and are not restricted by it. The fourth category is that he bequeaths the obligation and links with it a bequest for a voluntary donation, such as if he says: "Perform Hajj on my behalf, pay my debt, and give charity on my behalf." There are two views regarding this. The most correct of the two is that the obligation is from the principal capital, because linking them in wording does not indicate linking them in ruling, nor in its manner. For this reason, Allah the Almighty says: "Eat of its fruit when it ripens, but pay its due on the day of its harvest" (Qur'an 6:141). Eating is not obligatory, while giving is obligatory; and because he has here conjoined the non-obligatory with it, just as they are not equal in obligation, their equality in the place of disbursement is not required. The second [view] is that it is from the third, because he linked it with that whose place of disbursement is from the third.
982 - Issue; he said: (And if he says: "A Hajj for five hundred. Whatever exceeds that is for the one who performs the Hajj.")
The general principle of this is that if he bequeaths that a single Hajj be performed on his behalf for a certain amount of wealth, and there is an excess over the amount for which the Hajj can be performed, it is for the one who performs the Hajj, because he intended to facilitate [the performer] with it. It is as if he had stated explicitly: "Perform a single Hajj on my behalf for five hundred, and whatever exceeds it is for the one who performs the Hajj." Then, if he designates who is to perform it on his behalf, saying: "Let so-and-so perform Hajj on my behalf for five hundred," it is disbursed to him. If he does not designate anyone, it is for the executor to disburse it to whomsoever he wishes, because he has delegated the discretion to him, except that he does not have the right to disburse it to an heir if there is an excess in it, unless with the permission of the heirs. If there is no excess in it, it is permissible, because there is no partiality (muhabah) in it. Then, it is considered; if the bequeathed Hajj is voluntary, the entire amount bequeathed is from the third; and if it is obligatory, the amount exceeding the cost of the standard equivalent (nafaqat al-mithl) is accounted from the third. And if it does not suffice
(14) Omitted from M. (15) In M: "with a donation". (16) Surah Al-An'am: 141. (1) In M: "for the testator".
ولا تَتَقَيَّدُ به. القسم الرابع، أن يُوصِىَ بالواجِبِ ويَقْرِنَ بها (١٤) الوَصِيّةَ بتَبَرُّعٍ (١٥)، مثل أن يقول: حُجُّوا عَنِّى، وأدُّوا دَيْنِى، وتَصَدَّقُوا عَنِّى. ففيه وَجْهانِ؛ أصحُّهما، أنَّ الواجِبَ من رَأْسِ المالِ؛ لأنَّ الاقْتِرانَ في اللَّفْظِ لا يَدُلُّ على الاقْتِرَانِ في الحُكْمِ، ولا في كَيْفِيَّتِه، ولذلك قال اللهُ تعالى: {كُلُوا مِنْ ثَمَرِهِ إِذَا أَثْمَرَ وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ} (١٦). والأكْلُ غيرُ واجِبٍ، والإِيتَاءُ واجِبٌ، ولأنَّه ههُنا قد عَطَفَ غيرَ الواجِبِ عليه، فكما لم يَسْتَوِيَا في الوُجُوبِ لا يَلْزَمُ اسْتِوَاؤُهُما في مَحَلِّ الإخْرَاجِ. والثانى، أنَّه من الثُّلُثِ؛ لأنَّه قَرنَ به ما مَخْرَجُه من الثُّلُثِ.
٩٨٢ - مسألة؛ قال: (وَإنْ قَالَ: حَجَّةٌ بخمْسِمِائَةٍ. فَمَا فضَلَ فَهُوَ لِمَنْ يَحُجُّ)
وجملتُه أنَّه إذا أوْصَى أن يُحَجَّ عنه بِقَدْرٍ من المالِ حَجَّةٌ واحِدَةٌ، وكان فيه فَضْلٌ عن قَدْرِ ما يُحَجُّ به، فهو لمن يَحُجُّ؛ لأنَّه قَصَدَ إرْفَاقَه بذلك، فكأنَّه صَرَّحَ، بأن قال: حُجُّوا عَنِّى حَجَّةً واحِدَةً بخَمْسِمائةٍ، وما فَضَلَ منها فهو لمن يَحُجُّ. ثم إن عَيَّنَ مَنْ يَحُجُّ عنه، فقال: يَحُجُّ عَنِّى فُلانٌ بخَمْسمائةٍ. صُرِفَ ذلك إليه. وإن لم يُعَيِّنْ أحَدًا، فلِلْوَصِيِّ صَرْفُها إلى مَنْ شَاءَ؛ لأنَّه فَوَّضَ إليه الاجْتِهَادَ، إلَّا أنَّه لا يَمْلِكُ صَرْفَها إلى وارِثٍ، إذا كان فيها فَضْلٌ إلَّا بإِذْنِ الوَرَثةِ، وإن لم يكُنْ فيها فَضْلٌ، جازَ؛ لأنَّها لا مُحاباةَ فيها، ثم يُنْظَرُ؛ فإن كان الحَجُّ المُوصَى (١) به تَطَوُّعًا، فجَمِيعُ القَدْرِ المُوصَى به من الثُّلُثِ، وإن كان واجِبًا، فالزَّائِدُ عن نَفَقَةِ المِثْلِ يُعْتَبَرُ من الثُّلُثِ. وإن لم يَفِ
(١٤) سقط من: م.(١٥) في م: "بالتبرع".(١٦) سورة الأنعام ١٤١.(١) في م: "للموصى".
