Al-Kāfi

3- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ جَمِيعاً عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنِ الْجَدِّ فَقَالَ مَا أَجِدُ أَحَداً قَالَ فِيهِ إِلا بِرَأْيِهِ إِلا أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قُلْتُ أَصْلَحَكَ اللهُ فَمَا قَالَ فِيهِ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) قَالَ إِذَا كَانَ غَداً فَالْقَنِي حَتَّى أُقْرِئَكَهُ فِي كِتَابٍ قُلْتُ أَصْلَحَكَ اللهُ حَدِّثْنِي فَإِنَّ حَدِيثَكَ أَحَبُّ إِلَيَّ مِنْ أَنْ تُقْرِئَنِيهِ فِي كِتَابٍ فَقَالَ لِيَ الثَّانِيَةَ اسْمَعْ مَا أَقُولُ لَكَ إِذَا كَانَ غَداً فَالْقَنِي حَتَّى أُقْرِئَكَهُ فِي كِتَابٍ فَأَتَيْتُهُ مِنَ الْغَدِ بَعْدَ الظُّهْرِ وَكَانَتْ سَاعَتِيَ الَّتِي كُنْتُ أَخْلُو بِهِ فِيهَا بَيْنَ الظُّهْرِ وَالْعَصْرِ وَكُنْتُ أَكْرَهُ أَنْ أَسْأَلَهُ إِلا خَالِياً خَشْيَةَ أَنْ يُفْتِيَنِي مِنْ أَجْلِ مَنْ يَحْضُرُهُ بِالتَّقِيَّةِ فَلَمَّا دَخَلْتُ عَلَيْهِ أَقْبَلَ عَلَى ابْنِهِ جَعْفَرٍ (عَلَيْهِ السَّلام) فَقَالَ لَهُ أَقْرِئْ زُرَارَةَ صَحِيفَةَ الْفَرَائِضِ ثُمَّ قَامَ لِيَنَامَ فَبَقِيتُ أَنَا وَجَعْفَرٌ (عَلَيْهِ السَّلام) فِي الْبَيْتِ فَقَامَ فَأَخْرَجَ إِلَيَّ صَحِيفَةً مِثْلَ فَخِذِ الْبَعِيرِ فَقَالَ لَسْتُ أُقْرِئُكَهَا حَتَّى تَجْعَلَ لِي عَلَيْكَ اللهَ أَنْ لا تُحَدِّثَ بِمَا تَقْرَأُ فِيهَا أَحَداً أَبَداً حَتَّى آذَنَ لَكَ وَلَمْ يَقُلْ حَتَّى يَأْذَنَ لَكَ أَبِي فَقُلْتُ أَصْلَحَكَ اللهُ وَلِمَ تُضَيِّقُ عَلَيَّ وَلَمْ يَأْمُرْكَ أَبُوكَ بِذَلِكَ فَقَالَ لِي مَا أَنْتَ بِنَاظِرٍ فِيهَا إِلا عَلَى مَا قُلْتُ لَكَ فَقُلْتُ فَذَاكَ لَكَ وَكُنْتُ رَجُلا عَالِماً بِالْفَرَائِضِ وَالْوَصَايَا بَصِيراً بِهَا حَاسِباً لَهَا أَلْبَثُ الزَّمَانَ أَطْلُبُ شَيْئاً يُلْقَى عَلَيَّ مِنَ الْفَرَائِضِ وَالْوَصَايَا لا أَعْلَمُهُ فَلا أَقْدِرُ عَلَيْهِ فَلَمَّا أَلْقَى إِلَيَّ طَرَفَ الصَّحِيفَةِ إِذَا كِتَابٌ غَلِيظٌ يُعْرَفُ أَنَّهُ مِنْ كُتُبِ الأوَّلِينَ فَنَظَرْتُ فِيهَا فَإِذَا فِيهَا خِلافُ مَا بِأَيْدِي النَّاسِ مِنَ الصِّلَةِ وَالأمْرِ بِالْمَعْرُوفِ الَّذِي لَيْسَ فِيهِ اخْتِلافٌ وَإِذَا عَامَّتُهُ كَذَلِكَ فَقَرَأْتُهُ حَتَّى أَتَيْتُ عَلَى آخِرِهِ بِخُبْثِ نَفْسٍ وَقِلَّةِ تَحَفُّظٍ وَسَقَامِ رَأْيٍ وَقُلْتُ وَأَنَا أَقْرَؤُهُ بَاطِلٌ حَتَّى أَتَيْتُ عَلَى آخِرِهِ ثُمَّ أَدْرَجْتُهَا وَدَفَعْتُهَا إِلَيْهِ فَلَمَّا أَصْبَحْتُ لَقِيتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) فَقَالَ لِي أَقَرَأْتَ صَحِيفَةَ الْفَرَائِضِ فَقُلْتُ نَعَمْ فَقَالَ كَيْفَ رَأَيْتَ مَا قَرَأْتَ قَالَ قُلْتُ بَاطِلٌ لَيْسَ بِشَيْ‏ءٍ هُوَ خِلافُ مَا النَّاسُ عَلَيْهِ قَالَ فَإِنَّ الَّذِي رَأَيْتَ وَاللهِ يَا زُرَارَةُ هُوَ الْحَقُّ الَّذِي رَأَيْتَ إِمْلاءُ رَسُولِ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَخَطُّ عَلِيٍّ (عَلَيْهِ السَّلام) بِيَدِهِ فَأَتَانِي الشَّيْطَانُ فَوَسْوَسَ فِي صَدْرِي فَقَالَ وَمَا يُدْرِيهِ أَنَّهُ إِمْلاءُ رَسُولِ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَخَطُّ عَلِيٍّ (عَلَيْهِ السَّلام) بِيَدِهِ فَقَالَ لِي قَبْلَ أَنْ أَنْطِقَ يَا زُرَارَةُ لا تَشُكَّنَّ وَدَّ الشَّيْطَانُ وَاللهِ إِنَّكَ شَكَكْتَ وَكَيْفَ لا أَدْرِي أَنَّهُ إِمْلاءُ رَسُولِ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَخَطُّ عَلِيٍّ (عَلَيْهِ السَّلام) بِيَدِهِ وَقَدْ حَدَّثَنِي أَبِي عَنْ جَدِّي أَنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) حَدَّثَهُ ذَلِكَ قَالَ قُلْتُ لا كَيْفَ جَعَلَنِيَ اللهُ فِدَاكَ وَنَدِمْتُ عَلَى مَا فَاتَنِي مِنَ الْكِتَابِ وَلَوْ كُنْتُ قَرَأْتُهُ وَأَنَا أَعْرِفُهُ لَرَجَوْتُ أَنْ لا يَفُوتَنِي مِنْهُ حَرْفٌ قَالَ عُمَرُ بْنُ أُذَيْنَةَ قُلْتُ لِزُرَارَةَ فَإِنَّ أُنَاساً حَدَّثُونِي عَنْهُ وَعَنْ أَبِيهِ (عَلَيْهِ السَّلام) بِأَشْيَاءَ فِي الْفَرَائِضِ فَأَعْرِضُهَا عَلَيْكَ فَمَا كَانَ مِنْهَا بَاطِلا فَقُلْ هَذَا بَاطِلٌ وَمَا كَانَ مِنْهَا حَقّاً فَقُلْ هَذَا حَقٌّ وَلا تَرْوِهِ وَاسْكُتْ فَحَدَّثْتُهُ بِمَا حَدَّثَنِي بِهِ مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلام) فِي الابْنَةِ وَالأبِ وَالابْنَةِ وَالأمِّ وَالابْنَةِ وَالأبَوَيْنِ فَقَالَ هُوَ وَاللهِ الْحَقُّ. وَقَالَ الْفَضْلُ بْنُ شَاذَانَ فِي ابْنَةٍ وَأَبٍ لِلابْنَةِ النِّصْفُ وَلِلأبِ السُّدُسُ وَمَا