Ibn Umar (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: It is not befitting for a Muslim who has something to bequeath to spend two nights without his bequest written with him. [Agreed upon]

(1) The statement: It is not befitting for a Muslim, This contains an encouragement to make a bequest. The Zahiris used it as evidence that it is obligatory. Our Hanafi scholars said: A bequest is recommended, as it establishes a right in one’s wealth, so it is not obligatory, like a gift or loan, and this is also the view of Shafi’i. Its meaning is that it is prudent and cautious for a Muslim to have his bequest written with him. The majority also hold that it is recommended, as it is described as a right for the Muslim, not upon him. If it were obligatory, it would be upon him, which contradicts the wording. This supports that it refers to a voluntary bequest. The statement: Who has something to bequeath, as it does not say “upon him something,” it is said: This refers to a voluntary bequest. As for a bequest to settle debts or return entrusted items that are obligatory upon him, that is obligatory. Ibn Al-Mundhir narrated from Abu Thawr that the obligation of a bequest in the verse and hadith is specific to one who owes a legal right and fears it may be lost to its owner if not bequeathed, such as a deposit, a debt to Allah, or to a person. The argument for the general obligation of a bequest based on this hadith is not valid, as Ibn Umar, the narrator, did not make a bequest, and it is impossible that he would oppose what he narrated. This is the essence of what is in Umdat Al-Qari and Al-Marqah. Thus, it is said in Al-Hidayah: A bequest is not obligatory; it is recommended. The statement: It is recommended after saying not obligatory is to refute some people’s claim that a bequest for parents and close relatives, if they are not heirs, is obligatory. Some said a bequest is obligatory for everyone with wealth and means, citing the apparent meaning of His saying: It is prescribed for you, when death approaches one of you, if he leaves wealth, that he makes a bequest for parents and close relatives in a fair manner [Al-Baqarah: 180], and what is prescribed upon us is obligatory. They also cited: It is not permissible for a man who believes in Allah and the Last Day, if he has wealth he wishes to bequeath, to spend two nights without his bequest written at his head. Our view is that it is legislated for us, not upon us, and what is legislated for us is recommended. It is a voluntary act after death, akin to a voluntary act during life. What they cited is abrogated by the verse of inheritance, and what they narrated is rare in matters of general application, and obligation is not established by such. This is stated in Al-Kifayah.

(In my estate, there is wealth and beauty.) As for the wealth, its disposal is known to Allah, the Exalted, who knows what I should do with it. And as for the beauty, I do not want my offspring to be involved in it.

Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: Whoever dies with a bequest dies on a path and a tradition, dies in piety and testimony, and dies forgiven. [Narrated by Ibn Majah]

Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: A man or woman may act in obedience to Allah for sixty years, then death approaches them, and they cause harm in their bequest, so the Fire becomes obligatory for them. Then Abu Hurairah recited: After any bequest he may have made or debt, as long as it causes no harm [An-Nisa: 12] up to His saying: And that is the great success [An-Nisa: 13]. [Narrated by Ahmad, Tirmidhi, Abu Dawud, Ibn Majah]

Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: Whoever cuts off the inheritance of his heir, Allah will cut off his inheritance from Paradise on the Day of Resurrection. [Narrated by Ibn Majah] Al-Bayhaqi narrated it in Shu’ab Al-Iman from Abu Hurairah.

In this noble hadith, the mention of the inheritance of Paradise is found in Surah Az-Zukhruf, verse 72: 'And that is Paradise which you will inherit for what you used to do.' And the inheritance of Paradise that you have received is in exchange for your good deeds that you continued to perform in the world. It is mentioned in several verses of the Noble Quran, for example, in Surah Al-A'raf, verse 43: 'And it will be proclaimed to them, "This is the Paradise which you have inherited for what you used to do."' And it will be proclaimed to them that this is the Paradise which you will inherit for the good deeds that you used to do. And in Surah Maryam, verse 63: 'That is the Paradise which We will make the inheritors of those of Our servants who were righteous.' Meaning, that is the Paradise which We will make the inheritors of those of Our servants who were righteous. And in Surah Al-Mu'minun, verse 11: 'Those are the inheritors. Who will inherit Paradise and abide therein forever.' Meaning, those are the true inheritors who will inherit the highest level of Paradise and remain therein eternally. From these noble verses, it is evident that the inheritance of Paradise is established for Moses. If anyone deprives their heir of their inheritance, Allah will deprive them of the honor of Paradise, which they would have received as an heir. - (Related to Ashiyya 12)

In the year when the room of Hawaa' was built, I fell so ill that I feared death. The Messenger of Allah ﷺ came to visit me, and I said: 'O Messenger of Allah! I have a lot of wealth, and I have no heir except my daughter. Can I give all my wealth in charity?' The Messenger of Allah ﷺ said: 'No.' Then I said: 'Can I give half of my wealth in charity?' He said: 'No.' Then I said: 'Can I give one-third of my wealth in charity?' He said: 'One-third, but even one-third is a lot. It is better to leave your heirs wealthy rather than to leave them poor, begging from others. Whatever you spend seeking Allah's pleasure, you will receive its reward, even if it is a morsel of food which you put in your wife's mouth.'

