Understanding the Law of Inheritance of the Qur'an

Mr. Jochen Katz, in one of his articles[1]

has raised a number of questions regarding the 'Law of Inheritance' of the

Qur'an. The purpose of this writing is to answer the questions raised by him.

But before an attempt is made to answer the questions raised by Mr. Katz, it

seems appropriate that I should state how I understand the related verses of the

Qur'an[2].

I think that the correct understanding of these verses will itself provide

answers to most of the questions raised by Mr. Katz.

Nevertheless, for a more meaningful understanding of the law, it seems

appropriate that we start by taking a close look at a simple translation of the

related verses of the Qur'an.

Translation of the Related Verses

The law of inheritance has been given in the Qur'an in Surah Al-Nisaa (the

fourth chapter) verses 11 & 12 and then in verse 176. The translation of the

related portions of these verses (as I understand them) is given below:

Verse-11:

“Allah enjoins you about [the

share of inheritance of] your children: A male's share shall equal that of two

females - in case there are only daughters, more than two shall have two-thirds

of what has been left behind. And if there be only one daughter, her share shall

be half - and if the deceased has children, the parents shall inherit a sixth

each, and if he has no children and the parents are his heirs then his mother

shall receive a third, and if he has brothers and sisters then the mother's

share is the same one-sixth. [These shares shall be distributed] after carrying

out any will made by the deceased or payment of any debt owed by him (the

deceased). You know not who among your children and your parents are nearest to

you in benefit. This is the law of Allah. Indeed Allah is wise, all

knowing.”

Verse-12:

“You shall get half of what

your wives leave, if they die childless. But if they do have children, your

share shall then be a quarter of what they leave after carrying out any will

made by the deceased or payment of any debt owed by her. And they (your wives)

shall have a quarter of what you leave, if you die childless. But in case you

have children, they shall then get one-eighth of what you leave, after carrying

out any will made by you or payment of any debt owed by you (the deceased). And

if a man or a woman is made an heir on account of his [or her] kalalah

relationship [with the deceased] and he [or she] has one brother or sister, the

brother and sister shall each receive a sixth and if they be more than two, they

shall then share in one-third, after carrying out any will that had been made by

the deceased or payment of any debt owed by him - without harming anyone. This

is a command from Allah and Allah is all-knowing, most forbearing.”

Verse-176:

“They ask you. Say: Allah

enjoins you about your kalalah heirs that if a man dies childless and he

has only a sister, she shall inherit half of what he leaves; and if she

dies childless, then her brother shall be her heir; and if their are two

sisters, they shall inherit two-thirds of what he [or she] leaves. If there are

many brothers and sisters, the share of each male should be that of two females.

Allah makes [His commands] clear to you, so that you do not err. Allah has

knowledge of all things.”

A Brief Explanation of the Law

According to these verses of the Qur'an The first right on the property of

the deceased is that of the creditors. After the payment to the creditors, any

will made by the deceased shall be executed. The remainder of the property and

assets of the deceased, if any, shall be distributed among the inheritors in the

specified proportions.

Two Categories of Inheritors

A close analysis of these verses shall show that according to this law, there

are basically two kinds of inheritors:

1. Inheritors who are to be given a fixed proportion of the total

   inheritance; and

2. Inheritors who are to share, in a specified proportion, the balance of the

   inheritance after the share of inheritors of the first category has been

   given.

The first category of inheritors includes parents[3]

(in case a person has any children or brothers and sisters) and spouse[4].

On the other hand, the second category of inheritors includes children[5],

brothers and sisters[6]

(in case a person dies childless) and parents[7]

(in case a person has neither children, nor brothers and sisters).

It simply means that in case any or all inheritors of the first category are

present, first they shall be given their stipulated portion of the inheritance.

The balance of the inheritance shall then be distributed among the second

category of inheritors, according to their specified proportion. On the other

hand, in case any or all of the inheritors of the first category do not exist,

then all the property and assets of the deceased shall be distributed among the

inheritors of the second category, according to the stipulated principle or

according to their specified shares.

The Shares

Shares of the Inheritors of the First Category

Parents

The share of the parents (as inheritors of the first category, i.e., when the

deceased has either children or brothers and/or sisters) shall be one-sixth each[8].

Spouse

The shares of the spouse[9]

are as under:

In case of Husband:

1. If the wife dies childless - half of the total property and assets of the

   wife

2. If the wife had any children - a quarter of the total property and assets

   of the wife

In case of Wife:

1. If the husband dies childless - a quarter of the

   property and assets of the husband.

2. If the husband had any children - one-eighth of

   the property and assets of the husband.

Shares of the Inheritors of the Second Category

Children

The deceased's children shall share in the balance of the property and assets

of the deceased, after the stipulated shares of all the inheritors of the first

category have been given. The share of the deceased's children[10]

is as follows:

1. If there are both sons and daughters - the share of each son shall be

   double that of each daughter, in the balance of the property and assets of

   the deceased after the shares of the first category of inheritors is given..

2. If there are only sons - all the sons shall share equally in the balance

   of the property and assets of the deceased after the shares of the first

   category of inheritors is given.

3. If there is only one son - he shall take all the balance of the property

   and assets of the deceased after the shares of the first category of

   inheritors is given.

4. If there is only one daughter (and no other children) - she shall get

   half of the balance of the property and assets of the deceased after the

   shares of the first category of inheritors is given.

5. If there be two or more daughters (and no sons) - they shall share

   equally in two-thirds of the balance of the property and assets of the

   deceased after the shares of the first category of inheritors is given.

