Next Chapter – ayat 11-14

Shariah distribution of inheritance

Next, according to the requirements of piety, justice and mercy, on which the foundation of Islamic
society is based, The Shariah distribution of inheritance which was mentioned in verse 7 is explained,
This is so that oppression should be abolished and all conflicts and disagreements should be ended.
Recite the verses:

‫ُيو ِصي ُك ُم ال َّل ُه ِف ي َأ ْو َلا ِد ُك ْم ۖ ِلل َّذ َك ِر ِم ْث ُل َح ِّظ ا ْل ُأ ْن َث َي ْي ِن ۚ َف ِإ ْن ُك َّن ِن َسا ًء َف ْو َق ا ْث َن َت ْي ِن َف َل ُه َّن‬
‫ُث ُل َثا َما َت َر َك ۖ َو ِإ ْن َكا َن ْت َوا ِح َد ًة َف َل َها ال ِّن ْص ُف ۚ َو ِل َأ َب َو ْي ِه ِل ُك ِّل َوا ِح ٍد ِم ْن ُه َما ال ُّس ُد ُس ِم َّما‬
‫َت َر َك ِإ ْن َكا َن َل ُه َو َل ٌد ۚ َف ِإ ْن َل ْم َي ُك ْن َل ُه َو َل ٌد َو َو ِر َث ُه َأ َب َوا ُه َف ِل ُأ ِّم ِه ال ُّث ُل ُث ۚ َف ِإ ْن َكا َن َل ُه ِإ ْخ َو ٌة‬
‫َف ِل ُأ ِّم ِه ال ُّس ُد ُس ۚ ِم ْن َب ْع ِد َو ِص َّي ٍة ُيو ِصي ِب َها َأ ْو َد ْي ٍن ۗ آ َبا ُؤ ُك ْم َو َأ ْب َنا ُؤ ُك ْم َلا َت ْد ُرو َن َأ ُّي ُه ْم‬
‫َأ ْق َر ُب َل ُك ْم َن ْف ًعا ۚ َف ِري َض ًة ِم َن ال َّل ِه ۗ ِإ َّن ال َّل َه َكا َن َع ِلي ًما َح ِكي ًما‬
11. Allah mensyari'atkan bagimu ttg (pembagian pusaka utk) anak2mu. Yaitu: bhg seorg anak lelaki sama dgn bhg dua org anak
perempuan; dan jika anak itu semuanya perempuan lebih dari dua, maka bagi mrk dua pertiga dari harta yg ditinggalkan; jika
anak perempuan itu seorg saja, maka ia memperoleh separuh harta. Dan utk dua org ibu-bapa, bagi masing2nya seperenam dari
harta yg ditinggalkan, jika yg meninggal itu mempunyai anak; jika org yg meninggal tidak mempunyai anak dan ia diwarisi oleh
ibu-bapanya (saja), maka ibunya mendpt sepertiga; jika yg meninggal itu mempunyai beberapa saudara, maka ibunya mendapat
seperenam. (Pembagian tersebut di atas) sesudah dipenuhi wasiat yg ia buat atau (dan) sesudah dibayar hutangnya. (Ttg) org
tuamu dan anak2mu, kamu tidak mengetahui siapa di antara mrk yg lebih dekat (banyak) manfaatnya bagimu. Ini adalah
ketetapan dari Allah. Sesungguhnya Allah Maha Mengetahui lagi Maha Bijaksana.

۞ ‫َو َل ُك ْم ِن ْص ُف َما َت َر َك َأ ْز َوا ُج ُك ْم ِإ ْن َل ْم َي ُك ْن َل ُه َّن َو َل ٌد ۚ َف ِإ ْن َكا َن َل ُه َّن‬

