The Book of Wills

أَعْطِ لِمَنْ أَوْصَى لَهُ بِهِ وَ إِنْ كَانَ يَهُودِيّاً أَوْ نَصْرَانِيّاً إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ- فَمَنْ بَدَّلَهُ بَعْدَ ما سَمِعَهُ فَإِنَّما إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ‌.

“This is about the case of a man who has made a will to spend his asset in the way of Allah. One of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘You must give it to the designated beneficiary even if he is a Christian or a Jew; Allah, most Blessed, most High, says, “Whoever intentionally

كَتَبَ أَبُو جَعْفَرٍ ع إِلَى جَعْفَرٍ وَ مُوسَى وَ فِيمَا أَمَرْتُكُمَا مِنَ الْإِشْهَادِ بِكَذَا وَ كَذَا نَجَاةٌ لَكُمَا فِي آخِرَتِكُمَا وَ إِنْفَاذٌ لِمَا أَوْصَى بِهِ أَبَوَاكُمَا وَ بِرٌّ مِنْكُمَا لَهُمَا وَ احْذَرَا أَنْ لَا تَكُونَا بَدَّلْتُمَا وَصِيَّتَهُمَا وَ لَا غَيَّرْتُمَاهَا عَنْ حَالِهَا لِأَنَّهُمَا قَدْ خَرَجَا مِنْ ذَلِكَ رَضِيَ اللَّهُ عَنْهُمَا وَ صَارَ ذَلِكَ فِي رِقَابِكُمَا وَ قَدْ قَالَ ال

3. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Mahziyar from who has narrated the following: “Abu Ja‘far, Alayhi al-Salam, wrote to Ja‘far and Musa, this instruction. ‘In the matter of my commanding you to appoint witnesses to so and so issues; it is because it is for your safety and protectio

أَنَّ رَجُلًا كَانَ بِهَمَذَانَ ذَكَرَ أَنَّ أَبَاهُ مَاتَ وَ كَانَ لَا يَعْرِفُ هَذَا الْأَمْرَ فَأَوْصَى بِوَصِيَّةٍ عِنْدَ الْمَوْتِ وَ أَوْصَى أَنْ يُعْطَى شَيْ‌ءٌ فِي سَبِيلِ اللَّهِ فَسُئِلَ عَنْهُ أَبُو عَبْدِ اللَّهِ ع كَيْفَ يُفْعَلُ بِهِ فَأَخْبَرْنَاهُ أَنَّهُ كَانَ لَا يَعْرِفُ هَذَا الْأَمْرَ فَقَالَ لَوْ أَنَّ رَجُلًا أَوْصَى إِلَيَّ أَنْ أَضَعَ فِي يَهُودِيٍّ أَوْ نَصْرَانِيٍّ لَوَضَعْتُهُ فِيهِمَا إِن

4. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Walid from Yunus ibn Ya’qub who has narrated the following: “A man of Hamadan has said that his father died but he did not know this fact (the Divine Authority of A’immah). He made a will when he was about to die to give something in the w

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ رَجُلًا أَوْصَى إِلَيَّ بِشَيْ‌ءٍ فِي السَّبِيلِ فَقَالَ لِيَ اصْرِفْهُ فِي الْحَجِّ قَالَ قُلْتُ لَهُ أَوْصَى إِلَيَّ فِي السَّبِيلِ قَالَ اصْرِفْهُ فِي الْحَجِّ فَإِنِّي لَا أَعْلَمُ شَيْئاً مِنْ سَبِيلِهِ أَفْضَلَ مِنَ الْحَجِّ.

“I once asked abu ‘Abd Allah, Alayhi al-Salam, about the case of a man who has made a will to spend in the way of Allah. He (the Imam) said to me to spend it for al-Haj j . I said that he has said to spend it in the way of Allah. He (the Imam) said, ‘Spend for al-Hajj because I do not see anything in His way better tha

سَأَلْتُهُ عَنِ امْرَأَةٍ أَوْصَتْ إِلَيَّ بِمَالٍ أَنْ يُجْعَلَ فِي سَبِيلِ اللَّهِ فَقِيلَ لَهَا نَحُجُّ بِهِ فَقَالَتِ اجْعَلْهُ فِي سَبِيلِ اللَّهِ فَقَالُوا لَهَا فَنُعْطِيهِ آلَ مُحَمَّدٍ ع قَالَتِ اجْعَلْهُ فِي سَبِيلِ اللَّهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع اجْعَلْهُ فِي سَبِيلِ اللَّهِ كَمَا أَمَرَتْ قُلْتُ مُرْنِي كَيْفَ أَجْعَلُهُ قَالَ اجْعَلْهُ كَمَا أَمَرَتْكَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ-

“I once asked abu ‘ Abd Allah (a.s.), about the case of a woman who made a will to spend in the way of Allah. She was asked if it could be spent for al-Hajj. She said, ’Spend it in the way of Allah.’ They asked, ‘Can we give to the family of Muhammad (SAW) ?’ She said, ‘Spend it in the way of Allah.’ Abu ‘Abd Allah, Al

سَأَلْتُ الْعَسْكَرِيَّ ع بِالْمَدِينَةِ عَنْ رَجُلٍ أَوْصَى بِمَالٍ فِي سَبِيلِ اللَّهِ فَقَالَ سَبِيلُ اللَّهِ شِيعَتُنَا

“I once asked al-‘Askariy, Alayhi al-Salam, in al-Madinah about the case of a man who has made a will to spend in the way of Allah. He (the Imam) said, ‘In the way of Allah is our Shi ’ah (followers).”’