Brothers

And Sisters

According to verse 176, in case the deceased is childless, and has any

brothers and/or sisters, the share of brothers and sisters of the deceased shall

be exactly the same as that of his sons and/or daughters respectively, if he had

any. Thus the share of the brothers and sisters shall be as under:

1. If there are both brothers and sisters - the share of each brother shall

   be double that of each sister, in the balance of the property and assets of

   the deceased after the shares of the first category of inheritors is given..

2. If there are only brothers - all the brothers shall share equally in the

   balance of the property and assets of the deceased after the shares of the

   first category of inheritors is given.

3. If there is only one brother - he shall take all the balance of the

   property and assets of the deceased after the shares of the first category

   of inheritors is given.

4. If there is only one sister (and no other brothers and/or sisters) - she

   shall get half of the balance of the property and assets of the deceased

   after the shares of the first category of inheritors is given.

5. If there be two or more sisters (and no brothers) - they shall share

   equally in two-thirds of the balance of the property and assets of the

   deceased after the shares of the first category of inheritors is given.

Parents

In case a person has neither children nor brothers and/or sisters then his

parents shall share the balance of his property and assets after satisfying the

claims of the inheritors of the first category[11]

(in this case, the spouse of the deceased).

“Kalalah” Inheritors

Besides the stated relations (i.e., children, parents, brothers and/or

sisters and spouse), the Qur'an has also referred to another kind of relations

- the “Kalalah“. In the Arabic language, the word “Kalalah”

is used in different meanings. In verse 12, it is used for relations other than

the parents and children of a person.

Thus, if a person wants to add any kalalah relative (brothers and/or

sisters, in the presence of children, and maternal and/or paternal aunts and

uncles etc.) with the inheritors specified in the Qur'an[12],

in their absence[13]

or after their share has been given[14],

he can do so by nominating the desired person. Such nomination cannot be made

for any of the persons whose share has been specified in the Qur'an, neither can

such nominations alter any of the shares specified in the Qur'an[15].

According to the Qur'an, if any one has made such a nomination in favor of

any of his kalalah relatives, the following rule shall apply[16]:

1. If the nominated person has one brother and/or one sister, then a sixth

   each of the nominated amount shall be given to this brother and/or sister.

   The balance of the nominated amount shall be given to the nominated person.

2. If the nominated person has more than two brothers and/or sisters they

   shall all equally share one-third of the total nominated amount and the

   balance of the nominated amount shall be given to the nominee.

What About the Balance?

According to our understanding of the law of inheritance given in the Qur'an,

there can be certain instances

where a portion of the wealth of the deceased is left over after all the heirs

have been given their shares. In the same way, if a childless person has neither

brothers and/or sisters nor parents, a significant portion of his wealth shall

remain undistributed. One solution to this problem, as indicated above, is that

the Qur'an has directed the person to make someone his heir. But in case, the

person has not done so, then what is to be done with the remaining balance? The

following tradition provides an answer to this question, in most of the cases:

Give the heirs their share; if something remains, it is for the closest

male relative. (Muslim, Kitabu'l-Faraidh, Chapter 1)

This is the law of inheritance of the Qur'an.

In the following section we shall examine the questions asked about this law

by Mr. Jochen Katz.

Questions & Criticisms of Mr. Jochen Katz

• Mr. Katz has stated in his article:

There are numerous simple cases which are not clear how to deal with them

at all, since they don't fall under the instructions given. For example, if

I have only one daughter, verse 4:11 says that she gets half [seemingly no

matter who else might inherit]. The verse also states the general rule that

a son inherits double of what a daughter inherits. Does that mean a single

son would get all? Even if there are still parents which should also get a

share? Also, it is regulated that one daughter would get half, and more than

two daughters will [equally] share in 2/3. How much would two daughters get

among them? The average between 1/2 and 2/3?

In the explanation of the law above, I have already dealt with these

questions. I do not think there would be any use of repeating the answers

again.

• Mr. Katz asks:

Suppose I was already a widower and have only one daughter. When I die my

one daughter gets half according to verse 11. What happens to the rest?

This question has also been dealt with in the explanation of the law. There

is absolutely no reason of repeating the answer.

• Mr. Katz asks:

Suppose my wife has no relatives at all [e.g. being a war orphan] and she

dies before we are blessed with any children. According to verse 12, I get

half of her property. Who gets the other half of her property? Only half of

the inheritance is regulated according to the Qur'an.

Before answering this question, I would like to clarify that the directive

of the Qur'an is not to regulate the total inheritance of a person but to fix

the shares of the closest inheritors. There is a possibility that a

significant part of the total property of a person is left unregulated. In

such instances, the person is given the choice to select any person or

persons, related or unrelated to him as his inheritor(s). In case no such

person has been nominated by the deceased, then the closest male relative of

the deceased shall inherit; and in case there are no relatives of the deceased

then the state (government) of residence of the deceased can make any

regulation to regulate this property. Any regulation of the state, in this

connection, that does not alter the prescribed shares of the inheritors

mentioned in the Qur'an and does not hinder the freedom of the deceased is

allowed under the Islamic law.

• Mr. Katz asks:

The same situation with switched roles, my wife would get a quarter, but

who gets the other 3/4 of my property?

See answer to question No. 3.

• Mr. Katz asks:

I die and leave my wife and one daughter but I have no other relatives,

which means that my daughter gets 1/2 = 4/8 [verse 11] and my wife gets 1/8

[verse 12] leaving again 3/8 unaccounted for.

