The Will and What it Must Consist of

The Witness for the Will

A Man Makes a Will and Appoints an Executor but he Refuses to Accept it

The Owner is more Rightful to his Property as Long as he is Living

Making a Will for the Heir

The Matters for which one can Make a Will and what is Preferable in the Issue

Another Chapter

A Man Makes a Will, then Cancels it

If the Beneficiary of a Will dies before the Death of the Testator or before Taking Possession

Executing the Will as it Requires

A Will for Setting free Slaves, Charity or al-Hajj

The Executor of the Will must Correct the Possible Violation of the Law in the Will

An Executor of the Will is held Responsible for Changing a Lawful Will

Al-Mudabbar (the Slave for whose Freedom Death of the Master is a Condition) is from One Third of the Legacy

First the Shroud, then Debts, then Will is paid for from the Legacy

The Will and Debts

One Who Sets Free a Slave and He is Indebted

The Will about a Contracted Slave

The Will of Immature Boys and Girls, the Lawful and Unlawful Matters in it

Will in Favor of Mothers of Children

The Matters Permissible in Endowment, Charity, Gift, Present, Providing Conditional Housing and Matters Permissible or otherwise for a Child and others

The Will for a Part of One’s Assets

The Will about Something of One’s Legacy

The Will about a Share of One’s Legacy

One in His Illness Confesses His Indebtedness to One of his Heirs

When certain ones of the Heirs Confirm Freeing of a Slave or Debts

The Case of One Who Leaves very Little Legacy with a Larger Amount of Debt and Dependents

The Adults whose Will is not Acceptable

Distribution of What is Bequeathed To Relatives

The Case of one who Makes a Bequest for an Adult with whom a Child must Share

The Case of One’s Appointing Two Executors for the Will, Each of whom Deals with a Certain Portion of the Legacy

Charities of the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, Fatimah and ‘A’immah, ‘Alayhim al-Salam

Things that Reach a Deceased after his Death

The Rare Ahadith

The Case of One who Dies without a Will, Leaves behind Small Heirs and it is Sold upon Him

The Executor of the Will Hands over the Assets of Children who were Small, now Adults, but they Refuse to Take Charge, the Children who Become Adults but are not Found to be of Proper Understanding, the Limit of Adulthood

The Ordained Shares

The Legacy Comes from the Share of the One Nearest in Relationship to Him and that the Owner of Ordained Share is more Deserving than those who do not have any Ordained Share

Obligations are not Fulfilled without the Sword

Invalidity of Deficiency (in the Ordained Shares)

Another Chapter on Invalidity of al-‘Awl (deficiency or excess) and the Ordained Shares are not more than Six

Knowing to Avoid Deficiency

With the Existence of a Child and Parents no one Else Inherits Except a Husband and Wife

The Reason Why Ordained Shares are not more than Six

The Reason Why a Male’s Share is Twice the Share of a Female

The Legacy is Just for the Eldest Son

The Share of Children from the Legacy

The Share of Grandchildren in the legacy

Inheritance of Parents

Inheritance of Parents with Brothers and Sisters from the Father and Brothers and Sisters from the Mother

The Inheritance of a Son with both Parents

Inheritance of the Son, with Husband and Woman and Both Parents

Inheritance of Parents with Husband and Wife

AI-Kalalah (Burdensome one’s in Inheritance)

Inheritance of Brothers and Sisters with Children

Inheritance of the Grandfather

Brothers from a Mother with the Grandfather

Son of a Brother with a Grandfather

Inheritance of Relatives

A Woman Leaves Behind Just her Husband

A Deceased Leaves behind Just his Wife

Women do not Inherit Anything from Real Property

Dispute of Man and Woman over Household Items

Inheritance of a Boy and a Girl who are not yet Mature

The Inheritance of a Married and Mature Female before going to Bed

Inheritance of Women Divorced during Illness or without Illness

Inheritance of Relatives with Mawali

Inheritance of People Drowned and because of the Collapse of a Structure on them

Inheritance of People Killed, those who Inherit and those who do not Inherit from the Wergild

The Inheritance of a Killer

Inheritance of People of other Religions

Another Chapter on Inheritance of People of other Religions

The Inheritance of the People of Religion among them according to the Book of Allah and the Sunnah of His Holy Prophet

