Tafsir

Share of the Spouses in the Inheritance

Allah says to the husband, you get half of what your wife leaves behind if she dies and did not have a child. If she had a child, you get one-fourth of what she leaves behind, after payment of legacies that she may have bequeathed, or her debts. We mentioned before that payment of debts comes before fulfilling the will, and then comes the will, then the inheritance, and there is a consensus on this matter among the scholars. And the rule applies to the grandchildren as well as the children, even if they are great-grandchildren (or even further in generation) Allah then said,وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ(In that which you leave, their (your wives) share is a fourth) and if there is more than one wife, they all share in the fourth, or one-eighth that the wife gets. Earlier, we explained Allah's statement,مِن بَعْدِ وَصِيَّةٍ(After payment of legacies)The Meaning of Kalalah

Allah said,وَإِن كَانَ رَجُلٌ يُورَثُ كَلَـلَةً(If the man or woman whose inheritance is in question was left in Kalalah.) Kalalah is a derivative of Iklil; the crown that surrounds the head. The meaning of Kalalah in this Ayah is that the person's heirs come from other than the first degree of relative. Ash-Sha`bi reported that when Abu Bakr As-Siddiq was asked about the meaning of Kalalah, he said, "I will say my own opinion about it, and if it is correct, then this correctness is from Allah. However, if my opinion is wrong, it will be my error and because of the evil efforts of Shaytan, and Allah and His Messenger have nothing to do with it. Kalalah refers to the man who has neither descendants nor ascendants." When `Umar became the Khalifah, he said, "I hesitate to contradict an opinion of Abu Bakr." This was recorded by Ibn Jarir and others.

In his Tafsir, Ibn Abi Hatim recorded that Ibn `Abbas said, "I was among the last persons to see `Umar bin Al-Khattab, and he said to me, `What you said was the correct opinion.' I asked, `What did I say' He said, `That Kalalah refers to the person who has no child or parents."' This is also the opinion of `Ali bin Abi Talib, Ibn Mas`ud, Ibn `Abbas, Zayd bin Thabit, Ash-Sha`bi, An-Nakha`i, Al-Hasan Al-Basri, Qatadah, Jabir bin Zayd and Al-Hakam . This is also the view of the people of Al-Madinah, Kufah, Basrah, the Seven Fuqaha', the Four Imams and the majority of scholars of the past and present, causing some scholars to declare that there is a consensus on this opinion.

The Ruling Concerning Children of the Mother From Other Than the Deceased's Father

Allah said,وَلَهُ أَخٌ أَوْ أُخْتٌ(But has left a brother or a sister), meaning, from his mother's side, as some of the Salaf stated, including Sa`d bin Abi Waqqas. Qatadah reported that this is the view of Abu Bakr As-Siddiq.فَلِكُلِّ وَحِدٍ مِّنْهُمَا السُّدُسُ فَإِن كَانُواْ أَكْثَرَ مِن ذلِكَ فَهُمْ شُرَكَآءُ فِى الثُّلُثِ(Each one of the two gets a sixth; but if more than two, they share in a third.) There is a difference between the half brothers from the mother's side and the rest of the heirs. First, they get a share in the inheritance on account of their mother. Second, the males and females among them get the same share. Third, they only have a share in the inheritance when the deceased's estate is inherited in Kalalah, for they do not have a share if the deceased has a surviving father, grandfather, child or grandchild. Fourth, they do not have more than a third, no matter how numerous they were. a

Allah's statement,مِن بَعْدِ وَصِيَّةٍ يُوصَى بِهَآ أَوْ دَيْنٍ غَيْرَ مُضَآرٍّ(After payment of legacies he (or she) may have bequeathed or debts, so that no loss is caused (to anyone).) means, let the will and testament be fair and free of any type of harm, without depriving some rightful heirs from all, or part of their share, or adding to the fixed portion that Allah or dained for some heirs. Indeed, whoever does this, will have disputed with Allah concerning His decision and division. An authentic Hadith states,«إِنَّ اللهَ قَدْ أَعْطَى كُلَّ ذِي حَقَ حَقَّهُ فَلَا وَصِيَّةَ لِوَارِث»(Allah has given each his fixed due right. Therefore, there is no will for a rightful inheritor.)

Upto this point, the text has described the shares of those competent to inherit, those who had the affinity of lineage and birth with the deceased. The present verse talks about some others who do have the competence but are not related by lineage. Instead, they are related by marriage. Details appear in the Commentary.

