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- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ قَالَ قُلْتُ لأبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) مَا يُرَدُّ مِنَ الشُّهُودِ قَالَ فَقَالَ الظَّنِينُ وَالْمُتَّهَمُ قَالَ قُلْتُ فَالْفَاسِقُ وَالْخَائِنُ قَالَ ذَلِكَ يَدْخُلُ فِي الظَّنِينِ.

1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahman from ‘Abd Allah ibn Sinan who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the kind of witnesses whose testimony is rejected. He (the Imam) said, ‘Of such people are a pessimist and an accused.’ I then asked, ‘What about a sinful and a treacherous one?’ He (the Imam) said, ‘Such ones are included in “pessimist”.”’ 

2- عَنْهُ عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللهِ (عَلَيْهِ السَّلام) عَنِ الَّذِي يُرَدُّ مِنَ الشُّهُودِ فَقَالَ الظَّنِينُ وَالْخَصْمُ قَالَ قُلْتُ فَالْفَاسِقُ وَالْخَائِنُ قَالَ فَقَالَ كُلُّ هَذَا يَدْخُلُ فِي الظَّنِينِ.

2. It is narrated from the narrator of the previous Hadith from ‘Abd Allah ibn Muskan from Sulayman ibn Khalid who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the witnesses whose testimony is rejected. He (the Imam) said, ‘Of such people are a pessimist and an antagonist.’ I then asked, ‘What about a sinful and a treacherous one?’ He (the Imam) said, ‘Such ones are included in “pessimist”.”’ 

3- مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللهِ (عَلَيْهِ السَّلام) عَمَّا يُرَدُّ مِنَ الشُّهُودِ فَقَالَ الظَّنِينُ وَالْمُتَّهَمُ وَالْخَصْمُ قَالَ قُلْتُ الْفَاسِقُ وَالْخَائِنُ قَالَ كُلُّ هَذَا يَدْخُلُ فِي الظَّنِينِ‏.

3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Safwan from Shu’ayb from abu Basir who has narrated the following: “I once asked abu ‘Abd Allah (a.s.), about the witnesses whose testimonies are rejected. He (the Imam) said, ‘He (the Imam) said, ‘Of such people are a pessimist, an accused and an antagonist.’ I then asked, ‘What about a sinful and a treacherous one?’ He (the Imam) said, ‘Such ones are included in “pessimist”.”’ 

4- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ وَلَدِ الزِّنَى أَتَجُوزُ شَهَادَتُهُ فَقَالَ لا فَقُلْتُ إِنَّ الْحَكَمَ بْنَ عُتَيْبَةَ يَزْعُمُ أَنَّهَا تَجُوزُ قَالَ اللهُمَّ لا تَغْفِرْ ذَنْبَهُ مَا قَالَ اللهُ عَزَّ وَجَلَّ لِلْحَكَمِ بْنِ عُتَيْبَةَ وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ.

4. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from Aban from abu Basir who has narrated the following: “I once asked abu Ja‘far (a.s.), about the testimony of one who is born out of wedlock if it is acceptable. He (the Imam) said, ‘No, it is not acceptable.’ I then said that al-Hakam ibn al-‘Utaybah considers it acceptable. He (the Imam) said, ‘O Lord, do not forgive his sin. Allah, most Majestic, most Glorious, has not said to al-Hakam ibn ‘Utaybah, ‘. . . it is a reminder for you and your people.’ ( 43 : 44 )” 

5- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) أَنَّهُ قَالَ لا أَقْبَلُ شَهَادَةَ الْفَاسِقِ إِلا عَلَى نَفْسِهِ.

5. A number of our people have narrated from ands from al-Husayn ibn Sa‘id from al-Qasim ibn Sulayman from Jarrah al-Mad’iniy who has narrated the following: “Abu ‘Abd Allah (a.s.), has said, ‘I do not accept the testimony of a sinful man except against his own-self.’” 

6- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللهِ (عَلَيْهِ السَّلام) لا تَجُوزُ شَهَادَةُ وَلَدِ الزِّنَى.

6. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has narrated the following: “Abu ‘Abd Allah (a.s.), has said, ‘The testimony of one born out of wedlock is not admissible.’” 

7- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) أَنَّ أَمِيرَ الْمُؤْمِنِينَ (صَلَّى اللهُ عَلَيْهِ وَآلِه) كَانَ لا يَقْبَلُ شَهَادَةَ فَحَّاشٍ وَلا ذِي مُخْزِيَةٍ فِي الدِّينِ.

7. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has narrated the following: “Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin, Ali (a.s.), would not accept the testimony of persons of offensive manners and those humiliated by law.” 

8- مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ فَضَّالٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الأشْعَرِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ لَوْ أَنَّ أَرْبَعَةً شَهِدُوا عِنْدِي عَلَى رَجُلٍ بِالزِّنَى وَفِيهِمْ وَلَدُ الزِّنَى لَحَدَدْتُهُمْ جَمِيعاً لأنَّهُ لا تَجُوزُ شَهَادَتُهُ وَلا يَؤُمُّ النَّاسَ.

8. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ibn Faddal from Muhammad al-Ash‘ariy from ‘Ubayd ibn Zurarah from his father who has narrated the following: “I once heard abu Ja‘far (a.s.), saying, ‘If four men among whom one is born out of wedlock testify before me against a man for fornication I will execute penalty on them all because his testimony is not acceptable and he cannot lead the people in Salat (prayer).’” 

9- مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ مُوسَى بْنِ أُكَيْلٍ النُّمَيْرِيِّ عَنِ الْعَلاءِ بْنِ سَيَابَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللهِ (عَلَيْهِ السَّلام) يَقُولُ لا تُقْبَلُ شَهَادَةُ صَاحِبِ النَّرْدِ وَالأرْبَعَةَ عَشَرَ وَصَاحِبِ الشَّاهَيْنِ يَقُولُ لا وَاللهِ وَبَلَى وَاللهِ مَاتَ وَاللهِ شَاهٌ وَقُتِلَ وَاللهِ شَاهٌ وَمَا مَاتَ وَمَا قُتِلَ.

9. Muhammad ibn Yahya has narrated from Muhammad ibn Musa from Ahmad ibn al-Hassan ibn Ali from Ali ibn ‘Uqbah from Musa b ’Ukayl al-Numayriy from al-‘Ala’ ibn Sayabah who has narrated the following: “I once heard abu ‘Abd Allah (a.s.), saying, ‘Testimony of the following people is not acceptable. (Of such people is) one who plays dice, (backgammon), or the game played with fourteen pieces of tokens and a friend (player) of Shahayn (the two kings) which means chess who says, ‘No, by Allah and yes by Allah. His king by Allah is dead and his king is killed but it is not dead or killed.’” 

10- وَبِهَذَا الإسْنَادِ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلام) قَالَ لا تُقْبَلُ شَهَادَةُ سَابِقِ الْحَاجِّ لأنَّهُ قَتَلَ رَاحِلَتَهُ وَأَفْنَى زَادَهُ وَأَتْعَبَ نَفْسَهُ وَاسْتَخَفَّ بِصَلاتِهِ قُلْتُ فَالْمُكَارِي وَالْجَمَّالُ وَالْمَلاحُ قَالَ فَقَالَ وَمَا بَأْسٌ بِهِمْ تُقْبَلُ شَهَادَتُهُمْ إِذَا كَانُوا صُلَحَاءَ.

10. Through the same chain of narrators as that of the previous Hadith, the following is narrated: “Abu Ja‘far (a.s.), has said, ‘The testimony of one who goes before al-Hujjaj (travelers for al-Hajj) as a precursor, is not acceptable because he kills his stumper, depletes his supplies, tires himself and treats his Salat (prayer) lightly.’ I then asked about the one who provides transportation for hire, camel man and boat operators. He (the Imam) said, ‘They are not bad and their testimony is acceptable if they are virtuous people.’” 

11- وَبِهَذَا الإسْنَادِ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلام) قَالَ لا يُصَلَّى خَلْفَ مَنْ يَبْتَغِي عَلَى الأذَانِ وَالصَّلاةِ الأجْرَ وَلا تُقْبَلُ شَهَادَتُهُ.

11. Through the same chain of narrators as that of the previous Hadith, the following is narrated: “Abu Ja‘far (a.s.), has said, ‘Performing Salat (prayer) behind one who asks payment for saying Adhan (call for Salat (prayer)) and Salat (prayer) and his testimony are not admissible.’” 

12- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمَنِ الأصَمِّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) أَنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) لَمْ يَكُنْ يُجِيزُ شَهَادَةَ سَابِقِ الْحَاجِّ.

12. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan Shammun from ‘Abd Allah ibn ‘Abd al- Rahman al-Asamm from Misma‘ ibn ‘Abd al-Malik who has narrated the following: “Abu ‘Abd Allah (a.s.), has said that ’Amir al-Mu’minin, Ali (a.s.), would not allow the testimony of one who moves before al-Hujjaj (pilgrims to Makkah) as a precursor.” 

13- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلام) قَالَ رَدَّ رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) شَهَادَةَ السَّائِلِ الَّذِي يَسْأَلُ فِي كَفِّهِ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) لأنَّهُ لا يُؤْمَنُ عَلَى الشَّهَادَةِ وَذَلِكَ لأنَّهُ إِنْ أُعْطِيَ رَضِيَ وَإِنْ مُنِعَ سَخِطَ.

13. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ibn Faddal from Hammad ibn ‘Uthaman from Hariz from Muhammad ibn Muslim who has narrated the following: “Abu Ja‘far (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, rejected the testimony of a beggar who extends his hand for help. It is because he does not believe in testimony in the sense that if one gives to him something he is happy and if he does not give anything he becomes angry.’” 

14- مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنِ السَّائِلِ الَّذِي يَسْأَلُ فِي كَفِّهِ هَلْ تُقْبَلُ شَهَادَتُهُ فَقَالَ كَانَ أَبِي (عَلَيْهِ السَّلام) لا يَقْبَلُ شَهَادَتَهُ إِذَا سَأَلَ فِي كَفِّهِ. 

14. Muhammad ibn Yahya has narrated from al-‘Amrakiy ibn Ali from Ali ibn Ja‘far from his brother who has narrated the following: “I once asked abu al-Hassan (a.s.), about the case of a beggar man who extends his hand for begging, if his testimony is acceptable. He (the Imam) said, ‘My father would not accept his testimony if he extended his hand for begging.’” 

Al-Kāfi - Volume 7

Book 5, Chapter 17