The document discusses Islamic laws of inheritance according to the Quran and hadith. It provides details on the specific shares allocated to heirs like children, parents, spouses and siblings. Male heirs receive equal or greater shares than female heirs. The verses also provide guidance on distribution of inheritance when the deceased has no direct descendants or ascendants.
The document summarizes key concepts related to wills under Muslim law. It defines a will as a legal instrument that allows a person to dispose of their property after their death. Some key points:
- A will only becomes effective after the death of the testator and can be revoked during their lifetime.
- Under Muslim law, a person can will up to 1/3 of their property without heirs' consent, with certain conditions regarding heirs and non-heirs.
- For a will to be valid, the testator must be an adult and of sound mind, and the will cannot be made under coercion or undue influence. Property bequeathed must also be in existence at the time of the
Islamic law of inheritance An IntroductionShahbaz Cheema
This presentation would briefly explain Islamic law of inheritance. Further, there are two slides at the end which would present a brief analysis and comparison between Sunni and Shia laws of inheritance.
Ll.b i fl u 4.1 dissolution of muslim marriageRai University
The document discusses various grounds for the dissolution of Muslim marriages under Islamic law and the Dissolution of Muslim Marriages Act, 1939. It provides classifications of dissolution including by act of God, by act of parties (divorce), and judicial divorce. It describes types of divorce initiated by the husband such as Talaq (repudiation), Ila, and Zihar. It also discusses divorce initiated by the wife including delegated divorce (Talaq-e-Tafweez), divorce by mutual consent (Khula and Mubarat), and judicial divorce under the 1939 Act based on grounds such as the husband's disappearance, failure to maintain, or imprisonment.
This document provides an overview of Islamic law of contracts. It begins by explaining that understanding contracts is essential to comprehending Islamic economics and riba-free banking. Any agreement between two consenting parties is called an 'aqd. The document then discusses contracts in the pre-Islamic era and how Islam impacted contracts, prohibiting things like interest, gambling, and time-bound marriage. It defines key terms like undertaking, unilateral promise, and bilateral promise. It also explains the legal status of promises and examples of bilateral promises like supply agreements. Overall, the document serves as an introduction to key concepts and terminology regarding Islamic law of contracts.
1. Mudarabah is a type of partnership where one partner provides capital to another to invest in a business venture, with profits shared according to a predetermined ratio.
2. There are two types of Mudarabah: restricted, where the capital provider specifies the business or place of investment, and unrestricted, where full freedom of investment is given.
3. In a Mudarabah, the capital provider is called Rab-ul-Maal and the manager is called Mudarib. The Mudarib acts as a trustee, agent, partner, and is liable for negligence, while also being entitled to a fee if the Mudarabah is terminated.
The document summarizes key concepts related to wills under Muslim law. It defines a will as a legal instrument that allows a person to dispose of their property after their death. Some key points:
- A will only becomes effective after the death of the testator and can be revoked during their lifetime.
- Under Muslim law, a person can will up to 1/3 of their property without heirs' consent, with certain conditions regarding heirs and non-heirs.
- For a will to be valid, the testator must be an adult and of sound mind, and the will cannot be made under coercion or undue influence. Property bequeathed must also be in existence at the time of the
Islamic law of inheritance An IntroductionShahbaz Cheema
This presentation would briefly explain Islamic law of inheritance. Further, there are two slides at the end which would present a brief analysis and comparison between Sunni and Shia laws of inheritance.
Ll.b i fl u 4.1 dissolution of muslim marriageRai University
The document discusses various grounds for the dissolution of Muslim marriages under Islamic law and the Dissolution of Muslim Marriages Act, 1939. It provides classifications of dissolution including by act of God, by act of parties (divorce), and judicial divorce. It describes types of divorce initiated by the husband such as Talaq (repudiation), Ila, and Zihar. It also discusses divorce initiated by the wife including delegated divorce (Talaq-e-Tafweez), divorce by mutual consent (Khula and Mubarat), and judicial divorce under the 1939 Act based on grounds such as the husband's disappearance, failure to maintain, or imprisonment.
This document provides an overview of Islamic law of contracts. It begins by explaining that understanding contracts is essential to comprehending Islamic economics and riba-free banking. Any agreement between two consenting parties is called an 'aqd. The document then discusses contracts in the pre-Islamic era and how Islam impacted contracts, prohibiting things like interest, gambling, and time-bound marriage. It defines key terms like undertaking, unilateral promise, and bilateral promise. It also explains the legal status of promises and examples of bilateral promises like supply agreements. Overall, the document serves as an introduction to key concepts and terminology regarding Islamic law of contracts.
1. Mudarabah is a type of partnership where one partner provides capital to another to invest in a business venture, with profits shared according to a predetermined ratio.
2. There are two types of Mudarabah: restricted, where the capital provider specifies the business or place of investment, and unrestricted, where full freedom of investment is given.
3. In a Mudarabah, the capital provider is called Rab-ul-Maal and the manager is called Mudarib. The Mudarib acts as a trustee, agent, partner, and is liable for negligence, while also being entitled to a fee if the Mudarabah is terminated.
Nikah refers to the Islamic marriage contract entered into by a man and woman in the presence of witnesses. Divorce in Islam involves the husband pronouncing talaq, meaning "I divorce you", to dissolve the marriage. There are several forms of talaq and conditions for a valid divorce according to Islamic law. Talaq aims to dissolve the marriage in a peaceful manner, though divorce is generally discouraged and settlement encouraged.
1) The document discusses the dissolution of a partnership firm. Dissolution of a partnership means one or more partners leaving the firm, while dissolution of a firm means the complete closure of business and ending of legal relations among all partners.
2) A firm dissolves under circumstances like expiry of a fixed term, completion of a venture, death or insolvency of a partner, or when all partners agree. Upon dissolution, assets are sold and proceeds are used to pay liabilities, return capital to partners, and any remaining surplus is distributed according to profit ratios.
3) A Realization Account is opened to record the closing values of assets and liabilities. Entries are made to close those accounts and
Muslim women have certain rights to maintenance from their husbands under Islamic law. Marriage in Islam is intended to fulfill religious duties as well as for emotional and sexual needs. A wife has a right to interim and permanent maintenance if she refuses her husband access for legal reasons, due to a prenuptial agreement, or if she lives separately due to cruel treatment or non-payment of dowry. This was demonstrated in the 1985 Indian Supreme Court case of Mohd. Ahmed Khan v. Shah Bano Begum, which placed Muslim women's rights to maintenance on equal footing with Hindu women's rights.
Ijarah is an Islamic financing method where a lessor leases an asset to a lessee for an agreed upon rental payment. There are three key points:
1) Ijarah allows the use of an asset but ownership remains with the lessor, who bears risks related to ownership. The lessee bears risks related to use of the asset.
2) Rental payments and sale of the asset must be structured separately to avoid making the lease contingent on sale.
3) Rules governing ijarah require the asset to be identified and the lease period determined. Rent can be set ahead of time but not increased unilaterally. The lessee bears costs of use while the lessor
This document discusses wills, including what a will is, types of wills, how to prepare a will, who can make a will, reasons to make a will, executors, and registering wills. A will outlines wishes for property distribution and minor children upon death. There are unprivileged and privileged wills, with different requirements depending on the testator's occupation. Preparing a will involves gathering information about the testator and beneficiaries. Anyone of sound mind can make a will. Reasons to make a will include clearly defining who receives assets, controlling who benefits, choosing guardians, and reducing estate taxes. Executors carry out the testator's wishes, and a will can be registered for additional legal
This document discusses the Islamic legal principle of sadd al-dhara'i' (blocking the means). It defines sadd al-dhara'i' as blocking the means to an expected evil end to prevent it from materializing. Means can be blocked if they are likely or certain to lead to an unlawful result. The document provides examples from the Quran, hadiths, and rulings of early jurists to illustrate different types of means and when they can be prohibited. It also discusses contemporary issues where the principle could apply, like regulating internet use or banning fireworks to prevent harm.
Bay al-dayn refers to the sale of debt in Islamic finance. It involves the sale and purchase of a quality debt, either to the debtor or a third party. There are differing views among Islamic scholars on whether debt can be sold to a third party. Proponents argue it can be allowed subject to certain conditions to avoid risks like gharar. Critics argue the sale of debt to non-debtors is prohibited due to issues like selling something one does not possess.
Exchange is defined under Section 118 of the Transfer of Property Act, 1882 as the mutual transfer of ownership of one thing for the ownership of another by two persons. The key characteristics of an exchange are the transfer of exclusive ownership between parties, which can include both movable and immovable properties, as well as money. An exchange deed outlines the details of the transaction such as the parties, property descriptions, terms, and execution.
This document provides an overview of hibah in the takaful industry. It begins with a historical background on the development of takaful and discusses key trends in the takaful landscape such as it being a major institutional investor and driver of discretionary portfolios. The document then defines takaful and its principles. It examines different takaful models including general and family takaful and analyzes the growth and regulation of the global takaful industry. Finally, it explores the concept of hibah, its advantages, and issues regarding its implementation in takaful.
This document outlines the Punjab Pre-Emption Act of 1991 in Pakistan. Some key points:
- It establishes the right of pre-emption (priority to purchase property) for certain individuals under Islamic law principles.
- The right of pre-emption vests first in co-owners of the property, then those with special use rights to the property, then adjacent property owners.
- It lays out the process a potential pre-emptor must follow to exercise their right, including making an immediate verbal demand, following up in writing within two weeks, and then filing a lawsuit.
