وَقَوْلِ اللَّهِ عَزَّ وَجَلَّ: {مِنْ بَعْدِ وَصِيَّةٍ يُوصَى بِهَا أَوْ دَيْنٍ غَيْرَ مُضَآرٍّ} (النساء: ۱۲
And the saying of Allah, the Mighty and Majestic: "After any bequest that is made or any debt, without harm being done" (An-Nisa: 12).
عَنْ ابْنِ عُمَرَ (رضي الله عنه)قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَا حَقُّ۱ امْرِئٍ مُسْلِمٍ لَهُ شَيْءٌ يُوصِي فِيهِ يَبِيتُ لَيْلَتَيْنِ إِلَّا وَوَصِيَّتُهُ مَكْتُوبَةٌ عِنْدَهُ. مُتَّفَقٌ عَلَيْهِ.
Ibn Umar (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: It is not befitting for a Muslim who has something to bequeath to spend two nights without his bequest written with him. [Agreed upon]
Notes / الحواشي
1 The statement: It is not befitting for a Muslim, This contains an encouragement to make a bequest. The Zahiris used it as evidence that it is obligatory. Our Hanafi scholars said: A bequest is recommended, as it establishes a right in one’s wealth, so it is not obligatory, like a gift or loan, and this is also the view of Shafi’i. Its meaning is that it is prudent and cautious for a Muslim to have his bequest written with him. The majority also hold that it is recommended, as it is described as a right for the Muslim, not upon him. If it were obligatory, it would be upon him, which contradicts the wording. This supports that it refers to a voluntary bequest. The statement: Who has something to bequeath, as it does not say “upon him something,” it is said: This refers to a voluntary bequest. As for a bequest to settle debts or return entrusted items that are obligatory upon him, that is obligatory. Ibn Al-Mundhir narrated from Abu Thawr that the obligation of a bequest in the verse and hadith is specific to one who owes a legal right and fears it may be lost to its owner if not bequeathed, such as a deposit, a debt to Allah, or to a person. The argument for the general obligation of a bequest based on this hadith is not valid, as Ibn Umar, the narrator, did not make a bequest, and it is impossible that he would oppose what he narrated. This is the essence of what is in Umdat Al-Qari and Al-Marqah. Thus, it is said in Al-Hidayah: A bequest is not obligatory; it is recommended. The statement: It is recommended after saying not obligatory is to refute some people’s claim that a bequest for parents and close relatives, if they are not heirs, is obligatory. Some said a bequest is obligatory for everyone with wealth and means, citing the apparent meaning of His saying: It is prescribed for you, when death approaches one of you, if he leaves wealth, that he makes a bequest for parents and close relatives in a fair manner [Al-Baqarah: 180], and what is prescribed upon us is obligatory. They also cited: It is not permissible for a man who believes in Allah and the Last Day, if he has wealth he wishes to bequeath, to spend two nights without his bequest written at his head. Our view is that it is legislated for us, not upon us, and what is legislated for us is recommended. It is a voluntary act after death, akin to a voluntary act during life. What they cited is abrogated by the verse of inheritance, and what they narrated is rare in matters of general application, and obligation is not established by such. This is stated in Al-Kifayah.
۱قوله: ما حق امرئ مسلم إلخ فيه حث على الوصية، واحتج به الظاهرية أنها واجبة، وقال أصحابنا الحنفية: الوصية مستحبة؛ لأنها إثبات حق في ماله فلم تكن واجبة، كالهبة والعارية، وبه قال الشارفعي ، معناه ما الحزم والاحتياط لمسلم إلا أن تكون وصيته مكتوبة عنده، والجمهور أيضًا على ندبها؛ لأنه جعلها حقا للمسلم لا عليه، ولو وجبت لكانت عليه، وهو . خلاف ما يَدلُّ عليه اللفظ، ومما يؤيد أن هذا في الوصية المتبرع بها.