‫َو َل ٌد َف َل ُك ُم ال ُّر ُب ُع ِم َّما َت َر ْك َن ۚ ِم ْن َب ْع ِد َو ِص َّي ٍة ُيو ِصي َن ِب َها َأ ْو َد ْي ٍن ۚ َو َل ُه َّن‬
‫ال ُّر ُب ُع ِم َّما َت َر ْك ُت ْم ِإ ْن َل ْم َي ُك ْن َل ُك ْم َو َل ٌد ۚ َف ِإ ْن َكا َن َل ُك ْم َو َل ٌد َف َل ُه َّن ال ُّث ُم ُن‬
‫ِم َّما َت َر ْك ُت ْم ۚ ِم ْن َب ْع ِد َو ِص َّي ٍة ُت و ُصو َن ِب َها َأ ْو َد ْي ٍن ۗ َو ِإ ْن َكا َن َر ُج ٌل ُيو َر ُث‬
‫َك َلا َل ًة َأ ِو ا ْم َر َأ ٌة َو َل ُه َأ ٌخ َأ ْو ُأ ْخ ٌت َف ِل ُك ِّل َوا ِح ٍد ِم ْن ُه َما ال ُّس ُد ُس ۚ َف ِإ ْن َكا ُن وا‬
 ‫َأ ْك َث َر ِم ْن َٰذ ِل َك َف ُه ْم ُش َر َكا ُء ِف ي ال ُّث ُل ِث ۚ ِم ْن َب ْع ِد َو ِص َّي ٍة ُيو َص ٰى ِب َها َأ ْو َد ْي ٍن‬
‫َغ ْي َر ُم َضا ٍّر ۚ َو ِص َّي ًة ِم َن ال َّل ِه ۗ َوال َّل ُه َع ِلي ٌم َح ِلي ٌم‬
12. Dan bagimu (suami2) seperdua dari harta yg ditinggalkan oleh isteri2mu, jika mrk tidak mempunyai anak.
Jika isteri2mu itu mempunyai anak, maka kamu mendpt seperempat dari harta yg ditinggalkannya sesudah
dipenuhi wasiat yg mrk buat atau (dan) sesudah dibayar hutangnya. Para isteri memperoleh seperempat
harta yg kamu tinggalkan jika kamu tidak mempunyai anak. Jika kamu mempunyai anak, maka para isteri
memperoleh seperdelapan dari harta yg kamu tinggalkan sesudah dipenuhi wasiat yg kamu buat atau (dan)
sesudah dibayar hutang2mu. Jika seseorg mati, baik lelaki maupun perempuan yg tidak meninggalkan ayah
dan tidak meninggalkan anak, tetapi mempunyai seorg saudara lelaki (seibu saja) atau seorg saudara
perempuan (seibu saja), maka bagi masing2 dari kedua jenis saudara itu seperenam harta. Tetapi jika
saudara2 seibu itu lebih dari seorang, maka mereka bersekutu dlm yg sepertiga itu, sesudah dipenuhi wasiat
yg dibuat olehnya atau sesudah dibayar hutangnya dgn tidak memberi mudharat (kpd ahli waris). (Allah
menetapkan yg demikian itu sbg) syari'at yg benar2 dari Allah, dan Allah Maha Mengetahui lagi Maha
Penyantun.

‫ِت ْل َك ُح ُدو ُد ال َّل ِه ۚ َو َم ْن ُي ِط ِع ال َّل َه َو َر ُسو َل ُه ُي ْد ِخ ْل ُه َج َّنا ٍت َت ْج ِري ِم ْن َت ْح ِت َها ا ْل َأ ْن َها ُر‬
‫َخا ِل ِدي َن ِف ي َها ۚ َو َٰذ ِل َك ا ْل َف ْو ُز ا ْل َع ِظي ُم‬
13. (Hukum-hukum tersebut) itu adalah ketentuan-ketentuan dari Allah. Barangsiapa taat kepada Allah dan Rasul-Nya,
niscaya Allah memasukkannya kedalam surga yang mengalir didalamnya sungai-sungai, sedang mereka kekal di
dalamnya; dan itulah kemenangan yang besar.

‫َو َم ْن َي ْع ِص ال َّل َه َو َر ُسو َل ُه َو َي َت َع َّد ُح ُدو َد ُه ُي ْد ِخ ْل ُه َنا ًرا َخا ِل ًدا ِف ي َها َو َل ُه َع َذا ٌب ُم ِهي ٌن‬
14. Dan barangsiapa yang mendurhakai Allah dan Rasul-Nya dan melanggar ketentuan-ketentuan-Nya, niscaya Allah
memasukkannya ke dalam api neraka sedang ia kekal di dalamnya; dan baginya siksa yang menghinakan.