The answer to this question is the same as that to question no. 3. But it

must be pointed out that the calculation of shares is not accurate. According

to the explanation provided above the shares should be calculated as under:

1. Wife: One-eighth of the total assets of the deceased.
2. Daughter: Half of the remaining seven-eighths of the assets, i.e., 7/16^th

   of the total assets.

3. Balance: The remaining 7/16^th shall be given to the person

   bequeathed by the deceased; in the absence of such a person, it shall be

   given to the closest male relative of the deceased; in the absence of such

   a relative, the balance shall be distributed as per the regulations of the

   state of residence of the deceased.

• Mr. Katz asks:

In all these [and several more such] cases the question is: Who gets the

rest? I agree this can be taken care of by donating it to charities or the

local Masjid. But the problem is the Qur'an does not tell us what to

do with it. Can the rest also be distributed among the wife and children?

But that procedure would make their shares different from what has been

specified in the Qur'an! What is the point of specifying clear shares

and then abandoning the instructions?

The “rest”, as stated earlier, is left on the discretion of the

deceased. Whoever, in his opinion, needs to get this “rest” may get

it. Yes, it may be donated to a charity or a local Masjid.

The Qur'an does not tell us what to do with it so that the individual is

left with the option of deciding about it. As has already been stated, the

object of the Qur'an is not to distribute the whole property and assets of an

individual, but to guide the Muslims regarding the rights of their relatives

on their property. Obviously, it is not necessary that the accumulated rights

of our relatives, in all the cases, must equal the total property.

No, the rest cannot be distributed among the wife and children. No change

can be made in the prescribed shares of the inheritors mentioned in the

Qur'an.

• Mr. Katz says:

If I (as the male head of the family) die and leave behind (in the order

given in the verses above):

3 daughters	both parents	my wife	then they will receive
2/3 (2/9 each)	1/3 (1/6 each)	1/8	according to
verse 11	verse 11	verse 12	which adds up to
2/3+	1/3+	1/8=	1+1/8

Where is the extra 1/8 going to come from? Is the local Muslim community

[the “fund for balancing out the inheritance shares that don't add

up”] going to pay it? After all, if they would be getting the left-overs

from the cases when the sum is less than one in the examples above, that

would only be fair.

The calculations given in the above table are not correct. I am sure that

Mr. Katz will now be in a position to calculate these shares correctly in the

light of the explanation of the law above. In any case, the correct

calculations are as under:

• Parents: Both parents shall receive one-sixth each, i.e., one-third of

  the total property.

• Wife: The wife shall receive one-eighth of the total property.
• Balance: The balance after giving away the shares of the first category

  of inheritors shall be 1-(1/3+1/8) = 1-(11/24) = 13/24

• Daughters: The three daughters shall equally share two-third of the

  balance of the property and assets of the deceased after the shares of all

  the inheritors of the first category have been given. 13/24 x 2/3 = 13/36;

  share of each daughter shall be 13/36 x 1/3 = 13/108

• Total: The total shares distributed shall be 1/3+1/8+(13/108 x 3) =

  11/24+13/36= 59/72

• Balance: The balance (i.e., 1-59/72 = 13/72) shall be given to the person

  bequeathed by the deceased; in the absence of such a person, it shall be

  given to the closest male relative of the deceased; in the absence of such

  a relative, the balance shall be distributed as per the regulations of the

  state of residence of the deceased.

There is not a single imaginable case, where the total shares assigned by

the Qur'an exceed 1.

• Mr. Katz says:

One son and one daughter. 4:11 says that one daughter will get half and a

son will get double a daughter's share, which would be everything. 150% of

the available property is distributed and we haven't even looked at the

parents and spouse yet.

Mr. Katz has mixed up two separate situations in his statement. According

to 4: 11, if the deceased has both sons and daughters then the principle:

“a male's share shall equal that two females” will apply. While the

statement: “one daughter will get half” shall apply only when a

person has no other (male or female) child except the “one

daughter”. This is quite clear from the statement of the Qur'an:

“… in case there are only daughters, more than two shall have

two-thirds of what has been left behind. And if there be only one daughter,

her share shall be half…”

In the stated case (one son and one daughter), therefore, the principle:

“a male's share shall equal that of two females” will apply. Thus,

after the share of all the inheritors of the first category (i.e., parents and

spouse) have been given, the male shall get two-thirds of the balance and the

female shall receive one-third of the balance.

• Mr. Katz says:

let us assume that 4:11 doesn't only speak about 2/3 for more than two

daughters but the 2/3 share holds every time when there are two or more

children as many Muslims interpret it. But then the last mentioned case

above would still be the same problem for any number of children since the

children get 2/3, the parents get 1/3 and then there is nothing left for the

wife which is supposed to get 1/8.

As has been clarified in the explanation of the law above, in verse 4: 11,

the two-thirds share is the share of a person's children, if they consist only

of two or more daughters and no son. It does not apply “every time when

there are two or more children (male as well as female) as many Muslims

interpret it”. Whenever the children of the deceased consist of male as

well as female offspring, the principle: a male's share shall equal that of

two females” shall apply.

“The last mentioned case” or any other case would never cause

“the same” problem, if the law is properly understood. The children

(if they consist only of two or more females) shall get two-thirds of the

balance of the property and assets of the deceased, after the share of the

parents (one-third) and that of the wife (one-eighth) has been given. Thus,

even in the stated case, there shall be a balance remaining after all the

shares have been given, which may be distributed according to the bequest of

the deceased, or in the absence of it, may be given to the closest male

relative of the deceased; and if no such relative exists, may be distributed

according to the regulations passed by the legislative of the state.

