then the release is valid and may be established by one witness and an oath according to Mālik, al-Shāfiʿī and Ahmad. It may also be established by the testimony of two women and an oath according to Mālik and one opinion within Ahmad’s school. If, during her illness, she acknowledges that she released him while in good health, this acknowledgment is not accepted according to Abū Hanīfah, Ahmad and others, but it is accepted according to al-Shāfiʿī. The Prophet, may Allah bless him and grant him peace, said:

“Allah has given everyone entitled to a share his share, so no bequest may be made to an heir.”

A person in his final illness may not single out an heir for more than Allah has allotted him.

He—may Allah have mercy on him—was asked about a man who favored some of his children over others.

He replied:

During his final illness, he may not single out any of them for more than their allotted inheritance, by the consensus of the Muslims. If he does so, the other heirs may reject this disposition and recover their rightful shares. Indeed, even if he does so while in good health, it is impermissible according to the sounder of the two scholarly opinions. Rather, he must revoke the gift, as the Prophet, may Allah bless him and grant him peace, commanded. It must be returned whether the giver is alive or dead; after his death, the favored recipient must return it.