- Exceptions to the right of pre-emption include transfers by inheritance, court orders, or non-
Introduction to Usul Fiqh : Sadd dharai & Masalih MursalahNaimAlmashoori
This document discusses the Islamic legal principle of sadd al-dhara'i (blocking the means). It begins by defining sadd al-dhara'i as blocking means that could lead to a prohibited end. It then classifies the types of means into four categories based on the likelihood they will lead to harm. The document also discusses the meaning and classifications of maslahah mursalah (unrestricted public interest), and conditions for maslahah mursalah to be valid basis for law, including being genuine, general, and not in conflict with Islamic texts. The basis for maslahah mursalah includes Quranic verses emphasizing ease of religion and lifting of hardships.
This document provides an overview of wagers under Indian law. It defines a wager as a contract where parties agree that money or something of value will be paid to one party depending on the outcome of an uncertain future event that the parties have no interest in other than possible financial gain or loss. Key characteristics of wagers are outlined, and wagering contracts are distinguished from valid commercial transactions, lotteries, competitions, and insurance contracts. Special cases like stock market deals and crossword puzzles are also examined to determine whether they constitute legal wagers or not.
The document discusses key concepts around partnerships under Indian law, including:
1. The essential elements of a partnership include an association of two or more persons, an agreement to carry on business together, and a sharing of profits.
2. The rights and duties of partners are outlined, with rights including participation in management, inspection of books, and sharing of profits, and duties including acting for the common advantage and not claiming remuneration.
3. Dissolution of a partnership can occur through compulsory, agreement-based, or court-ordered means, and winding up is the process of settling partnership affairs after dissolution.
1) Some scholars argue against Sekolah Harapan as it could encourage zina and does not follow Islamic punishments, violating maxim 4's principle of removing harm.
2) Supporters argue it reduces greater harms like baby dumping, prioritizing removing the public harm as in maxim 4 branch 2.
3) However, critics say it does not truly remove the
Woody formed a private limited company in 1992 to carry on his toy manufacturing business. He held all but one share, which was purchased by his father-in-law Buzz. The company was profitable until 2012. In 2012, Buzz died and left his share to Woody. Later that year, the company began suffering losses and borrowed money from creditors. By 2013, the company could not pay its debts. The creditors argue the company was essentially a "one-man company" controlled by Woody, so he should be personally liable for the debts. Under company law, Woody would normally not be liable as the company is a separate legal entity. However, the court may pierce the corporate veil and hold Woody responsible
Legal Effect of Divorce Under Muslim LawJahid Hassan
The document discusses the legal effects of dissolution of marriage under Bangladeshi law. It outlines that after divorce:
1) Cohabitation becomes illegal, the wife must observe "iddat" or a waiting period of 3 months if not pregnant or until delivery if pregnant, and certain restrictions apply to remarriage.
2) The ex-husband must provide maintenance to the ex-wife during her iddat period and any unpaid dowry becomes due.
3) The mutual rights of inheritance between the ex-spouses cease, though an exception exists if the divorce was during the ex-husband's death illness.
General principles of inheritance under Muslim law - Rules relating to Islami...Legal
The document discusses the general principles of succession and inheritance under Muslim law. It provides details on:
1. The nature of heritable property under Muslim law, which does not distinguish between different types of property like movable/immovable. All property owned by the deceased can be inherited.
2. Muslim law does not recognize the concept of joint family property or right by birth, and inheritance rights only arise after death.
3. The doctrine of representation allowing a deceased's child to inherit in their place is not recognized under Muslim law. The nearer heir excludes the remoter heir.
4. Succession can be distributed per capita (equally divided heads) or per strips (available to the branch of
The document outlines the Islamic rules for distributing the estate of a deceased person among inheritors according to Sharia law. It provides detailed tables specifying the inheritance share of various relatives in different family scenarios, such as if the deceased leaves a wife, husband, sons, daughters, parents, grandparents, siblings, etc. The shares are calculated based on Quranic verses and legal rulings with the goal of fair distribution of property.
Nikah refers to the Islamic marriage contract entered into by a man and woman in the presence of witnesses. Divorce in Islam involves the husband pronouncing talaq, meaning "I divorce you", to dissolve the marriage. There are several forms of talaq and conditions for a valid divorce according to Islamic law. Talaq aims to dissolve the marriage in a peaceful manner, though divorce is generally discouraged and settlement encouraged.
1) The document discusses the dissolution of a partnership firm. Dissolution of a partnership means one or more partners leaving the firm, while dissolution of a firm means the complete closure of business and ending of legal relations among all partners.
2) A firm dissolves under circumstances like expiry of a fixed term, completion of a venture, death or insolvency of a partner, or when all partners agree. Upon dissolution, assets are sold and proceeds are used to pay liabilities, return capital to partners, and any remaining surplus is distributed according to profit ratios.
3) A Realization Account is opened to record the closing values of assets and liabilities. Entries are made to close those accounts and
Muslim women have certain rights to maintenance from their husbands under Islamic law. Marriage in Islam is intended to fulfill religious duties as well as for emotional and sexual needs. A wife has a right to interim and permanent maintenance if she refuses her husband access for legal reasons, due to a prenuptial agreement, or if she lives separately due to cruel treatment or non-payment of dowry. This was demonstrated in the 1985 Indian Supreme Court case of Mohd. Ahmed Khan v. Shah Bano Begum, which placed Muslim women's rights to maintenance on equal footing with Hindu women's rights.
Ijarah is an Islamic financing method where a lessor leases an asset to a lessee for an agreed upon rental payment. There are three key points:
1) Ijarah allows the use of an asset but ownership remains with the lessor, who bears risks related to ownership. The lessee bears risks related to use of the asset.
2) Rental payments and sale of the asset must be structured separately to avoid making the lease contingent on sale.
3) Rules governing ijarah require the asset to be identified and the lease period determined. Rent can be set ahead of time but not increased unilaterally. The lessee bears costs of use while the lessor
This document discusses wills, including what a will is, types of wills, how to prepare a will, who can make a will, reasons to make a will, executors, and registering wills. A will outlines wishes for property distribution and minor children upon death. There are unprivileged and privileged wills, with different requirements depending on the testator's occupation. Preparing a will involves gathering information about the testator and beneficiaries. Anyone of sound mind can make a will. Reasons to make a will include clearly defining who receives assets, controlling who benefits, choosing guardians, and reducing estate taxes. Executors carry out the testator's wishes, and a will can be registered for additional legal
This document discusses the Islamic legal principle of sadd al-dhara'i' (blocking the means). It defines sadd al-dhara'i' as blocking the means to an expected evil end to prevent it from materializing. Means can be blocked if they are likely or certain to lead to an unlawful result. The document provides examples from the Quran, hadiths, and rulings of early jurists to illustrate different types of means and when they can be prohibited. It also discusses contemporary issues where the principle could apply, like regulating internet use or banning fireworks to prevent harm.
Bay al-dayn refers to the sale of debt in Islamic finance. It involves the sale and purchase of a quality debt, either to the debtor or a third party. There are differing views among Islamic scholars on whether debt can be sold to a third party. Proponents argue it can be allowed subject to certain conditions to avoid risks like gharar. Critics argue the sale of debt to non-debtors is prohibited due to issues like selling something one does not possess.
Exchange is defined under Section 118 of the Transfer of Property Act, 1882 as the mutual transfer of ownership of one thing for the ownership of another by two persons. The key characteristics of an exchange are the transfer of exclusive ownership between parties, which can include both movable and immovable properties, as well as money. An exchange deed outlines the details of the transaction such as the parties, property descriptions, terms, and execution.
This document provides an overview of hibah in the takaful industry. It begins with a historical background on the development of takaful and discusses key trends in the takaful landscape such as it being a major institutional investor and driver of discretionary portfolios. The document then defines takaful and its principles. It examines different takaful models including general and family takaful and analyzes the growth and regulation of the global takaful industry. Finally, it explores the concept of hibah, its advantages, and issues regarding its implementation in takaful.
This document outlines the Punjab Pre-Emption Act of 1991 in Pakistan. Some key points:
- It establishes the right of pre-emption (priority to purchase property) for certain individuals under Islamic law principles.
- The right of pre-emption vests first in co-owners of the property, then those with special use rights to the property, then adjacent property owners.
- It lays out the process a potential pre-emptor must follow to exercise their right, including making an immediate verbal demand, following up in writing within two weeks, and then filing a lawsuit.
- Exceptions to the right of pre-emption include transfers by inheritance, court orders, or non-
Introduction to Usul Fiqh : Sadd dharai & Masalih MursalahNaimAlmashoori
This document discusses the Islamic legal principle of sadd al-dhara'i (blocking the means). It begins by defining sadd al-dhara'i as blocking means that could lead to a prohibited end. It then classifies the types of means into four categories based on the likelihood they will lead to harm. The document also discusses the meaning and classifications of maslahah mursalah (unrestricted public interest), and conditions for maslahah mursalah to be valid basis for law, including being genuine, general, and not in conflict with Islamic texts. The basis for maslahah mursalah includes Quranic verses emphasizing ease of religion and lifting of hardships.
This document provides an overview of wagers under Indian law. It defines a wager as a contract where parties agree that money or something of value will be paid to one party depending on the outcome of an uncertain future event that the parties have no interest in other than possible financial gain or loss. Key characteristics of wagers are outlined, and wagering contracts are distinguished from valid commercial transactions, lotteries, competitions, and insurance contracts. Special cases like stock market deals and crossword puzzles are also examined to determine whether they constitute legal wagers or not.
The document discusses key concepts around partnerships under Indian law, including:
1. The essential elements of a partnership include an association of two or more persons, an agreement to carry on business together, and a sharing of profits.
2. The rights and duties of partners are outlined, with rights including participation in management, inspection of books, and sharing of profits, and duties including acting for the common advantage and not claiming remuneration.
