Section: In every instance where rejection is valid, the bequest becomes void upon rejection and returns to the estate, thus becoming the property of all the heirs. This is because the original principle is that the right belongs to them, and it only left their possession due to the bequest. Therefore, when the bequest becomes void, it returns to the state it was in, as if the bequest never existed. If the legatee specifies an individual by their rejection, intending to restrict it to that person, they do not have the authority to do so, and it remains for all the heirs. This is because the rejection is an act of refraining from taking ownership, so it remains as it was previously. Furthermore, because they did not possess the right to give it to an outsider, they do not possess the right to give it to a specific heir. In every instance where rejection is prevented due to the ownership being established, they have the right to specify one of the heirs for it, because that is the commencement of a gift, and they possess the right to give it to an outsider, therefore they possess the right to give it to an heir. If they say: "I reject this bequest to so-and-so," they are asked: "What did you mean by your statement 'to so-and-so'?" If they say: "I intended to grant them ownership of it and restrict it to them," and they accept it, it becomes theirs exclusively. If they say: "I intended to reject it back to all of them, so that so-and-so may be satisfied," it returns to all of them if they accept it. If some of them accept it and others do not, then the one who accepted it receives their share of it.
Section: Rejection is achieved by saying: "I reject the bequest," or by saying: "I do not accept it," or by any statement that conveys this meaning. Ahmad said: If a man bequeaths a thousand to a man, and he says: "I do not accept it," it belongs to his heirs, meaning the heirs of the testator.
960 - Issue; he said: (And if he dies before accepting or rejecting, his heir stands in his place in that regard, provided his death occurs after the death of the testator.)
Our companions differed regarding the case where the legatee dies before acceptance or rejection, after the death of the testator.
(4) In M: "the ruling". (5) In M, there is an addition: "in it". (6) In M: "he restricts". (7) Omitted from M. (8) In M: "he said 'I have bequeathed'".
فصل: وكلُّ مَوْضِعٍ صَحَّ الرَّدُّ فيه، فإنَّ الوَصِيّةَ تَبْطُلُ بالرَّدِّ، وتَرْجِعُ إلى التَّرِكَة، فتكونُ للْوُرَّاثِ جميعِهم؛ لأنَّ الأصْلَ ثُبُوتُ الحَقِّ (٤) لهم، وإنّما خرجَ بالوَصِيَّةِ، فإذا بَطَلَتِ الوَصِيّةُ، رَجَعَ إلى ما كان عليه، كأن الوَصِيَّةَ لم تُوجَدْ. ولو عَيَّنَ بالرَّدِّ واحِدًا، وقَصَدَ تَخْصِيصَه بالمَرْدُودِ، لم يكُنْ له ذلك، وكان لجَمِيعِهِم؛ لأنَّ رَدَّهُ امتِناعٌ من تَمَلُّكِه، فيَبْقَى على ما كان عليه، ولأنَّه لم يَمْلِكْ دَفْعَه إلى أجْنَبِىٍّ، فلم يَمْلِكْ دَفْعَه إلى وارِثٍ يَخُصُّه به. وكلُّ مَوْضِعٍ امْتَنَعَ الرَّدُّ (٥) لِاسْتِقْرارِ مِلْكِه عليه، فله أن يَخُصَّ (٦) به واحِدًا من الوَرَثةِ؛ لأنَّه ابْتِدَاءُ هِبَةٍ، ويَمْلِكُ أن يَدْفَعَه إلى أجْنَبِىٍّ، فمَلَكَ دَفْعَه إلى وارِثٍ. فلو قال: رَدَدْتُ هذه الوَصِيَّةَ لِفُلانٍ. قيل له: ما أرَدْتَ بقَوْلِكَ لِفُلانٍ؟ فإن قال (٧): أرَدْتُ تَمْلِيكَه إيَّاها، وتَخْصِيصَه بها. فقَبِلَها، اخْتَصَّ بها، وإن قال: أرَدْتُ رَدَّها إلى جَمِيعِهم، لِيَرْضَى فُلانٌ. عادَتْ إلى جِمِيعِهم إذا قَبِلُوها، فإن قَبِلَها بَعْضُهم دون بعضٍ، فلمَن قَبِلَ حِصَّتُه منها.
فصل: ويَحْصُلُ الرَّدُّ بقولِه: رَدَدْتُ الوَصِيَّةَ. وقوله: لا أَقْبَلُها. وما أَدَّى هذا المَعْنَى. قال أحمدُ: إذا أوْصَى (٨) لِرَجُلٍ بأَلْفٍ، فقال: لا أقْبَلُها. فهى لِوَرَثتِه. يعني لِوَرَثةِ المُوصِى.
٩٦٠ - مسألة؛ قال: (فَإنْ مَاتَ قَبْلَ أنْ يَقْبَلَ أوْ يَرُدَّ، قَامَ وارِثُهُ فِي ذلِكَ مَقَامَهُ، إذَا كَانَ مَوْتُهُ بَعْدَ مَوْتِ الْمُوصِى)
اخْتَلَفَ أصْحابُنا فيما إذا ماتَ المُوصَى له قبلَ القَبُولِ والرَّدِّ، بعدَ مَوْتِ المُوصِى،
(٤) في م: "الحكم".(٥) في م زيادة: "فيه".(٦) في م: "يختص".(٧) سقط من: م.(٨) في م: "قال أوصيت".