض في الهبة، وباب ما يستدل به على أن أمره بالتسوية بينهم في العطية. . ., من كتاب الهبات. السنن الكبرى ٦/ ١٧٠، ١٧٨.(٤٣) في: باب ما جاء في الرجل يوقف الوقف، من كتاب الوصايا. سنن أبي داود ٢/ ١٠٥.(١) في ب، م: "ولم ينتقل".(٢) سورة البقرة ٢٧٣.(٣) سورة البقرة ٢٧١.