3. Dissolution of a partnership can occur through compulsory, agreement-based, or court-ordered means, and winding up is the process of settling partnership affairs after dissolution.
1) Some scholars argue against Sekolah Harapan as it could encourage zina and does not follow Islamic punishments, violating maxim 4's principle of removing harm.
2) Supporters argue it reduces greater harms like baby dumping, prioritizing removing the public harm as in maxim 4 branch 2.
3) However, critics say it does not truly remove the
Woody formed a private limited company in 1992 to carry on his toy manufacturing business. He held all but one share, which was purchased by his father-in-law Buzz. The company was profitable until 2012. In 2012, Buzz died and left his share to Woody. Later that year, the company began suffering losses and borrowed money from creditors. By 2013, the company could not pay its debts. The creditors argue the company was essentially a "one-man company" controlled by Woody, so he should be personally liable for the debts. Under company law, Woody would normally not be liable as the company is a separate legal entity. However, the court may pierce the corporate veil and hold Woody responsible
Legal Effect of Divorce Under Muslim LawJahid Hassan
The document discusses the legal effects of dissolution of marriage under Bangladeshi law. It outlines that after divorce:
1) Cohabitation becomes illegal, the wife must observe "iddat" or a waiting period of 3 months if not pregnant or until delivery if pregnant, and certain restrictions apply to remarriage.
2) The ex-husband must provide maintenance to the ex-wife during her iddat period and any unpaid dowry becomes due.
3) The mutual rights of inheritance between the ex-spouses cease, though an exception exists if the divorce was during the ex-husband's death illness.
General principles of inheritance under Muslim law - Rules relating to Islami...Legal
The document discusses the general principles of succession and inheritance under Muslim law. It provides details on:
1. The nature of heritable property under Muslim law, which does not distinguish between different types of property like movable/immovable. All property owned by the deceased can be inherited.
2. Muslim law does not recognize the concept of joint family property or right by birth, and inheritance rights only arise after death.
3. The doctrine of representation allowing a deceased's child to inherit in their place is not recognized under Muslim law. The nearer heir excludes the remoter heir.
4. Succession can be distributed per capita (equally divided heads) or per strips (available to the branch of
The document outlines the Islamic rules for distributing the estate of a deceased person among inheritors according to Sharia law. It provides detailed tables specifying the inheritance share of various relatives in different family scenarios, such as if the deceased leaves a wife, husband, sons, daughters, parents, grandparents, siblings, etc. The shares are calculated based on Quranic verses and legal rulings with the goal of fair distribution of property.
This document provides an overview of Islamic law of inheritance. It begins by quoting a hadith emphasizing the importance of learning inheritance laws. It then discusses the process of inheritance distribution according to Islamic law, including paying debts and funeral costs, executing wills, and distributing the remaining estate to heirs as outlined in the Quran. The document explains key principles such as fixed shares for certain heirs, males receiving twice the share of females of equal relation, and various rules of exclusion. It also distinguishes between inheritance dictated by Islamic law and optional wills that can allocate up to 1/3 of property. Overall, the document outlines the basic guidelines and concepts governing inheritance in Islamic legal tradition.
Islamic law of inheritance (faraid) in malaysiaan nur
The document discusses Islamic inheritance law (faraid) in Malaysia. It provides definitions of faraid, which refers to the section of Islamic law that deals with distributing a deceased person's estate according to the Quran and hadith. Faraid establishes fixed shares for legal heirs. The document outlines how faraid reformed old inheritance systems by giving rights to female heirs and establishing fixed portions. It also discusses how faraid is applied in Malaysia according to sharia law, with states issuing enactments on faraid administration.
This document discusses inheritance according to the Quran. It begins with an introduction and overview of inheritance shares, heir groups, and division stages. It then examines verses from the Quran related to inheritance in Surahs an-Nisa 11, 12, and 176. The document analyzes different inheritance scenarios based on these verses, such as a deceased person leaving children, parents, siblings or a spouse behind. It concludes with inheritance templates for deceased men and women.
This document provides an overview and summary of South African law of succession. It discusses key concepts such as:
1) Intestate succession - how an estate is distributed when someone dies without a will. The rules of intestate succession are regulated by the Intestate Succession Act and depend on the deceased's family relationships.
2) Testamentary succession - how an estate is distributed according to a will. A will must meet certain formalities to be valid like being signed by the deceased and witnesses.
3) Amending and revoking wills - the processes and formalities for amending or revoking an existing will in South Africa. A will can be expressly or tacitly revoked through subsequent actions
This document discusses Muslim personal law in India, specifically regarding the rules around gifts (hiba). It defines a gift as the transfer of property from one person to another without consideration. For a gift to be valid under Muslim personal law in India, it must meet several requirements - the donor must be a Muslim adult of sound mind; the gift must involve the immediate transfer of existing property; the donor must give the gift voluntarily and the donee must accept it; and possession of the gifted property must be delivered.
Women’s right to inheritance, shariah and pakistan’s lawsShagufta Omar
The document discusses women's inheritance rights under Islamic law and Pakistan's legal system. It provides an overview of women's inheritance rights according to the Quran and Sunnah, then outlines Pakistan's constitutional protections and existing inheritance laws. It also describes cultural and social practices that have historically denied women their full inheritance rights, current issues and challenges in enforcing women's rights, and recent legal developments aimed at strengthening protections for women's inheritance.
This document discusses Islamic inheritance laws and answers common questions about them from non-Muslims. It explains that under Islamic law:
1) The Quran outlines specific inheritance shares for close relatives, with males receiving equal or greater shares than females in most cases.
2) However, females can sometimes inherit the same or more than their male counterparts, such as when parents inherit from their children.
3) Males generally inherit twice the share of females because Islamic law designates males as financially responsible for supporting their families.
Andy executed a will in 1998 leaving money and property to his family members. However, after his death in 2005, there were issues with some of the gifts. His son Danny had died, but was survived by an issue named Albert, so the gift to Danny did not lapse. The original two bungalows gifted to his daughter Kathy were identifiable. However, the gift of his piano failed because he had sold it. The attempted alteration to the gift to his niece Lorinda was invalid due to lack of proper execution. The residue of the estate, calculated to be RM690,000, passes to his wife Linda as directed in the will.
Dustsheets and polythene sheeting are commonly used materials for protecting surfaces during painting and decorating. Dustsheets come in a high quality material and are used to cover furniture, while polythene sheeting is used to cover floors and protect items that cannot be removed, such as windows. Special care must be taken to properly cover and protect light fixtures, electronics, furniture, floors, and other items from splashes and dust during painting.
As a CAD manager you are responsible for implementing new software tools and motivating users, but how do you do that when you have to train, implement standards, and deal with everything else? By establishing a CAD proving ground, you can treat your super users like test pilots and build a strong software development environment that benefits your users and your company. The proving-ground concept starts identifying new tools and customization through testing, training, standardization, constant improvement, and broad user adoption. In this class we will challenge you to think about software implementation in a totally different way than you have in the past, but the change will be worth it when you build a powerful proving ground. If you have to develop and/or deploy new software tools, you can’t afford to miss this class.
Coatings are applied to surfaces for protection, decoration, and sanitization. Paint consists of thinner, binder, and pigment and dries through evaporation, oxidation, and coalescence of binder particles. When mixing two-part coatings, the manufacturer's recommendations must be followed and "pot life" refers to the usable lifespan of the mixture once combined. Surface coating defects can occur if application instructions are not properly adhered to.
Family law in Pakistan deals with marriage, divorce, child custody, and inheritance. Key features include:
- Marriage requires an offer, acceptance, dowry, witnesses, and guardian approval. Minimum age is 16-18.
- Divorce can be initiated by the husband or wife. Mediation is required before a divorce is finalized.
- Custody disputes are handled in family courts according to the child's best interests.
- Inheritance follows Islamic law, with fixed shares distributed among legal heirs without a will.
Join us for this fast paced webinar as Cadalyst author Robert Green covers all the parameters organizations need to think about when planning for their CAD future, including:
• Licensing policy changes from Autodesk
• Hardware technology planning
• Work process optimization
• Training program integration
By examining these key parameters your organization can be sure they’ll get maximum return on total CAD investment while providing a progressive work environment that users will enjoy. If you need to update your company’s CAD plan you’re sure to find some great tips in this session.
The term Sharia itself derives from the verb shara'a, which according to Abdul Mannan Omar's
Dictionary of the Holy Qur'an connects to the idea of "spiritual law" (5:48) and "system of
divine law; way of belief and practice" (45:18) in the Quran.
The document contains brief passages about various health and safety topics relevant to painting and decorating work, including the Health and Safety at Work Act, COSHH regulations, safety on work sites, manual handling, fire safety, safety signs, personal protective equipment, first aid, accident reporting, and risk assessments. Short questions are provided under each passage to check reader comprehension.
The document discusses the sources of Islamic law and the different schools of Islamic jurisprudence. It provides information on:
- The primary sources of Islamic law which are accepted universally - the Quran and Sunnah.
- The secondary sources developed by medieval Muslim jurists when the primary sources are silent, including Ijma (consensus), Qiyas (analogical reasoning), and scholarly opinions.
- Imam Abu Hanifa, who established the Hanafi school of Islamic jurisprudence in the 8th century AD. His legal thought emphasized reasoning and avoiding extremes.
- The four main Sunni schools of jurisprudence founded by Abu Hanifa, Malik ibn Anas, Muhammad
The document discusses puberty from an Islamic perspective, explaining that girls reach the age of accountability and certain religious obligations upon having their first period. It covers the signs of puberty, required prayers and fasts, guidelines for gender relations and dress, rules around purity and permissible sexual acts. The document provides an overview of puberty and related Islamic rulings to help guide girls through physical and religious changes.