There can be no imaginable case, even if the maximum number of wives

(i.e., four) is assumed for the deceased, where the accumulated shares of all

the inheritors exceeds one.

• Mr. Katz says:

When a man dies and leaves behind a mother, wife and one sister only,

then according to 4:11 the mother gets 1/3 (because he has neither children

nor a brother), the wife gets 1/4 according to 4:12 (because they have no

children) and the sister gets 1/2 according to 4:176 (because he has no

children). Not only do we have again distributed more than there exists

[1/12 in overdraft], we also have the very strange result that the direct

heirs [people of direct relationship = spouse, children, parents] get each

less than the indirect heir which is his sister. It becomes even worse if he

has more than one sister since they then get 2/3 instead of 1/2 and we get

even more into overdraft.

Though it does not make much of a difference in proving this point

incorrect, but still it must be clarified here that the word: “Ikhwatun”

in verse 4: 11, translated by Arberry as “brothers” denotes the

existence of both brothers and/or sisters, whether one or more. Therefore, it

should more accurately be translated as “siblings” or “brothers

and sisters”. This is a normal usage in the Arabic language. In verse

176, the Qur'an has removed all doubts that this word has not been used only

for brothers, but for brothers and sisters both. It says in verse 176: “in

kanu ikhwatan rijalan wa nisa'an” (i.e., if there be siblings, male

and/or female).

Now, to take the stated situation, the shares of the various inheritors

shall be as under:

• Mother: The mother's share shall be one-sixth of the total assets of the

  deceased.

• Wife: The wife's share shall be one-fourth of the total assets of the

  deceased.

• Balance: The balance after the shares of the first category have been

  given shall be: 1-(1/6+1/4) = 1-(5/12) = 7/12

• Sister: The sisters share shall be half of the balance of the property

  and assets of the deceased after the shares of the inheritors of the first

  category have been given. 7/12 x 1/2 = 7/24

• Total: 7/24 + 5/12 = 17/24
• Balance: The balance (1 - 17/24 = 7/24) shall be given to the person

  bequeathed by the deceased; in the absence of such a person, it shall be

  given to the closest male relative of the deceased; in the absence of such

  a relative, the balance shall be distributed as per the regulations of the

  state of residence of the deceased.

In this particular case, the sister (indirect heir?) does get more than the

mother and wife (direct heirs?), because in this situation she is the only

sister and one of the inheritors of the first category (i.e., the deceased's

father) is not present. But then again, what exactly is wrong with such a

situation?

• Mr. Katz states:

Anybody who has ever dealt with dividing out an inheritance will know how

easily that can get nasty and how this can poison family relationships if

people think they have been cheated. Promising certain people a definite

share but not being able to pay them this share because more was promised

than is available is the surest recipe for disaster.

As stated earlier, there is no imaginable situation where the Qur'an has

promised more than is available. Can any of my readers give me an instance?

• Mr. Katz states:

According to 4:12 and 4:176 the siblings of the person who died share in

the inheritance only when there are no direct heirs (i.e. parents or

children according to Muslim understanding - see Yusuf Ali's translation and

footnote), but in 4:11, the portion of the mother depends on the existence

of brothers, which makes sense only if these brothers get the part that is

taken from the mother. If they do not get it, and we suppose the shares

added up to one without the existence of brothers, then who gets this sixth

that was taken away from the mother by the pure existence of these brothers?

It either does not add up with or without the existence of this brother if

he does not get this sixth of the mother.

The explanation of the law above should suffice as an answer to this

statement. To summarize, it should be noted that:

• According to 4: 176, the siblings of a person inherit his property in

  the absence of his children. Verse 176 clearly states: “if a man dies

  childless…”. It is quite clear from these words that the absence of

  parents is not a necessary condition for siblings to have a share in

  the inheritance.

• The word “ikhwatun” in 4: 11 is not used to mean

  “brothers” but “siblings” or “brothers and

  sisters”, as is substantiated by the same usage of this word in verse

  176.

• The portion of the mother is reduced if the deceased has any siblings

  because, as the learned writer writer has rightly assumed, the siblings of

  the deceased have a share in the inheritance of the deceased, in the

  absence of the deceased's children.

• The referred part of 4: 12 has normally been wrongly interpreted. I am

  sure if the above explanation of the law is closely followed, it shall

  remove all the questions asked in this connection.

• Mr. Katz states:

Last problem for now: 4:12 says that in case there are no direct heirs

[parents or children] then “brother or a sister, to each of the two a

sixth” while 4:176 says in the same situation that “they shall

receive two-thirds of what he leaves” [double of what 4:12 says].

As stated earlier, the word “kalalah” in verse 4: 12 has

been wrongly interpreted to mean that the deceased has no children or parents.

As has been stated earlier, it actually means “relations other than

children or parents”. The remaining part of the statement has been

answered under the section titled: “Kalalah” Inheritors.

• Mr. Katz states:

Given the prime importance of this topic, it is an even worse problem to

find contradictions on this issue in the Qur'an.

I shall truly like to know about a single contradiction in these verses.

• Mr. Katz states:

Furthermore it seems that I can bequeath whatever I have to whomever I

will, since bequests [and debts] are to be taken care off before the rest is

distributed to the nearer or wider family. That this can lead to rather

gross injustices (e.g. not leaving any support to your elderly parents) does

not need to be explained in great detail.

