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.”’
Ali ibn Ibrahim, de son père, d'Ibn Abi 'Umayr, de Muhammad ibn 'Isa ibn 'Ubayd, de Yunus, tous de 'Umar ibn Uzaynah, de Zurarah, a dit : J'ai interrogé Abu Ja'far (que la paix soit sur lui) au sujet de la généalogie. Il a dit : Je ne trouve personne qui en parle selon son opinion, sauf l'Imam des croyants (que la paix soit sur lui). J'ai dit : Que Dieu vous réforme. Qu'a dit l'Imam des croyants (que la paix soit sur lui) à ce sujet ? Il a dit : Quand demain viendra, récitez-le moi dans un livre. J'ai dit : Que Dieu vous réforme, racontez-le moi, car votre récit m'est plus cher que de le lire dans un livre. Il m'a dit une deuxième fois : Écoute ce que je te dis. Quand demain viendra, récite-le moi dans un livre. Je suis venu le lendemain après le dhuhr, à l'heure où je le rencontrais habituellement entre le dhuhr et l'asr, ne lui posant des questions que lorsqu'il était seul, craignant qu'il ne me réponde en fonction de ceux qui étaient présents par taqiyyah. Quand je suis entré, il s'est tourné vers son fils Ja'far (que la paix soit sur lui) et lui a dit : Lis à Zurarah le registre des obligations. Puis il s'est levé pour dormir, me laissant seul avec Ja'far (que la paix soit sur lui) dans la maison. Il s'est levé et m'a apporté un registre similaire à celui-ci, prenant le livre. Il a dit : Je ne te le lirai pas tant que tu ne me feras pas jurer par Dieu de ne pas divulguer ce que tu liras à quiconque, jusqu'à ce que tu aies reçu la permission, et il n'a pas dit jusqu'à ce que ton père te le permette. J'ai dit : Que Dieu vous réforme, pourquoi me restreindre alors que votre père ne vous l'a pas ordonné ? Il m'a dit : Tu n'es pas autorisé à le regarder autrement que ce que je t'ai dit. J'ai dit : C'est à vous. J'étais un homme instruit des obligations et des recommandations, les comprenant, les évaluant, les recherchant sans jamais trouver quelque chose qui m'était inconnu parmi les obligations et les recommandations que je ne pouvais pas comprendre. Quand j'ai trouvé à la fin du registre quelque chose de sournois, de peu mémorisé, de mauvais jugement, j'ai dit en le lisant que c'était faux, jusqu'à ce que j'arrive à la fin. Puis je l'ai enroulé et lui ai rendu. Le matin suivant, j'ai rencontré Abu Ja'far (que la paix soit sur lui) et il m'a dit : As-tu lu le registre des obligations ? J'ai dit : Oui. Il a demandé : Qu'en as-tu pensé ? J'ai répondu : C'est faux, ce n'est rien, c'est contraire à ce que les gens suivent. Il a dit : Par Dieu, ô Zurarah, c'est la vérité que tu as vue. C'était la dictée du Messager de Dieu (que la paix soit sur lui et sa famille) et l'écriture d'Ali (que la paix soit sur lui) de sa main. Satan est venu à moi et a semé le doute dans mon cœur, disant : Comment sais-tu que c'est la dictée du Messager de Dieu (que la paix soit sur lui et sa famille) et l'écriture d'Ali (que la paix soit sur lui) de sa main ? Avant que je ne puisse parler, il m'a dit : Ô Zurarah, ne doute pas, par Dieu, tu as douté. Comment pourrais-je savoir que c'est la dictée du Messager de Dieu (que la paix soit sur lui et sa famille) et l'écriture d'Ali (que la paix soit sur lui) de sa main ? Avant que je ne puisse parler, il m'a dit