Islamic inheritance and the allotted shares for muslim heirs www.scmuslim.comscmuslim
The document discusses Islamic inheritance laws as outlined in the Quran. It provides details on the specific shares allocated to heirs like children, parents, spouses and siblings. It also explains that the Quranic verses on inheritance were revealed when Prophet Muhammad was asked about how property would be divided if someone died leaving only sisters. The key Quranic verses and hadith that form the basis of Islamic inheritance are analyzed in detail.
Under Islamic law, a woman's inheritance is typically half that of a man's according to verses in the Quran. This is because men bear financial responsibility for maintaining their families, whether it is their father/brother before marriage or their husband after marriage. So men receive a larger inheritance share to help fulfill these duties. However, there are some cases where a woman can inherit more, such as if the deceased is female with no children or siblings, then the mother inherits double the father's share. Overall, the Quran outlines specific inheritance shares for various family relationships to distribute wealth fairly according to Islamic principles.
Islamic Inheritance Law and Its Economic Implications along with Practical Ap...rubabh92
This document discusses Islamic inheritance law and its application in Pakistan. It provides an overview of the key principles of Islamic inheritance law as outlined in the Quran and hadith. These principles include prescribed shares for heirs, treatment of the residuary estate, exclusions, and rights of women. The document also examines how inheritance law is addressed in the Pakistani constitution and various state laws. It explores the Sunni and Shia perspectives on inheritance distribution. Finally, it discusses the impacts of Islamic inheritance laws on promoting social justice, economic stability, and gender equality in Pakistan's economy.
Arun Shourie claimed there is a mathematical error in the Quran based on inheritance portions mentioned in chapters 4 verses 11-12. However, the document explains that Islam provides detailed inheritance laws, with the Quran outlining broad rules and Hadith providing details. It notes one must understand the order and criteria to correctly apply the laws, similar to understanding mathematical operations like BODMAS. When the full inheritance process is properly followed after debts are paid first to spouses, parents or children, the portions do not exceed one. Therefore, it is not the Quran but Arun Shourie who lacks understanding of how to correctly apply the mathematical inheritance rules.
The process of engagement before marriage in islam www.scmuslim.comscmuslim
This document discusses the Islamic process of engagement and marriage. It states that Muslims should make the decision to marry sincerely after prayer (istikhara) and thorough investigation. For a marriage proposal, a male contacts the female's wali (guardian) like her father. A Muslim woman can only marry a Muslim man, while a Muslim man can marry a chaste Jewish or Christian woman. The engagement results from mutual proposal (ijab) and acceptance (qabul) between the couple and their guardians.
Islam granted women rights and elevated their status over 1400 years ago. The Quran and hadith establish women's spiritual and social equality with men. While roles differ, both genders are seen as equal in worth and their rights are complementary rather than in conflict. Islam abolished female infanticide and the mistreatment of women. It ensured women's consent in marriage, protected their Mahr gift, and required kind treatment by husbands who are responsible for providing for the family.
The document summarizes key aspects of family life in Islam according to the Quran and teachings of Prophet Muhammad. It discusses the creation of Adam and Eve as the first humans, rights and duties of spouses, divorce and widowhood, polygamy being allowed only under strict conditions, the special status of mothers, importance of caring for children and the elderly, and the role of extended family in Islamic society.
The document discusses the rights of women in Islam. It begins by describing the poor conditions for women prior to Islam, including female infanticide, lack of inheritance rights, and being treated as property. It then details the improvements brought by Islam, such as banning infanticide and giving women rights to education, inheritance, consent in marriage, and divorce. The last sermon of the Prophet Muhammad further cemented women's rights, describing women as partners and committed helpers to their husbands. However, the document questions whether modern Muslim societies fully implement these Islamic teachings on women's rights.
Sahih Muslim: The Book of Prophetic CommentaryMuQeet
This document contains summaries of Sahih Muslim's Book of Commentary (Kitab Al-Tafsir) which includes commentary on verses from the Quran provided by Aisha and other companions of the Prophet Muhammad. The summaries provide context for revelation of certain verses and clarify their meaning. For example, one summary explains that a verse about marrying orphan girls was revealed in reference to a guardian who was withholding marriage to exploit the girl's inheritance.
Sources of Islamic Law, O Level Islamiyat by Jawaid AurangzaibMakhdoomSyeda
This document provides an overview of the sources of Islamic law according to the syllabus of Jawaid Aurangzaib for O Level Islamiyat. It discusses the primary sources of Islamic law as the Quran and Sunnah. The Quran is considered the most fundamental source as it contains laws directly from God. Specific laws from the Quran are mentioned regarding topics like theft, adultery, abortion, usury, inheritance, food, divorce, dower, and murder. The importance of the Quran as the primary source is that its laws were revealed by God who has perfect knowledge of human nature and society.
what the holy Quran says about Muslim women,how prophet Mohammed(saw) treated Muslim women ,what are the traditions which emphasizes the high status of Muslim women in Islam.
The document discusses family life in Islam, including the roles and rights of husbands and wives, parents and children, as well as divorce, polygamy, and caring for the elderly. It emphasizes the importance of kindness, respect and mutual rights and responsibilities within family relationships according to Islamic teachings. The Quran and hadith are referenced to explain Islamic rulings and guidance around various aspects of family.
Women faced terrible conditions before Islam, with no rights or independence. Islam granted women fundamental rights, including equality as human beings, consent in marriage, inheritance rights, and the right to seek education and knowledge. A Muslim woman has civil rights like freedom of religion and identity maintained through her father's name. She can work, visit others, and go to the mosque while maintaining modest Islamic dress and behavior.
This document contains summaries from Aisha of several passages from the Quran. It discusses verses related to orphans, inheritance, divorce, forgiveness, and other topics. Aisha provides context for when and why certain verses were revealed based on events or questions during Muhammad's time. The document also contains summaries from other companions like Ibn Abbas regarding the interpretation and context of certain Quranic passages.
The document discusses several key topics in Islam related to family life:
- It establishes the Quran as the guiding scripture and establishes all people as equal regardless of traits.
- It outlines the rights and responsibilities of husbands and wives in marriage, including treatment, divorce, and polygamy restrictions.
- It discusses the story of Adam and Eve and places equal blame on both for disobeying God's command regarding the forbidden tree.
- It highlights the special status and obligations humans have towards their parents and extended family as instructed in the Quran.
New Edited and updated slides.
Ruku by Ruku pointers.
Flow charts and action pointers added.
Self Evaluation chart added
Virtues and duas and much more!
Introducing Islam religion
Definition Islam religion
Definition of the Messenger of Allah Peace be upon him
the site is translated into eleven languages
for everything related to the Prophet of mercy, may Allah bless him and grant him peace, where he finds a researcher everything related to the Holy Prophet of subjects read audio and video for his speeches
for Chinese language :
http://rasoulallah.net/index.php/zh/home/
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Definition Islam
http://www.alresalah.net/index.jsp
To be treated equally, or justice, does not always mean that each is the same. This article sheds some light on the differences between men and women found by modern science, and how these results reflect the way justice is met to each of the two sexes in various realms of modern day life. Spiritual equality of men and women as mentioned in the Quran, and a glance at the differences between the genders in other aspects of life.
Women In Islam, Statements from Quran and Hadithelicit
The document discusses the status and rights of women in Islam across various aspects - spiritual, social, economic, and political. Spiritually, the Quran establishes complete equality between men and women. Socially, women have rights regarding education, marriage, divorce and are not to be mistreated. Economically, women have rights to own and inherit property and keep their own earnings. Politically, women can participate in politics and hold leadership positions. Overall, the document argues that Islam established women's rights in many areas centuries before the modern Western world.
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Islamic inheritance and the allotted shares for heirs
1. Islamic Inheritance
and the Allotted
Shares for Heirs
Surah Al-Ahzab (33:36) of the Quran states: "It is not
fitting for a Believer, man or woman, when a matter has been
decided by Allah and His Apostle to have any option about their
decision: if any one disobeys Allah and His Apostle, he is
indeed on a clearly wrong Path." Therefore, every Muslim must
make every effort to adhere to the teachings of the Quran and
preserve the sunnah of the Messenger of Allah (P.B.U.H.). With
this being said, this section addressing Islamic inheritance and
the allotted shares for heirs is intended to give the Muslims
living in South Carolina an overview of the Islamic laws of
inheritance with the aim of ensuring that the established
inheritance laws of the State does not infringe upon the rights
of those specific heirs outlined in the Quran and sunnah. It is
also imperative to keep in mind that prior to addressing the
laws of inheritance, the previous three of the four basic duties
regarding the deceased, namely, the payment of funeral expenses,
the settling of debts, and the execution of their Last Will and
Testament must be fulfilled.
2. Surah Al-Nisa, verses 4:11, 4:12, and 4:176 are the only
three verses in the Quran which gives specific details
pertaining to Islamic inheritance. These divine verses and the
sunnah of the Messenger of Allah (P.B.U.H.) expound upon the
laws of inheritance and the allotted shares for specific heirs.
Moreover, the premise of inheritance in the Quran is the hadith
collected by Bukhari, wherein Jabir narrated that once he was
suffering from an illness and was visited by the Messenger of
Allah (P.B.U.H.) who had asked for water to make wudu. During
the process of the Messenger of Allah (P.B.U.H.) performing his
ablution, Jabir temporarily lost consciousness. However, Jabir
regained consciousness when the Messenger of Allah (P.B.U.H.)
sprinkled some of the water remaining from his ablution over
him. Upon awakening, Jabir immediately informed the Messenger of
Allah (P.B.U.H.) that he had sisters (perhaps he feared dying
from the illness before he could make arrangements to ensure
that they would be provided for). As a result, Allah revealed
the verses pertaining to the laws of inheritance to the
Messenger of Allah (P.B.U.H.). The proof for this fact is the
narration of the hadith in question which reads: "While I was
sick, the Prophet (P.B.U.H.) entered upon me and asked for some
water to perform ablution, and after he had finished his
ablution, he sprinkled some water of his ablution over me,
whereupon I became conscious and said, O Allah's Apostle! I have
3. sisters. Then the divine verses regarding the laws of
inheritance were revealed."