قوله: «له شيء يوصى فيه حيث لم يقل : عليه شيء، قيل : هذا في الوصية المتبرع بها، وأما الوصية بأداء الدين ورد الأمانات الواجبة عليه، فواجبة عليه، ونقل ابن المنذر عن أبي ثور أن المراد بوجوب الوصية في الآية والحديث يختص بمن عليه حق شرعي، يخشى أن يضيع على صاحبه أن لم يوص به كوديعة ودين الله أو لآدمي، وليس الاستدلال على وجوب الوصية عمومًا بحديث الباب بصحيح؛ لأن ابن عمر راوي الحديث لم يوص، ومحال أن يخالف ما رواه، هذا حاصل ما في عمدة القاري» و «المرقاة»، لذلك قال في الهداية»: الوصية غير واجبة، وهي مستحبة، انتهى.
قوله: وهي مستحبة بعد قوله: غير واجبة لنفي قول بعض الناس: الوصية للوالدين والأقربين - إذا كانوا ممن لا يرثون - فرض، وعند بعضهم الوصية واجبة على كل واحد ممن له ثروة ويسار، واستدلوا بظاهر قوله تعالى: كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْمَعْرُوفِ﴾ (البقرة: ۱۸۰) والمكتوب علينا يكون فرضا، وقال عليه : لا يحل لرجل يؤمن بالله واليوم الآخر، إذا كان له مال يريد الوصية فيه أن يبيت ليلتين إلا وصيته مكتوبة عند رأسه. ولنا أنها مشروعية لنا لا علينا، وما شرع لنا يكون مندوبا، وهي تبرع بعد الوفاة، فيعتبر بالتبرع في حال الحياة، وما تلوه منسوخ بآية للمواريث، وما رووا فهو شاذ فيما يعم به البلوى والوجوب لا يثبت بمثله. قاله في الكفاية».
وَعَنْ جَابِرٍ (رضي الله عنه)، قَالَ: قَالَ رَسُولُ اللهِ : مَنْ مَاتَ عَلَى وَصِيَّةٍ مَاتَ عَلَى سَبِيلٍ وَسُنَّةٍ، وَمَاتَ عَلَى تُقَى وَشَهَادَةٍ، وَمَاتَ مَغْفُورًا لَهُ. رَوَاهُ ابْنُ مَاجَه.
Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: Whoever dies with a bequest dies on a path and a tradition, dies in piety and testimony, and dies forgiven. [Narrated by Ibn Majah]
وَعَنْ أَبِي هُرَيْرَةَ(رضي الله عنه) عَنْ رَسُوْلِ اللهِ ﷺ قَالَ: «إِنَّ الرَّجُلَ لَيَعْمَلُ وَالْمَرْأَةُ بِطَاعَةِ اللَّهِ سِتِّينَ سَنَةً، ثُمَّ يَحْضُرُهُمَا الْمَوْتُ فَيُضَارَّانِ فِي الْوَصِيَّةِ فَتَجِبُ لَهُمَا النَّارُ، ثُمَّ قَرَأَ أَبُو هُرَيْرَةَ {مِنْ بَعْدِ وَصِيَّةِ يُوصَى بِهَا أَوْ دَيْنٍ غَيْرَ مُضَآرٍّ}(النساء: ١٢) إِلَى قَوْلِهِ تَعَالَى: {وَذَلِكَ الْفَوْزُ الْعَظِيمُ}(النساء: ۱۳ . رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَأَبُو دَاوُدَ وَابْنُ مَاجَه.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: A man or woman may act in obedience to Allah for sixty years, then death approaches them, and they cause harm in their bequest, so the Fire becomes obligatory for them. Then Abu Hurairah recited: After any bequest he may have made or debt, as long as it causes no harm [An-Nisa: 12] up to His saying: And that is the great success [An-Nisa: 13]. [Narrated by Ahmad, Tirmidhi, Abu Dawud, Ibn Majah]
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «مَنْ قَطَعَ مِيرَاثَ وَارِثِهِ قَطَعَ اللَّهُ مِيرَاثَهُ مِنَ الْجَنَّةِ يَوْمَ الْقِيَامَةِ». رَوَاهُ ابْنُ مَاجَه.
وَرَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ عَنْ أَبِي هُرَيْرَةَ .
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: Whoever cuts off the inheritance of his heir, Allah will cut off his inheritance from Paradise on the Day of Resurrection. [Narrated by Ibn Majah] Al-Bayhaqi narrated it in Shu’ab Al-Iman from Abu Hurairah.
