Man Lā Yaḥḍuruh al-Faqīh

رَوَى سَمَاعَةُ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ إِنَّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ كَانَ يَقُولُ: "إِنَّ اَلَّذِي أَحْصَى رَمْلَ عَالِجٍ يَعْلَمُ أَنَّ اَلسِّهَامَ لاَ تَعُولُ عَلَى سِتَّةٍ لَوْ يُبْصِرُونَ وُجُوهَهَا لَمْ تَجُزْ سِتَّةً".

Sama'ah narrated from Abu Basir from Abu Jafar Imam Muhammad ibn Ali Al-Baqir (a.s) who said: Indeed, the Commander of the Faithful (a.s) used to say, "Surely, the One who counted the grains of sand in Alij knows that the shares (of inheritance) do not exceed six if people were to truly understand their proper allocations; they would never surpass six."

وَ رَوَى سَيْفُ بْنُ عَمِيرَةَ عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ "كَانَ اِبْنُ عَبَّاسِ يَقُولُ: إِنَّ اَلَّذِي أَحْصَى رَمْلَ عَالِجٍ لَيَعْلَمُ أَنَّ اَلسِّهَامَ لاَ تَعُولُ مِنْ سِتَّةٍ".

Saif ibn Umayrah narrated from Abu Bakr Al-Hadrami from Abu Abdullah (a.s) who said: "Ibn Abbas used to say: Indeed, the One who counted the grains of sand in Alij surely knows that the shares (of inheritance) do not exceed six."

