from it is more fitting. And because it is an obligation, it is from the principal capital, like the debt of an individual. If it were voluntary, only the third would be taken, if the heirs do not permit it, and Hajj would be performed with it, according to what we mentioned in the past.

Section: If he bequeaths a mandatory Hajj, or other obligations, such as paying a debt, zakat, or discharging an expiation, there are four conditions. The first is that he bequeaths it from the bulk of his wealth; this is an affirmation of what was made mandatory by the Sharia, and Hajj is performed on his behalf from his city. Even if his wealth is insufficient for that, his entire wealth is taken and spent on the obligation, as if he had not made a bequest. The second is that he bequeaths the performance of the obligation from a third of his wealth; this is also valid. If he has no other bequest, it is of no effect, and it is paid from the entire wealth, as if he had not made a bequest. If he had made a bequest for a voluntary charity to another entity, the obligation is prioritized. If anything remains of the third, it is for the voluntary donation; if nothing remains, the donation is voided. If the third does not cover the obligation, it is completed from the principal capital. This is how Al-Qadi mentioned it. Abu al-Khattab said: 'The holders of bequests compete with the obligation.' It is possible he intended the same as what Al-Qadi mentioned, and it is possible he intended that the third be divided among all bequests, the mandatory and the voluntary, in proportions. Whatever is obtained for the obligation is completed from the principal capital; thus, it involves circulation (al-dawr) and you work with algebraic determination (al-jabr). You state regarding a man who bequeathed a mandatory Hajj, the sufficiency of which is ten from his third, and bequeathed ten for a voluntary charity, and he died leaving only thirty: Isolate the remainder of the obligation from the wealth, which is an unknown quantity (shay'), take a third of the remainder, which is ten minus one-third of the unknown, and divide it between the two bequests; each one receives five minus one-sixth of the unknown. Add the unknown quantity that you isolated to what was obtained for the Hajj, becoming an unknown plus five minus one-sixth of the unknown, which equals ten. Take one-sixth of the unknown and use it to complete a portion of the five; there remains five-sixths of an unknown, which equals five. The unknown is then six. Whenever you take six from thirty, twenty-four remains, a third of which is eight. For the owner of the charity, half of it is four, and for the obligation is four; [when you add] the six to it, the total becomes ten. If he also has a debt of five, isolate the remainder of the Hajj as an unknown, and the remainder of the debt as half an unknown, there remains a third of the wealth, ten minus half.