وَعَنْ سَعْدِ بْنِ أَبِي وَقَاصِ (رضي الله عنه) قَالَ: مَرِضْتُ عَامَ الْفَتْحِ مَرَضًا أَشْفَيْتُ عَلَى الْمَوْتِ، فَأَتَانِي رَسُولُ اللهِ ﷺ يَعُودُنِي، فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّ لِي مَالًا كَثِيرًا وَلَيْسَ۱ يَرِثُنِي إِلَّا ابْنَتِي أَفَأُوصِي بِمَالِي كُلِّهِ؟ قَالَ: «لَا»، قُلْتُ: فَثُلُتَيْ مَالِي؟ قَالَ: «لَا»، قُلْتُ: فَالشَّطْرُ؟ قَالَ: «لَا»، قُلْتُ: الثُّلُثُ ؟ قَالَ: «الثُّلُثُ ۲ وَالثُّلُثُ كَثِيرٌ» قَالَ: «إِنَّكَ أَنْ۳ تَذَرَ وَرَثَتَكَ أَغْنِيَاءَ خَيْرٌ مِنْ أَنْ تَذَرَهُمْ عَالَةً يَتَكَفَّفُوْنَ النَّاسَ، وَإِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللَّهِ إِلَّا أُجِرْتَ فِيهَا، حَتَّى اللُّقْمَةَ تَرْفَعُهَا إِلَى فِي امْرَأَتِكَ». مُتَّفَقٌ عَلَيْهِ.
Sa’d ibn Abi Waqqas (may Allah be pleased with him) narrated: I fell ill in the year of the conquest with an illness that made me fear death. The Messenger of Allah (ﷺ) came to visit me, and I said: O Messenger of Allah, I have much wealth, and only my daughter inherits from me. Shall I bequeath all my wealth? He said: No. I said: Two-thirds of my wealth? He said: No. I said: Half? He said: No. I said: One-third? He said: One-third, and one-third is much. He said: It is better that you leave your heirs wealthy than leave them destitute, begging people. Whatever you spend seeking the pleasure of Allah, you will be rewarded for it, even the morsel you raise to your wife’s mouth. [Agreed upon]
Notes / الحواشي
1 The statement: And only my daughter inherits from me, This is used as evidence by those who support the return of surplus, as his saying: And only my daughter inherits from me indicates exclusivity. Some objected that it refers to fixed-share heirs, and those who support the return do not take it literally, as they give her fixed share and then return the remainder to her. The apparent meaning of the hadith is that she inherits all initially. I say: This is based on his assumption that she inherits all, but a single daughter is entitled to only half, and the remainder is by return, based on another text, which is His saying: And those of kinship are more entitled to each other [Al-Ahzab: 6], meaning some are more entitled to inheritance due to kinship. This is stated in Umdat Al-Qari.
2 The statement: One-third, and one-third is much, This indicates that bequeathing one-third is permissible for him, though less is preferable. This is stated in Al-Marqah and Al-Hidayah. It is said in Rahmat Al-Ummah: A bequest to a non-heir for one-third is permissible by consensus and does not require approval. A bequest to an heir is permissible but contingent on the heirs’ approval. If he bequeaths more than one-third and the heirs approve, Malik’s view is that if they approve during his illness, they cannot retract after his death, but if during his health, they can retract after his death. Abu Hanifah and Shafi’i said: They can retract, whether during his health or illness.
3 The statement: It is better that you leave your heirs wealthy, This indicates that one without heirs may bequeath more than one-third, as it says: It is better that you leave your heirs wealthy, implying that one without heirs need not be concerned about bequeathing beyond one-third. This is stated in Umdat Al-Qari.
۱ قوله: وليس يرثني إلا ابنتي وفيه استدلال من يرى بالرد بقوله : ولا يرثني إلا ابنة لي للحصر، واعترض عليه بعضهم بأن المراد من ذوي الفروض، ومن قال بالرد لا يقول بظاهره؛ لأنهم يعطونها فرضها، ثم يردون عليه الباقي، وظاهر الحديث أنها ترث الجميع ابتداء وانتهى. قلت: هذا عند ظنه أنها ترث الجميع، والبنت الواحدة ليس لها إلا النصف، والباقي يكون بالرد بنص آخر، وهو قوله تعالى: ﴿وَأُولُوا الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ (الأحزاب: ٦) يعني بعضهم أولى بالميراث بسبب الرحم. قاله في عمدة القاري».