In view of the above mentioned information, it is
imperative to reiterate that in order to avoid unnecessary
problems occurring among heirs after one’s death, one must have
their financial matters in order, with explicit details
pertaining to the aspects of their property; regarding matters
as important as one’s home to those minor items such as one’s
can-opener or coffee mug. This course of action is imperative;
because, the Quran makes it clear in Surah Al-Nisa (4:7): "From
what is left by parents and those nearest related there is a
share for men and a share for women, whether the property be
small or large --a determinate share." Thus, having one’s affair
in order will ensure that the rights of those entitled to
inherit from close relatives will be honored.
The Islamic laws of inheritance outlined in Surah Al-Nisa
(4:11-12) of the Quran further states: " Yooseekumu Allahu fee
awladikumlilththakari mithlu haththialonthayayni fa-in kunna
nisaan fawqa ithnatayni falahunnathulutha ma taraka wa-in kanat
wahidatanfalaha alnnisfu wali-abawayhi likulli wahidinminhuma
alssudusu mimma taraka in kanalahu waladun fa-in lam yakun lahu
waladun wawarithahu abawahufali-ommihi alththuluthu fa-in kana
lahu ikhwatunfali-ommihi alssudusu min baAAdi wasiyyatin
4. yooseebiha aw daynin abaokum waabnaokum latadroona ayyuhum
aqrabu lakum nafAAan fareedatan mina Allahiinna Allaha kana
AAaleeman hakeeman;" which transliterates into English as: Allah
commands you as regards your children’s (inheritance): to the
male, a portion equal to that of two females; if (there are)
only daughters, two or more, their share is two-thirds of the
inheritance; if only one, her share is a half. For parents, a
sixth share of inheritance to each if the deceased left
children; if no children and the parents are the (only) heirs,
the mother has a third; if the deceased left brothers or
(sisters), the mother has a sixth. (The distribution in all
cases is) after the payment of legacies he may have bequeathed
or debts. You know not which of them, whether your parents or
your children, are nearest to you in benefit; (these fixed
shares) are ordained by Allah. And Allah is ever All Knower, All
Wise (4:11)."
The key points of verse 4:11 of Surah Al-Nisa include:
If a man has left children as heirs, a male gets a portion
equal to that of two females from the inheritance
If a man has only daughters, two or more, their share is
two-thirds of the inheritance
5. If a man has only one (daughter) and no other children,
her share is half of the inheritance
If a man has left children as heirs, then each of his
parents gets a one-sixth share of the inheritance (mother
and father get equal shares of the inheritance)
If a man has no children and the parents are the (only)
heirs, the mother gets one-third of the inheritance
If a man has left brothers or (sisters), then the mother
gets one-sixth of the inheritance.
Walakum nisfu ma taraka azwajukumin lam yakun lahunna waladun
fa-in kana lahunna waladunfalakumu alrrubuAAu mimma tarakna min
baAAdi wasiyyatinyooseena biha aw daynin walahunna
alrrubuAAumimma taraktum in lam yakun lakum waladun fa-in
kanalakum waladun falahunna alththumunu mimma taraktummin baAAdi
wasiyyatin toosoona biha awdaynin wa-in kana rajulun yoorathu
kalalatan awiimraatun walahu akhun aw okhtun falikulli wahidin
minhumaalssudusu fa-in kanoo akthara min thalikafahum shurakao
fee alththuluthi min baAAdi wasiyyatinyoosa biha aw daynin
ghayra mudarrin wasiyyatanmina Allahi waAllahu AAaleemun
haleemun;" which transliterates into English as: "In that which
your wives leave, your share is a half if they have no child;
but if they leave a child, you get a fourth of that which they
6. leave after payment of legacies that they may have bequeathed or
debts. In that which you leave, their (your wives) share is a
fourth if you leave no child; but if you leave a child, they get
an eighth of that which you leave after payment of legacies that
you may have bequeathed or debts. If the man or woman whose
inheritance is in question has left neither ascendants nor
descendants, but has left a brother or a sister, each one of the
two gets a sixth; but if more than two, they share in a third,
after payment of legacies he (or she) may have bequeathed or
debts, so that no loss is caused (to anyone). This is a
Commandment from Allah; and Allah is ever All Knowing, Most
Forbearing (4:12)."
The key points of verse 4:12 of Surah Al-Nisa include:
From the wife’s inheritance, a husband is entitled to half
if they did not have a child
A husband is entitled to one-fourth of his wife’s
inheritance if the couple had a child
A wife is entitled to one-fourth of her husband’s
inheritance if they did not have a child
A wife is entitled to one-eighth of her husband’s
inheritance if they did have a child
7. In instances where a man or woman dies without having
living parents or children, a brother and a sister are entitled
to one-sixth of their deceased sibling’s inheritance when the
deceased in question dies without having any living parents or
children (the brother and sister share equally in this
instance). In instances where a man or woman dies without having
living parents or children and there are three or more siblings
as heirs, they all share one-third of the inheritance
(regardless of gender, the siblings share equally in this
scenario). In addition, verse 4:176 of Surah Al-Nisa states:
"Yastaftoonaka quli Allahu yufteekumfee alkalalati ini imruon
halaka laysa lahu waladun walahuokhtun falaha nisfu ma taraka
wahuwayarithuha in lam yakun laha waladun fa-in kanataithnatayni
falahuma alththuluthani mimmataraka wa-in kanoo ikhwatan rijalan
wanisaanfalilththakari mithlu haththialonthayayni yubayyinu
Allahu lakum an tadilloo waAllahubikulli shay-in AAaleemun;"
which transliterates into English as: "They ask thee for a legal
decision. Say: Allah directs (thus) about those who leave no
descendants or ascendants as heirs. If it is a man that dies,
leaving a sister but no child, she shall have half the
inheritance: If (such a deceased was) a woman, who left no
child, Her brother takes her inheritance: If there are two
sisters, they shall have two-thirds of the inheritance (between
them): if there are brothers and sisters, (they share), the male
8. having twice the share of the female. Thus doth Allah make clear
to you (His law), lest ye err. And Allah hath knowledge of all
things." It is also important to note that verse 4:176 of Surah
Al-Nisa is the last verse of the Quran to be revealed to the
Prophet regarding inheritance (P.B.U.H.). The proof for this
fact is the hadith of Bukhari that was narrated by Al-Bara, who
reported: "The last Quranic Verse that was revealed (to the
Prophet) was the final verse of Surah Al-Nisa, i.e., 'They ask
you for a legal verdict Say: Allah directs (thus) About those
who leave No descendants or ascendants as heirs....(4:176)'"
The key points of verse 4:176 of Surah Al-Nisa include:
A man who dies without having living parents or children,
and leaves a sister as his sole heir, she is entitled to
half his inheritance
A woman who dies without having living parents or
children, and leaves a brother as her sole heir, he is
entitled to the entire amount of her inheritance
A woman who dies without having living parents or
children, and leaves two sisters as heirs, the will both
share two-thirds of her inheritance
When a woman who dies without having living parents or
children, and leaves both brothers and sisters as heirs,
9. the males (brothers) will be entitled to twice the share of
the females (sisters)
It is also important to note that certain individuals are
not entitled to a share in the inheritance of a deceased Muslim;
namely:
One who has murdered their predecessor. The evidence for
this ruling is a hadith in the collection of Tirmidhi
wherein it is reported: "The Prophet (P.B.U.H.) said, 'One
who kills a man cannot inherit from him." However, the
individual who unintentional kills another may inherit from
the victim, excluding the diyyah (blood money) amount which
must be paid as compensation.
A non-Muslim. The evidence for this ruling is a hadith in
the collection of Bukhari wherein it is reported: "The
Prophet (P.B.U.H.) said, 'A Muslim cannot be the heir of a
disbeliever, nor can a disbeliever be the heir of a
Muslim.'"
The three classes of heirs in Islam include:
I. Dhaw-u'l-Fara'id, which are those entitled to a definite
share of the assets left by the deceased. Dhaw-u'l-Fara'id
include the father, grandfather, uterine (same mother)
brothers, husband, wife, single daughter, son's daughter
10. (agnatic granddaughter), mother, grandmother, full
(germane) sister, consanguine (same father) sister, and
uterine (same mother) sister. It is also important to note
that the heirs specifically mentioned in the Quran are the
mother, father, husband, wife/widow, daughter, uterine
brother, full sister, uterine sister, and consanguine
sister; whereas, the paternal grandfather, maternal
grandmother, and agnatic granddaughter are three heirs
added by juristic method of analogy.
The father's share is one-sixth when the deceased
leaves a son or a son's son (agnatic grandson), but if the
deceased is not survived by a son or agnatic grandson, his
father will, in addition to receiving the one-sixth as
Dhaw-u'l-Fara'id, also get a share as being asaba (which,
according to the Islamic Shariah are those relatives in
whose line of relationship no female enters; i.e., male
relatives in the male line/agnatic). The evidence for this
ruling is a hadith in the collection of Bukhari wherein it
was reported by Ibn Abbas that the Messenger of Allah
(P.B.U.H.) said: "Give the prescribed share of inheritance
to those who are due it and the remainder is for the
nearest male relative of the deceased."
