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Imam Nasser Mohammad Al-Yemeni


26 - 08 - 1431 AH
07 - 08 - 2010 AD
03:04 am
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..You have no authority for this. Do you say against Allah what you know not?

{ إِنْ عِنْدَكُمْ مِنْ سُلْطَانٍ بِهَذَا أَتَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ }..


..In the name of Allah the All Merciful, the Most Merciful, and peace be upon the sent ones, and praise be to Allah Lord of the worlds

:We copy a quote from statement of virtuous sheikh Ahmad Esa what follows will be in red color

Then the Imam Nasser Mohammad Al-Yemeni replies to you and I say: Allah the Most High said: {..You have no authority for this. Do you say against Allah what you do not know??(68) Say: Those who forge a lie against Allah will not succeed.(69)}Truthful Allah the Great [Younus] 10:68-69. O virtuous respected sheikh Ahmad Esa Ebraheem, I know that you do not mean to lie against you Lord, but Allah forbade for you to say against Allah what you do not know that it is from the Knower, the Wise. you have shown to us your equations then we pondered over it for we may find a clear proof for it from Allah the All Mighty, the Wise, from the grand Quran so we do not wrong you if you speak with Truth, but unfortunately your likeness is as like other than you who say against Allah what they do not know, so do not describe them with injustice; in fact you are more unjust than them, and may Allah forgive you and guide you to a straight path, you have divided the inheritance between the heirs from yourself with what Allah did not send of authority despite of your challenge as if it is similar with the challenge of Imam Nasser Mohammad Al-Yemeni, to the fact you call to resort for judgement to the Quran, but there is complete-difference between the two for the fact Nasser Mohammad Al-Yemeni ratifies the challenge actually with authority of convincing knowledge from Allah’s decisive Book the grand Quran, as for you surely you did not bring to us with authority of convincing knowledge from Allah’s decisive Book the grand Quran; in fact you brought verses then you explain it according to your desire so it would concur with your equations for dividing the inheritance, but when you go back to the explanatory-statement the Imam Nasser Mohammad Al-Yemeni you can no and would never find his explanation for the quran as like your explanation; in fact a huge difference between the explanatory-statement the Imam Nasser Mohammad Al-Yemeni and your explanation for the Quran, so the difference between them is as the difference between the Truth and falsehood, so do not get upset from the Truth my honorable brother.
{إِنْ عِنْدَكُمْ مِنْ سُلْطَانٍ بِهَذَا أَتَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ (68) قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ (69)} صدق الله العظيم [يونس].

Nasser Mohammad Al-Yemeni is still with wide chest for the dialogue with you and did not constrict a thing, to the fact I did not yet complete the explanatory-statement of the appointed inheritance knowledge. O my honorable brother sheikh Ahmad Esa may Allah guide you aright, verily explanation of the Quran if it was not the Truth from Allah, surely in this a grievous danger on changing Allah’s religion and the just legislation of it , that’s because explanation of the Quran is the content and the intended in Allah’s Self in His word and for that it should not be for you to say against Allah what you do not know from Allah, but you spoke truthfully in one thing which is your word:

I say you spoke the truth, surely the difference between me and you is very vast to the fact you bring the verses then you deduce the explanatory-statement from your head of yourself this is your method, as for the explanatory-statement of Nasser Mohammad Al-Yemeni he brings to you the explanatory-statement from the Quran itself, in a sense that the explanatory-statement of Nasser Mohammad Al-Yemeni is not mere explanation; in fact it is a clear Quran comprehends it everyone with clear Arabic speaking tongue, and I see you have ruled justly between me and you in what follows we copy it in red color:

End of quote

The question that arise: By any chance — O virtuous sheikh, have you brought to us the clear proof for the scholar of the nation and the ignorant for everyone with clear Arab speaking tongue so you deduced it for us from the decisive grand Quran? If not, surely your argument falls against you exactly with your word:

:I call Allah to witness that I am the Imam Nasser Mohammad Al-Yemeni I agree on this True judgement by your word in what follows