كَتَبَ الْخَلِيلُ بْنُ هَاشِمٍ إِلَى ذِي الرِّئَاسَتَيْنِ وَ هُوَ وَالِي نَيْسَابُورَ أَنَّ رَجُلًا مِنَ الْمَجُوسِ مَاتَ وَ أَوْصَى لِلْفُقَرَاءِ بِشَيْ‌ءٍ مِنْ مَالِهِ فَأَخَذَهُ قَاضِي نَيْسَابُورَ فَجَعَلَهُ فِي فُقَرَاءِ الْمُسْلِمِينَ فَكَتَبَ الْخَلِيلُ إِلَى ذِي الرِّئَاسَتَيْنِ بِذَلِكَ فَسَأَلَ الْمَأْمُونَ عَنْ ذَلِكَ فَقَالَ لَيْسَ عِنْدِي فِي ذَلِكَ شَيْ‌ءٌ فَسَأَلَ أَبَا الْحَسَنِ ع فَقَالَ أَبُو الْحَس

“Once, Khalil ibn Hashim wrote to Dhi al-Riyasatayn who was the governor of Nisabur and asked that a Zoroastrian man has died and has made a will about a certain amount from his assets for the poor. The judge of Nisabur took the amount and gave it to the poor Muslims. Dhu al-Riyasatayn asked Ma’mun about it. Ma’mun who

أَوْصَتْ مَارِدَةُ لِقَوْمٍ نَصَارَى فَرَّاشِينَ بِوَصِيَّةٍ فَقَالَ أَصْحَابُنَا اقْسِمْ هَذَا فِي فُقَرَاءِ الْمُؤْمِنِينَ‌[2] مِنْ أَصْحَابِكَ فَسَأَلْتُ الرِّضَا ع فَقُلْتُ إِنَّ أُخْتِي أَوْصَتْ بِوَصِيَّةٍ لِقَوْمٍ نَصَارَى وَ أَرَدْتُ أَنْ أَصْرِفَ ذَلِكَ إِلَى قَوْمٍ مِنْ أَصْحَابِنَا مُسْلِمِينَ فَقَالَ أَمْضِ الْوَصِيَّةَ عَلَى مَا أَوْصَتْ بِهِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى‌ فَإِنَّما إِثْمُهُ عَلَى

“Maridah made a will for the Christians who worked as maintenance people. Our people said to spend it on the poor believers of your people. I then asked al-Rida’ (a.s.), that my sister has made a will for Christian persons and I wanted to spend it for our Muslim people. He (the Imam) said, ‘You must execute the will as

فِي رَجُلٍ أَوْصَى بِأَكْثَرَ مِنَ الثُّلُثِ وَ أَعْتَقَ مَمْلُوكَهُ فِي مَرَضِهِ فَقَالَ إِنْ‌ كَانَ أَكْثَرَ مِنَ الثُّلُثِ رُدَّ إِلَى الثُّلُثِ وَ جَازَ الْعِتْقُ‌[1].

“About the case of a man who makes a will about more than one-third of his legacy, or setting free a slave during his illness, abu Ja‘far (a.s.), has said, ‘If it is more than one-third it is returned to one-third and setting free of slave is permissible/”

إِنْ أَعْتَقَ رَجُلٌ عِنْدَ مَوْتِهِ خَادِماً لَهُ ثُمَّ أَوْصَى بِوَصِيَّةٍ أُخْرَى أُلْقِيَتِ الْوَصِيَّةُ وَ أُعْتِقَ الْخَادِمُ مِنْ ثُلُثِهِ إِلَّا أَنْ يَفْضُلَ مِنَ الثُّلُثِ مَا يَبْلُغُ الْوَصِيَّةَ.

“Abu ‘Abd Allah (a.s.), has said, ‘If a man when about to die sets free a servant, then makes another will, the will is dropped and the servant is set free from the one-third of his legacy except if the will exceeds one-third of the legacy.”’

فِي رَجُلٍ أَوْصَى عِنْدَ مَوْتِهِ بِمَالٍ لِذَوِي قَرَابَتِهِ وَ أَعْتَقَ مَمْلُوكاً لَهُ وَ كَانَ جَمِيعُ مَا أَوْصَى بِهِ يَزِيدُ عَلَى الثُّلُثِ كَيْفَ يَصْنَعُ فِي وَصِيَّتِهِ فَقَالَ يَبْدَأُ بِالْعِتْقِ فَيُنَفِّذُهُ.

“This about the case of a man who makes a will when about to die, for relatives and setting free of a slave but the total exceeds one-third of the legacy and about how to deal with it. Abu ‘Abd Allah (a.s.), has said, ‘First it is executed about setting free of the slave then about the rest.’”

سَأَلْتُهُ عَنْ رَجُلٍ حَضَرَهُ الْمَوْتُ فَأَعْتَقَ مَمْلُوكَهُ وَ أَوْصَى بِوَصِيَّةٍ فَكَانَ أَكْثَرَ مِنَ الثُّلُثِ قَالَ يُمْضَى عِتْقُ الْغُلَامِ وَ يَكُونُ النُّقْصَانُ فِيمَا بَقِيَ.