وَ رَوَى اَلْفَضْلُ بْنُ شَاذَانَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ عَبْدِ اَللَّهِ عَنْ يَعْقُوبَ بْنِ إِبْرَاهِيمَ بْنِ سَعْدٍ عَنْ أَبِيهِ قَالَ حَدَّثَنِي أَبِي عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ قَالَ حَدَّثَنِي اَلزُّهْرِيُّ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَبْدِ اَللَّهِ بْنِ عُتْبَةَ قَالَ: جَلَسْتُ إِلَى اِبْنِ عَبَّاسٍ فَعَرَضَ عَلَيَّ ذِكْرُ فَرَائِضِ اَلْمَوَارِيثِ فَقَالَ اِبْنُ عَبَّاسٍ "سُبْحَانَ اَللَّهِ اَلْعَظِيمِ أَ تَرَوْنَ أَنَّ اَلَّذِي أَحْصَى رَمْلَ عَالِجٍ عَدَداً جَعَلَ فِي مَالٍ نِصْفاً وَ نِصْفاً وَ ثُلُثاً فَهَذَانِ اَلنِّصْفَانِ قَدْ ذَهَبَا بِالْمَالِ فَأَيْنَ مَوْضِعُ اَلثُّلُثِ" فَقَالَ لَهُ زُفَرُ بْنُ أَوْسٍ اَلْبَصْرِيُّ يَا اِبْنَ عَبَّاسٍ فَمَنْ أَوَّلُ مَنْ أَعَالَ اَلْفَرَائِضَ قَالَ "رُمَعُ لَمَّا اِلْتَفَّتْ عِنْدَهُ اَلْفَرَائِضُ وَ دَافَعَ بَعْضُهَا بَعْضاً" قَالَ "وَ اَللَّهِ مَا أَدْرِي أَيَّكُمْ قَدَّمَ اَللَّهُ وَ أَيَّكُمْ أَخَّرَ اَللَّهُ وَ مَا أَجِدُ شَيْئاً هُوَ أَوْسَعُ مِنْ أَنْ أَقْسِمَ عَلَيْكُمْ هَذَا اَلْمَالَ بِالْحِصَصِ فَأُدْخِلَ عَلَى كُلِّ ذِي حَقٍّ مَا دَخَلَ عَلَيْهِ مِنْ عَوْلِ اَلْفَرِيضَةِ وَ اَيْمُ اَللَّهِ أَنْ لَوْ قَدَّمَ مَنْ قَدَّمَ اَللَّهُ وَ أَخَّرَ مَنْ أَخَّرَ اَللَّهُ مَا عَالَتْ فَرِيضَةٌ" فَقَالَ لَهُ زُفَرُ بْنُ أَوْسٍ وَ أَيَّهُمَا قَدَّمَ وَ أَيَّهُمَا أَخَّرَ فَقَالَ "كُلُّ فَرِيضَةٍ لَمْ يُهْبِطْهَا اَللَّهُ عَزَّ وَ جَلَّ عَنْ فَرِيضَةٍ إِلاَّ إِلَى فَرِيضَةٍ فَهَذَا مَا قَدَّمَ اَللَّهُ وَ أَمَّا مَا أَخَّرَ اَللَّهُ فَكُلُّ فَرِيضَةٍ إِذَا زَالَتْ عَنْ فَرْضِهَا لَمْ يَكُنْ لَهَا إِلاَّ مَا بَقِيَ فَتِلْكَ اَلَّتِي أَخَّرَ اَللَّهُ فَأَمَّا اَلَّتِي قَدَّمَ اَللَّهُ فَالزَّوْجُ لَهُ اَلنِّصْفُ فَإِذَا دَخَلَ عَلَيْهِ مَا يُزِيلُهُ عَنْهُ رَجَعَ إِلَى اَلرُّبُعِ لاَ يُزِيلُهُ عَنْهُ شَيْءٌ وَ اَلزَّوْجَةُ لَهَا اَلرُّبُعُ فَإِنْ زَالَتْ عَنْهُ صَارَتْ إِلَى اَلثُّمُنِ لاَ يُزِيلُهَا عَنْهُ شَيْءٌ وَ اَلْأُمُّ لَهَا اَلثُّلُثُ فَإِنْ زَالَتْ عَنْهُ صَارَتْ إِلَى اَلسُّدُسِ لاَ يُزِيلُهَا عَنْهُ شَيْءٌ فَهَذِهِ اَلْفَرَائِضُ اَلَّتِي قَدَّمَ اَللَّهُ عَزَّ وَ جَلَّ وَ أَمَّا اَلَّتِي أَخَّرَ اَللَّهُ فَفَرِيضَةُ اَلْبَنَاتِ وَ اَلْأَخَوَاتِ لَهَا اَلنِّصْفُ إِنْ كَانَتْ وَاحِدَةً وَ إِنْ كَانَتِ اِثْنَتَيْنِ أَوْ أَكْثَرَ فَالثُّلُثَانِ فَإِذَا أَزَالَتْهُنَّ اَلْفَرَائِضُ لَمْ يَكُنْ لَهُنَّ إِلاَّ مَا يَبْقَى فَتِلْكَ اَلَّتِي أَخَّرَ اَللَّهُ فَإِذَا اِجْتَمَعَ مَا قَدَّمَ اَللَّهُ وَ مَا أَخَّرَ بُدِئَ بِمَا قَدَّمَ اَللَّهُ فَأُعْطِيَ حَقَّهُ كَمَلاً فَإِنْ بَقِيَ شَيْءٌ كَانَ لِمَنْ أَخَّرَ وَ إِنْ لَمْ يَبْقَ شَيْءٌ فَلاَ شَيْءَ لَهُ" فَقَالَ لَهُ زُفَرُ بْنُ أَوْسٍ فَمَا مَنَعَكَ أَنْ تُشِيرَ بِهَذَا اَلرَّأْيِ عَلَى رُمَعَ قَالَ "هِبْتُهُ" فَقَالَ اَلزُّهْرِيُّ وَ اَللَّهِ لَوْ لاَ أَنَّهُ تَقَدَّمَهُ إِمَامٌ عَدْلٌ كَانَ أَمْرُهُ عَلَى اَلْوَرَعِ فَأَمْضَى أَمْراً فَمَضَى مَا اِخْتَلَفَ عَلَى اِبْنِ عَبَّاسٍ مِنْ أَهْلِ اَلْعِلْمِ اِثْنَانِ.