Commentary

The share of the husband and the wife

In this part of verse 12, the shares of the husband and the wife have been determined. The share of the husband has been mentioned first, perhaps to show its importance because after the death of the wife, the husband becomes part of some other family. If the wife dies at the home of her parents with her assets too being there, her people may avoid giving the share due to the husband. By describing the right of the husband first, the Holy Qur'an has possibly condemned this practice. To explain in details, it means that in case the deceased wife has left no child behind, the husband will get, after the payment of debt and execution of will, one-half of the total property left by the deceased. Out of the remaining half, other heirs, such as the parents of the deceased, her brothers and sisters, will get their shares according to rules set for them.

If the deceased wife has left children - one or two or more, whether male or female, either from the same husband, or from some previous husband, then, the present husband will get, after the payment of debt and execution of will, one-fourth of the total property left by the deceased woman. Shares from the remaining three-fourth will go to other heirs.

If it is the husband who dies leaving his wife behind and leaves no children, the wife will get, after the payment of debt and the execution of will, one-fourth of the total property left by the deceased. And if he has left a child - either from the present wife or from some other wife - she will get, after the settlement of debt and will, a one-eight share. And if the deceased husband had more than one wife, all alive at the time of his death, the attending details shall remain the same, however, the share prescribed for the 'wife' (i.e. 1/4 or 1/8) shall be divided equally between all the wives. In other words, every woman will not get a share of one-fourth and one-eighth. Instead, all wives will share the one-fourth or one-eight equally. Then, under both these conditions, the inheritance which remains after settling the share of the husband/ wife will be distributed among other heirs left by them.

Ruling

It must be ascertained before the' distribution of inheritance that the مہر mahr (dower) of the wife has been paid. If the deceased has not paid the mahr of his wife, this will be taken as debt, and will have to be paid first from the total property, like all other debts. The inheri-tance will be distributed only after that. It should be noted that the woman, after having received her mahr, shall go on to receive her fixed share in the inheritance as a competent inheritor. And in case, the property left by the deceased is not more than the value, of dower, and nothing remains after it is paid, the entire property will be given to the woman against her debt of mahr very much like other debts and, as a result, no heir will receive any share from the inheritance thus used up.

After having made a brief mention of rights of relations emerging from lineage and marriage, the text now introduces the injunction which covers the inheritance of a particular deceased who has left no children or parents, details of which appear below:The inheritance of Kalalah

This latter part of verse 12 describes the injunction relating to the inheritance of Kalalah. There have been many definitions of Kalalah. Al-Qurtubi reports these in his Tafsir. According to the most well-known definition, 'A person who dies leaving no ascendants and descendants is Kalalah.'` Allamah al-Alusi, the author of Ruh al-Ma'ani says that Kalalah is really a verbal noun used in the sense of Kalal' meaning 'to become exhausted' which denotes 'weakness'. The name Kalalah has been applied to every relationship other than that of father and son because that relationship is weak as compared to the relationship of father and son.

Moreover, the word, Kalalah has also been applied to the deceased who left no son or father to inherit, as well as to the inheritor who is neither the son nor the father of the deceased. The lexical derivation requires that the word, ذو dhu, should be deemed as understood though not expressed explicitly. Thus Kalalah will be taken in the sense of ذو Dhu Kalalah, meaning 'one having weak relation'. Later on, the word also came to be applied to the property left as inheritance by a deceased having no son and father.

In gist, if a person, man or woman, dies and leaves behind neither father nor grandfather nor children, but does leave a brother or sister from the same mother and different father, the brother will get 1/6 and, if there is none, the sister will get 1/6. However, if they are more than one (for example, there may be one brother and one sister, or two brothers and two sisters) then, they all will share one-third of the entire property of the deceased. Here, the male will not get twice that of the female. ` Allamah al-Qurtubi says: ولیس فی الفرایٔض موضع یکون فیہ الذَّکرُ و الاُنثیٰ سوآً اِلَّا فی میراث الاخوَّۃِ لِلاُم طThe share of the brother and sister