“About the case of a man who when about to die sets free his slave and makes a will but the total is more than one-third of his legacy, abu ‘Abd Allah (a.s.), has said, ‘It is executed about the setting free of the slave and the deficit falls on the rest of the will.’”

قُلْتُ لَهُ إِنَّ عَلْقَمَةَ بْنَ مُحَمَّدٍ أَوْصَانِي أَنْ أُعْتِقَ عَنْهُ رَقَبَةً فَأَعْتَقْتُ عَنْهُ امْرَأَةٌّأَ فَتُجْزِيهِ أَوْ أُعْتِقُ عَنْهُ مِنْ مَالِي قَالَ يُجْزِيهِ ثُمَّ قَالَ لِي إِنَّ فَاطِمَةَ أُمَّ ابْنِي أَوْصَتْ أَنْ أُعْتِقَ عَنْهَا رَقَبَةً فَأَعْتَقْتُ عَنْهَا امْرَأَةً[2].

“I once said to abu ‘Abd Allah (a.s.), ‘’Alqamah ibn Muhammad has made a will that I must set free a slave for him, and I set free for him a woman: if this is sufficient or must I set free for him from my own property.’ He (the Imam) said, ‘It is sufficient.’ He (the Imam) then said to me, ‘Fatimah, mother of my son, m

سَأَلَنِي رَجُلٌ عَنِ امْرَأَةٍ تُوُفِّيَتْ وَ لَمْ تَحُجَّ فَأَوْصَتْ أَنْ يُنْظَرَ قَدْرُ مَا يُحَجُّ بِهِ فَسُئِلَ عَنْهُ فَإِنْ كَانَ أَمْثَلَ أَنْ يُوضَعَ فِي فُقَرَاءِ وُلْدِ فَاطِمَةَ وُضِعَ فِيهِمْ وَ إِنْ كَانَ‌ الْحَجُّ 5 أَمْثَلَ حُجَّ عَنْهَا فَقُلْتُ لَهُ إِنْ كَانَتْ عَلَيْهَا حَجَّةٌ مَفْرُوضَةٌ فَأَنْ يُنْفَقَ مَا أَوْصَتْ بِهِ فِي الْحَجِّ أَحَبُّ إِلَيَّ مِنْ أَنْ يُقْسَمَ فِي غَيْرِ ذَلِكَ‌[1].

“Abu ‘Abd Allah (a.s.), has said, ‘A man once asked me about a woman who died without performing al-Hajj but made a will about an amount which is sufficient for al-Hajj. He asked if it is better to spend it on the needy people from the descendents of Fatimah, ‘Alayha al-Salam, it will be done so; if performing al-Hajj

إِنْ كَانَ صَرُورَةً يُحَجُّ عَنْهُ مِنْ وَسَطِ الْمَالِ وَ إِنْ كَانَ غَيْرَ صَرُورَةٍ فَمِنَ الثُّلُثِ.

“This is about the case of a man who dies but makes a will to perform al-Hajj for him. He (the Imam) (a.s.), has said, ‘If it is his first al-Hajj then al-Hajj is performed from the center of the legacy, but if it is not his first al-Hajj then it is paid for from the one-third of his legacy.’”

ابْدَأْ بِالْحَجِّ فَإِنَّهُ مَفْرُوضٌ فَإِنْ بَقِيَ شَيْ‌ءٌ فَاجْعَلْهُ فِي الصَّدَقَةِ طَائِفَةً وَ فِي 5 الْعِتْقِ طَائِفَةً.

“About the case of a woman who makes a will to set free a slave, pay charity and al-Hajj but there is not enough, he (the Imam) (a.s.), said that first is al-Hajj because it is obligatory and if anything remains extra then spend something on charity and something for setting free a slave.’”

سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ رَجُلٍ أَوْصَى بِثَلَاثِينَ دِينَاراً يُعْتَقُ بِهَا رَجُلٌ مِنْ أَصْحَابِنَا فَلَمْ يُوجَدْ بِذَلِكَ قَالَ يُشْتَرَى مِنَ النَّاسِ فَيُعْتَقُ.

“I once asked abu al-Hassan (a.s.), about the case of a man who has made a will about thirty dinars to set free a man from our people but it cannot be done with that much. (The Imam) said, ‘A slave then must be bought from other people for this purpose.’”

سَأَلْتُ عَبْداً صَالِحاً ع عَنْ رَجُلٍ هَلَكَ فَأَوْصَى بِعِتْقِ نَسَمَةٍ مُسْلِمَةٍ بِثَلَاثِينَ دِينَاراً فَلَمْ يُوجَدْ لَهُ بِالَّذِي سَمَّى قَالَ مَا أَرَى لَهُمْ أَنْ يَزِيدُوا عَلَى الَّذِي سَمَّى قُلْتُ فَإِنْ لَمْ يَجِدُوا قَالَ فَلْيَشْتَرُوا مِنْ عُرْضِ النَّاسِ مَا لَمْ يَكُنْ نَاصِباً.

“I once asked the virtuous servant of Allah (a.s.), about the case of a man who has made a will about thirty dinar to set free a Muslim slave but it cannot be done with that amount. He (the Imam) said, ‘They must then buy from the rest of the people as long as he is not hostile to ‘A’immah (a.s.).’”

أَنَّ أَبَا جَعْفَرٍ ع مَاتَ وَ تَرَكَ سِتِّينَ مَمْلُوكاً فَأَعْتَقَ ثُلُثَهُمْ فَأَقْرَعْتُ بَيْنَهُمْ وَ أَخْرَجْتُ الثُّلُثَ.