Then I say: O virtuous sheikh Ahmad Esa Ebraheem, that is between you and I and all scholars of the nation, since that I am indeed truthful verily incumbent upon us to bring the clear proof from the decisive Quran, now we come to the explanatory-statement of dividing the mentioned inheritance with the virtuous sheikh Ahmad Esa Ebraheem, and he said:

:Then Nasser Mohammad Al-Yemeni would distribute the inheritance without injustice as follows

1- His wife’s share: {.but if you have a child, their share is the eighth of what you leave after (payment of) a bequest you may have bequeathed or a debt.}Truthful Allah the Great [Al-Nesã`a] 4:12
2- His two parents: {..And as for his parents, for each of them is the sixth of what he leaves, if he has a child;.}Truthful Allah the Great [Al-Nesã`a] 4:11
{فَاِن كانَ لَكُم وَلَد فَلَهُنَّ الثَمُن مِمّا تَرَكتُم مِن بَعدِ وَصِيَّةٍ تُوصُونَ بِها اَو دَينٍ} صدق الله العظيم [النساء:12].
{وَلِأَبَوَيْهِ لِكُلِّ واحِدٍ مِنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِنْ كانَ لَهُ وَلَدٌ} صدق الله العظيم [النساء:11].

That’s because I find in Allah’s decisive Book that when Allah mentions to us the inheritance of the secondary before the primary surely this means that we take out the share of the secondary ones then we give what is left for the prime heirs and they are the children while for the male is as the portion of the two females. As for when Allah begins by mentioning the inheritance of original-prime before the secondary then this means in some positions that there is for the brothers a share of the inheritance with the presence of the son in case of non presence of the wife and children less than two, or did not ponder over the word of Allah the Most High: {For men is a share of what the parents and the near relatives leave, and for women a share of what the parents and the near relatives leave, whether it be little or much — an appointed share.}Truthful Allah the Great [Al-Nesã`a] 4:7. Verily ponder over the word of Allah the Most High: {of what the parents leave,}Truthful Allah the Great, and it clear to you that (Allah) means the children of the parents and the brothers of the parents while they are the close-relatives and you did not find (mention) of the wife, then we knew that for the brothers share in the inheritance at the absence of the wife, then we deduced it from Allah’s decisive Book that it is the sixth. Confirming with the word of Allah the Most High: {..and if there be one, for her is the half. And as for his parents, for each of them is the sixth of what he leaves, if he has a child;.}Truthful Allah the Great [Al-Nesã`a] 4:11
{لِّلرِّجَالِ نَصيِبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالأَقْرَبُونَ وَلِلنِّسَاء نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ نَصِيبًا مَّفْرُوضًا} صدق الله العظيم [النساء:7].
{مِّمَّا تَرَكَ الْوَالِدَانِ} صدق الله العظيم
{ وَإِن كَانَتْ وَاحِدَةً فَلَهَا النّصف وَلأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُ وَلَدٌ } صدق الله العظيم [النساء:11].

While you know that there is still a sixth remaining with us, so is for whom I wonder? So if you said for the wife then we reply to you with Truth that I find in Allah’s Book that her share is the eighth in case of presence of a child. Confirming with the word of Allah the Most High: {.but if you have a child, their share is the eighth of what you leave after (payment of) a bequest you may have bequeathed or a debt.}Truthful Allah the Great [Al-Nesã`a] 4:12. Consequently, the remaining sixth is not the share of the wife to the fact she is not present then it became the share of the brothers. Confirming with the word of Allah the Most High: {For men is a share of what the parents and the near relatives leave, and for women a share of what the parents and the near relatives leave, whether it be little or much — an appointed share.}Truthful Allah the Great [Al-Nesã`a] 4:7. I did not rule that out of myself; in fact with the clear proof from Allah’s decisive Book the grand Quran.
{فَإِنْ كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُمْ مِنْ بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍ} صدق الله العظيم [النساء:12].
{لِّلرِّجَالِ نَصيِبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالأَقْرَبُونَ وَلِلنِّسَاء نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ نَصِيبًا مَّفْرُوضًا} صدق الله العظيم [النساء:7].