Grandfather: The grandfather's share is like that of
father's share; however, he does not inherit whenever the
11. father is present as an eligible heir. The evidence for
this ruling is a hadith collected by Bukhari wherein Ibn
Abbas narrated: "The person about whom Allah's Apostle
(P.B.U.H.) said, 'If I were to take a Khalil from this
nation (my followers), then I would have taken him (i.e.,
Abu Bakr), but the Islamic Brotherhood is better (or said:
good);' regarded a grandfather as the father himself (in
inheritance)." Furthermore, a hadith in the Muwatta of Imam
Malik states: "Malik said: 'The generally agreed on way of
doing things among us and what I have seen the people of
knowledge in our city doing is that the paternal
grandfather does not inherit anything at all with the
father.'" Moreover, in instances where the deceased has no
father, but has sons or son’s sons (agnatic grandsons), the
grandfather is entitled to one-sixth (assumes the
inheritance role of his deceased son - father of the
deceased). What is more, when the deceased has no father
and no child, the grandfather inherits as asaba only and
gets the residue. Lastly, the Muwatta of Imam Malik further
states: "He is given a sixth as a fixed share with the son
and the grandson through a son. Other than that, when the
deceased does not leave a mother or a paternal aunt, one
begins with whoever has a fixed share, and they are given
their shares. If there is a sixth of the property left
12. over, the grandfather is given a sixth as a fixed share."
Malik said, "When someone shares with the grandfather and
the full siblings in a specified share, one begins with
whoever shares with them of the people of fixed shares.
They are given their shares. What is left over after that
belongs to the grandfather and the full siblings. Then one
sees which is the more favorable of two alternatives for
the portion of the grandfather. Either a third is allotted
to him and the siblings to divide between them, and he gets
a share as if he were one of the siblings, or else he takes
a sixth from all the capital. Whichever is the best portion
for the grandfather is given to him. What is left after
that, goes to the full siblings. The male gets the portion
of two females except in one particular case. The division
in this case is different from the preceding one. This case
is when a woman dies and leaves a husband, mother, full
sister and grandfather. The husband gets a half, the mother
gets a third, the grandfather gets a sixth, and the full
sister gets a half. The sixth of the grandfather and the
half of the sister are joined and divided into thirds. The
male gets the share of two females. Therefore, the
grandfather has two thirds, and the sister has one third."
Malik said, "The inheritance of the half-siblings by the
father with the grandfather when there are no full siblings
13. with them, is like the inheritance of the full siblings (in
the same situation). The males are the same as their males
and the females are the same as their females. When there
are both full siblings and half-siblings by the father, the
full siblings include in their number the number of half-
siblings by the father, to limit the inheritance of the
grandfather, i.e., if there was only one full sibling with
the grandfather. They would share, after the allotting of
the fixed shares, the remainder of the inheritance between
them equally. If there were also two half-siblings by the
father, their number is added to the division of the sum,
which would then be divided four ways. A quarter going to
the grandfather and three-quarters going to the full
siblings who annex the shares technically allotted to the
half-siblings by the father. They do not include the number
of half-siblings by the mother, because if there were only
half-siblings by the father they would not inherit anything
with the grandfather and all the capital would belong to
the grandfather, and so the siblings would not get anything
after the portion of the grandfather. "It belongs to the
full siblings more than the half-siblings by the father,
and the half-siblings by the father do not get anything
with them unless the full siblings consist of one sister.
If there is one full sister, she includes the grandfather
14. with the half-siblings by her father in the division,
however many. Whatever remains for her and these half-
siblings by the father goes to her rather than them until
she has had her complete share, which is half of the total
capital. If there is surplus beyond half of all the capital
in what she and the half-siblings by the father acquire it
goes to them. The male has the portion of two females. If
there is nothing left over, they get nothing."
Uterine brother: A uterine brother is entitled to one-sixth
if their number is one, and one-third if they are more than
one. Likewise, a Uterine sister is entitled to one-sixth if
their number is one and one-third if they are more than
one. The evidence for these rulings are found in Surah 4:12
of the Quran which reads: "If the man or woman whose
inheritance is in question, has left neither ascendants nor
descendants, but has left a brother (uterine) or a
(uterine) sister, each one of the two gets a sixth; but if
more than two, they share in a third; after payment of
legacies and debts; so that no loss is caused (to any one).
Thus is it ordained by Allah; and Allah is All-knowing,
Most Forbearing." Additional evidence is found in a faraid
hadith in the Muwatta of Imam Malik, wherein it reads:
"Yahya related to me from Malik from Zayd ibn Aslam ...
Malik said, 'If a man or a woman has no direct heir, but
15. has a brother or a sister by the mother, each of the two
has a sixth. If there are more than that, they share
equally in a third.'"
It is also important to note that a uterine brother
and sister, unlike a germane and consanguine brother and
sister, inherit equally, as do their descendants. The
evidence for this ruling is also contained in a faraid
hadith in the Muwatta of Imam Malik, which reads: "Malik
said, 'The generally agreed upon way of doing things among
us is that maternal half-siblings do not inherit anything
when there are children or grandchildren through sons, male
or female. They do not inherit anything when there is a
father or the father's father. They inherit in what is
outside of that. If there is only one male or female, they
are given a sixth. If there are two, each of them has a
sixth. If there are more than that, they share in a third
which is divided among them. The male does not have portion
of two females. That is because Allah, the Blessed, the
Exalted, says in His Book, 'If a man or woman has no direct
heir, and he has a brother or sister, by the mother, each
of them has a sixth. If there are more than two, they share
equally in a third.'"
Husband: The husband's share is one-half of the property of
his deceased wife if she has no children, but in case of
16. children, it is one-fourth. The evidence for this ruling is
surah 4:12 of the Quran which reads: "In what your wives
leave, your share is a half, if they leave no child; but if
they leave a child, ye get a fourth; after payment of
legacies and debts."
Wife: The wife is entitled to one-fourth if the husband
dies childless; otherwise it is one-eighth. The evidence
for this ruling is surah 4:12 of the Quran which reads: "In
what ye leave, their share is a fourth, if ye leave no
child; but if ye leave a child, they get an eighth; after
payment of legacies and debts."
The ruling pertaining to the allotted share for a
husband and wife is also highlighted in a hadith collected
by Bukhari wherein Ibn 'Abbas narrated: "(During the early
days of Islam), the inheritance used to be given to one's
offspring and legacy used to be bequeathed to the parents,
then Allah cancelled what He wished from that order and
decreed that the male should be given the equivalent of the
portion of two females, and for the parents one-sixth for
each of them, and for one's wife one-eighth (if the
deceased has children) and one-fourth (if he has no
children), for one's husband one-half (if the deceased has
no children) and one-fourth (if she has children)."
17. Real (germane) daughter: A real daughter is entitled to
one-half when she is the sole heir, and two-thirds when
there are more than one. The evidence for this ruling is
found in Surah 4:11 of the Quran which reads: " Allah (thus)
directs you as regards your Children's (Inheritance): ...
if only daughters, two or more, their share is two-thirds
of the inheritance; if only one, her share is a half."
Moreover, if the deceased is survived by a son along with a
daughter, the daughter(s) will get half the share of the
son(s). The evidence for this ruling is found in Surah 4:11
of the Quran which reads, " Allah (thus) directs you as
regards your Children's (Inheritance): to the male, a
portion equal to that of two females..."
Granddaughter: A granddaughter stand on the same level as
daughters. This fact is documented in the Muwatta of Imam
Malik wherein it reads: "Yahya related to me from Malik,
...'When there are no children, grandchildren through sons
have the same position as children, so that grandsons are
like sons and grand-daughters are like daughters...'"
However, in instances where the deceased is survived by one
real (germane) daughter and one or more granddaughter(s),
the granddaughters will get one-sixth. The evidence for
this ruling is a hadith collected in the Muwatta of Imam
Malik wherein it reads: "Yahya related to me from Malik,
18. ...'If the only descendant is a daughter, she takes half,
and if there are one or more grand-daughters through a son
who are in the same position to the deceased, they share a
sixth...'" It is also important to note that the
granddaughter is not entitled to any share of the
inheritance when the deceased is survived by a son. This
fact is also documented in the Muwatta of Imam Malik which
reads: "Yahya related to me from Malik, ...'If there are
both children and grandchildren through sons, and there is
a male among the children, then the grandchildren through
sons do not share in the inheritance with him...'" However,
if the deceased is survived by grandsons and
granddaughters, they would be treated as 'Asaba and the
male grandchild would get double of what goes to the female
grandchild. The evidence for this ruling is documented in
the Muwatta of Imam Malik which reads: "Yahya related to me
from Malik, ...'If there is no surviving male among the
children, and there are two or more daughters, the
granddaughters through a son do not share in the
inheritance with them unless there is a male who is in the
same position as them in relation to the deceased, or
further than them. His presence gives access to whatever is
left over, if any, to whoever is in his position and
whoever is above him of the granddaughters through sons. If
19. something is left over, they divide it among them, and the
male takes the portion of two females. If nothing is left
over, they have nothing...'"
When a Muslim daughter and a Muslim sister are the
only heirs, both the daughter and sister get one-half each.
The evidence for this ruling is a hadith collected by
Bukhari wherein Al-Aswad bin Yazid narrated: "Mu'adh bin
Jabal came to us in Yemen as a tutor and a ruler, and we
(the people of Yemen) asked him about (the distribution of
the property of ) a man who had died leaving a daughter and
a sister. Mu'adh gave the daughter one-half of the property
and gave the sister the other half."