06/11/22 Sunday 11:40

۞ ‫َو َل ُك ْم ِن ْص ُف َما َت َر َك َأ ْز َوا ُج ُك ْم ِإ ْن َل ْم َي ُك ْن َل ُه َّن َو َل ٌد ۚ َف ِإ ْن َكا َن َل ُه َّن‬
‫َو َل ٌد َف َل ُك ُم ال ُّر ُب ُع ِم َّما َت َر ْك َن ۚ ِم ْن َب ْع ِد َو ِص َّي ٍة ُيو ِصي َن ِب َها َأ ْو َد ْي ٍن ۚ َو َل ُه َّن‬
‫ال ُّر ُب ُع ِم َّما َت َر ْك ُت ْم ِإ ْن َل ْم َي ُك ْن َل ُك ْم َو َل ٌد ۚ َف ِإ ْن َكا َن َل ُك ْم َو َل ٌد َف َل ُه َّن ال ُّث ُم ُن‬
‫ِم َّما َت َر ْك ُت ْم ۚ ِم ْن َب ْع ِد َو ِص َّي ٍة ُت و ُصو َن ِب َها َأ ْو َد ْي ٍن ۗ َو ِإ ْن َكا َن َر ُج ٌل ُيو َر ُث‬
‫َك َلا َل ًة َأ ِو ا ْم َر َأ ٌة َو َل ُه َأ ٌخ َأ ْو ُأ ْخ ٌت َف ِل ُك ِّل َوا ِح ٍد ِم ْن ُه َما ال ُّس ُد ُس ۚ َف ِإ ْن َكا ُن وا‬
‫َأ ْك َث َر ِم ْن َٰذ ِل َك َف ُه ْم ُش َر َكا ُء ِف ي ال ُّث ُل ِث ۚ ِم ْن َب ْع ِد َو ِص َّي ٍة ُيو َص ٰى ِب َها َأ ْو َد ْي ٍن‬
‫َغ ْي َر ُم َضا ٍّر ۚ َو ِص َّي ًة ِم َن ال َّل ِه ۗ َوال َّل ُه َع ِلي ٌم َح ِلي ٌم‬
 12. Dan bagimu (suami-suami) seperdua dari harta yang ditinggalkan oleh isteri-isterimu, jika mereka tidak
mempunyai anak. Jika isteri-isterimu itu mempunyai anak, maka kamu mendapat seperempat dari harta yang
ditinggalkannya sesudah dipenuhi wasiat yang mereka buat atau (dan) seduah dibayar hutangnya. Para isteri
memperoleh seperempat harta yang kamu tinggalkan jika kamu tidak mempunyai anak. Jika kamu
mempunyai anak, maka para isteri memperoleh seperdelapan dari harta yang kamu tinggalkan sesudah
dipenuhi wasiat yang kamu buat atau (dan) sesudah dibayar hutang-hutangmu. Jika seseorang mati, baik
laki-laki maupun perempuan yang tidak meninggalkan ayah dan tidak meninggalkan anak, tetapi mempunyai
seorang saudara laki-laki (seibu saja) atau seorang saudara perempuan (seibu saja), maka bagi masing-
masing dari kedua jenis saudara itu seperenam harta. Tetapi jika saudara-saudara seibu itu lebih dari
seorang, maka mereka bersekutu dalam yang sepertiga itu, sesudah dipenuhi wasiat yang dibuat olehnya
atau sesudah dibayar hutangnya dengan tidak memberi mudharat (kepada ahli waris). (Allah menetapkan
yang demikian itu sebagai) syari'at yang benar-benar dari Allah, dan Allah Maha Mengetahui lagi Maha
Penyantun.

The rules of inheritance described in the above-mentioned collection of verses are self-evident and their
details are also present in the books of Fiqh, therefore we will limit ourselves to explaining only some
important things.

The True Meaning of ‘will’

The first thing to be mentioned is that here Allah Ta'ala has interpreted the commandments regarding
the distribution of inheritance as His will.
The correct meaning of ‘will’ in the Arabic language is that a person places a responsibility on someone
to act when certain situation occurs. It also has an aspect of benevolence and compassion on the part
of the testator, a covenant and a responsibility to society (good intention). There is also a contractual
and covenantal obligation within it.
I have not found any word in the Urdu language to convey all these implications. The words I have
adopted does not fully correspond to its meaning.