Let it be clear that this verse refers to the share of Akhyafi brothers and sisters (i.e. from the same mother and different fathers; also referred to as half-brothers and half-sisters). Though, this restriction has not been mentioned in the present verse, but consensus holds it as creditable. The Qira'ah or rendition of Sayyidna Sa'd ibn Abi Waqqas ؓ in this verse is: وَلَهُ أَخٌ أَوْ أُخْتٌ من اُمِّہ (and he has a brother or sister from his mother) as has been reported by al-Qurtubi, al-Alusi, al-Jassas and others. Although this rendition has not come to us through تواتُر tawatur (a consistent narration of a very large number of persons in all ages) but because of the consensus of the entire Muslim ummah, it is worth practicing. Another clear proof is that Allah Almighty mentions the inheritance of Kalalah at the end of Surah Al-Nis-a' as well. If, it has been said there, there is one sister, she will get half. And if there is one brother, he will inherit the entire property of his sister. And if there are two sisters, they will get 2/3.

And if there are several brothers and sisters, the male will be given twice that of the female. This injunction appearing at the end of the Surah refers to Aini (real and full) brothers and sisters, and to Allati (from the same father and different mothers) brothers and sisters. If ` Allati and ` Aini' brothers and sisters were to be included here, it will cause a contradiction in injunctions.

The issues regarding wi11 (Wasiyyah)The shares of inheritance have been described thrice in this section and it has been said that this distribution of shares comes after the execution of will and the payment of debt. As it has been stated earlier, one-third of what remains of the property, after taking care of the cost of the funeral for the deceased, and payment of debts, shall be applied to the execution of the will. If the will exceeds the extent of one-third, it is not legally enforceable. According to the rule of Shari'ah, the payment of debt comes before the execution of will. If the entire property is used up in paying debts, there will be no will to execute and no property to distribute. At all the three places where 'will' has been mentioned, 'it' appears before 'debt'. As obvious, this gives the impression that the right of 'will' precedes 'debt'. Removing this misunderstanding, Sayyidna ؓ said:انکم تقرأؤن ھذہ الایۃ مِن بعد وصیَّۃ ۔

مِّن بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍ (مشکوٰۃ بحوالہ ترمذی ص 264)(You recite the verse: مِن بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ settling the will they might have made, or debt' [ where 'will' comes first ] but [ practically ] the Holy Prophet ﷺ ، may peace be upon him, has settled, 'debt' before 'will' ).

Still, we have to know the point as to why will follows debt 'practically' while, in words, it has been mentioned earlier. In this connection, the author of Ruh al-Ma'ani has this to say: و تقدیم الوصیہ علی الدین ذکراً مع ان الدین مقدم علیھا حکما لاظھار کمال العنایہ بتنفیذھا لکونھا مظنۃ للتفریط فی ادایٔھا الخ۔It means that the mention of will before debt in this verse is to emphasize upon the enforcement of the wills. Since the beneficiary of a will deserves it without any price paid by him, and often without having a kinship with the testator, it was likely that the inheritors ignore to enforce it or, at least, may cause unnecessary delay in its execution, because they may have not liked to see the property that was to be inherited by them, going to somebody else. So, it was to keep up the importance of will that it was mentioned before debt. Then, it is also not necessary that every person incurs a debt, and if a person incurs it during his lifetime, it is not necessary, that the said debt remains unpaid upto the time of his death.

And even if the debt was due to be paid at the time of death, even then, since the claim of debt comes from the debtors to which the inheritors cannot say no, the likelihood of any shortcoming in this respect is slim. This is contrary to the case of will in which the deceased, when he bequeaths part of his property, earnestly desires that he should invest it in something good which serves as ongoing charity on his behalf. Since, there is no chance of a claim on this bequeathed property from any side, there was a possibility that the inheritors themselves might fall. into some sort of shortcoming, so, it was to offset this likelihood that the 'will' has been mentioned first everywhere as a special measure.

Rulings1. If there is no debt and no will, the entire property, after taking care of the funeral expenses, will be distributed over the inheritors.