When a Muslim daughter, a son's Muslim daughter
(agnatic granddaughter), and a Muslim sister are the only
heirs, one-half is the daughter, one-sixth is for the son's
daughter, and the rest (one-third) is for the sister. The
evidence for this ruling is a hadith collected by Bukhari
wherein Huzail bin Shirahbil narrated: "Abu Musa was asked
regarding (the inheritance of) a daughter, a son's
daughter, and a sister. He said, 'The daughter will take
one-half and the sister will take one-half. If you go to
Ibn Mas'ud, he will tell you the same.' Ibn Mas'ud was
asked and was told of Abu Musa's verdict. Ibn Mas'ud then
said, 'If I give the same verdict, I would stray and would
20. not be of the rightly-guided. The verdict I will give in
this case, will be the same as the Prophet did, i.e. one-
half is for the daughter, and one-sixth for the son's
daughter, i.e. both shares make two-thirds of the total
property; and the rest is for the sister.' Afterwards we
came to Abu Musa and informed him of Ibn Mas'ud's verdict,
whereupon he said, 'So, do not ask me for verdicts, as long
as this learned man is among you.'"
Full (germane) sister: A full sister is entitled to one-
half when she is the sole heir, and two-thirds when there
are more than one. The evidence for this ruling is surah
4:176 which reads: " They ask thee for a legal decision.
Say: Allah directs (thus) about those who leave no
descendants or ascendants as heirs. If it is a man that
dies, leaving a (germane) sister but no child, she shall
have half the inheritance..." This rule also applies to a
Consanguine sister. Thus, a consanguine sister, like a
germane sister, is entitled to one-half when there is only
one and two thirds when there are more than one.
Mother: The mother is entitled to one-sixth of the
inheritance when she has a child or grandchild. However, in
instances where she is childless, her share increases to a
one-third share of the inheritance. The evidence for this
ruling is Surah 4:11 of the Quran which reads, "... For
21. parents, a sixth share of the inheritance to each, if the
deceased left children; if no children, and the parents are
the (only) heirs, the mother has a third..." The mother is
also entitled to one-sixth when the deceased leaves
brothers or sisters, two or more (any combination of
germane, consanguine or uterine). The evidence for this
ruling is surah 4:11 which reads: "If the deceased Left
brothers (or sisters) the mother has a sixth. (The
distribution in all cases is after the payment of legacies
or debts. You know not whether your parents or your
children are nearest to you in benefit. These are settled
portions ordained by Allah; and Allah is All-knowing, Al-
wise."
Grandmother: If the deceased is survived either by a
paternal/maternal grandmother or both, they are entitled to
one-sixth. However, the maternal grandmother is deprived of
her share of the inheritance whenever the mother of the
deceased is alive as an eligible heir, and the paternal
grandmother is deprived of her share whenever the father of
the deceased is alive as an eligible heir. The evidence for
this ruling is found in the Faraid of Malik's Muwatta which
reads: "Yahya related to me from Malik from Abdu Rabbih ibn
Said that Abu Bakr ibn Abd ar-Rahman ibn al-Harith ibn
Hisham only gave a fixed share to two grandmothers
22. (together). Malik said, 'The generally agreed on way of
doing things among us in which there is no dispute and
which I saw the people of knowledge in our city doing, is
that the maternal grandmother does not inherit anything at
all with the mother. Outside of that, she is given a sixth
as a fixed share. The paternal grandmother does not inherit
anything along with the mother or the father. Outside of
that she is given a sixth as a fixed share.' If both the
paternal grandmother and maternal grandmother are alive,
and the deceased does not have a father or mother outside
of them, Malik said, 'I have heard that if the maternal
grandmother is the nearest of the two of them, then she has
a sixth instead of the paternal grandmother. If the
paternal grandmother is nearer, or they are in the same
position in relation to the deceased, the sixth is divided
equally between them.' Malik said, 'None of the female
grand-relations except for these two has any inheritance
because I have heard that the Messenger of Allah, may Allah
bless him and grant him peace, gave the grandmother
inheritance, and then Abu Bakr asked about that until
someone reliable related from the Messenger of Allah, may
Allah bless him and grant him peace, that he had made the
grandmother an heir and given a share to her. Another
grandmother came to Umar ibn al-Khattab, and he said, 'I am
23. not one to add to fixed shares. If there are two of you
together, it is between you. If either of you is left alone
with it, it is hers.'' Malik said, 'We do not know of
anyone who made other than the two grandmothers heirs from
the beginning of Islam to this day.'"
Heirs with their respective shares:
HUSBAND If there is no child or 1/2
grandchild surviving the
deceased
HUSBAND If there is a surviving child 1/4
or grandchild of deceased
WIFE If there is no child or 1/4
grandchild surviving the
deceased
WIFE If there is a surviving child 1/8
or grandchild of deceased
SON If there is no daughter 100% as
asaba
SON If there is a daughter, the Twice
son must share with his sister the
share
as asaba
of his
sister
If only one daughter 1/2
DAUGHTER
If 2 or more daughters (the 2/3
DAUGHTER
daughters portion is shared
equally among them)
24. If there is a son, the Asaba
DAUGHTER
daughter(s) shares with her
1/2
brother(s)
share
of
brother
If there is a child or 1/6
FATHER
grandchild surviving the
deceased
If there is no child or 100% as
FATHER
grandchild surviving the asaba
deceased
If the deceased had children 1/6
MOTHER
If no children, and the 1/3
MOTHER
parents are the (only) heirs
(her portion is shared with 1/6
PATERNAL
maternal grandmother)
GRANDMOTHER
If Mother or Father survives 0%
PATERNAL
GRANDMOTHER
If no father, son or grandson 100% as
PATERNAL
survives asaba
GRANDFATHER
If father of the deceased is 0%
PATERNAL
alive
GRANDFATHER
25. (her portion is shared with 1/6
MATERNAL
paternal grandmother)
GRANDMOTHER
If mother is alive 0%
MATERNAL
GRANDMOTHER
If father, son or grandson 0%
BROTHER
survives
If no father, son or 100% as
BROTHER
grandchild survives asaba
If father, son or grandson 0%
SISTER
survives
If she is the only heir 1/2
SISTER
If 2 or more sisters (they 2/3
SISTER
share equally)
If Brother is alive 1/2
SISTER
share
of
brother
as
asaba
26.
27. II. After the heirs of the first group (Dhaw-u'l-Fara'id) have
received the respective shares, the residue of the assets
falls to the share of those relatives that comprise the
second group of inheritors referred to as asaba; which,
according to the Islamic Shariah are those relatives in
whose line of relationship no female enters; i.e., male
relatives in the male line/agnatic. The evidence for this
ruling is a hadith collected by Imam Muslim wherein Tawus
reported on the authority of his father Ibn Abbas: "Allah's
Messenger (P.B.U.H.) said: 'Distribute the property amongst
Ahl al-Fara'id, according to the Book of Allah, and what is
left out of them goes to the nearest male heir.'" It is
also important to note that Asaba do not have a fixed share
of the inheritance as Dhaw-u'l-Fara'id. Thus, if one is not
survived by any members of Dhaw-u'l-Fara'id, the residue of
their entire estate will go to the entitled asaba.
Asaba include the following persons (all persons must be a
Muslim and considered an eligible heir according to the Islamic
shariah):
1. Son: A son is the first person to get the residue in
order of succession. A son also gets twice the share
of a daughter; as evident from the hadith of Bukhari
wherein Zayd ibn Thabit said: "If there is a son with
28. them, then one begins with those who share with them
in inheritance and they receive their shares, and then
what remains goes to them, with the male receiving
double the share of a female." Thus, a germane brother
inherits twice as much as a germane sister, a son’s
son (agnatic grandson) inherits twice as much as a
son’s daughter (agnatic granddaughter). Furthermore,
the presence of a son also excludes a grandson from a
share of the inheritance as asaba. However, if a son
is not available as an eligible heir, then the
grandson will become entitled to a share in the
inheritance as an asaba. This fact is also evident
from a hadith collected by Bukhari wherein Zayd
reportedly said: "Grandchildren are in the position of
children if there is no other male children still
alive. Their males are like their males and their
females like their females. They inherit as they
inherit and preclude (other heirs) as they preclude.
A grandchild does not inherit when there is a son."
Lastly, if there are more than one son, the
inheritance will be distributed equally among them.
2. Father: The father, grandfather, and great-
grandfather are among the Dhaw-u'l-Fara'id. However,
in instances where the deceased is not survived by a
29. son, grandson, or great-grandson, the father will
assume the status of asaba and become entitled to the
residue of the inheritance. Yet, in the absence of the
father, his father, the grandfather of the deceased
assumes the position of asaba. The evidence for this
ruling is a hadith collected by Bukhari wherein Ibn
Abbas narrated: "The person about whom Allah's Apostle
(P.B.U.H.) said, '...regarded a grandfather as the
father himself (in inheritance)." Also, Abu Bakr, Ibn
Abbas and Ibn az-Zubayr reportedly said in another
hadith collected by Bukhari: "The grandfather is like
a father, Ibn 'Abbas recited, 'O children of Adam'
(7:26) and 'I hold fast to the creed of my forebears,
Ibrahim and Ishaq and Ya'qub (12:38).' It is not
mentioned that anyone disagreed with Abu Bakr while he
was alive while there were many Companions of the
Prophet (P.B.U.H.). Ibn Abbas said, 'The son of my son
inherits rather than my brothers and I do not inherit
from the son of my son.'" Furthermore, the Muwatta of
Imam Malik reports: "Malik said, 'The generally agreed
on way of doing things among us about which there is
no dispute and what I have seen the people of
knowledge in our city doing is that when a father
inherits from a son or a daughter and the deceased
30. leaves children, or grandchildren through a son, the
father has a fixed share of one sixth. If the deceased
does leave any children or male grandchildren through
a son, the apportioning begins with those with whom
the father shares in the fixed shares. They are given
their fixed shares. If a sixth or more is left over,
the sixth and what is above it is given to the father,
and if there is less than a sixth left, the father is
given his sixth as a fixed share, (i.e. the other
shares are adjusted).'" Lastly, a hadith by Bukhari
narrated by Imran ibn Husayn states: "A man came to
the Prophet (P.B.U.H.) and said: My son has died; what
do I receive from his estate? He, the Prophet
(P.B.U.H.) replied: 'You receive a sixth. When he
turned away he called him and said: 'You receive
another sixth.' When he turned away, he called him and
said: 'The other sixth is an allowance (beyond what is
due).' Qatadah said: 'They (the Companions) did not
know the heirs with whom he was given (a sixth).'