“The Shaykh (a.s.), has said that abu Ja‘far (a.s.), died and left sixty slaves of whom he set free one-third and I determined such slaves by raffle and took the one-third away.’”

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ مُحَرَّرَةٍ أَعْتَقَهَا أَخِي وَ قَدْ كَانَتْ تَخْدُمُ مَعَ الْجَوَارِي وَ كَانَتْ فِي عِيَالِهِ فَأَوْصَانِي أَنْ أُنْفِقَ عَلَيْهَا مِنَ الْوَسَطِ فَقَالَ‌ إِنْ كَانَتْ مَعَ الْجَوَارِي وَ أَقَامَتْ عَلَيْهِنَّ فَأَنْفِقْ عَلَيْهَا وَ اتَّبِعْ وَصِيَّتَهُ‌[1].

“I once asked abu Ja’far (a.s.), about a slave-girl who was set free by my brother who served with slave-girls and was in his dependents. He made a will to spend for her from the center of the legacy. He (the Imam) said, ‘If she was with the slave-girls and managed them, then you must spend for her and execute the will

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ أَوْصَى أَنْ يُعْتَقَ عَنْهُ نَسَمَةٌ بِخَمْسِمِائَةِ دِرْهَمٍ مِنْ ثُلُثِهِ فَاشْتُرِيَ نَسَمَةٌ بِأَقَلَّ مِنْ خَمْسِمِائَةِ دِرْهَمٍ وَ فَضَلَتْ فَضْلَةٌ فَمَا تَرَى قَالَ تُدْفَعُ الْفَضْلَةُ إِلَى النَّسَمَةِ مِنْ قَبْلِ أَنْ تُعْتَقَ ثُمَّ تُعْتَقُ عَنِ الْمَيِّتِ‌[2].

“I once asked abu ‘ Abd Allah (a.s.), about the case of a man who made a will to set free a slave for five hundred dirham from the one-third of his legacy. A slave was bought for less than five hundred dirham and something remained extra. What do you say about it? He (the Imam) said, ‘Give the extra to the slave before

أَوْصَتْ إِلَيَّ امْرَأَةٌ مِنْ أَهْلِي بِثُلُثِ مَالِهَا وَ أَمَرَتْ أَنْ يُعْتَقَ وَ يُحَجَّ وَ يُتَصَدَّقَ فَلَمْ يَبْلُغْ ذَلِكَ فَسَأَلْتُ أَبَا حَنِيفَةَ عَنْهَا فَقَالَ تَجْعَلُ أَثْلَاثاً ثُلُثاً فِي الْعِتْقِ وَ ثُلُثاً فِي الْحَجِّ وَ ثُلُثاً فِي الصَّدَقَةِ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ إِنَّ امْرَأَةً مِنْ أَهْلِي مَاتَتْ وَ أَوْصَتْ إِلَيَّ بِثُلُثِ مَالِهَا وَ أَمَرَتْ أَنْ يُعْتَقَ ع

“A woman of our family made a will about one-third of her legacy and asked to set free a slave, perform al-Hajj and give charity; but the one-third was not sufficient. I asked abu Hanifah about it and he said, ’Make it in three equal parts and spend one part for each cause/ I then visited abu ‘ Abd Allah (a.s.), and sa

فِي رَجُلٍ أَوْصَى عِنْدَ مَوْتِهِ أَعْتِقْ فُلَاناً وَ فُلَاناً وَ فُلَاناً وَ فُلَاناً وَ فُلَاناً فَنَظَرْتُ فِي ثُلُثِهِ فَلَمْ يَبْلُغْ أَثْمَانَ قِيمَةِ الْمَمَالِيكِ الْخَمْسَةِ الَّتِي أَمَرَ بِعِتْقِهِمْ قَالَ يُنْظَرُ إِلَى الَّذِينَ سَمَّاهُمْ وَ يُبْدَأُ بِعِتْقِهِمْ فَيُقَوَّمُونَ وَ يُنْظَرُ إِلَى ثُلُثِهِ فَيُعْتَقُ مِنْهُ أَوَّلُ شَيْ‌ءٍ ثُمَّ الثَّانِي ثُمَّ الثَّالِثُ ثُمَّ الرَّابِعُ ثُمَّ الْخَامِ

“About the case of a man who at the time of his death makes a will to set free a slave so and so and so and so. I looked into the one-third of his legacy and found that it is not even equal to one-eighth of the five slaves whom he had mentioned, he (the Imam) (a.s.), said, ‘You must evaluate the slaves and begin settin

سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ رَجُلٍ كَانَ فِي سَفَرٍ وَ مَعَهُ جَارِيَةٌ لَهُ وَ غُلَامَانِ مَمْلُوكَانِ فَقَالَ لَهُمَا أَنْتُمَا حُرَّانِ لِوَجْهِ اللَّهِ وَ اشْهَدَا أَنَّ مَا فِي بَطْنِ جَارِيَتِي هَذِهِ مِنِّي فَوَلَدَتْ غُلَاماً فَلَمَّا قَدِمُوا عَلَى الْوَرَثَةِ أَنْكَرُوا ذَلِكَ وَ اسْتَرَقُّوهُمْ ثُمَّ إِنَّ الْغُلَامَيْنِ أُعْتِقَا بَعْدَ ذَلِكَ فَشَهِدَا بَعْدَ مَا أُعْتِقَا أَنَّ مَوْلَاهُمَا الْأَ

