half [of an unknown]. Divide it between the bequests, and there results for the Hajj four minus one-fifth of an unknown. Add to it its remainder, and it becomes an unknown plus four minus one-fifth of an unknown, equaling ten. After the algebraic determination (al-jabr), it becomes four-fifths of an unknown, equaling six. Return one-fourth of six to it, and it becomes seven and a half, which equals an unknown. So the unknown is seven and a half; half of the unknown is three and three-quarters; and the remainder of the wealth is eighteen and three-quarters, a third of which is six and a quarter. For the debt, one-fifth of it is one and a quarter; when you add its remainder to it, it completes five. For the Hajj, it is two and a half, which completes its remainder, and for the charity, it is two and a half. There is another method for its execution, which is that the third is divided in its entirety between the bequests proportionately; then what remains of the obligation you take from the heirs and the owner of the voluntary bequest proportionately. So in the first problem, five is obtained for the obligation, and five remains for it; he takes one dinar from the owner of the voluntary bequest and four from the heirs. In the second problem, four was obtained for the Hajj, and six remained for it; two dinars were obtained for the debt, and three remained for it. They both take what remains for them from the heirs: three; and from the owner of the voluntary bequest: three. Thus, the owner of the Hajj takes four from the heirs and two dinars from the owner of the voluntary bequest, and the owner of the debt takes two dinars from the heirs and one dinar from the owner of the voluntary bequest. The third condition: that he bequeaths the obligation and is absolute/general about it. In this case, it is from the principal capital, so it is initiated before the voluntary donations and inheritance. If there is a voluntary bequest, its owner gets one-third of the remainder. This is the opinion of most of the companions of Al-Shafi'i. Some of them held that the obligation is from the third, like the previous category, because he only possesses the bequest through the third. We argue that the Hajj was mandatory from the principal capital, and there is nothing in his bequest that entails changing it, so it remains as it was, just as if he had not bequeathed it. As for their statement that a bequest is not possessed except through the third, we say: that is in regards to a voluntary donation, but as for obligations, they are not confined to the third,