The Qur'an has allowed a person to bequeath any part of his property to

anyone he chooses, except for those whose share has been prescribed in the

Qur'an. But even here, the basic guidance has been provided in the following

words:

“… after carrying out any will made by the deceased or payment of

any debt owed by him [the deceased] - without harming anyone. This

is a command from Allah and Allah is all-knowing, most forbearing.”

The last words of the selected portion of the

verse, “Allah is all knowing, most forbearing” are a warning as well

as an encouragement for the Muslims. A warning - that if they knowingly

commit any injustice, they must remember that Allah is all knowing, nothing of

their deeds is hidden from Him. And an encouragement - that if they err

without the intention of harming anyone, then Allah is most forbearing. He

will forgive the unintentional harm done by the devoted and sincere.

The Prophet (pbuh) is also reported to have said:

It is better that you leave your heirs some wealth rather than leave them

poor. (Bukhari, Kitabu'l-Wasaya)

In the presence of these teachings, it is still quite possible that a

person errs in judgment and some harm is done to his heirs, because of his

bequest. But then again, this is the risk in every case of freedom granted to

the individual. Taking away this right, would close the doors of contributing

any good that an individual can contribute in his own judgment. Finally,

according to 2: 182:

He that suspects an error or an injustice on the part of a testator and

brings about a settlement among the parties incurs no guilt.

the Qur'an allows that if a person's bequest results in an obvious

injustice, it may be altered by bringing about a settlement among the parties

concerned.

• Mr. Katz states:

A further contradiction in the inheritance laws is the above not

mentioned verse of Sura 4:7

To the men a share of what parents and kinsmen leave and to the

women a share of what parents and kinsmen leave, whether it (the

property) be little or much, a share apportioned.

determining that men and women should each get an equal share (the

parallel construction makes that obvious) clearly contradicting the

instruction in 4:11, saying

Allah charges you, concerning your children:

to the male the like of the portion of two females, …

The above objection is completely unfounded. According to the most commonly

known rules of the Arabic language, as well as most other languages like for

instance English, if the same noun is repeated with an indefinite article, the

two nouns normally do not stand for the same thing. For instance in Arabic,

you say: “ishtaraitu farasan wa be'tu farasan” (I bought a

horse and I sold a horse). “A horse” in the first part of the

sentence has to be different from the one in the second part. Had this

sentence been like: “ishtraitu farasan wa be'tu'l-faras” (I

bought a horse and I sold the horse), the second “horse” being with

the definite article, shall now, normally, be taken to mean the same horse

that was bought. Innumerable examples can be quoted from the Arabic language

that will show that if the same common noun, with an indefinite article is

repeated, as is the case in the referred part of 4: 7, the two nouns signify

two different realities or concepts. Thus, in the referred part of 4: 7, when

the word “share” is repeated as a common noun, preceded by an

indefinite article, the two words cannot refer to the same amount of share. It

must, in such a case refer to different values or amounts of shares.

• The last comment that Mr. Katz has made on this issue relates not to any

  mathematical or “share calculation” issue but to the lack of

  justice in the assignment of various shares. Mr. Katz begins his argument

  with the following statement:

…Muslims argue that the shares of a male are double than that of a

female not because a male is worth more, but because the male has the duty

to support his family while the female can spend it all on herself without

the need to share.

Because the whole argument of Mr. Katz on the issue of 'lack of justice' is

primarily based on his acceptance of the reason given by the Muslims in this

respect, as stated above, I would therefore like to present a brief analysis

of this reason.

Mr. Katz is absolutely right in saying that the reason normally given by

the Muslims as the basis for the difference in the shares of the male and the

female relatives of the deceased is that the male has been assigned the duty

to support his family, while the female has no such duty placed on her. I must

admit that this can be taken as one of the reasons for the disparity in the

male/female shares, but a close analysis of the verses on inheritance shows

that it is not the reason given by the Qur'an. The Qur'an on the other

hand, gives an absolutely different reason for assigning different shares in a

person's assets to his relatives after his death. The Qur'an says:

You know not who among your children and your parents are nearest to you

in benefit. This is the law of Allah. Indeed Allah is wise, all knowing.

Obviously, the extent of help and co-operation which a person receives from

his parents, children and other close relatives cannot, normally, be

paralleled by any other association. Undoubtedly, the world has always

considered the kins of a deceased as the rightful beneficiaries of the wealth

that he leaves behind. But certain issues, in this regard, have always

remained unresolved. For instance, who among the relatives is nearest with

respect to the benefits he holds for the deceased, and how should the shares

of inheritance be calculated on this basis. It is not that the human endeavour

in this regard has fallen prey to lack of application, rather it is due to

certain inherrent limitations of the human mind which have made this task

beyond its reach. Love, hatred, prejudice and other emotions have made it very

difficult for the human intellect to come to grips with this challenge.

Consequently, the wise and the all knowing has Himself guided mankind in this

regard to relieve them from the disorders which have originated and can

originate on this account.

Thus, the basic principle on which the shares of the various relatives of

the deceased have been assigned is the benefit that accrues or can accrue from

these relations to the deceased.

After this clarification, let us look at some of the objections raised by

Mr. Katz in this regard. Mr. Katz states:

Imagine the situation that a man dies and leaves no direct heirs but only

a brother and a sister. His sister might be a widow with children, without

support from others, but she has to feed her children. The brother might be

a rich business man and bachalor who has nobody to take care of but himself.