“Once abu ‘Abd Allah (a.s.), was asked about the case of a man who on a journey was with a slave-girl and two slaves. He said to them, ‘You are free for the sake of Allah and bear witness that the child in the womb of the slave-girl is from me. She gave birth to a son. When they came back, the heir refused the will and

سَأَلْتُهُ عَنْ رَجُلٍ تَحْضُرُهُ الْوَفَاةُ وَ لَهُ مَمَالِيكُ لِخَاصَّةِ نَفْسِهِ وَ لَهُ مَمَالِيكُ فِي شِرْكَةِ رَجُلٍ آخَرَ فَيُوصِي فِي وَصِيَّتِهِ مَمَالِيكِي أَحْرَارٌ مَا حَالُ مَمَالِيكِهِ الَّذِينَ فِي الشِّرْكَةِ فَقَالَ يُقَوَّمُونَ عَلَيْهِ إِنْ كَانَ مَالُهُ يَحْتَمِلُ ثُمَّ هُمْ أَحْرَارٌ[1].

“I once asked abu al-Hassan (a.s.), about the case of a man who is about to die and sets free all of his slaves. He owns certain slaves and certain others with a partner and about the condition of the ones that he owns with a partner. He (the Imam) said, ‘His slaves of the partnership must be evaluated; if his share co

فِي رَجُلٍ تُوُفِّيَ وَ تَرَكَ جَارِيَةً أَعْتَقَ ثُلُثَهَا فَتَزَوَّجَهَا الْوَصِيُّ قَبْلَ أَنْ يُقْسَمَ شَيْ‌ءٌ مِنَ الْمِيرَاثِ أَنَّهَا تُقَوَّمُ وَ تُسْتَسْعَى هِيَ وَ زَوْجُهَا فِي بَقِيَّةِ ثَمَنِهَا بَعْدَ مَا يُقَوَّمُ فَمَا أَصَابَ الْمَرْأَةَ مِنْ عِتْقٍ أَوْ رِقٍّ فَهُوَ يَجْرِي عَلَى وَلَدِهَا[2].

“This is about the case of a man who dies and leaves as his legacy a slave-girl whose one-third he sets free and the executor of the will marries her before the distribution of the legacy. Abu ‘Abd Allah (a.s.), has said, ‘She is appraised, then with her husband both are made to work to pay for the remaining of her cos

قَالَ‌إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَطْلَقَ لِلْمُوصَى إِلَيْهِ أَنْ يُغَيِّرَ الْوَصِيَّةَ إِذَا لَمْ يَكُنْ بِالْمَعْرُوفِ وَ كَانَ فِيهَا حَيْفٌ وَ يَرُدَّهَا إِلَى الْمَعْرُوفِ‌ لِقَوْلِهِ عَزَّ وَ جَلَّ- فَمَنْ خافَ‌ مِنْ مُوصٍ جَنَفاً أَوْ إِثْماً فَأَصْلَحَ بَيْنَهُمْ‌ فَلا إِثْمَ عَلَيْهِ‌[1].

“He (the Imam) (a.s.), has said that Allah, most Majestic, most Glorious, has given permission to the executor of the will to change a will into an acceptable form if any violation of the law exists in it. It is because of the meaning of the words of Allah, most Majestic, most Glorious. ‘One who is afraid of the testat

سَأَلْتُ أَبَا جَعْفَرٍ ع- عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى- فَمَنْ بَدَّلَهُ بَعْدَ ما سَمِعَهُ فَإِنَّما إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ‌ قَالَ نَسَخَتْهَا[2] الْآيَةُ الَّتِي بَعْدَهَا قَوْلُهُ عَزَّ وَ جَلَّ- فَمَنْ خافَ مِنْ مُوصٍ جَنَفاً أَوْ إِثْماً فَأَصْلَحَ بَيْنَهُمْ فَلا إِثْمَ عَلَيْهِ‌ قَالَ يَعْنِي الْمُوصَى إِلَيْهِ إِنْ خَافَ جَنَفاً مِنَ الْمُوصِي فِيمَا أَوْصَى بِهِ إِلَيْهِ مِمَّا

“I once asked abu Ja‘far (a.s.), about the meaning of the words of Allah, most Majestic, most Glorious, ‘Whoever intentionally changes the will of a deceased person, has committed a sin. Allah is All-hearing and All-knowing. 5 (2:181) He (the Imam) said, ‘The following verse is a (modified) copy of this verse: ‘One who

أَوْصَى إِلَيَّ رَجُلٌ بِتَرِكَتِهِ وَ أَمَرَنِي أَنْ أَحُجَّ بِهَا عَنْهُ فَنَظَرْتُ فِي ذَلِكَ فَإِذَا شَيْ‌ءٌ يَسِيرٌ لَا يَكْفِي لِلْحَجِّ فَسَأَلْتُ أَبَا حَنِيفَةَ وَ فُقَهَاءَ أَهْلِ الْكُوفَةِ فَقَالُوا تَصَدَّقْ بِهَا عَنْهُ فَلَمَّا حَجَجْتُ لَقِيتُ عَبْدَ اللَّهِ بْنَ الْحَسَنِ فِي الطَّوَافِ فَسَأَلْتُهُ وَ قُلْتُ لَهُ إِنَّ رَجُلًا مِنْ مَوَالِيكُمْ مِنْ أَهْلِ الْكُوفَةِ مَاتَ وَ أَوْصَى بِتَرِكَتِهِ إِ