Al-Fadl ibn Shadhan narrated from Muhammad ibn Yahya, from Ali ibn Abdullah, from Yaqub ibn Ibrahim ibn Sad, from his father, who said: My father narrated to me from Muhammad ibn Ishaq, who said: Al-Zuhri narrated from Ubaydullah ibn Abdullah ibn Utbah, who said: I sat with Ibn Abbas, and the topic of inheritance shares was brought up. Ibn Abbas said: "Glory be to Allah (swt) the Almighty! Do you think that the One who has counted the grains of the sand of Alij (a vast desert) made the shares of inheritance such that they consist of a half, a half, and a third? These two halves already consume the entire estate, so where is the share for the third?" Zufar ibn Aws Al-Basri said to him: "O' Ibn Abbas, who was the first to adjust the shares of inheritance (awl, proportional reduction)?" Ibn Abbas replied: "It was Ruma when the inheritance shares became entangled with each other and some shares began to clash with others." Ibn Abbas said: "By Allah (swt), I do not know whom Allah (swt) has given precedence to and whom He (swt) has delayed. I find nothing more appropriate than dividing this wealth according to the prescribed shares, so that each person entitled receives their due, and the effect of the adjustment (awl) of the inheritance falls upon them accordingly. By Allah (swt), if those whom Allah (swt) has given precedence were given precedence, and those whom Allah (swt) has delayed were delayed, no inheritance share would ever be reduced." Zufar ibn Aws asked him: "Who are those whom Allah (swt) has given precedence and those whom He has delayed?" Ibn Abbas replied: "Every share that Allah (swt), the Mighty and Majestic, has not reduced except to another obligatory share is what Allah (swt) has given precedence. As for what Allah (swt) has delayed, it is any share that, when displaced from its original allocation, receives only what remains. These are those whom Allah (swt) has delayed. For example, the husband is entitled to half, but if there are additional heirs that reduce his share, it decreases to one-fourth, and nothing can further reduce it. The wife is entitled to one-fourth, and if her share is reduced, it becomes one-eighth, with nothing further reducing it. The mother is entitled to one-third, but if her share is reduced, it becomes one-sixth, which cannot be further reduced. These are the shares that Allah (swt) has given precedence. As for those whom Allah (swt) has delayed, they include the shares of daughters and sisters. A single daughter or sister receives half, and if they are two or more, they receive two-thirds. However, if other heirs with higher precedence exist, they only receive what remains, and that is what Allah (swt) has delayed. Thus, when the shares given precedence and those delayed are combined, the shares that Allah (swt) has given precedence are distributed first in full. If anything remains, it is given to those whom Allah (swt) has delayed, but if nothing remains, they receive nothing." Zufar ibn Aws asked him: "What prevented you from suggesting this opinion to Ruma?" Ibn Abbas replied: "I was in awe of him." Al-Zuhri then said: "By Allah (swt), if it were not for the fact that a just and pious leader had preceded him and established his ruling with prudence, Ibn Abbas would not have had any disagreement from the scholars on this matter."