۲قوله: الثلث والثلث كثير : فيه بيان أن الإيصاء بالثلث جائز له وإن النقص منه أولى. كذا في «المرقاة» و«الهداية»، وقال في رحمة الأمة»: والوصية لغير وارث بالثلث جائزة بالإجماع، ولا تفتقر إلى إجازة، وللوارث جائزة موقوفة على إجازة الورثة، وإذا أوصى بأكثر من ثلثه، وأجاز الورثة ذلك، فمذهب مالك أنهم إذا أجازوا في مرضه لم يكن لهم يرجعوا بعد موته، أو في صحته فلهم الرجوع بعد موته، وقال أبو حنيفة والشافعي : لهم الرجوع، سواء كان في صحته أو في مرضه.
۳ قوله: إن تذر وورثتك أغنياء إلخ : وفيه أن من لا وارث له يجوز له الوصية بأكثر من الثلث لقوله : إن تذر ورثتك أغنياء، فمفهومه أن من لا وارث له لا يبالى بالوصية بما زاد على الثلث. كذا في «عمدة القاري».
وَعَنْهُ (رضي الله عنه) قَالَ: عَادَنِي رَسُولُ اللهِ اللهِ وَأَنَا مَرِيضُ، فَقَالَ: «أَوْصَيْتَ؟» قُلْتُ: نَعَمْ، قَالَ: «بِكُمْ؟» قُلْتُ: بِمَالِي كُلِّهِ فِي سَبِيلِ اللهِ، قَالَ: «فَمَا تَرَكْتَ لِوَلَدِكَ؟» قُلْتُ: هُمْ أَغْنِيَاءُ بِخَيْرٍ، قَالَ: «أَوْصِ بِالْعُشْرِ» فَمَا زِلْتُ أُنَاقِصُهُ حَتَّى قَالَ: «أَوْصِ بِالثُلُثِ، وَالثُّلُثُ كَثِيرُ». رَوَاهُ التَّرْمِذِيُّ.
Sa’d ibn Abi Waqqas (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) visited me while I was ill and said: Have you made a bequest? I said: Yes. He said: For how much? I said: For all my wealth in the way of Allah. He said: What have you left for your children? I said: They are wealthy with goodness. He said: Bequeath one-tenth. I kept reducing it until he said: Bequeath one-third, and one-third is much. [Narrated by Tirmidhi]
وَعَنْ أَبِي أُمَامَةَ (رضي الله عنه)، قَالَ : سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَقُولُ فِي خُطْبَتِهِ عَامَ حِجَّةِ الْوَدَاعِ: «إِنَّ اللَّهَ قَدْ أَعْطَى كُلَّ ذِي حَقٌّ حَقَّهُ، فَلَا وَصِيَّةَ لِوَارِثِ». رَوَاهُ أَبُوْ دَاوُدَ وَابْنُ مَاجَه.
وَزَادَ التَّرْمِذِيُّ: «الْوَلَدُ لِلْفِرَاشِ، وَلِلْعَاهِرِ الْحَجَرُ، وَحِسَابُهُمْ عَلَى اللَّهِ».
وَرَوَى الدَّارَقُطْنِي عَنِ ابْنِ عَبَّاسٍ مَا قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «لَا تَجُوزُ۱ وَصِيَّةٌ لِوَارِثٍ إِلَّا أَنْ يَشَاءَ الْوَرَثَةُ».
وَفِي رِوَايَةٍ لَهُ عَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ، أَنَّ النَّبِيَّ ﷺ قَالَ: «لَا وَصِيَّةَ لِوَارِثٍ إِلَّا أَنْ يُجِيزَ الْوَرَثَةُ».
Abu Umamah (may Allah be pleased with him) narrated: I heard the Messenger of Allah (ﷺ) say in his sermon during the Farewell Pilgrimage: Allah has given every rightful person their right, so there is no bequest for an heir. [Narrated by Abu Dawud, Ibn Majah] Tirmidhi added: The child belongs to the bed, and for the fornicator is the stone, and their reckoning is with Allah. Ad-Daraqutni narrated from Ibn Abbas (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: A bequest to an heir is not valid unless the heirs consent. In another narration by him from Amr ibn Shu’ayb, from his father, from his grandfather, that the Prophet (ﷺ) said: There is no bequest for an heir unless the heirs approve.