“A man made a will and asked me to pay for al-Hajj from his legacy, but when I examined his legacy it was not sufficient. I then asked abu Hanifah and the jurists of al-Kufah. They said that I must give as charity on his behalf. When I performed al-Hajj, I met ‘Abd Allah ibn al-Hassan during tawaf. I asked him, saying,

سُئِلَ عَنْ رَجُلٍ أَوْصَى بِحَجَّةٍ فَجَعَلَهَا وَصِيُّهُ فِي نَسَمَةٍ فَقَالَ يَغْرَمُهَا وَصِيُّهُ وَ يَجْعَلُهَا فِي حَجَّةٍ كَمَا أَوْصَى بِهِ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ- فَمَنْ بَدَّلَهُ بَعْدَ ما سَمِعَهُ فَإِنَّما إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ‌.

“Once abu ‘Abd Allah (a.s.), was asked about the case of a man who made a will for al- Hajj but the executor of his will spent it to set free an enslaved soul. He (the Imam) said, ‘The executor of the will is responsible to pay for his al-Hajj as the will required. Allah, most Blessed, most High, has said, ‘Whoever int

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ رَجُلٍ أَوْصَى إِلَى رَجُلٍ وَ أَمَرَهُ أَنْ يُعْتِقَ عَنْهُ نَسَمَةً بِسِتِّمِائَةِ دِرْهَمٍ مِنْ ثُلُثِهِ فَانْطَلَقَ الْوَصِيُّ فَأَعْطَى السِّتَّمِائَةِ دِرْهَمٍ رَجُلًا يَحُجُّ بِهَا عَنْهُ قَالَ فَقَالَ أَرَى أَنْ يَغْرَمَ الْوَصِيُّ مِنْ مَالِهِ سِتَّمِائَةِ دِرْهَمٍ وَ يَجْعَلَ السِّتَّمِائَةِ دِرْهَمٍ فِيمَا أَوْصَى بِهِ الْمَيِّتُ مِنْ نَسَمَةٍ.

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who made a will to set free a slave for six hundred dirham but the executor of his will gave six hundred dirham to perform al-Hajj for the deceased. He (the Imam) said, ‘As I see the executor of the will must pay six hundred dirham from his own assets to set

الْمُدَبَّرُ مِنَ الثُّلُثِ.

“One of the two Imam, (abu Ja‘far or abu ‘ Abd Allah), ‘Alayhim al-Salam, has said, ‘Al-Mudabbar is from one-third of the legacy.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يُدَبِّرُ مَمْلُوكَهُ أَ لَهُ أَنْ يَرْجِعَ فِيهِ قَالَ نَعَمْ هُوَ بِمَنْزِلَةِ الْوَصِيَّةِ.

“I once asked abu ‘Abd Allah (a.s.), about the case of a man who makes his slave a Mudabbar; if he can change such decision. He (the Imam) said, ‘Yes, he can do so because it is like the will.’”

الْمُدَبَّرُ مِنَ الثُّلُثِ وَ قَالَ لِلرَّجُلِ أَنْ يَرْجِعَ فِي ثُلُثِهِ إِنْ كَانَ أَوْصَى فِي صِحَّةٍ أَوْ مَرَضٍ.

“Abu ‘Abd Allah (a.s.), has said that al-Mudabbar is from one-third of the legacy.’ He (the Imam) said, ‘One can change his will about one-third of his legacy regardless of whether one is ill or in good health.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمُدَبَّرِ قَالَ هُوَ بِمَنْزِلَةِ الْوَصِيَّةِ يَرْجِعُ فِيمَا شَاءَ مِنْهَا.

“I once asked abu ‘Abd Allah (a.s.), about al-Mudabbar. He (the Imam) said, ‘It is like will which one can change in whatever way one likes.’”

الْكَفَنُ مِنْ جَمِيعِ الْمَالِ.

“Abu ‘Abd Allah (a.s.), has said, ‘The shroud is paid for from the whole of the legacy.”’

سَأَلْتُهُ عَنْ رَجُلٍ مَاتَ وَ عَلَيْهِ دَيْنٌ بِقَدْرِ ثَمَنِ كَفَنِهِ فَقَالَ يُجْعَلُ مَا تَرَكَ فِي ثَمَنِ كَفَنِهِ إِلَّا أَنْ يَتَّجِرَ عَلَيْهِ‌[1] بَعْضُ النَّاسِ فَيُكَفِّنَهُ وَ يُقْضَى مَا عَلَيْهِ مِمَّا تَرَكَ.

“I once asked him (the Imam) (a.s.), about the case of a man who dies owing a debt which is equal to the cost of his shroud. He (the Imam) said, ‘His legacy must be spent to pay for his shroud unless people may come forward to use his legacy in business and pay for his shroud and debts.’”

أَوَّلُ شَيْ‌ءٍ يُبْدَأُ بِهِ مِنَ الْمَالِ الْكَفَنُ ثُمَّ الدَّيْنُ ثُمَّ الْوَصِيَّةُ ثُمَّ الْمِيرَاثُ.

“Abu ‘Abd Allah (a.s.), has said, ‘The first thing to pay for from the legacy is shroud, then debts, then will, then the shares of heirs.’”

