When death approaches any of you, and its signs become apparent, he means by saying (good) a lot of wealth. A man wanted to make a will and he had dependents and four hundred dinars. Aisha, may Allah be pleased with her, said: I do not see any surplus in it. [Reported by Abdul Razzaq from Al-Thawri from Mansur ibn Safiya, who narrated to us that Abdullah ibn Ubaid ibn Umair said: Aisha was asked about a man who died and had four hundred dinars and several children. Aisha said: There is no surplus in this for his children. And from Ibn Jurayj from Mansur ibn Abdul Rahman from his mother from Aisha similarly, and she added: Aisha rebuked him, saying: That is indeed little. I said: Mansur ibn Abdul Rahman is the son of Safiya. It seems he heard it from his mother and from Abdullah, both from Aisha, may Allah be pleased with her.]

Another man wanted to make a will, so I asked him: How much wealth do you have? He said: Three thousand. I asked: How many dependents do you have? He said: Four. She said: Allah only said (if he leaves good), and this is little, so leave it for your children. [Reported by Ibn Abi Shayba who narrated from Abu Muawiya from Muhammad ibn Sharik from Ibn Abi Malika from Aisha: A man said to her: I want to make a will - and he mentioned it.]

And from Ali, may Allah be pleased with him: A freedman of his wanted to make a will and he had seven hundred, so he prevented him. [Reported by Abdul Razzaq: We were informed by Ma'mar from Hisham from his father who said: Ali, may Allah be pleased with him, entered upon a freedman of his who was dying and said: Should I not make a will? Ali said to him: Allah, the Exalted, only said: (if he leaves good) and you do not have much wealth. He had seven hundred dirhams. This was also narrated by Ibn Abi Shayba from Abu Khalid Al-Ahmar from Hisham.]

And he said: Allah, the Exalted, said (if he leaves good), and good is wealth, and you do not have wealth. The will is an act of writing, and he mentioned its action for the sake of distinction, and because it means to bequeath. That is why he mentioned the one who alters in his saying: (So whoever alters it after he has heard it). The will for the heir was present at the beginning of Islam, but it was abrogated by the verse of inheritance, and by his saying, blessings and peace be upon him: "Indeed, Allah has given every owner of a right his right; there is no will for an heir." [Reported by Abu Dawood and Al-Tirmidhi: who graded it as good, and Ibn Majah from the hadith of Abu Umamah, and Al-Tirmidhi also authenticated it, and Al-Nasa'i and Ibn Majah from the hadith of Amr ibn Kharrijah, and Ibn Majah from the narration of Abdul Rahman ibn Yazid ibn Jabir from Sa'id ibn Abi Sa'id who narrated it from Anas ibn Malik.]

And the community received it with acceptance until it became like the mutawatir, even if it is from the singular narrations, because they do not accept except the authentic that has been correctly narrated. It is said: It was not abrogated, and the heir is combined for him between the will and the inheritance by the ruling of the two verses. It is said: It does not contradict the verse of inheritance.

Its meaning is: It has been prescribed for you what Allah has commanded regarding the inheritance of parents and relatives.

(Allah advises you regarding your children) or it is prescribed for the one who is dying to make a bequest for the parents and the close relatives by providing what Allah has commanded them to have. And that the shares of the heirs should not be diminished by what is known to be just, which is that one should not bequeath to the wealthy while neglecting the poor, and that it should not exceed one-third. This is a confirmed right, meaning that this right is truly a right. So whoever alters it, he does so not according to the bequest if it is in accordance with the law from the executors and witnesses after he has heard it and confirmed it. Indeed, the sin is upon those who alter it. The sin of the altered or changed bequest is only upon the ones who alter it, not upon the one who bequeaths or the one to whom it is bequeathed, for they are free from injustice. Indeed, Allah is All-Hearing, All-Knowing. The warning is for the one who alters. So whoever fears, meaning whoever anticipates and knows, and this is common in their speech, they say: 'I fear that the sky will send down,' meaning they anticipate and have a predominant suspicion that runs like knowledge. Deviating from the truth by error in the bequest or sin or intentionally causing injustice, so he reconciles between them, between those to whom bequests are made, which are the parents and close relatives, by conducting them according to the path of the law. There is no sin upon him then, because his alteration is an invalid alteration to a right. He mentioned those who alter with falsehood, then those who alter with truth, to know that every alteration does not incur sin.