Notes / الحواشي
1 The statement: A bequest to an heir is not valid unless the heirs consent, Thus, it is said in Al-Hidayah: It is not valid for an heir unless the heirs approve.
۱ قوله : لا تجوز وصية لوارث إلا أن يشاء الورثة : لذلك قال في «الهداية»: ولا تجوز لوارثه إلا أن يجيزها الورثة.
وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيْهِ عَنْ جَدِّهِ (رضي الله عنه)، أَنَّ الْعَاصَ بْنَ وَائِلٍ أَوْصَى أَنْ يُعْتِقَ عَنْهُ مِائَةُ رَقَبَةٍ، فَأَعْتَقَ ابْنُهُ هِشَامُ خَمْسِينَ رَقَبَةً، فَأَرَادَ ابْنُهُ عَمْرُو أَنْ يُعْتِقَ عَنْهُ الْخَمْسِينَ الْبَاقِيَةَ، فَقَالَ: حَتَّى أَسْأَلَ رَسُولَ اللهِ ، فَأَتَى النَّبِيَّ ، فَقَالَ: يَا رَسُولَ اللَّهِ، إِنَّ أَبِي أَوْصَى أَنْ يُعْتَقَ عَنْهُ مِائَةُ رَقَبَةٍ، وَإِنَّ هِشَامًا أَعْتَقَ عَنْهُ خَمْسِينَ، وَبَقِيَتْ عَلَيْهِ خَمْسُوْنَ رَقَبَةً، أَفَأُعْتِقُ عَنْهُ؟ فَقَالَ رَسُولُ اللهِ ﷺ : «إِنَّهُ لَوْ كَانَ۱ مُسْلِمًا، فَأَعْتَقْتُمْ عَنْهُ أَوْ تَصَدَّقْتُمْ عَنْهُ أَوْ حَجَجْتُمْ عَنْهُ بَلَغَهُ ذَلِكَ». رَوَاهُ أَبُوْ دَاوُدَ.
Amr ibn Shu’ayb, from his father, from his grandfather (may Allah be pleased with him), narrated: Al-As ibn Wail bequeathed that one hundred slaves be freed on his behalf. His son Hisham freed fifty slaves, and his son Amr wanted to free the remaining fifty. He said: I will ask the Messenger of Allah (ﷺ) first. He came to the Prophet (ﷺ) and said: O Messenger of Allah, my father bequeathed that one hundred slaves be freed on his behalf, and Hisham freed fifty, with fifty remaining. Shall I free them on his behalf? The Messenger of Allah (ﷺ) said: If he had been a Muslim, and you freed slaves, gave charity, or performed Hajj on his behalf, it would have reached him. [Narrated by Abu Dawud]
Notes / الحواشي
1 The statement: If he had been a Muslim, The hadith indicates that if a disbeliever bequeaths a righteous act, it does not benefit him, as disbelief is a barrier. Likewise, righteous acts performed by his Muslim relatives, such as charity, Hajj, or freeing slaves without his bequest, do not benefit him, whether done by his child or another. This hadith does not indicate the invalidity of a disbeliever’s bequest, as there is no necessary link between the non-acceptance of the bequeathed righteous acts and the invalidity of the bequest in general. However, it is evidence that a disbeliever’s Muslim relatives are not obligated to execute his bequest of righteous acts. This is stated in Nayl Al-Awtar.
۱قوله: لو كان مسلما إلخ والحديث يَدلُّ على أن الكافر إذا أوصى بقربة من القرب لم يلحقه ذلك؛ لأن الكفر مانع، وهكذا لا يلحقه ما فعله قرابته المسلمون من القرب، كالصدقة والحج والعتق من غير وصية منه، ولا فرق بين أن يكون الفاعل لذلك ولدًا أو غيره، وليس في هذا الحديث ما يَدلُّ على عدم صحة وصية الكافر؛ إذ لا ملازمة بين عدم قبول ما أوصى به من القرب وعدم صحة الوصية مطلقا . نعم، فيه دليل أنه لا يجب على قريب الكافر من المسلمين تنفيذ وصيته بالقرب. كذا في نيل الأوطار».