قَالَ‌ أَمِيرُ الْمُؤْمِنِينَ ص‌ إِنَّ الدَّيْنَ قَبْلَ الْوَصِيَّةِ ثُمَّ الْوَصِيَّةَ عَلَى أَثَرِ الدَّيْنِ ثُمَّ الْمِيرَاثَ بَعْدَ الْوَصِيَّةِ فَإِنَّ أَوَّلَ الْقَضَاءِ كِتَابُ اللَّهِ عَزَّ وَ جَلَّ.

“Abu Ja‘far (a.s.), has said that ’ Amir al-Mu’minin has said, ‘A debt must be paid before the will, then the will is paid for. Thereafter are the shares of the heirs after the will, because the first judge in the case is the book of Allah, most Majestic, most Glorious.’”

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ أَوْصَى إِلَى رَجُلٍ وَ عَلَيْهِ دَيْنٌ فَقَالَ يَقْضِي الرَّجُلُ مَا عَلَيْهِ مِنْ دَيْنِهِ وَ يَقْسِمُ مَا بَقِيَ بَيْنَ الْوَرَثَةِ قُلْتُ فَسُرِقَ مَا كَانَ أَوْصَى بِهِ مِنَ الدَّيْنِ مِمَّنْ يُؤْخَذُ الدَّيْنُ أَ مِنَ الْوَرَثَةِ قَالَ لَا يُؤْخَذُ مِنَ الْوَرَثَةِ وَ لَكِنَّ الْوَصِيَّ ضَامِنٌ لَهَا[1].

“I once asked abu ‘ Abd Allah (a.s.), about the case of a man who makes a will and he is indebted. He (the Imam) said, ‘He (executor of the will) pays the debts first, then distributes the legacy among the heirs.’ I then asked, ‘What happens if what is assigned to pay debts is stolen and about who pays for the debt if

كُنَّا عَلَى بَابِ أَبِي جَعْفَرٍ ع وَ نَحْنُ جَمَاعَةٌ نَنْتَظِرُ أَنْ يَخْرُجَ إِذْ جَاءَتِ امْرَأَةٌ فَقَالَتْ أَيُّكُمْ أَبُو جَعْفَرٍ فَقَالَ لَهَا الْقَوْمُ مَا تُرِيدِينَ مِنْهُ قَالَتْ أُرِيدُ أَنْ أَسْأَلَهُ عَنْ مَسْأَلَةٍ فَقَالُوا لَهَا هَذَا فَقِيهُ أَهْلِ الْعِرَاقِ فَسَلِيهِ فَقَالَتْ إِنَّ زَوْجِي مَاتَ وَ تَرَكَ أَلْفَ دِرْهَمٍ وَ كَانَ لِي عَلَيْهِ مِنْ صَدَاقِي خَمْسُمِائَةِ دِرْهَمٍ فَأَخَذْتُ صَد

“Once we were with abu Ja‘far (a.s.). We were in a group waiting for him (the Imam) to come out. A woman came and asked, ‘Which one of you is abu Ja‘far?’ The people asked, ‘What for are you asking for him?’ She replied, ‘I want to ask him about an issue.’ They said, ‘This is the jurist of the people of Iraq. You can a

إِذَا كَانَ الْمَتَاعُ قَائِماً بِعَيْنِهِ رُدَّ إِلَى صَاحِبِ الْمَتَاعِ وَ قَالَ لَيْسَ لِلْغُرَمَاءِ أَنْ يُخَاصِمُوهُ.

“This is about the case of a man who sells something to a man and the buyer takes possession of the goods but does not pay for it. Then the buyer dies and the goods exist as they were. Abu ‘Abd Allah (a.s.), has said, ‘If the goods exist as they were, they must be returned to its owner and other creditors do not have a

إِذَا رَضِيَ الْغُرَمَاءُ فَقَدْ بَرِئَتْ ذِمَّةُ الْمَيِّتِ.

“About the case of a man who dies with debts on him and a guarantor takes responsibility to pay the creditors, abu ‘Abd Allah (a.s.), has said, ‘If the creditors agree, the deceased becomes free from responsibility.”’

نَعَمْ قُلْتُ وَ هُوَ لَمْ يَتْرُكْ شَيْئاً قَالَ إِنَّمَا أَخَذُوا الدِّيَةَ فَعَلَيْهِمْ أَنْ يَقْضُوا دَيْنَهُ.

“About the case of a man who is killed and who owed debs, but has not left any legacy but his heirs received blood money (wergild) from his killer; if they must pay his debts, abu al-Hassan (a.s.), has said, ‘Yes, they must pay his debts.’ I then said, ‘He has not left any legacy.’ He (the Imam) said, ‘It is because th

سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ رَجُلٍ مَاتَ وَ لَهُ عَلَيَّ دَيْنٌ وَ خَلَّفَ وُلْداً رِجَالًا وَ نِسَاءً وَ صِبْيَاناً فَجَاءَ رَجُلٌ مِنْهُمْ فَقَالَ أَنْتَ فِي حِلٍّ مِمَّا لِأَبِي عَلَيْكَ مِنْ حِصَّتِي وَ أَنْتَ فِي حِلٍّ مِمَّا لِإِخْوَتِي وَ أَخَوَاتِي وَ أَنَا ضَامِنٌ لِرِضَاهُمْ عَنْكَ قَالَ تَكُونُ فِي سَعَةٍ مِنْ ذَلِكَ وَ حِلٍّ قُلْتُ فَإِنْ لَمْ يُعْطِهِمْ قَالَ كَانَ ذَلِكَ فِي عُنُقِهِ قُلْتُ فَإِنْ ر