Nevertheless, the brother will get 2/3 and the sister will get 1/3 of the

estate.

As stated earlier, the basic principle in the assignment of shares is not

the “need” of the particular inheritor but the benefit that has

accrued or can accrue from this relation to the person in question (the

deceased). Furthermore, it must also be kept in mind that the assignment of

these shares is not the only means of supporting a 'needy sister'. A

person has all the authority and right to give away as much of his assets as

he desires, during his life, to any of his relatives who are in need. The

shares mentioned in the verses under consideration are shares in the

inheritance of a person. Such inheritance, if it is to be regulated in any

way, cannot be regulated by keeping only exceptional situations in view. There

can be a number of ways of dealing with such exceptional situations, if the

person really wants to do so, while following the law in letter and spirit.

(Most of the examples and situations given by Mr. Katz may be considered in

the light of this paragraph).

Mr. Katz writes:

The male does get double the female no matter what their respective

financial situation is and how many people depend on them. He might

voluntarily give money to the needy relative. But the inheritance law does

not say so, and he does not have to.

I am surprised to read what Mr. Katz has written here. Obviously, it is not

for an inheritance law to suggest to a sharer in the inheritance to

give up his or her share for some other sharer. The purpose of an inheritance

law is only to assign shares to various relations of a deceased in a generally

acceptable and just manner. I am sure Mr. Katz will not negate my statement

that the Qur'an has generally prompted its believers to spend for the well

being of their relatives. Not only that, the Qur'an persuades the Muslims to

spend for the general well being of others, even in times of difficulty and

financial stress.

It is very unfortunate that while considering an idea different from our

own, we are more interested in pointing out what, according to our own

(sometimes erroneous) thinking, 'should have been', rather than find out and

understand what really 'is'.

I hope that Mr. Katz and all those who read this article will notify me of

anything that is incorrect or is not based on the proper understanding of the

Qur'an or the Arabic language.

© Copyright 1998. All Rights Reserved with the Author

---

[2]

The explanation of the law of inhritance of the Qur'an is based on the

researh of my teacher, Javed Ahmad Ghamidi.

[3]

Regarding the share of the parents, the Qur'an says:

…if the deceased has children, the parents shall inherit a sixth each,

and if he has no children and the parents are his only heirs then his mother

shall receive a third, and if he has brothers and sisters then the mother's

share is the same one-sixth.

If we look at this part of the verse closely, we

shall see that in case the deceased has any children or, in the absence of

children, has any brothers and/or sisters, the parents are to receive a fixed

share (one-sixth each) of the total inheritance. Thus, we may conclude that in

the presence of either children or brothers and/or sisters of the deceased, the

parents get a fixed share in the total inheritance.

From the last line of the referred part of this

verse, which says that the share of the deceased's mother is returned to the

original share (i.e., the share stipulated for the mother in case the deceased

had any children - one-sixth), one may easily derive that if a person dies

childless but has any brothers and/or sisters:

1. the share of the deceased's father will also be

   one-sixth, which is the original share of the deceased's father (i.e., the

   share stipulated for the father in case the deceased had any children -

   one-sixth); and

2. the brothers and/or sisters of the deceased

   shall take the same position, with regards to inheriting the deceased's

   property, as would have been the position of the deceased's children, if he

   had any. The statement of Verse 176, clearly supports this derivation.

Both these derivations can be made on the simple

basis that in case of a childless person, if he has any brothers and/or sisters

the share of the mother has been returned to what her share would have been if

the deceased had any children.

[4]

Regarding the share of the spouse, the Qur'an says:

You shall get half of what your wives leave, if they die childless. But if

they do have children, your share shall then be a quarter of what they leave

after carrying out any will made by the deceased or payment of any debt owed

by her. And they (your wives) shall have a quarter of what you leave, if you

die childless. But in case you have children, they shall then get one-eighth

of what you leave

According to the referred part of the verse, in case a woman dies childless,

the husband shall get half of her property and assets. While if she has any

children, her husband's share shall be one-fourth. On the other hand, if a man

dies, his wife shall get a quarter of his property and assets, if he dies

childless, while she shall get one-eighth if he has any children.

[5]

The share of the deceased's children has primarily been mentioned in the

following words:

Allah enjoins you about [the share of inheritance of] your children: A

male's share shall equal that of two females…

(For the purpose of understanding the verse more easily, its remaining part

that relates to the share of a person's offspring - i.e., in case there are

only daughters, more than two shall have two-thirds of what has been left

behind. And if there be only one daughter, her share shall be half - is

not yet being considered. This part of the verse shall be considered in detail, later.)

If the commandment of the Qur'an, regarding the law of inheritance had ended

here, it would have meant that the total property and assets of the deceased are

to be distributed among his/her children, according to the principle that each

male child gets double the share of every female child. For example, if someone

says: “This money is to be distributed among your children equally”,

it would simply imply that: 1) the money is to be distributed among all the

children, according to the principle of equality; and 2) no one except the

“children” has a right on the total money. In the same way, if someone

says: “This money is to be distributed among your children in such a way

that each female child gets half of what each male child gets”, there shall

be no change in the two stipulated implications of the sentence, except that in

the latter case the principle of distribution, rather than “equality”

shall be “each female gets half of what each male gets”.

But, as a matter of fact, the commandment of the Qur'an does not end here.