Making a will in favour of a heir is not lawful. If someone makes a will in favour of his son, daughter, husband or wife, or for someone else who is going to get a share in his inheritance, then, this will is not enforceable. The inheritors will get what is coming to them as their share in the inheritance. They are not entitled to more than that. The Holy Prophet ﷺ said in his famous address on the occasion of his last Hajj:اِنَ اللہ قد اَعطٰی کُل ذِی حَقِّ حَقَّہ فلا وصیَّۃ لِوارث۔ ‘(مشکٰوۃ بحوالہ ابوداؤد ص 265)(Surely, Allah has given every person his (or her) right. So,there is no will for an inheritor.) (Mishkat with reference to Abu

Dawud, p. 265)However, should other inheritors permit, the will made in favour of a particular inheritor, may be executed first and, then, the rest of the property. may be distributed in accordance with the method laid down by the Shari'ah, in which the particular inheritor will also get his fixed share from the inheritance. So Shari'ah me hadith narrations do carry the exception of اِلَّا ان یشآء الوَرَثۃ (unless inheritors wish). (as in al-Hidayah)The words غَيْرَ‌ مُضَارٍّ‌ (causing no damage) appearing after the rules of inheritence of Kalalah have a special significance. They are to warn that even though the execution of the will and paying off the debts have precedence over the shares of the heirs, yet this rule should not be misused to cause harm to the genuine inheritors.

If anyone makes a will or makes a false admission of indebtedness so as to deprive inheritors, then, he is doing something strictly forbidden and is committing a major sin.

There are many ways damage can be done through debt and will. For example, one may deliberately lie that he is in debt, just to let that be given to a friend or somebody else. Or, he may show something special which he owns personally as something he holds in trust for somebody so that it can stay out of the total inheritable property. Or, one may make a will for property beyond the extent of one-third. Or, he lies about an unpaid loan he gave to somebody and says that the debt was paid off so that it does not pass on to the inheritors. Or, one may, during his illness culminating in death (مرضَ الموت ), make a gift of more than one-third in the name of somebody.

These are forms of causing damage. Every legator who is going to bid farewell to this mortal world should do his best to stay away from causing such damages during the last moments of his life.

It should be noticed that although the words 'causing no damage' have appeared only with the rules relating to Kalalah, however, the rule laid down by them is general and is also understood at two previous places where the precedence of will and debt has been mentioned in these verses. Therefore, it is not the Kalalah only who should refrain from causing harm to his inheritors, but the same rule applies to all persons who wish to make a will.

The emphasis on distribution according to fixed shares

Towards the end of the verse, after the shares of inheritance have been described, Allah Almighty has said: وَصِيَّةً مِّنَ اللَّـهِ (All this is prescribed by Allah). It means that it is imperative to act upon what-ever has been prescribed in relation to shares as fixed and the payment of debt and the execution of will as emphasized. Being a mandate and injunction of supreme significance, one should do nothing to contravene it. Then, as additional warning it was said: وَاللَّـهُ عَلِيمٌ حَلِيمٌ (And Allah is All-Knowing, Forbearing). It means that Allah knows everything and He has apportioned these shares knowing everybody's true state of being as in His knowledge. Whoever obeys and acts in accordance with these injunctions, this good deed of his shall not remain outside the reach of His knowledge. And whoever contravenes these injunctions, this evil conduct of his shall certainly appear as it is in the knowledge of Allah for which he shall be held accountable.

In addition to that, if a deceased person has caused damage to his heirs through debt or will, Allah knows that as well. So, one should never be fearless from Allah's punishment. However, it is quite possible that Allah Almighty may not punish a person right here in this mortal world, because He is Forbearing. But, the one who disobeys and acts in contravention should better not deceive himself by thinking that he really got away.

يقول تعالى : ولكم - أيها الرجال - نصف ما ترك أزواجكم إذا متن عن غير ولد ، فإن كان لهن ولد فلكم الربع مما تركن من بعد [ وصية ] يوصين بها أو دين . وقد تقدم أن الدين مقدم على الوصية ، وبعده الوصية ثم الميراث ، وهذا أمر مجمع عليه بين العلماء ، وحكم أولاد البنين وإن سفلوا حكم أولاد الصلب .ثم قال : ( ولهن الربع مما تركتم [ إن لم يكن لكم ولد فإن كان لكم ولد فلهن الثمن مما تركتم ] ) إلخ ، وسواء في الربع أو الثمن الزوجة والزوجتان الاثنتان والثلاث والأربع يشتركن فيه .وقوله : ( من بعد وصية ) إلخ ، الكلام عليه كما تقدم .وقوله : ( وإن كان رجل يورث كلالة ) الكلالة : مشتقة من الإكليل ، وهو الذي يحيط بالرأس من جوانبه ، والمراد هنا من يرثه من حواشيه لا أصوله ولا فروعه ، كما روى الشعبي عن أبي بكر الصديق : أنه سئل عن الكلالة ، فقال : أقول فيها برأيي ، فإن يكن صوابا فمن الله ، وإن يكن خطأ فمني ومن الشيطان ، والله ورسوله بريئان منه : الكلالة من لا ولد له ولا والد . فلما ولي عمر بن الخطاب قال : إني لأستحيي أن أخالف أبا بكر في رأي رآه .