“I once asked abu al-Hassan (a.s.), about the case of a man who dies and I owe him a certain amount of money. He has left behind children, male, female, and smaller children. One of them once came to me and said, ‘You are free of the responsibility of what you owed to my father as much as my share is concerned and you

سَأَلَنِي أَبُو عَبْدِ اللَّهِ ع هَلْ يَخْتَلِفُ ابْنُ أَبِي لَيْلَى وَ ابْنُ شُبْرُمَةَ فَقُلْتُ بَلَغَنِي أَنَّهُ مَاتَ مَوْلًى لِعِيسَى بْنِ مُوسَى وَ تَرَكَ عَلَيْهِ دَيْناً كَثِيراً وَ تَرَكَ مَمَالِيكَ يُحِيطُ دَيْنُهُ بِأَثْمَانِهِمْ فَأَعْتَقَهُمْ عِنْدَ الْمَوْتِ فَسَأَلَهُمَا عِيسَى بْنُ مُوسَى عَنْ ذَلِكَ فَقَالَ ابْنُ شُبْرُمَةَ أَرَى أَنْ يَسْتَسْعِيَهُمْ فِي قِيمَتِهِمْ فَيَدْفَعَهَا إِلَى الْغُرَمَاءِ

“Abu ‘Abd Allah (a.s.), once asked me, ‘Is there a difference between ibn abu Layla’ and ibn Shubramah?’ I replied, ‘It has come to my knowledge that a Maxvla of ‘Isa ibn Musa died with a great deal of debts on him. He possessed a number of slaves whom he set free at the time of his death. Had the slaves been sold, suc

إِنْ كَانَ قِيمَتُهُ مِثْلَ الَّذِي عَلَيْهِ وَ مِثْلَهُ جَازَ عِتْقُهُ وَ إِلَّا لَمْ يَجُزْ[3].

“About the case of a man who frees his slave at the time of his death with debt on him, one of the two Imam, (abu Ja‘far or abu ‘Abd Allah), ‘Alayhim al-Salam, has said, ‘If the value of the debt and slave are equal, freeing is permissible, otherwise, it is not permissible.”’

سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ‌ فِي رَجُلٍ أَعْتَقَ مَمْلُوكاً لَهُ وَ قَدْ حَضَرَهُ الْمَوْتُ وَ أَشْهَدَ لَهُ بِذَلِكَ وَ قِيمَتُهُ سِتُّمِائَةِ دِرْهَمٍ وَ عَلَيْهِ دَيْنٌ ثَلَاثُمِائَةِ دِرْهَمٍ وَ لَمْ يَتْرُكْ شَيْئاً غَيْرَهُ قَالَ يُعْتَقُ مِنْهُ سُدُسُهُ لِأَنَّهُ إِنَّمَا لَهُ مِنْهُ ثَلَاثُمِائَةِ دِرْهَمٍ وَ يُقْضَى مِنْهُ ثَلَاثُمِائَةِ دِرْهَمٍ فَلَهُ مِنَ الثَّلَاثِمِائَةٍ ثُلُثُهَا وَ هُوَ السُّدُ

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from al-Husayn Aban al-Jahm who has narrated the following: “This is about the case of a man who frees his slave at the time of his death in front of witnesses. The price of the slave is six hundred dirham, his debt is three hundred dir

أَهْلُ الْمِيرَاثِ لَا نُجِيزُ وَصِيَّتَهَا لَهُ إِنَّهُ مُكَاتَبٌ لَمْ يُعْتَقْ وَ لَا يَرِثُ فَقَضَى بِأَنَّهُ يَرِثُ بِحِسَابِ مَا أُعْتِقَ مِنْهُ وَ يَجُوزُ لَهُ مِنَ الْوَصِيَّةِ بِحِسَابِ مَا أُعْتِقَ مِنْهُ وَ قَضَى ع فِي مُكَاتَبٍ أُوصِيَ لَهُ بِوَصِيَّةٍ وَ قَدْ قَضَى نِصْفَ مَا عَلَيْهِ فَأَجَازَ نِصْفَ الْوَصِيَّةِ وَ قَضَى ع فِي مُكَاتَبٍ قَضَى رُبُعَ مَا عَلَيْهِ فَأُوصِيَ لَهُ بِوَصِيَّةٍ فَأَجَازَ رُبُ

“This is about the case of a contracted slave who is married to a free woman who in her will assigns something for him and the heirs disagree with her will, saying that he is not free but is only contracted and he cannot inherit. Abu Ja’far (a.s.), issued a judgment that he inherits proportionate to the degree of his f

إِذْ أَتَى عَلَى الْغُلَامِ عَشْرُ سِنِينَ فَإِنَّهُ يَجُوزُ لَهُ فِي مَالِهِ مَا أَعْتَقَ وَ تَصَدَّقَ وَ أَوْصَى عَلَى حَدٍّ مَعْرُوفٍ وَ حَقٍّ فَهُوَ جَائِزٌ.

“Abu Ja‘far (a.s.), has said, ‘When a boy becomes ten years old it then is permissible for him to use his assets, like freeing, charity and making a will within the limits of law.”’