The Qur'an has mentioned a few other relations, like the parents and the spouse

of the deceased, who are to be given a specified portion of the deceased's

property. But the words used in describing the shares of the relations other

than the children of the deceased are such that clearly imply that the other

relations are to be given a fixed proportion of the total property and assets of

the deceased, while his/her children are to share the balance of the property

remaining after the share of the other relations has been given.

Suppose someone says: “Distribute this money equally among your

children; give one-third of it to your parents”. Obviously the implication

of this sentence is quite clear. It simply means that first, one-third of the

total money should be given to the parents and the remaining amount (two-thirds

of the total) should be distributed equally among the children. In the same way,

if someone says: “Distribute this money among your children in such a way

that each girl gets half of what each boy gets; give one-third of it to your

parents and a quarter of it to your wife”, it would simply mean that after

giving one-fourth of the money to the wife and one-third to the parents, the

remaining five-twelfths is to be distributed among the children in such a way

that each boy gets the double of what each girl gets. It also means that if the

person does not have either or both the parents and the wife, the total money

would then be distributed among his children according to the given principle.

The directive of the Qur'an is quite similar to the above example statements.

In a simplified form, it says that the deceased's children are to share the

property on the principle that each male child gets double the share of each

female child; parents are to get one-sixth each; and the deceased's wife is to

be given one-eighth. This simply means that the deceased's mother, father and

wife are to be given one-sixth, one-sixth and one-eighth of the total property

respectively. The remaining balance (13/24^th) shall then be

distributed among the children according to the stipulated principle.

From the above, it can easily be seen that according to the law of

inheritance of the Qur'an, Children of the deceased are to share in the balance

of the property and assets according to the specified principle, after the

shares of the first category of inheritors has been given.

[6]

Verse 176 states:

…if a man dies childless and he has only a sister, she shall inherit half

of what he leaves; and if she dies childless, then her brother shall be

her heir; and if their are two sisters, they shall inherit two-thirds of what

he [or she] leaves. If there are many brothers and sisters, the share of each

male should be that of two females…

If we compare the shares of the brothers and sisters of the deceased (if he

dies childless) as given in verse 176 with that of the deceased's children (if

he had any) given in verse 11, we can easily see that in verse 176, the share of

sons has been replaced by that of brothers and the share of daughters by that of

sisters. In other words, we may say that in the absence of children, the

brothers and sisters of the deceased take the place of his sons and daughters,

with regards to the share in the property and assets of the deceased.

The words describing the shares of the brothers and sisters of the deceased

(in case he dies childless) in verse 176 are also quite similar to those

describing the shares of his sons and daughters in verse 11. We can therefore

safely say that in the absence of the deceased's children, after the property

and assets of the deceased have been distributed among the inheritors of the

first category, the balance of his inheritance shall be distributed among

his/her brothers and sisters.

[7]

From the last two explanatory notes, it may be summed up that after the

shares of the first category of inheritors have been given, the balance of the

property and assets of the deceased is to be distributed among his children,

according to the principle that each male gets double the share of each female.

In the absence of the deceased's children, this balance is to be distributed

among his brothers and sisters, according to the same male/female proportion.

Now, the question is what will happen to this balance, in case the deceased has

neither children nor brothers and/or sisters. The Qur'an says that in such a

case, the parents, who originally were inheritors of the first category, will

now take the balance of property and assets of the deceased and thus, in this

case, become inheritors of the second category:

…if the deceased has children, the parents shall inherit a sixth each,

and if he has no children and the parents are his heirs then his mother shall

receive a third, and if he has brothers and sisters then the mother's share is

the same one-sixth…

As is clear from this portion of the verse, the share of the parents is

one-sixth each, if the deceased has any children or, in the absence of children,

any brothers and sisters. But if the deceased has neither children nor brothers

and/or sisters then the parents are the heirs. Thus, after the share of the

deceased's spouse has been given, the remainder shall be given to the parents.

This is the obvious implication of the following portion of the referred verse:

…if he has no children and the parents are his heirs then his mother

shall receive a third…

[8]

The Qur'an says:

…if the deceased has children, the parents shall inherit a sixth each,

and if he has no children and the parents are his heirs then his mother shall

receive a third, and if he has brothers and sisters then the mother's share is

the same one-sixth…

The share of parents in case the deceased has any children is quite obvious

(i.e., one-sixth each). In case a person dies childless but has any brothers

and/or sisters the mother's share is given in this verse to be one-sixth, but

the father's share is not mentioned here. Thus, someone may ask: what shall be

the share of the deceased's father in such a case?

The father's share, in this case, like that of the mother, is also returned

to its original amount (i.e., what his share would have been if the deceased had

any children). Thus, the father's share shall also be one-sixth. This is also

supported by the directive of verse 176, from which it is quite clear that in

the absence of the deceased's children, his/her brothers and sisters shall be

treated exactly like his/her children. Thus, the share of parents, mother and

father, of a childless deceased, in the presence of his/her brothers and/or

sisters is the same as it would have been if he had any children.

[9]

According to the Qur'an:

You shall get half of what your wives leave, if they die childless. But if

they do have children, your share shall then be a quarter of what they leave

after carrying out any will made by the deceased or payment of any debt owed

by her. And they (your wives) shall have a quarter of what you leave, if you

die childless. But in case you have children, they shall then get one-eighth

of what you leave

According to the referred part of the verse, in

case a woman dies childless, the husband shall get half of her property and

assets. While if she has any children, her husband's share shall be one-fourth.

On the other hand, if a man dies, his wife shall get a quarter of his property

and assets, if he dies childless, while she shall get one-eighth if he had any

children.