قَالَ اَلْفَضْلُ وَ رَوَى عَبْدُ اَللَّهِ بْنُ اَلْوَلِيدِ اَلْعَدَنِيُّ صَاحِبُ سُفْيَانَ قَالَ حَدَّثَنِي أَبُو اَلْقَاسِمِ اَلْكُوفِيُّ صَاحِبُ أَبِي يُوسُفَ عَنْ أَبِي يُوسُفَ قَالَ حَدَّثَنَا لَيْثُ بْنُ أَبِي سُلَيْمٍ عَنْ أَبِي عَمْرٍو اَلْعَبْدِيِّ عَنِ اِبْنِ سُلَيْمَانَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ كَانَ يَقُولُ: "اَلْفَرَائِضُ مِنْ سِتَّةِ أَسْهُمٍ اَلثُّلُثَانِ أَرْبَعَةُ أَسْهُمٍ وَ اَلنِّصْفُ ثَلاَثَةُ أَسْهُمٍ وَ اَلثُّلُثُ سَهْمَانِ وَ اَلرُّبُعُ سَهْمٌ وَ نِصْفٌ وَ اَلثُّمُنُ ثَلاَثَةُ أَرْبَاعِ سَهْمٍ وَ لاَ يَرِثُ مَعَ اَلْوَلَدِ إِلاَّ اَلْأَبَوَانِ وَ اَلزَّوْجُ وَ اَلْمَرْأَةُ وَ لاَ يَحْجُبُ اَلْأُمَّ عَنِ اَلثُّلُثِ إِلاَّ اَلْوَلَدُ وَ اَلْإِخْوَةُ وَ لاَ يُزَادُ اَلزَّوْجُ عَلَى اَلنِّصْفِ وَ لاَ يُنْقَصُ مِنَ اَلرُّبُعِ وَ لاَ تُزَادُ اَلْمَرْأَةُ عَلَى اَلرُّبُعِ وَ لاَ تُنْقَصُ مِنَ اَلثُّمُنِ وَ إِنْ كُنَّ أَرْبَعاً أَوْ دُونَ ذَلِكَ فَهُنَّ فِيهِ سَوَاءٌ وَ لاَ يُزَادُ اَلْإِخْوَةُ مِنَ اَلْأُمِّ عَلَى اَلثُّلُثِ وَ لاَ يُنْقَصُونَ مِنَ اَلسُّدُسِ وَ هُمْ فِيهِ سَوَاءٌ اَلذَّكَرُ وَ اَلْأُنْثَى وَ لاَ يَحْجُبُهُمْ عَنِ اَلثُّلُثِ إِلاَّ اَلْوَلَدُ وَ اَلْوَالِدُ وَ اَلدِّيَةُ تُقْسَمُ عَلَى مَنْ أَحْرَزَ اَلْمِيرَاثَ ".

Al-Faḍl narrated that Abdullah ibn Al-Walid Al-Adani, the companion of Sufyan, reported from Abu Al-Qasim Al-Kufi, the companion of Abu Yusuf, who narrated from Abu Yusuf, who said: Layth ibn Abi Sulaym narrated from Abu Amr Al-Abdi, from Ibn Sulayman, from Imam Ali ibn Abi Ṭalib (a.s), who used to say: "The shares of inheritance are from six portions: two-thirds is four portions, half is three portions, one-third is two portions, one-fourth is one and a half portions, and one-eighth is three-fourths of a portion. No one inherits alongside the children except the parents, the husband, and the wife. The mother is not prevented from receiving one-third except by the presence of children or siblings. The husband's share does not exceed half, nor is it reduced from one-fourth. The wife's share does not exceed one-fourth, nor is it reduced from one-eighth. If there are four wives or fewer, they share equally. Siblings from the mother do not inherit more than one-third and are not given less than one-sixth, and in this, males and females are equal. They are not prevented from receiving one-third except by the presence of children or the father. Blood money (diyyah for accidental death) is distributed among those who inherit the estate."