بَقِيَ رُدَّ عَلَيْهِمَا عَلَى قَدْرِ أَنْصِبَائِهِمَا وَكَذَلِكَ إِنْ تَرَكَ ابْنَةً وَأُمّاً فَلِلابْنَةِ النِّصْفُ وَلِلأمِّ السُّدُسُ وَمَا بَقِيَ رُدَّ عَلَيْهِمَا عَلَى قَدْرِ أَنْصِبَائِهِمَا وَقَدْ قَالَ بَعْضُ النَّاسِ وَمَا بَقِيَ فَلِلابْنَةِ لأنَّهَا أَقْرَبُ مِنَ الْوَالِدَيْنِ وَغَلِطَ فِي ذَلِكَ كُلِّهِ لأنَّ الأبَوَيْنِ يَتَقَرَّبَانِ بِأَنْفُسِهِمَا كَمَا يَتَقَرَّبُ الْوَلَدُ وَلَيْسُوا بِأَقْرَبَ مِنَ الأبَوَيْنِ وَالصَّوَابُ أَنْ يُرَدَّ عَلَيْهِمْ مَا بَقِيَ عَلَى قَدْرِ أَنْصِبَائِهِمْ لأنَّهُمُ اسْتَكْمَلُوا سِهَامَهُمْ فَكَانُوا أَقْرَبَ الأرْحَامِ فَكَانَ مَا بَقِيَ مِنَ الْمَالِ لَهُمْ بِقَرَابَةِ الأرْحَامِ فَيُقْسَمُ ذَلِكَ بَيْنَهُمْ عَلَى قَدْرِ مَنَازِلِهِمْ فَيَكُونُ حُكْمُ مَا بَقِيَ مِنَ الْمَالِ حُكْمَ مَا قَسَمَهُ اللهُ عَزَّ وَجَلَّ بَيْنَهُمْ لا يُخَالَفُ اللهُ فِي حُكْمِهِ وَلا يَتَغَيَّرُ قِسْمَتُهُ وَإِنْ تَرَكَ بِنْتاً وَأَبَوَيْنِ فَلِلابْنَةِ النِّصْفُ وَلِلأبَوَيْنِ السُّدُسَانِ وَمَا بَقِيَ رُدَّ عَلَيْهِمْ عَلَى قَدْرِ أَنْصِبَائِهِمْ لأنَّ اللهَ جَلَّ وَعَزَّ لَمْ يَرُدَّ عَلَى أَحَدٍ دُونَ الآخَرِ وَجَعَلَ لِلنِّسَاءِ نَصِيباً كَمَا جَعَلَ لِلرِّجَالِ نَصِيباً وَسَوَّى فِي هَذِهِ الْفَرِيضَةِ بَيْنَ الأبِ وَالأمِّ وَإِنْ تَرَكَ ابْنَتَيْنِ وَأَبَوَيْنِ فَلِلابْنَتَيْنِ الثُّلُثَانِ وَلِلأبَوَيْنِ السُّدُسَانِ وَإِنْ تَرَكَ ثَلاثَ بَنَاتٍ أَوْ أَكْثَرَ فَلِلأبَوَيْنِ السُّدُسَانِ وَلِلْبَنَاتِ الثُّلُثَانِ وَإِنْ تَرَكَ أَبَوَيْنِ وَابْناً وَبِنْتاً فَلِلأبَوَيْنِ السُّدُسَانِ وَمَا بَقِيَ فَبَيْنَ الابْنِ وَالابْنَةِ لِلذَّكَرِ مِثْلُ حَظِّ الأنْثَيَيْنِ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr and Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus all from ‘Umar ibn ’Udhaynah from Zurarah who has narrated the following: “I once asked abu Ja‘far (a.s.), about the grandfather. He (the Imam) said, ‘I do not find anyone who has spoken about it but that they have spoken out of their opinion except ’ Amir al- Mu’minin (a.s.). I then asked, T pray to Allah to keep you well, what has ’ Amir al- Mu’minin said about it?’ He (the Imam) said, ‘Tomorrow meet me so I can make you read it in a book.’ I then said, ‘I pray to Allah to keep you well, speak to me about it; I like your speaking more than making me read in a book.’ He (the Imam) said again, ‘Listen to what I say. Tomorrow meet me, so I will make you read in a book.’ The next day I went to see him (the Imam) after al-Zuhr (noontime) and it was the hour that I would meet him between al-Zuhr and al-‘Asr (afternoon time) and I did not like to ask him in the presence of people for fear of his answering in taqiyah (caution because of fear). When I met him (the Imam) his son Ja‘far (a.s.), came to me and he (the Imam) said to him, ‘Make Zurarah to read the book of ordained shares.’ He (the Imam) left for his siesta. Ja‘far (a.s.), and I were left in the house. He stood up and brought for me a book (which looked) like the thigh of a camel. He (Ja‘far (a.s.) ) said, ‘I will not allow you to read it until you promise before Allah that you will never tell anyone about what you will read in it until I will give permission’, and he did not say, ‘until my father gives you permission.’ I then said, ‘I pray to Allah to keep you well, why do you restrict me when your father has not commanded you to do so?’ He said, ‘You must not look in it on what is other than what I will tell you to read.’ I said, ‘That is up to you.’ I was a knowledgeable man in ordained shares of inheritance and wills and well aware of them and in calculating them. I waited for quite a long time to find something about ordained shares and wills that I did not know and can deal with. When he placed a side of the book before me, it was a thick book and one can notice that it was of the books of earlier generations. I looked in it and I found it to be different from what is commonly accepted among people, such as matters of compensation and urging others to do good things, in which there is not any difference. I found the majority of it like that until the end of it, with a filthy soul, very little memorization and defective opinion; and I said, ‘Do I (need) to read this?’ It is false. I reached its end. I closed it and returned it to him (Ja‘far (a.s.) ). The next day I met abu Ja‘far (a.s.), and he asked me, ‘Did you read the book of ordained shares?’ I replied, ‘Yes, I read it.’ He (the Imam) then asked, ‘How did you find what you read?’ He (the narrator) has said that he said, ‘It is false and it does not have any valid effect. It is against what people say and do.’ He (the Imam) said, ‘What you saw O Zurarah, by Allah, is the truth. What you saw is the dictation of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, in the handwriting of Ali (a.s.).’ Satan came to me with temptation in my chest and said, ‘He does not know if it is the dictation of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and the handwriting of Ali (a.s.). He (the Imam) said to me before I spoke, ‘O Zurarah, do not doubt. Satan loved to make you doubt. How it is possible that I remain ignorant of its not being the dictation of the Messenger of Allah and the handwriting of Ali (a.s.), when my father narrated to me from my grandfather ’ Amir al-Mu’minin (a.s.), who narrated to him about it.’ He (the narrator) has said that I said, ‘No, I pray to Allah to keep my soul in service for your cause. I regretted for not reading what I did not read of the book. Had I read it and I had known it I would hope not to miss anything thereof; not even a single letter.’ “‘Umar ibn ’Udhaynah has said, ‘I said to Zurarah that people have spoken to me from him (the Imam) and from his father, ‘Alayhim al-Salam, about certain things on ordained shares. Can I present them before you so you can tell me what is false and what is true and do not narrate so I remain quiet? I narrated to him what Muhammad ibn Muslim had narrated from abu Ja‘far (a.s.), about the daughter and father and about a daughter and both parents. He said that it is true. “Al-Fadl ibn Shadhan about a daughter and father has said, that the daughter receives one-half and the father receives one-sixth and the remaining is returned to them proportionate to their shares. “So also is the case if a deceased leaves behind a daughter and mother. One-half belongs to the daughter, the mother receives one-sixth, and the remaining is returned to them proportionate to their shares. Certain people have said that the remaining belongs to the daughter because she is closer than both parents are. It is a mistake totally; the parents are close by themselves as the children are, but children are not closer than parents are. The correct thing is to return the remaining to all of them proportionate to their shares. They have received their shares and as nearest relatives the remaining asset belongs to them as relatives, thus it is divided among them according to the distribution of Allah, most Majestic, most Glorious, among them. Allah does not cause difference in His rule and His division does not change.’ “If a deceased leaves behind one daughter and both parents then one-half belongs to the daughter and the parents receive one-sixth. The remaining is returned to them proportionate to their shares because Allah, most Majestic, most Glorious, has not returned to one and not to the other one. He has made a share for women just as He has made a share for men. It is equal in this obligation between mother and father. If a deceased leaves behind two daughters and both parents, the share of daughters is two- thirds and parents receive two-sixths. If a deceased leaves behind three daughters or more then the share of parents is two-sixths and the daughters receive two-thirds. If a deceased leaves behind parents and one son and one daughter, the parents receive two-sixths and the remaining is distributed among the son and daughter where the son receives twice as much as the share of the daughter.”’

1- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ جَمِيعاً عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ قُلْتُ لِزُرَارَةَ إِنِّي سَمِعْتُ مُحَمَّدَ بْنَ مُسْلِمٍ وَبُكَيْراً يَرْوِيَانِ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلام) فِي زَوْجٍ وَأَبَوَيْنِ وَابْنَةٍ فَلِلزَّوْجِ الرُّبُعُ ثَلاثَةُ أَسْهُمٍ مِنِ اثْنَيْ عَشَرَ سَهْماً وَلِلأبَوَيْنِ السُّدُسَانِ أَرْبَعَةُ أَسْهُمٍ مِنِ اثْنَيْ عَشَرَ سَهْماً وَبَقِيَ خَمْسَةُ أَسْهُمٍ فَهُوَ لِلابْنَةِ لأنَّهَا لَوْ كَانَتْ ذَكَراً لَمْ يَكُنْ لَهَا غَيْرُ خَمْسَةٍ مِنِ اثْنَيْ عَشَرَ سَهْماً وَإِنْ كَانَتَا اثْنَتَيْنِ فَلَهُمَا خَمْسَةٌ مِنِ اثْنَيْ عَشَرَ سَهْماً لأنَّهُمَا لَوْ كَانَا ذَكَرَيْنِ لَمْ يَكُنْ لَهُمَا غَيْرُ مَا بَقِيَ خَمْسَةٌ مِنِ اثْنَيْ عَشَرَ قَالَ زُرَارَةُ هَذَا هُوَ الْحَقُّ إِذَا أَرَدْتَ أَنْ تُلْقِيَ الْعَوْلَ فَتَجْعَلَ الْفَرِيضَةَ لا تَعُولُ فَإِنَّمَا يَدْخُلُ النُّقْصَانُ عَلَى الَّذِينَ لَهُمُ الزِّيَادَةُ مِنَ الْوُلْدِ وَالأخَوَاتِ مِنَ الأبِ وَالأمِّ فَأَمَّا الزَّوْجُ وَالإخْوَةُ لِلأمِّ فَإِنَّهُمْ لا يُنْقَصُونَ مِمَّا سَمَّى اللهُ لَهُمْ شَيْئاً.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from and Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahman all from ‘Umar ibn ’Udhaynah who has narrated the following: “I once said to Zurarah that I have heard Muhammad ibn Muslim and Bukayr narrating from abu Ja‘far (a.s.), about the husband, both parents and a daughter. The share of the husband is one-fourth, three shares out of twelve shares, the parents receive two-sixth, four shares out of twelve shares and the remaining five shares belong to the daughter because if she were a male she would not have more than five out of twelve shares. If they were two daughters, they would have five out of twelve shares because if they were two males they would not have anything other than the five remaining from twelve shares. Zurarah then said, ‘This is right. If you face deficiency, you must not place deficiency on ordained shares. Deficiency is placed on those who have extra, like children and sisters from the side of the father and mother. Husband and brothers from the side of mother do not pay the deficiency from the ordained shares that Allah has made for them.”’

2- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ وَعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلام) فِي امْرَأَةٍ مَاتَتْ وَتَرَكَتْ زَوْجَهَا وَأَبَوَيْهَا وَابْنَتَهَا قَالَ لِلزَّوْجِ الرُّبُعُ ثَلاثَةُ أَسْهُمٍ مِنِ اثْنَيْ عَشَرَ سَهْماً وَلِلأبَوَيْنِ لِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُسُ سَهْمَانِ مِنِ اثْنَيْ عَشَرَ سَهْماً وَبَقِيَ خَمْسَةُ أَسْهُمٍ فَهِيَ لِلابْنَةِ لأنَّهُ لَوْ كَانَ ذَكَراً لَمْ يَكُنْ لَهُ أَكْثَرُ مِنْ خَمْسَةِ أَسْهُمٍ مِنِ اثْنَيْ عَشَرَ سَهْماً لأنَّ الأبَوَيْنِ لا يُنْقَصَانِ لِكُلِّ وَاحِدٍ مِنْهُمَا مِنَ السُّدُسِ شَيْئاً وَأَنَّ الزَّوْجَ لا يُنْقَصُ مِنَ الرُّبُعِ شَيْئاً.

2. A number of our people have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad all from ibn Mahbub from Ali ibn Ri’ab al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has narrated the following: “This is about the case of a woman who leaves behind her husband, both parents and a daughter. Abu Ja‘far (a.s.), has said, ‘The husband receives one-fourth. It is three shares out of twelve. The parents each receives one-sixth, two shares out of twelve. The remaining five shares belong to the daughter because if she was a male she would not receive more than five shares out of twelve shares: the parents do not face deficiency. They each receive one-sixth and the husband does not face deficiency with his one-fourth share.

3- حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ قَالَ دَفَعَ إِلَيَّ صَفْوَانُ كِتَاباً لِمُوسَى بْنِ بَكْرٍ فَقَالَ لِي هَذَا سَمَاعِي مِنْ مُوسَى بْنِ بَكْرٍ وَقَرَأْتُهُ عَلَيْهِ فَإِذَا فِيهِ مُوسَى بْنُ بَكْرٍ عَنْ عَلِيِّ بْنِ سَعِيدٍ عَنْ زُرَارَةَ قَالَ هَذَا مِمَّا لَيْسَ فِيهِ اخْتِلافٌ عِنْدَ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللهِ وَعَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلام) أَنَّهُمَا سُئِلا عَنِ امْرَأَةٍ تَرَكَتْ زَوْجَهَا وَأُمَّهَا وَابْنَتَيْهَا فَقَالَ لِلزَّوْجِ الرُّبُعُ وَلِلأمِّ السُّدُسُ وَلِلابْنَتَيْنِ مَا بَقِيَ لأنَّهُمَا لَوْ كَانَا رَجُلَيْنِ لَمْ يَكُنْ لَهُمَا شَيْ‏ءٌ إِلا مَا بَقِيَ وَلا تُزَادُ الْمَرْأَةُ أَبَداً عَلَى نَصِيبِ الرَّجُلِ لَوْ كَانَ مَكَانَهَا وَإِنْ تَرَكَ الْمَيِّتُ أُمّاً وَأَباً وَامْرَأَةً وَابْنَةً فَإِنَّ الْفَرِيضَةَ مِنْ أَرْبَعَةٍ وَعِشْرِينَ سَهْماً لِلْمَرْأَةِ الثُّمُنُ ثَلاثَةُ أَسْهُمٍ مِنْ أَرْبَعَةٍ وَعِشْرِينَ وَلأحَدِ الأبَوَيْنِ السُّدُسُ أَرْبَعَةُ أَسْهُمٍ وَلِلابْنَةِ النِّصْفُ اثْنَا عَشَرَ سَهْماً وَبَقِيَ خَمْسَةُ أَسْهُمٍ هِيَ مَرْدُودَةٌ عَلَى سِهَامِ الابْنَةِ وَأَحَدِ الأبَوَيْنِ عَلَى قَدْرِ سِهَامِهِمَا وَلا يُرَدُّ عَلَى الْمَرْأَةِ شَيْ‏ءٌ وَإِنْ تَرَكَ أَبَوَيْنِ وَامْرَأَةً وَبِنْتاً فَهِيَ أَيْضاً مِنْ أَرْبَعَةٍ وَعِشْرِينَ سَهْماً لِلأبَوَيْنِ السُّدُسَانِ ثَمَانِيَةُ أَسْهُمٍ لِكُلِّ وَاحِدٍ مِنْهُمَا أَرْبَعَةُ أَسْهُمٍ وَلِلْمَرْأَةِ الثُّمُنُ ثَلاثَةُ أَسْهُمٍ وَلِلابْنَةِ النِّصْفُ اثْنَا عَشَرَ سَهْماً وَبَقِيَ سَهْمٌ وَاحِدٌ مَرْدُودٌ عَلَى الابْنَةِ وَالأبَوَيْنِ عَلَى قَدْرِ سِهَامِهِمْ وَلا يُرَدُّ عَلَى الْمَرْأَةِ شَيْ‏ءٌ وَإِنْ تَرَكَ أَباً وَزَوْجاً وَابْنَةً فَلِلأبِ سَهْمَانِ مِنِ اثْنَيْ عَشَرَ وَهُوَ السُّدُسُ وَلِلزَّوْجِ الرُّبُعُ ثَلاثَةُ أَسْهُمٍ مِنِ اثْنَيْ عَشَرَ وَلِلابْنَةِ النِّصْفُ سِتَّةُ أَسْهُمٍ مِنِ اثْنَيْ عَشَرَ وَبَقِيَ سَهْمٌ وَاحِدٌ مَرْدُودٌ عَلَى الابْنَةِ وَالأبِ عَلَى قَدْرِ سِهَامِهِمَا وَلا يُرَدُّ عَلَى الزَّوْجِ شَيْ‏ءٌ وَلا يَرِثُ أَحَدٌ مِنْ خَلْقِ اللهِ مَعَ الْوَلَدِ إِلا الأبَوَانِ وَالزَّوْجُ وَالزَّوْجَةُ فَإِنْ لَمْ يَكُنْ وَلَدٌ وَكَانَ وَلَدُ الْوَلَدِ ذُكُوراً كَانُوا أَوْ إِنَاثاً فَإِنَّهُمْ بِمَنْزِلَةِ الْوَلَدِ وَوَلَدُ الْبَنِينَ بِمَنْزِلَةِ الْبَنِينَ يَرِثُونَ مِيرَاثَ الْبَنِينَ وَوَلَدُ الْبَنَاتِ بِمَنْزِلَةِ الْبَنَاتِ يَرِثُونَ مِيرَاثَ الْبَنَاتِ وَيَحْجُبُونَ الأبَوَيْنِ وَالزَّوْجَ وَالزَّوْجَةَ عَنْ سِهَامِهِمُ الأكْثَرِ وَإِنْ سَفَلُوا بِبَطْنَيْنِ وَثَلاثَةٍ وَأَكْثَرَ يَرِثُونَ مَا يَرِثُ وَلَدُ الصُّلْبِ وَيَحْجُبُونَ مَا يَحْجُبُ وَلَدُ الصُّلْبِ.

3. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad from Sama‘ah who has said that Safwan gave to him the book of Musa ibn Bakr which he read it before him and found Musa ibn Bakr narrating it from Sa’id from Zurarah who has said that: there are no differences among our people about the following case. Abu ‘Abd Allah, and abu Ja’far, ‘Alayhim al-Salam, were asked about a case in which a deceased woman left behind her husband, her mother and two daughters. He (the Imam) said, ‘The husband receives one-fourth of the legacy, the mother receives one-sixth and the rest belongs to the two daughters. It is because if they were two men, they would not receive more than what remained after deducting the shares of the mother and husband, and the share of female is never more than the share of males. If a deceased leaves behind the mother, father and a daughter, the distribution is possible from twenty- four shares of which the shares of the woman is one-eighth, three out of twenty-four, each parent receives one-sixth, four shares out of twenty-four shares and the daughter receives one-half, twelve shares. The remaining are five shares which are returned to the daughter and one of the parents, proportionate to their shares and nothing is returned to the woman. If a deceased leaves behind both parents, a woman and daughter, this also can be distribution from twenty-four shares of which two- sixth, eight shares, is for the parents four for each, the woman receives one-eighth, three shares out of twenty-four and the daughter receives one-half, twelve shares. The remaining one share is returned to the daughter and both parents, proportionate to the ratio of their shares and nothing is returned to the woman. If a deceased leaves behind the father, husband and a daughter, the father receives two shares out of twelve, which is one-sixth. The husband receives one-fourth, three shares out of twelve and the daughter receives one-half which are six shares out of twelve and one remaining share is returned to the daughter and father, proportionate to the ratio of their shares and nothing is returned to the husband. No one of the creatures of Allah inherits with a child except parents, husband and wife. If there are no children but the children of children, male or female, they keep the place of their parents. Children of sons are like the sons and inherit like sons and children of daughters keep the place of daughter, they inherit like daughter and bar parents, husband and wife from their shares of a larger amount, even if they are lower generations like one, two, three or more generations. They inherit what children from one’s seed inherit and bar what the children from one’s seed bar.’”

1- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلام) فِي زَوْجٍ وَأَبَوَيْنِ قَالَ لِلزَّوْجِ النِّصْفُ وَلِلأمِّ الثُّلُثُ وَلِلأبِ مَا بَقِيَ وَقَالَ فِي امْرَأَةٍ مَعَ أَبَوَيْنِ قَالَ لِلْمَرْأَةِ الرُّبُعُ وَلِلأمِّ الثُّلُثُ وَمَا بَقِيَ فَلِلأبِ.

1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhassin ibn Ahmad from Aban ibn ‘Uthman from ’Isma‘il al-Ju‘fiy who has narrated the following: “About the case of a woman who leaves behind her husband and parents, abu Ja‘far (a.s.), has said, ‘The share of the husband is one-half, the share of mother is one-third and the remaining belongs to the father.’ About the case of a man who leaves behind a wife and both parents, he (the Imam) said, ‘The share of the wife is one-fourth, the share of the mother is one-third and the remaining belongs to the father.’”

2- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الرَّحْمَنِ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلام) فِي زَوْجٍ وَأَبَوَيْنِ قَالَ لِلزَّوْجِ النِّصْفُ وَلِلأمِّ الثُّلُثُ وَمَا بَقِيَ فَلِلأبِ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Jamil ibn Darraj from ’Isma‘il ibn ‘Abd al-Rahman al-Ju‘fiy who has narrated the following: “About the case of a woman who leaves behind her husband and both parents, abu Ja‘far (a.s.), has said, ‘The share of the husband is one-half, the share of mother is one-third and the remaining belongs to the father.’”

3- وَعَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَمُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ جَمِيعاً عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ أَنَّ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) أَقْرَأَهُ صَحِيفَةَ الْفَرَائِضِ الَّتِي أَمْلاهَا رَسُولُ اللهِ (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَخَطَّ عَلِيٌّ (عَلَيْهِ السَّلام) بِيَدِهِ فَقَرَأْتُ فِيهَا امْرَأَةٌ تَرَكَتْ زَوْجَهَا وَأَبَوَيْهَا فَلِلزَّوْجِ النِّصْفُ ثَلاثَةُ أَسْهُمٍ وَلِلأمِّ سَهْمَانِ الثُّلُثُ تَامّاً وَلِلأبِ السُّدُسُ سَهْمٌ.

3. It is narrated from the narrator of the previous Hadith from his father from Ibn Abi ‘Umayr and Muhammad ibn ‘Isa from Yunus all from ‘Umar ibn ’Udhaynah from Muhammad ibn Muslim who has narrated the following: “Abu Ja‘far (a.s.), once made me (Muhammad ibn Muslim) to read the book of ordained shares which was dictated by the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, to Ali (a.s.), who wrote it with his own hand. I read in it about the case of a woman who leaves behind her husband and her both parents. In such case for the husband is one-half; three shares, for the mother is two shares, one complete third and one-sixth belongs to the father.’”

4- وَعَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ قَالَ قُلْتُ لِزُرَارَةَ إِنَّ أُنَاساً قَدْ حَدَّثُونِي عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) بِأَشْيَاءَ فِي الْفَرَائِضِ فَأَعْرِضُهَا عَلَيْكَ فَمَا كَانَ مِنْهَا بَاطِلا فَقُلْ هَذَا بَاطِلٌ وَمَا كَانَ مِنْهَا حَقّاً فَقُلْ هَذَا حَقٌّ وَلا تَرْوِيهِ وَاسْكُتْ فَحَدَّثْتُهُ بِمَا حَدَّثَنِي بِهِ مُحَمَّدُ بْنُ مُسْلِمٍ فِي الزَّوْجِ وَالأبَوَيْنِ قَالَ وَاللهِ هُوَ الْحَقُّ.

4. It is narrated from the narrator of the previous Hadith from his father from Ibn Abi ‘Umayr from ‘Umar ibn ’Udhaynah who has narrated the following: “I once said to Zurarah that certain people narrated to me from abu Ja‘far and abu ‘Abd Allah, ‘Alayhim al-Salam, about certain things of ordained shares. I like to show them to you so you can tell me what is right and what is false; and about what is right, say that it is right but do not narrate and remain quiet, and I narrated to him what Muhammad ibn Muslim had narrated to me about husband and both parents. He said, ‘By Allah it is the truth.’”

5- حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنْ عَبْدِ اللهِ بْنِ وَضَّاحٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللهِ (عَلَيْهِ السَّلام) فِي امْرَأَةٍ تُوُفِّيَتْ وَتَرَكَتْ زَوْجَهَا وَأُمَّهَا وَأَبَاهَا قَالَ هِيَ مِنْ سِتَّةِ أَسْهُمٍ لِلزَّوْجِ النِّصْفُ ثَلاثَةُ أَسْهُمٍ وَلِلأمِّ الثُّلُثُ سَهْمَانِ وَلِلأبِ السُّدُسُ سَهْمٌ. قَالَ الْفَضْلُ بْنُ شَاذَانَ فِي هَذِهِ الْمَسْأَلَةِ وَمِنَ الدَّلِيلِ عَلَى أَنَّ لِلأمِّ الثُّلُثَ مِنْ جَمِيعِ الْمَالِ أَنَّ جَمِيعَ مَنْ خَالَفَنَا لَمْ يَقُولُوا فِي هَذِهِ الْفَرِيضَةِ لِلأمِّ السُّدُسُ وَإِنَّمَا قَالُوا لِلأمِّ ثُلُثُ مَا بَقِيَ وَثُلُثُ مَا بَقِيَ هُوَ السُّدُسُ وَلَكِنَّهُمْ لَمْ يَسْتَجِيزُوا أَنْ يُخَالِفُوا لَفْظَ الْكِتَابِ فَأَثْبَتُوا لَفْظَ الْكِتَابِ وَخَالَفُوا حُكْمَهُ وَذَلِكَ خِلافٌ عَلَى اللهِ وَعَلَى كِتَابِهِ وَكَذَلِكَ مِيرَاثُ الْمَرْأَةِ مَعَ الأبَوَيْنِ لِلْمَرْأَةِ الرُّبُعُ وَلِلأمِّ الثُّلُثُ كَامِلا وَمَا بَقِيَ فَلِلأبِ لأنَّ اللهَ جَلَّ ذِكْرُهُ قَدْ سَمَّى فِي هَذِهِ الْفَرِيضَةِ وَفِي الَّتِي قَبْلَهَا لِلْمَرْأَةِ الرُّبُعَ وَلِلزَّوْجِ النِّصْفَ وَلِلأمِّ الثُّلُثَ وَلَمْ يُسَمِّ لِلأبِ شَيْئاً وَإِنَّمَا قَالَ وَوَرِثَهُ أَبَواهُ فَلأمِّهِ الثُّلُثُ وَكَانَ مَا بَقِيَ بَعْدَ ذَهَابِ السِّهَامِ لِلأبِ فَإِنَّمَا يَرِثُ الأبُ مَا بَقِيَ.

5. Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from Ali ibn al-Hassan ibn Ribat from ‘Abd Allah ibn Waddah from abu Basir who has narrated the following: “About the case of a woman who leaves behind her husband, her mother and father, abu ‘Abd Allah (a.s.), has said, ‘It is distributed from six shares, one-half, three shares for the husband, one-third, two shares for the mother and one-sixth is for the father.’ “Al-Fadl ibn Shadhan in this issue has said, ‘Of the proof that one-third of the legacy is for the mother is that all who oppose us have not said in this case that the mother receives one-sixth. They have said that mother receives one-third of what remains of the legacy. The remaining of the legacy is one-sixth but they do not allow opposing the words of the book, so they have kept the meaning of the words of the book, but they have opposed its law and it is against Allah and His book. The same is the case with the inheritance of a woman with parents. In this case, the share of the woman is one-fourth, the share of mother is one-third complete and the remaining is for the father. Allah, glorious is whose remembrance, has mentioned this ordained share and in the case before it the share of the woman is one-fourth, the share of husband is one-half, the share of mother is one-third and nothing is mentioned for the father. He has only said, ’His parents inherit him and for the mother is one-third.’ (4:11) The remaining belongs to the father, that is, the remaining of the legacy.’”

1- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ وَعَبْدِ اللهِ بْنِ بُكَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلام) قَالَ إِذَا تَرَكَ الرَّجُلُ أَبَاهُ أَوْ أُمَّهُ أَوِ ابْنَهُ أَوِ ابْنَتَهُ إِذَا تَرَكَ وَاحِداً مِنْ هَؤُلاءِ الأرْبَعَةِ فَلَيْسَ هُمُ الَّذِينَ عَنَى اللهُ عَزَّ وَجَلَّ قُلِ اللهُ يُفْتِيكُمْ فِي الْكَلالَةِ.

1. A number of our people have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from abu Ayyub and ‘Abd Allah ibn Bukayr from Muhammad ibn Muslim who has narrated the following: “Abu Ja’far (a.s.), has said, ’If a deceased leaves behind his father and mother or his son or his daughter, if one of these four people is left behind, they are not of those about whom Allah, most Majestic, most Glorious, has said, “Say, Allah gives you a fatwa about Kalalah (burdensome people).’””