[10]

The sentence: “Allah enjoins you about [the share of inheritance of]

your children” is a prelude to the sentence: “A male's share shall

equal that of two females”.

Had this commandment ended on the

words “A male's share shall equal that of two females”,

then it would have meant:

1. If the children of a deceased are

   only a boy and a girl then the boy shall receive twice as much as the girl.

2. If there are more than one boy and

   one girl, then the inheritance shall be divided among them in a manner that

   each boy receives twice the share of a girl.

3. If there are only boys or only

   girls then they shall be the inheritors of the whole.

The third case is also, quite

evidently, an essential outcome of the style and pattern of the verse. For

example, if

someone says: “This money is to be distributed among beggars and

a male beggar is to be given twice the amount given to a female beggar”, it

would simply mean that the money is actually meant for the beggars; whether the

beggars are only male, only female or a combination of the two, all the money

shall be distributed among them.

But the directive of the Qur'an does

not end here; an exception immediately follows, thereby amending it.

The sentence: “in case

there are only daughters: more than two shall have two-thirds of what has been

left behind [as inheritance]” is an exception to the words: “A male's

share shall equal that of two females”. Now the whole sentence, including

the exception, means that if among the children of the deceased there are only

girls, whether two or more, then their share shall be two-thirds of the total

inheritance. The words: “And if there be only one daughter, her share shall

be half [of what is left behind as inheritance]” are co-ordinated to this

exception by the copulative “and”, and thus do not form an independent

clause.

It may be noted here that we have

taken the words of the Qur'an: “more than two shall have two-thirds”

to stand for “two or more than two daughters”. The reason is that the

words: “two or” have been suppressed before the words “more than

two”. This suppression is due to the style and pattern of the Qur'anic

language. If closely observed, it shall be seen that the share of daughters in

the verse are stated in the descending order. Now, if it was desired to mention

the share of two girls separately, even though it was the same as that of more

than two girls, there could only have been two possible constructions for the

particular sentence:

• two or more than two shall have

  two-thirds of what has been left…; or

• more than two or two shall have

  two-thirds of what has been left…

if the choice was made in favor of the

first sentence, it would have spoiled the descending order of the description;

while the second sentence would have meant non-idiomatic Arabic, just as the

translation is un-idiomatic English.

Thus, the Qur'an which is neither

willing to sacrifice the style and quality of its language nor likes to do away

with the logical sequence of its commandments has suppressed the words:

“two or” in the said verse. However, this suppression has not created

any confusion whatsoever. It is quite obvious that the referred verse implies

that if a person dies leaving behind two or more daughters, his inheritance

shall be distributed in all his daughters, whether they are two or more than

two, in such a way that each girl gets an equal share of the two-thirds of the

total inheritable property.

This fact is further substantiated by

verse 176. A close analysis of verse 176 shows that it has prescribed exactly

the same shares for the brothers and sisters of the deceased (in case he dies

childless) and exactly the same rules for such distribution, as had already been

prescribed for the sons and daughters of the deceased (if he had any children)

in verse 11. The only difference is that in verse 176 the Qur'an has described

these shares in the ascending order. A combined study of the two referred

verses, not only helps in filling in the blanks of these verses, if they are

studied independently but also gives the careful reader an idea of the style of

the Qur'anic language. The relevant portions of the two verses has been

reproduced below for a quick reference.

Verse 11 states: “Allah enjoins

you about [the share of inheritance of] your children: A male's share shall

equal that of two females - in case there are only daughters [who inherit]:

[two or] more than two shall have two-thirds of what has been left behind [as

inheritance]. And if there be only one daughter, her share shall be half [of

what is left behind as inheritance]”

Verse 176 states: “Allah enjoins

you about your kalalah heirs that if a man dies childless and he has only a

sister, she shall inherit half of what he leaves; and if she dies

childless, then her brother shall be her heir; and if their are two sisters,

they shall inherit two-thirds of what he [or she] leaves. If there are many

brothers and sisters, the share of each male should be that of two females.

The common points in these verses are:

• if there are males as well as

  females, a male's share shall equal that of two females

• the share of one sister, if she is

  alone, is the same as that of one daughter, if she is alone

Besides these two common points

another important commonality in the two situations is that the share of the

parents of the deceased is the same (one-sixth), i.e., in case a person who has

some children dies, and his parents are alive, the share of his parents shall be

one-sixth. Again, his parents would get the same share if the person dies

childless but has some brothers and sisters. Whereas, if neither of the two

(i.e., brothers/sisters or sons/daughters) exist then the share of the parents

shall be different.

These three common features point to

the fact that in case a person dies childless, his brothers and sisters

substitute his children, with regards to their prescribed shares in their

inheritance.

Keeping this in mind, all the blanks

(if any) of the two referred verses can be easily filled. For instance:

1. On the basis of verse 11, we may

   say that if there are more than two sisters, they shall have equal shares of

   two-thirds of the inheritable property (although this is quite obvious if

   verse 176 is read with care independent of verse 11).

2. On the basis of verse 176, we may

   say that if there are two daughters, they shall have equal shares of

   two-thirds of the inheritable property (although this is also quite obvious

   if verse 11 is read with care independent of verse 176).

3. On the basis of verse 176, we may

   say that if there is only one son, he shall get the whole inheritable

   property (this again is quite obvious in verse 11, even if it is read

   independent of verse 176, as has been shown in the illustration of

   “distribution of money among beggars” above.)