The Messenger of Allah ﷺ came to visit me when I was ill. He asked me, 'Do you intend to make a will?' I replied, 'O Uncle! Then He asked, 'How much (of your wealth) do you intend to give in charity?' I said, 'I intend to give all my wealth in charity.' He then asked, 'What have you left for your children?' I replied, 'They are all wealthy.' He said, 'Give one-tenth (in charity), and even one-tenth is a lot.' The Messenger of Allah ﷺ continued, 'Give one-third, and one-third is also a lot.' He then said, 'Give one-fourth, and one-fourth is also a lot.' He kept increasing until he said, 'Give one-tenth, and even one-tenth is a lot.' He then said, 'Give one-seventh, and even one-seventh is a lot.' He kept increasing until he said, 'Give one-tenth, and even one-tenth is a lot.' He then said, 'Give one-twelfth, and even one-twelfth is a lot.' He then said, 'Give one-thirtieth, and even one-thirtieth is a lot.' He then said, 'Give one-sixtieth, and even one-sixtieth is a lot.' He then said, 'Give one-hundredth, and even one-hundredth is a lot.' He then said, 'Give one plate, and even one plate is a lot.' (This is narrated by at-Tirmidhi.)

Abu Umamah (may Allah be pleased with him) narrated: I heard the Messenger of Allah (ﷺ) say in his sermon during the Farewell Pilgrimage: Allah has given every rightful person their right, so there is no bequest for an heir. [Narrated by Abu Dawud, Ibn Majah] Tirmidhi added: The child belongs to the bed, and for the fornicator is the stone, and their reckoning is with Allah. Ad-Daraqutni narrated from Ibn Abbas (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: A bequest to an heir is not valid unless the heirs consent. In another narration by him from Amr ibn Shu’ayb, from his father, from his grandfather, that the Prophet (ﷺ) said: There is no bequest for an heir unless the heirs approve.

(1) The statement: A bequest to an heir is not valid unless the heirs consent, Thus, it is said in Al-Hidayah: It is not valid for an heir unless the heirs approve.

if a married woman commits adultery, the child (that results from it) will be attributed to her husband, and the adulteress will be stoned (meaning she will be punished with stoning), and their account is with Allah alone (and in the Hereafter, each will receive the punishment for their own sin).

Abu Umamah (may Allah be pleased with him) narrated: I heard the Messenger of Allah (ﷺ) say in his sermon during the Farewell Pilgrimage: Allah has given every rightful person their right, so there is no bequest for an heir. [Narrated by Abu Dawud, Ibn Majah] Tirmidhi added: The child belongs to the bed, and for the fornicator is the stone, and their reckoning is with Allah. Ad-Daraqutni narrated from Ibn Abbas (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: A bequest to an heir is not valid unless the heirs consent. In another narration by him from Amr ibn Shu’ayb, from his father, from his grandfather, that the Prophet (ﷺ) said: There is no bequest for an heir unless the heirs approve.

(1) The statement: A bequest to an heir is not valid unless the heirs consent, Thus, it is said in Al-Hidayah: It is not valid for an heir unless the heirs approve.

Abu Umamah (may Allah be pleased with him) narrated: I heard the Messenger of Allah (ﷺ) say in his sermon during the Farewell Pilgrimage: Allah has given every rightful person their right, so there is no bequest for an heir. [Narrated by Abu Dawud, Ibn Majah] Tirmidhi added: The child belongs to the bed, and for the fornicator is the stone, and their reckoning is with Allah. Ad-Daraqutni narrated from Ibn Abbas (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: A bequest to an heir is not valid unless the heirs consent. In another narration by him from Amr ibn Shu’ayb, from his father, from his grandfather, that the Prophet (ﷺ) said: There is no bequest for an heir unless the heirs approve.

(1) The statement: A bequest to an heir is not valid unless the heirs consent, Thus, it is said in Al-Hidayah: It is not valid for an heir unless the heirs approve.

Amr ibn Shu’ayb, from his father, from his grandfather (may Allah be pleased with him), narrated: Al-As ibn Wail bequeathed that one hundred slaves be freed on his behalf. His son Hisham freed fifty slaves, and his son Amr wanted to free the remaining fifty. He said: I will ask the Messenger of Allah (ﷺ) first. He came to the Prophet (ﷺ) and said: O Messenger of Allah, my father bequeathed that one hundred slaves be freed on his behalf, and Hisham freed fifty, with fifty remaining. Shall I free them on his behalf? The Messenger of Allah (ﷺ) said: If he had been a Muslim, and you freed slaves, gave charity, or performed Hajj on his behalf, it would have reached him. [Narrated by Abu Dawud]

(1) The statement: If he had been a Muslim, The hadith indicates that if a disbeliever bequeaths a righteous act, it does not benefit him, as disbelief is a barrier. Likewise, righteous acts performed by his Muslim relatives, such as charity, Hajj, or freeing slaves without his bequest, do not benefit him, whether done by his child or another. This hadith does not indicate the invalidity of a disbeliever’s bequest, as there is no necessary link between the non-acceptance of the bequeathed righteous acts and the invalidity of the bequest in general. However, it is evidence that a disbeliever’s Muslim relatives are not obligated to execute his bequest of righteous acts. This is stated in Nayl Al-Awtar.