The reason for having double the share of boys as compared to girls

The second thing is that the inheritance of boys is doubled by Allah Almighty compared to girls. The
reason is that in the social system of Islam, the responsibilities of sponsorship are given by Allah
Almighty to all men and there is no responsibility on women. The man is also held responsible for the
maintenance of his wife and he is also made the sponsor of the children. The Qur'an has also made it
clear that men are eligible for it based on their natural attributes. The man is also held responsible for
the maintenance (nafaqah) of his wife and he is also made the sponsor of the children.
The Qur'an has also made it clear that by virtue of their natural characteristics, men are eligible to be
the head of the family and that this quality is indispensable for the order of the family and its
establishment and survival. If no one is the head of the family, then this is against the nature of the
family system and if the women leads the family instead of men, then this is against human nature, and
every conflict with nature will inevitably lead to conflict and discord, which the whole society will be left in
disarray. It is necessary that a man should have priority in rights in terms of his responsibilities. Those
who claim perfect equality of men and women in every aspect, their claim is completely against reason
and nature. We will discuss this topic further in this Surah and we have also written a permanent book
(on it in which all aspects of this problem have been discussed. For this, read our book "Position of
Woman in Islamic Society" the Topic Theory of Equality of Men and Women
Violation of God's division (in wirathah) is contempt for God's wisdom

The third thing is that the Holy Qur'an has warned that this division is based on the knowledge of Allah
and His wisdom. Allah Almighty's knowledge dominates everything before and behind and
encompasses everything present and absent, no one's knowledge can cover His knowledge. In the
same way, there is wisdom in everything he says and in everything he does, and no one has the ability
to understand all the subtleties of his wisdom. For this reason, no one should object to this division of
God in the fall of his knowledge and philosophy, nor should anyone take any step in the influence of
emotional bias. Sometimes a person prefers one over the other based on his personal preference, but
this preference is proved wrong both in this world and in the hereafter. In the same way, he may ignores
someone because of his personal bias, although the later circumstances prove that his attitude is not
correct in terms of both the world and the hereafter, of which he ignored, Therefore, the right attitude is
that whatever step a person takes, instead of his personal inclinations, he takes it in accordance with
the instructions of the Shariat, there is good and blessing in it. Those who take a step against the
Shariat despise the knowledge and wisdom of God, for which they are generally punished in this world
and in the Hereafter. Regarding the expression: ‫َأ ْق َر ُب َل ُك ْم‬ ‫آ َبا ُؤ ُك ْم َو َأ ْب َنا ُؤ ُك ْم َلا َت ْد ُرو َن َأ ُّي ُه ْم‬
‫ َن ْف ًعا‬. You don’t know who is more beneficial for you – father or son – that is why Allah give different
portion for each of them.

A will in favour of the heirs is not permissible

11/11/22 Friday 11:40

The fourth thing is that when God has interpreted this distribution as His will, it means that He himself
has made a will based on justice and wisdom for those whom He has declared as the heirs of an heir. If
an heir makes a will for an heir after this will of the God, then in fact it is a modification of the will of God,
or in other words, an opposition to it, which is completely contrary to piety. It is clear from this that the
permission granted to the deceased to bequeath does not apply to those heirs for whom there is a will
from Allah Himself. Rather, it is special for non-heirs, so on this basis, the Messenger of Allah, may God
bless him and grant him peace, said:

The
fifth
is
that
the
fulfillment of the heir's will and the insistence on paying his debt, which has come repeatedly, is
accompanied by a condition of Ghair Mudhaar (not giving mudharat). Although this condition has been
mentioned only in relation to Kalala, it is clear that it is intended everywhere
The only reason for mentioning it with Kalala is that the heir who could not be one is more likely to
develop a desire not to let his property pass to those who’s the side does not have physical affinity even
though the legal right is the same. For this, he can also transgress the will and show the wrong type of
demonstrative debt. In order to prevent this tendency, the Qur'an imposed a condition for both the will
and the Debt that it should be non-malicious, that is, it is genuinely intended. Just don't harm the
legitimate heirs. On this basis, the will is limited the bequest to one-third of the property so as not to
prejudice the right of the real heirs.