رواه ابن جرير وغيره .وقال ابن أبي حاتم ، رحمه الله ، في تفسيره : حدثنا محمد بن عبد الله بن يزيد ، حدثنا سفيان ، عن سليمان الأحول ، عن طاوس قال : سمعت عبد الله بن عباس يقول : كنت آخر الناس عهدا بعمر بن الخطاب ، فسمعته يقول : القول ما قلت ، وما قلت وما قلت . قال : الكلالة من لا ولد له ولا والد .وهكذا قال علي بن أبي طالب وابن مسعود ، وصح عن غير وجه عن عبد الله بن عباس ، وزيد بن ثابت ، وبه يقول الشعبي والنخعي ، والحسن البصري ، وقتادة ، وجابر بن زيد ، والحكم . وبه يقول أهل المدينة والكوفة والبصرة . وهو قول الفقهاء السبعة والأئمة الأربعة وجمهور السلف والخلف بل جميعهم . وقد حكى الإجماع على ذلك غير واحد ، وورد فيه حديث مرفوع . قال أبو الحسين بن اللبان : وقد روي عن ابن عباس ما يخالف ذلك ، وهو أنه لا ولد له . والصحيح عنه الأول ، ولعل الراوي ما فهم عنه ما أراد .وقوله : ( وله أخ أو أخت ) أي : من أم ، كما هو في قراءة بعض السلف ، منهم سعد بن أبي وقاص ، وكذا فسرها أبو بكر الصديق فيما رواه قتادة عنه ، ( فلكل واحد منهما السدس فإن كانوا أكثر من ذلك فهم شركاء في الثلث )وإخوة الأم يخالفون بقية الورثة من وجوه ، أحدها : أنهم يرثون مع من أدلوا به وهي الأم . الثاني : أن ذكرهم وأنثاهم سواء .

الثالث : أنهم لا يرثون إلا إذا كان ميتهم يورث كلالة ، فلا يرثون مع أب ، ولا جد ، ولا ولد ، ولا ولد ابن . الرابع : أنهم لا يزادون على الثلث ، وإن كثر ذكورهم وإناثهم .قال ابن أبي حاتم : حدثنا يونس ، حدثنا ابن وهب ، أخبرنا يونس ، عن الزهري قال : قضى عمر بن الخطاب ، رضي الله عنه ، أن ميراث الإخوة من الأم بينهم ، للذكر مثل الأنثى قال محمد بن شهاب الزهري : ولا أرى عمر قضى بذلك حتى علم بذلك من رسول الله صلى الله عليه وسلم ، ولهذه الآية التي قال الله تعالى : ( فإن كانوا أكثر من ذلك فهم شركاء في الثلث )واختلف العلماء في المسألة المشتركة ، وهي : زوج ، وأم أو جدة ، واثنان من ولد الأم وواحد أو أكثر من ولد الأبوين . فعلى قول الجمهور : للزوج النصف ، وللأم أو الجدة السدس ، ولولد الأم الثلث ، ويشاركهم فيه ولد الأب والأم بما بينهم من القدر المشترك وهو إخوة الأم .وقد وقعت هذه المسألة في زمن أمير المؤمنين عمر بن الخطاب ، فأعطى الزوج النصف ، والأم السدس ، وجعل الثلث لأولاد الأم ، فقال له أولاد الأبوين : يا أمير المؤمنين ، هب أن أبانا كان حمارا ، ألسنا من أم واحدة ؟ فشرك بينهم .وصح التشريك عنه وعن أمير المؤمنين عثمان ، وهو إحدى الروايتين عن ابن مسعود ، وزيد بن ثابت ، وابن عباس ، رضي الله عنهم .