But if the wife is present and the children, then the brothers are barred from the inheritance, and you find that Allah began taking out the share of the secondary heirs before the share of the original-primary ones as like the word of Allah the Most High: {..but if you have a child, their share is the eighth of what you leave after (payment of) a bequest you may have bequeathed or a debt.}Truthful Allah the Great [Al-Nesã`a] 4:12. But when the wife dies and she has no children then I find in Allah’s Book that for her siblings a sixth and for her father a sixth and for her mother a sixth and for her husband a half. Confirming with the word of Allah the Most High: {..And as for his parents, for each of them is the sixth of what he leaves, if he has a child;.}Truthful Allah the Great [Al-Nesã`a] 4:12
{فَإِنْ كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُمْ مِنْ بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍ} صدق الله العظيم [النساء:12].
{وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِنْ لَمْ يَكُنْ لَهُنَّ وَلَدٌ} صدق الله العظيم [النساء:12].

:And remained a half of the inheritance and the half consists of three sixths
1- Sixth of the mother
2- Sixth of the father
3- Sixth of the brethren

And the inheritance is completed without excess nor shortness. But if her children are present then the matter differs altogether, it will be as follows:
1- As for the share of her husband verily the Most High said: {..but if they have a child, your share is a fourth of what they leave after (payment of) any bequest they may have bequeathed or a debt.}Truthful Allah the Great [Al-Nesã`a] 4:12
2- Her children, for them is the half
3- Her father, for him is the eighth
4- Her mother, for her is the eighth
And the inheritance is completed without excess nor shortness.
{فَإِنْ كَانَ لَهُنَّ وَلَدٌ فَلَكُمْ الرُّبُعُ مِمَّا تَرَكْنَ مِنْ بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ} صدق الله العظيم.

As for if the husband is he who deceased, and he has no child and he has a wife and two parents, and brethren, then here would be equal between them altogether.
As for the wife. Allah the Most High said: {and theirs is the fourth of what you leave if you have no child, but if you have a child}Truthful Allah the Great[Al-Nesã`a] 4:12
2- His father, for him is a fourth
3- His mother, for her is a fourth
4- His brethren, for them is a fourth
{وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِنْ لَمْ يَكُنْ لَكُمْ وَلَدٌ} صدق الله العظيم.

So we can not increase to his wife more than the fourth to the fact it is decisive share in Allah’s Book at the lack of presence of a child, and remained three fourths, so we can never make fore his two parents a sixth, and only that is with the presence of a child or presence of spouse and absence of children.

Perhaps, one of the honored supporters would like to interrupt the Imam Mahdi with intense shyness then say: “O my Imam, will you make me understand what do you mean by your word:

Then Nasser Mohammad Al-Yemeni replies to him and I say: I mean that the share of the parents is a sixth at the presence of a child, which means the children of the deceased spouse. As for my word: (or presence of spouse and absence of children) surely I mean the estate of the deceased wife, I find for her parents a sixth at the absence of her children to the fact her husband will take half of the estate of his deceased wife. And (another) half remained, so a sixth for her mother, and a sixth (for) her father, and a sixth (for) her siblings. As for is the husband is the deceased, so there is no half for his wife at the absence of children, in fact hers is the fourth if the child is absent, and for his two parents for each of them is a fourth, and we can never deprive his siblings to the fact no presence of children for the deceased, so we found for his brethren as well a fourth. As in case his two parents to inherit him, surely this means that there is no presence fro his wife and his children it is then a third for each one of his parents and and a third for his brethren unless to share with them brethren for the deceased from the sixth of his mother’s share. Confirming with the word of Allah the Most High: {but if he has no child and (only) his two parents inherit him, for his mother is the third; but if he has brothers, for his mother is the sixth, after (payment of) a bequest he may have bequeathed or a debt.}Truthful Allah the Great [Al-Nesã`a] 4:11. As for if he is Kalala so got absent the wife, father, and children then we find that for his brethren two thirds and a third for his brethren from his mother.
{فَإِنْ لَمْ يَكُنْ لَهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلأمّه الثُّلُثُ فَإِنْ كَانَ لَهُ إِخْوَةٌ فَلأمّه السُّدُسُ مِنْ بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ} صدق الله العظيم.

