And when He, glorified and exalted is He, urged the giving of wealth, both as a recommendation and an obligation, in times of health and stinginess, with the hope of wealth and the fear of poverty, as a confirmation of faith, He followed it with the giving of the soul, which is equivalent to killing, which is one of the causes of death. He followed that with giving in times of nearing death and safety from the poverty of this world, and the hope for the wealth of the Hereafter, as a correction for what has been missed of giving out of love for it. He said - and Al-Harali said: When He, glorified and exalted is He, manifested the aspects of purification in these addresses and what He obligated from the Book and taught him from wisdom, and made evident that all of this is based on a piety that is a stable description or a renewing treatment according to what He concluded with in the verse: "Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is in one who believes in Allah, the Last Day, the Angels, the Book, and the Prophets..." [Al-Baqarah: 177] with His saying: "It is they who are the righteous" [Al-Baqarah: 177] and what He concluded with in the verse of retribution with His saying: "So that you may become righteous" [Al-Baqarah: 179]. The elevation of the rank of the address is to what is a right upon the righteous when the first was written for those who hoped to be righteous, for upbringing and purification through an address that is a means to a higher address in purification, so that it may culminate in the address from one rank to another until it fulfills the ends of the ranks of the hearts and their states, as has been previously indicated. And when there was in the previous address a mention of killing and retribution, which is the state of the presence of death, the mention of the will was included because it is the state of one who is faced with death. He concluded - and he said: "It has been decreed upon you" meaning it is obligatory, as has been elaborated in the legislation, and he confirmed here with 'upon'. Then he abrogated it with the verse of inheritances, making its obligation remain permissible, and the Sunnah clarified that inheritance and will do not coexist. So the abrogation is only in the right of the close inheritor, not absolutely. He said, blessings and peace be upon him: "Indeed, Allah, glorified and exalted is He, has given every rightful person their right, so there is no will for an inheritor." It was narrated by Ahmad and the four [compilers of hadith] and others from Amr ibn Khurayjah and Abu Umamah, may Allah be pleased with them. "When death approaches one of you" meaning with the presence of its causes and signs, "if he leaves behind good" meaning what should not be willed in, whether little or much. As for its generalization to the much, it is much, and it was generalized to the little in: "Indeed, I am, for what You have sent down to me, in need" [Al-Qasas: 24]. Then he mentioned the one who stands in place of the doer of 'it has been decreed' after the intense longing for it, and he said: "The will" and mentioned the action that elevates it for the existence of the separator, to clarify the strength of his request. "For the parents" he began with them due to their nobility and the greatness of their right. "And the closest relatives with fairness" meaning the justice that people recognize in equality and preference. Al-Harali said: And all of that is for the one who is dying, and the known is what the souls accept and do not find distasteful. He concluded the obligation with His saying: "As a right" and likewise His saying: "Upon the righteous" is a provocation and a reminder of what lies ahead of him from the questioning about the smallest and the minutest.