وبه يقول سعيد بن المسيب ، وشريح القاضي ، ومسروق ، وطاوس ، ومحمد بن سيرين وإبراهيم النخعي ، وعمر بن عبد العزيز ، والثوري ، وشريك وهو مذهب مالك والشافعي ، وإسحاق ابن راهويه .وكان علي بن أبي طالب لا يشرك بينهم ، بل يجعل الثلث لأولاد الأم ، ولا شيء لأولاد الأبوين ، والحالة هذه ، لأنهم عصبة .

وقال وكيع بن الجراح : لم يختلف عنه في ذلك ، وهذا قول أبي بن كعب وأبي موسى الأشعري ، وهو المشهور عن ابن عباس ، وهو مذهب الشعبي وابن أبي ليلى ، وأبي يوسف ، ومحمد بن الحسن ، والحسن بن زياد ، وزفر بن الهذيل ، والإمام أحمد بن حنبل ، ويحيى بن آدم ونعيم بن حماد ، وأبي ثور ، وداود بن علي الظاهري ، واختاره أبو الحسين بن اللبان الفرضي ، رحمه الله ، في كتابه " الإيجاز " .وقوله : ( من بعد وصية يوصى بها أو دين غير مضار ) أي : لتكون وصيته على العدل ، لا على الإضرار والجور والحيف بأن يحرم بعض الورثة ، أو ينقصه ، أو يزيده على ما قدر الله له من الفريضة فمتى سعى في ذلك كان كمن ضاد الله في حكمته وقسمته; ولهذا قال ابن أبي حاتم :حدثنا أبي ، حدثنا أبو النضر الدمشقي الفراديسي ، حدثنا عمر بن المغيرة ، عن داود بن أبي هند ، عن عكرمة ، عن ابن عباس ، عن النبي صلى الله عليه وسلم قال : " الإضرار في الوصية من الكبائر " .وكذا رواه ابن جرير من طريق عمر بن المغيرة هذا وهو أبو حفص بصري سكن المصيصة ، قال أبو القاسم ابن عساكر : ويعرف بمفتي المساكين . وروى عنه غير واحد من الأئمة . وقال فيه أبو حاتم الرازي : هو شيخ . وقال علي بن المديني : هو مجهول لا أعرفه .

لكن رواه النسائي في سننه عن علي ابن حجر ، عن علي بن مسهر ، عن داود بن أبي هند ، عن عكرمة ، عن ابن عباس ، موقوفا : " الإضرار في الوصية من الكبائر " . وكذا رواه ابن أبي حاتم عن أبي سعيد الأشج ، عن عائذ بن حبيب ، عن داود بن أبي هند . ورواه ابن جرير من حديث جماعة من الحفاظ ، عن داود ، عن عكرمة ، عن ابن عباس موقوفا وفي بعضها : ويقرأ ابن عباس : ( غير مضار )قال ابن جريج والصحيح الموقوف .ولهذا اختلف الأئمة في الإقرار للوارث : هل هو صحيح أم لا ؟ على قولين : أحدهما : لا يصح لأنه مظنة التهمة أن يكون قد أوصى له بصيغة الإقرار وقد ثبت في الحديث الصحيح أن رسول الله صلى الله عليه وسلم قال : " إن الله قد أعطى كل ذي حق حقه ، فلا وصية لوارث " . وهذا مذهب أبي حنيفة ومالك ، وأحمد بن حنبل ، والقول القديم للشافعي ، رحمهم الله ، وذهب في الجديد إلى أنه يصح الإقرار . وهو مذهب طاوس ، وعطاء ، والحسن ، وعمر بن عبد العزيز .وهو اختيار أبي عبد الله البخاري في صحيحه . واحتج بأن رافع بن خديج أوصى ألا تكشف الفزارية عما أغلق عليه بابها قال : وقال بعض الناس : لا يجوز إقراره لسوء الظن به للورثة ، وقد قال النبي صلى الله عليه وسلم : " إياكم والظن ، فإن الظن أكذب الحديث " .

وقال الله تعالى : ( إن الله يأمركم أن تؤدوا الأمانات إلى أهلها ) [ النساء : 58 ] فلم يخص وارثا ولا غيره . انتهى ما ذكره .فمتى كان الإقرار صحيحا مطابقا لما في نفس الأمر جرى فيه هذا الخلاف ، ومتى كان حيلة ووسيلة إلى زيادة بعض الورثة ونقصان بعضهم ، فهو حرام بالإجماع وبنص هذه الآية الكريمة ( غير مضار وصية من الله والله عليم حليم ) [ ثم قال الله ]