:Summary of the dialogue between the Imam Mahdi Nasser Mohammad Al-Yemeni and virtuous sheikh Ahmad Esa Ebraheem is as follows

1- Indeed, the Imam Nasser Mohammad Al-Yemeni has proved with the clear proof that there no share for the brothers with the presence of a child unless in one case and it is that the son is one or a one daughter while the wife is absent, so here I find a sixth for the brethren. As for other than that the legitimate heirs are the two parents, the wife and the children, then the share of the secondary would be taken out before the primary, and what remained of the inheritance is for the original-prime heirs and they are the children, for that you find that Allah began by taking out the inheritance of the secondary heirs before the prime ones in many of the cases, that so to make the matter easy for you, that’s in order for you to take out the share of the secondary heirs according to Allah’s judgement in His decisive Book then you give the remainder of the inheritance to the children of the deceased. With this I do not think there is a dispute between the eminent scholars, and only Nasser Mohammad Al-Yemeni dispute with them in what was false with which Allah did not send down of an authority, as like their word that two thirds is for the father with prejudice! So who would shield you from Allah, surely they are not fairer than Allah to the fact Allah equalized in the inheritance (for) the secondary heirs when the absence of the prime heirs except the brethren from the mother. For example, you find that Allah equalized between the secondary heirs at the absence of a child so He made for the wife a fourth, and for the father a fourth, and for the mother a fourth, and for the brothers a fourth. And whoever will argue with me I surely will say to him what is your thinking about a woman died and she has no children nor husband and she has a father, mother, and brethren, so how much is the husband’s share? Then definitely his answer would be: Allah the Most High said: {And yours is half of what your wives leave if they have no child}Truthful Allah the Great [Al-Nesã`a] 4:12. Therefore how much remained? And definitely he would say: Remained three sixths. Then we say to him: Can you deprive her brethren? Most certainly you give them the sixth, and to her father a sixth, and to her mother a sixth. But unfortunately, you do not discern when the inheritance for the secondary ones is equalised. And it is not the inheritance of the wife from the estate of her husband as like the inheritance of the husband from the estate of his wife, that’s because for the wife is the fourth at the absence of the child, as for the husband a half of the estate of his wife, and for that the share for the wife’s two parents differed and there is nothing for them except the sixth in spite of lack presence of her children,and the reason because the husband gone with the half alone by himself and for that did not remain except a third for her two parents; for each one of them is a sixth, as for her brethren theirs is the sixth.
{وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِنْ لَمْ يَكُنْ لَهُنَّ وَلَدٌ} صدق الله العظيم [النساء:12].

:O Ahmad Esa Ebraheem, so much you wronged Nasser Mohammad Al-Yemeni with your word in what follows

In fact I am of the most among the people being keen for the connection of the True explanatory-statement for the Quran and for that you find that each explanatory-statement increases clarity and details to the one before it. O man, we do not have assumption for special cases, how often we gave fatwa to you that the brethren has no inheritance for them in the presence of a child and a wife, in fact the legitimate heirs are the children and their mother and she is the wife of the deceased, and his mother and father only. Then we take out the share of the secondary, then we give the remainder of the inheritance to the children of the deceased because they are the prime heirs. But you kneaded the inheritance and you increase the knowledge of the appointed shares of inheritance but complication unjustly. O man, how can be your statement an explanatory-statement? Only the explanatory-statement makes understanding easier for the people, as for your statement did not increase the knowledge of the appointed shares of inheritance but complication for the believers, so keep your duty to Allah and reflect and remember then you would never find for the statement of your formula a decisive authority even if the authority concurred with you in an issue surely it will differ with you the other equations so it would lack the authority of knowledge from the decisive Quran.

Verily, let the dialogue continue so we would increase to you full-explanation, and what I want to issue fatwa therein with Truth this explanatory-statement of mine is that the house of the deceased does not enter in the division of the inheritance at all when there is presence of children, it is then some of the heirs would force the children of the deceased to sell their house so they give them their share of the inheritance in the house then the children of the deceased would become without a shelter and this does not please Allah, for that Allah did not give permission with it, and I am indeed capable to prove that from the decisive Reminder with the permission of the Knower, the Well Aware.

..And peace be upon the sent ones, and praise be to Allah Lord of the worlds
.Your brother the Imam Nasser Mohammad Al-Yemeni

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