If a Deceased Leaves Behind Muslim and non-Muslim Heirs

Inheritance of Slaves

The Free and Slaves do not Inherit each other

Deceased leaves Behind One Free and One Owned Heir

The Inheritance Due to Special Contract

Inheritance of an Apostate

Inheritance of One who is Lost

Inheritance of the Crying Newborn Child

Inheritance of Hermaphrodite

Inheritance of the Child of Parents who Condemn Each other (al -Mula‘anah (condemnation))

Another Chapter about the Child of Mula‘anah (condemnation)

Inheritance of a Child from Fornication

The Case of a Child Carried away from his Birthplace ( al-Hamil )

Confirming of Certain Heir a Debt

1- الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللهِ (عَلَيْهِ السَّلام) يَقُولُ كَانَ عَلِيٌّ (عَلَيْهِ السَّلام) يُجِيزُ فِي الدَّيْنِ شَهَادَةَ رَجُلٍ وَيَمِينَ الْمُدَّعِي.

1. Al-Husayn Muhammad has narrated from Mu‘alla’ ibn Muhammad from al-Hassan ibn Ali al-Washsha’ from Hammad ibn ‘Uthaman who has narrated the following: “I once heard abu ‘Abd Allah (a.s.), saying that in the case of a loan ’ Amir al-Mu’minin, Ali, Alayhi al-Salam, would accept the testimony of one person with the oath of the plaintiff.”’ 

2- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللهِ (عَلَيْهِ السَّلام) يَقُولُ حَدَّثَنِي أَبِي أَنَّ رَسُولَ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَضَى بِشَاهِدٍ وَيَمِينٍ.

2. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa who has narrated the following: “I once heard abu ‘Abd Allah, Alayhi al-Salam, saying, ‘My father has narrated to me that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, issued judgment on the basis of one witness and an oath.’” 

3- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللهِ (عَلَيْهِ السَّلام) عَنِ الرَّجُلِ يَكُونُ لَهُ عِنْدَ الرَّجُلِ الْحَقُّ وَلَهُ شَاهِدٌ وَاحِدٌ قَالَ فَقَالَ كَانَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَقْضِي بِشَاهِدٍ وَاحِدٍ وَيَمِينَ صَاحِبِ الْحَقِّ وَذَلِكَ فِي الدَّيْنِ.

3. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Zur’ah from Sama‘ah from abu Basir who has narrated the following: “I once asked abu ‘Abd Allah, Alayhi al-Salam, about the case of a man who has a certain claim on a man about which he has only one witness. He (the Imam) said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would issue judgment on the basis of one witness and an oath by the claimant in the issue of loan.’” 

4- أَبُو عَلِيٍّ الأشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ كَانَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) يَقْضِي بِشَاهِدٍ وَاحِدٍ مَعَ يَمِينِ صَاحِبِ الْحَقِّ.

4. Abu Ali al-Ash ‘ariy has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Mansur ibn Hazim who has narrated the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, would issue judgment on the basis of one witness and an oath by the claimant.’” 

5- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ دَخَلَ الْحَكَمُ بْنُ عُتَيْبَةَ وَسَلَمَةُ بْنُ كُهَيْلٍ عَلَى أَبِي جَعْفَرٍ (عَلَيْهِ السَّلام) فَسَأَلاهُ عَنْ شَاهِدٍ وَيَمِينٍ فَقَالَ قَضَى بِهِ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَقَضَى بِهِ عَلِيٌّ (عَلَيْهِ السَّلام) عِنْدَكُمْ بِالْكُوفَةِ فَقَالا هَذَا خِلافُ الْقُرْآنِ فَقَالَ وَأَيْنَ وَجَدْتُمُوهُ خِلافَ الْقُرْآنِ فَقَالا إِنَّ اللهَ تَبَارَكَ وَتَعَالَى يَقُولُ وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ فَقَالَ لَهُمَا أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فَقَوْلُهُ وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ هُوَ أَنْ لا تَقْبَلُوا شَهَادَةَ وَاحِدٍ وَيَمِيناً ثُمَّ قَالَ إِنَّ عَلِيّاً (عَلَيْهِ السَّلام) كَانَ قَاعِداً فِي مَسْجِدِ الْكُوفَةِ فَمَرَّ بِهِ عَبْدُ اللهِ بْنُ قُفْلٍ التَّمِيمِيُّ وَمَعَهُ دِرْعُ طَلْحَةَ فَقَالَ عَلِيٌّ (عَلَيْهِ السَّلام) هَذِهِ دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولا يَوْمَ الْبَصْرَةِ فَقَالَ لَهُ عَبْدُ اللهِ بْنُ قُفْلٍ فَاجْعَلْ بَيْنِي وَبَيْنَكَ قَاضِيَكَ الَّذِي رَضِيتَهُ لِلْمُسْلِمِينَ فَجَعَلَ بَيْنَهُ وَبَيْنَهُ شُرَيْحاً فَقَالَ عَلِيٌّ (عَلَيْهِ السَّلام) هَذِهِ دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولا يَوْمَ الْبَصْرَةِ فَقَالَ لَهُ شُرَيْحٌ هَاتِ عَلَى مَا تَقُولُ بَيِّنَةً فَأَتَاهُ بِالْحَسَنِ (عَلَيْهِ السَّلام) فَشَهِدَ أَنَّهَا دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولا يَوْمَ الْبَصْرَةِ فَقَالَ شُرَيْحٌ هَذَا شَاهِدٌ وَاحِدٌ فَلا أَقْضِي بِشَهَادَةِ شَاهِدٍ حَتَّى يَكُونَ مَعَهُ آخَرُ فَدَعَا قَنْبَراً فَشَهِدَ أَنَّهَا دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولا يَوْمَ الْبَصْرَةِ فَقَالَ شُرَيْحٌ هَذَا مَمْلُوكٌ وَلا أَقْضِي بِشَهَادَةِ مَمْلُوكٍ قَالَ فَغَضِبَ عَلِيٌّ (عَلَيْهِ السَّلام) فَقَالَ خُذُوهَا فَإِنَّ هَذَا قَضَى بِجَوْرٍ ثَلاثَ مَرَّاتٍ قَالَ فَتَحَوَّلَ شُرَيْحٌ ثُمَّ قَالَ لا أَقْضِي بَيْنَ اثْنَيْنِ حَتَّى تُخْبِرَنِي مِنْ أَيْنَ قَضَيْتُ بِجَوْرٍ ثَلاثَ مَرَّاتٍ فَقَالَ لَهُ وَيْلَكَ أَوْ وَيْحَكَ إِنِّي لَمَّا أَخْبَرْتُكَ أَنَّهَا دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولا يَوْمَ الْبَصْرَةِ فَقُلْتَ هَاتِ عَلَى مَا تَقُولُ بَيِّنَةً وَقَدْ قَالَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) حَيْثُمَا وُجِدَ غُلُولٌ أُخِذَ بِغَيْرِ بَيِّنَةٍ فَقُلْتُ رَجُلٌ لَمْ يَسْمَعِ الْحَدِيثَ فَهَذِهِ وَاحِدَةٌ ثُمَّ أَتَيْتُكَ بِالْحَسَنِ فَشَهِدَ فَقُلْتَ هَذَا وَاحِدٌ وَلا أَقْضِي بِشَهَادَةِ وَاحِدٍ حَتَّى يَكُونَ مَعَهُ آخَرُ وَقَدْ قَضَى رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِشَهَادَةِ وَاحِدٍ وَيَمِينٍ فَهَذِهِ ثِنْتَانِ ثُمَّ أَتَيْتُكَ بِقَنْبَرٍ فَشَهِدَ أَنَّهَا دِرْعُ طَلْحَةَ أُخِذَتْ غُلُولا يَوْمَ الْبَصْرَةِ فَقُلْتَ هَذَا مَمْلُوكٌ وَلا أَقْضِي بِشَهَادَةِ مَمْلُوكٍ وَمَا بَأْسٌ بِشَهَادَةِ الْمَمْلُوكِ إِذَا كَانَ عَدْلا ثُمَّ قَالَ وَيْلَكَ أَوْ وَيْحَكَ إِمَامُ الْمُسْلِمِينَ يُؤْمَنُ مِنْ أُمُورِهِمْ عَلَى مَا هُوَ أَعْظَمُ مِنْ هَذَا.

5. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Abd al- Rahman ibn al-Hajjaj who has narrated the following: “Once al-Hakam ibn ‘Utaybah and Salmah ibn Kuhayl visited abu Ja‘far, Alayhi al-Salam, and asked about the testimony of one witness and a oath. He (the Imam) said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, issued judgment on such basis as well as Ali, Alayhi al-Salam, before you in al-Kufah.’ They said, ‘This is against al-Quran because Allah, the most Blessed, the most High, says, “. . . two just people must testify.” (65:2) Abu Ja‘far, Alayhi al-Salam, then said to them, does, “. . . two just people must testify” (65:2) mean, do not accept the testimony of one witness with one oath? Besides, once Ali, Alayhi al-Salam, was sitting in the Masjid of al-Kufah that ‘Abd Allah ibn Qufl al-Tamimiy carrying the shield of Talhah passed by, and Ali, Alayhi al-Salam, said, “This is the shield of Talhah which you have stolen from the items captured in the war on the day of Basrah.” ‘Abd Allah ibn Qufl said, “Find a judge to decide for us and he can be the judge whom you have appointed for the Muslims.” He (the Imam) then found Shurayh to judge for them. Ali, Alayhi al-Salam, stated that this shield belonged to Talhah. He (Qufl) had stolen it on the day of al-Basrah. Shurayh asked for proof and he (the Imam) brought al-Hassan, Alayhi al-Salam, as witness who testified that it was the shield of Talhah which Qufl had stolen on the day of al-Basrah. Shurayh said, “This is one witness and I do not issue a judgment with one witness unless there is another one.” He (the Imam) called Qanbar who testified saying, “This was the shield of Talhah which he had stolen on the day of al-Basrah.” Shurayh said, “He is a slave and I do not issue judgment on the basis of the testimony of a slave.” ’Amir al- Mu’minin, Ali (a.s.), became angry and said, “You take it and it is an unjust judgment.” He (the Imam) said it three times. Shurayh then turned around and said, “I will not work as a judge between two people until you tell me on what basis you said three times that my judgment is unjust.” He (the Imam) said to him, “Woe is upon you”, or he (the Imam) said, “Fie up on you. When I said, ‘This is the shield of Talhah which he had stolen on the day of al-Basrah’, you said that I must present proof. The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘If items stolen from assets captured in a war are found, they can be taken back without testimony.’ I said, ‘The man has not heard the Hadith of the Messenger of Allah.’ This is one. Then I brought al-Hassan before you who testified and you said, ‘This is one and I do not issue judgment on the basis of one witness until there is another one.’ The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, issued judgment based on one witness and an oath. This is two. I then brought Qanbar before you who testified that it is the shield of Talhah, which he had stolen on the day of al-Basrah. You said that he is a slave and that you do not issue judgment on the basis of the testimony of a slave. In fact it is not harmful to accept the testimony of a slave if he is a just person.’” He (the Imam) then said, ‘Woe is upon you’ or he (the Imam) said, ‘Fie upon you. Imam of the Muslims is trusted for issues much more important than this.’” 

6- بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ حَدَّثَنِي الثِّقَةُ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) قَالَ إِذَا شَهِدَ لِصَاحِبِ الْحَقِّ امْرَأَتَانِ وَيَمِينَهُ فَهُوَ جَائِزٌ.

6. Certain persons of our people have narrated from Muhammad ibn ‘Abd al-Hamid from Sayf ibn ’Am/rah from Mansur ibn Hazim who has narrated the following: “A trustworthy man narrated to me from abu al-Hassan, Alayhi al-Salam, who has said that if two women testify for the right of someone with his (plaintiff’s) oath, it is an accepted proof.’” 

7- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) أَنَّ رَسُولَ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) أَجَازَ شَهَادَةَ النِّسَاءِ مَعَ يَمِينِ الطَّالِبِ فِي الدَّيْنِ يَحْلِفُ بِاللهِ إِنَّ حَقَّهُ لَحَقٌّ.

7. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Urn ay r from Hammad from al-Halabiy who has narrated the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, accepted the testimony of women with the oath by the plaintiff in matters of loan. He swears by Allah that it is his right.’” 

8- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) قَالَ كَانَ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) يُجِيزُ فِي الدَّيْنِ شَهَادَةَ رَجُلٍ وَاحِدٍ وَيَمِينَ صَاحِبِ الدِّينِ وَلَمْ يَكُنْ يُجِيزُ فِي الْهِلالِ إِلا شَاهِدَيْ عَدْلٍ. 

8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has narrated the following: “Abu ‘Abd Allah, Alayhi al-Salam, has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, in the matter of loan accepted the testimony of one man and the oath of the creditor. However, in the case of the sighting of new moon he would only accept two witnesses.’” 

Al-Kāfi - Volume 7

Book 5, Chapter 8