قَالَ الْفَضْلُ بْنُ شَاذَانَ هَذَا حَدِيثٌ صَحِيحٌ عَلَى مُوَافَقَةِ الْكِتَابِ وَ فِيهِ دَلِيلٌ عَلَى أَنَّهُ لَا يَرِثُ الْإِخْوَةُ وَ الْأَخَوَاتُ مَعَ الْوَلَدِ شَيْئاً وَ لَا يَرِثُ الْجَدُّ مَعَ الْوَلَدِ شَيْئاً وَ فِيهِ دَلِيلٌ عَلَى أَنَّ الْأُمَّ تَحْجُبُ الْإِخْوَةَ مِنَ الْأُمِّ عَنِ الْمِيرَاثِ فَإِنْ قَالَ قَائِلٌ إِنَّمَا قَالَ وَالِدٌ وَ لَمْ يَقُلْ وَالِدَيْنِ وَ لَا قَالَ وَالِدَةً قِيلَ لَهُ هَذَا جَائِزٌ كَمَا يُقَالُ وَلَدٌ يَدْخُلُ فِيهِ الذَّكَرُ وَ الْأُنْثَى وَ قَدْ تُسَمَّى الْأُمُّ وَالِداً إِذَا جَمَعْتَهَا مَعَ الْأَبِ كَمَا تُسَمَّى أَباً إِذَا اجْتَمَعَتْ مَعَ الْأَبِ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِأَبَوَيْهِ لِكُلِّ واحِدٍ مِنْهُمَا السُّدُسُ فَأَحَدُ الْأَبَوَيْنِ هِيَ الْأُمُّ وَ قَدْ سَمَّاهَا اللَّهُ عَزَّ وَ جَلَّ أَباً حِينَ جَمَعَهَا مَعَ الْأَبِ وَ كَذَلِكَ قَالَ الْوَصِيَّةُ لِلْوالِدَيْنِ وَ الْأَقْرَبِينَ فَأَحَدُ الْوَالِدَيْنِ هِيَ الْأُمُّ وَ قَدْ سَمَّاهَا اللَّهُ عَزَّ وَ جَلَّ وَالِداً كَمَا سَمَّاهَا أَباً وَ هَذَا وَاضِحٌ بَيِّنٌ وَ الْحَمْدُ لِلَّهِ.

Al-Fadl ibn Shadhan said: "This is an authentic hadith in accordance with the Book (of Allah (swt)), and it provides evidence that siblings, whether brothers or sisters, do not inherit anything alongside children, nor does a grandfather inherit anything alongside children. It also serves as proof that the mother prevents maternal siblings from inheriting. If someone were to say: 'The hadith mentions walid (parent) and not walidayn (both parents), nor does it specify walidah (mother),' the response would be that this usage is permissible, just as the term walad (child) is used to include both male and female. The mother can also be referred to as walid when mentioned alongside the father, just as she can be called ab (father) in a collective sense. This is evident in the saying of Allah (swt), the Mighty and Majestic: 'And for his parents, each one of them shall have one-sixth.' (Surah An-Nisa 4:11). Here, one of the parents is the mother, and Allah (swt), the Mighty and Majestic, has referred to her as ab when mentioning her alongside the father. Similarly, Allah (swt) says: 'Bequest is prescribed for the parents and near relatives.' (Surah Al-Baqarah 2:180). In this verse, one of the walidayn (parents) is the mother, and Allah (swt) has referred to her as walid just as He (swt) has called her ab. This is clear and evident, and all praise is due to Allah (swt)."

وَ قَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: "إِنَّمَا صَارَتْ سِهَامُ اَلْمَوَارِيثِ مِنْ سِتَّةِ أَسْهُمٍ لاَ يَزِيدُ عَلَيْهَا لِأَنَّ اَلْإِنْسَانَ خُلِقَ مِنْ سِتَّةِ أَشْيَاءَ وَ هُوَ قَوْلُ اَللَّهِ عَزَّ وَ جَلَّ وَ لَقَدْ خَلَقْنَا اَلْإِنْسٰانَ مِنْ سُلاٰلَةٍ مِنْ طِينٍ اَلْآيَةَ. وَ عِلَّةٌ أُخْرَى وَ هِيَ أَنَّ أَهْلَ الْمَوَارِيثِ الَّذِينَ يَرِثُونَ أَبَداً وَ لَا يُسْقَطُونَ سِتَّةٌ الْأَبَوَانِ وَ الِابْنُ وَ الْبِنْتُ وَ الزَّوْجُ وَ الزَّوْجَةُ.

Abu Abdullah Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "The shares of inheritance were set at six portions and do not exceed that because the human being was created from six elements, as stated in the words of Allah (swt), the Majestic: 'And indeed, We created man from an extract of clay.' (Surah Al-Mu'minun 23:12). Another reason is that the inheritors who always inherit and are never excluded are six: the two parents, the son, the daughter, the husband, and the wife."