Qatadah said: 'The minimum share given to the
grandfather was a sixth.'"
3. Germane brother (full): In the absence of a son,
grandson, daughter, granddaughter, father, and finally
a grandfather, a germane brother, including his sons
31. and daughters when he is not available, becomes the
next in order of succession as an asaba. The evidence
for this ruling is detailed in the Muwatta of Imam
Malik, wherein Malik reportedly said: "The generally
agreed on way of doing things among us is that full
siblings do not inherit anything with sons nor
anything with grandsons through a son, nor anything
with the father. They do inherit with the daughters
and the granddaughters through a son when the deceased
does not leave a paternal grandfather. Any property
that is left over, they are in it as paternal
relations. One begins with the people who are allotted
fixed shares. They are given their shares. If there is
anything left over after that, it belongs to the full
siblings. They divide it between themselves according
to the Book of Allah, whether they are male or female.
The male has a portion of two females. If there is
nothing left over, they have nothing. If the deceased
does not leave a father or a paternal grandfather or
children or male or female grandchildren through a
son, a single full sister gets a half. If there are
two or more full sisters, they get two thirds. If
there is a brother with them, sisters, whether one or
more, do not have a fixed share. One begins with
32. whoever shares in the fixed shares. They are given
their shares. Whatever remains after that goes to the
full siblings. The male has the portion of two females
except in one case, in which the full siblings have
nothing. They share in this case the third of the
half-siblings by the mother. That case is when a woman
dies and leaves a husband, a mother, half-siblings by
her mother, and full siblings. The husband has a half.
The mother has one sixth. The half-siblings by the
mother have a third. Nothing is left after that, so
the full siblings share in this case with the half-
siblings by the mother in their third. The male has
the portion of two females in as much as all of them
are siblings of the deceased by the mother. They
inherit by the mother. That is because Allah, the
Blessed, the Exalted, said in His Book, 'If a man or a
woman has no direct heir and he has a brother or a
sister, each one of the two gets a sixth. If there are
more than that, they share equally in the third. '
(Sura 4 ayat 12) . They therefore share in this case
because all of them are siblings of the deceased by
the mother.'" Moreover, to reiterate, in the absence
of the germane brother, the son of the germane
brother, the agnatic nephew of the deceased will
33. assume the position of asaba. Furthermore, in
instances where the son of the germane brother, the
agnatic nephew of the deceased is absent, then the
grandson of the germane brother, the agnatic grand-
nephew will become entitled to share in the
inheritance as asaba; with the eligible female heir in
order of succession also sharing along with him
(claiming half of the share of her male counterpart).
The evidence for this ruling is the Muwatta of Imam
Malik which reads: "Malik said, 'The generally agreed
on way of doing things among us is that full siblings
do not inherit anything with sons nor anything with
grandsons through a son, nor anything with the father.
They do inherit with the daughters and the
granddaughters through a son when the deceased does
not leave a paternal grandfather. Any property that is
left over, they are in it as paternal relations. One
begins with the people who are allotted fixed shares.
They are given their shares. If there is anything left
over after that, it belongs to the full siblings. They
divide it between themselves according to the Book of
Allah, whether they are male or female. The male has a
portion of two females. If there is nothing left over,
they have nothing.'" Furthermore, a full brother will
34. exclude a consanguine brother; because, full blood
excludes half-blood through a father, but not a
uterine brother with the same mother. Also, the
majority view is that the full and consanguine brother
is not excluded by the paternal grandfather. However,
according to Dr. Abid Hussain the Hanafi fiqh allows
the paternal grandfather to totally exclude the
agnatic siblings.
Lastly, it is also important to note that in the
event that the deceased is not survived by none of the
above mentioned relatives among the asaba, then the
consanguine (same father) brother will become entitled
to share in the inheritance, over the full (germane)
brother's son (agnatic nephew), etc. The evidence for
this ruling is also contained in the Muwatta of Imam
Malik, which reads" "Malik said, 'The generally agreed
on way of doing things among us, in which there is no
dispute, and which I saw the people of knowledge in
our city doing, about paternal relations is that full
brothers are more entitled to inherit than half-
brothers by the father and half-brothers by the father
are more entitled to inherit than the children of the
full brothers. The sons of the full brothers are more
35. entitled to inherit than the sons of the half-brothers
by the father. The sons of the half-brothers by the
father are more entitled to inherit than the sons of
the sons of the full brothers. The sons of the sons of
the half-brothers by the father's side are more
entitled to inherit than the paternal uncle, the full
brother of the father. The paternal uncle, the full
brother of the father, is more entitled to inherit
than the paternal uncle, the half-brother of the
father on the father's side. The paternal uncle, the
half-brother of the father on the father's side is
more entitled to inherit than the sons of the paternal
uncle, the full brother of the father. The son of the
paternal uncle on the father's side is more entitled
to inherit than the paternal great uncle, the full
brother of the paternal grandfather.' Malik said,
'Everything about which you are questioned concerning
the inheritance of the paternal relations is like
this. Trace the genealogy of the deceased and whoever
among the paternal relations contends for inheritance.
If you find that one of them reaches the deceased by a
father and none of them except him reaches him by a
father, then make his inheritance to the one who
reaches him by the nearest father, rather than the one
36. who reaches him by what is above that. If you find
that they all reach him by the same father who joins
them, then see who is the nearest of kin.'"
4. Germane (full) paternal uncle: In the event none
of the above mentioned heirs are present as asaba, the
germane paternal uncle (full brother of the father of
the deceased) will assume the position as asaba,
becoming entitled to the residue of the inheritance
along with the eligible female heir (claiming half of
the share of her male counterpart) in order of
succession. The evidence for this ruling is a faraid
hadith collected by Bukhari in the book of shares and
inheritance wherein Ibn 'Abbas reportedly said: "The
son of my son inherits rather than my brothers and I
do not inherit from the son of my son." Furthermore, it
is important to note that the paternal aunt generally
does not inherit. The evidence for this ruling is
contained in the Muwatta of Imam Malik, which reads:
"Yahya related to me from Malik that Muhammad ibn Abi
Bakr ibn Hazm heard his father say many times, 'Umar
ibn al-Khattab used to say, 'It is a wonder that the
paternal aunt is inherited from and does not
inherit.'"
37. III. The last category of inheritors are referred to as Dhaw-u'l
Arham (distant relations); i.e., relations connected
through females. However, it is highly unlikely that these
individuals will get any share of the inheritance due to
the absence of eligible heirs from Dhaw-u'l-Fara'id.
Nevertheless, if they happen to fall into the line of
succession, then they are entitled their due share. The
evidence for the fact that even Dhaw-u'l Arham are
entitled to a share of the inheritance after meeting the
required criteria is Surah 8:75 of the Quran which reads:
"Waallatheena amanoo minbaAAdu wahajaroo wajahadoo maAAakum
faola-ikaminkum waoloo al-arhami baAAduhum awlabibaAAdin
fee kitabi Allahi inna Allahabikulli shay-in AAaleemun;"
which transliterates into English as: "And those who accept
Faith subsequently, and adopt exile, and fight for the
Faith in your company,- they are of you. But kindred by
blood have prior rights against each other in the Book of
Allah. Verily Allah is well-acquainted with all things."
Moreover, the majority of the Prophet's (P.B.U.H.) companions
believed that Dhaw-u'l Arham are entitled to inherit. As a
result, Imam Hanafi and Hanbali also maintain: that the Dhaw-u'l
Arham are entitled to inherit in instances where Dhaw-u'l-
Fara'id and asaba are not available, and after a husband/widow
being the only heir and having received their respected share will
38. result in the residue falling to the Dhaw-u'l Arham in the
absence of asaba. However, it is important to note that according
to Aaisha Nadia Zafar and Irum Ayesha Basharat the view of Zaid
bin Thabit was that the Dhaw-u'l Arham are not entitled to
inherit, and any residue in the absence of Dhaw-u'l-Fara'id
and asaba should instead go to the Bait-ul-mal (Muslim
treasury). Aaisha Nadia Zafar and Irum Ayesha Basharat also
maintain that this was also the belief of Imam Malik and
Imam Shafi'i. Thus, the Shafi'i jurist eventually
concluded that since the bait-ul-mal was no longer
being administered according to the Islamic sharia with the
ending of the Muslim Caliphate, the Dhaw-u'l Arham is now
entitled to take precedence over the bait-ul-mal.
The following relatives come under the category of
Dhaw-u'l Arham (from the Arabic word rahm meaning womb;
i.e. those related through females):
a) The son of the daughter (grandson) and daughter of
the daughter (granddaughter); with the male getting
twice the share of the female.
b) The son of the daughter of the son (great-grandson),
and daughter of the daughter of the son (great-
39. granddaughter), and their children (great-great-
grandchildren).
c) The maternal grandfather, maternal grandfather
of the father (great-grandfather), the grandfather
of the mother (great-grandfather), maternal
grandfather of the mother (great-grandfather), the
grandmother of the mother (great-grandmother), the
children of the sisters (nieces and nephews), the
sisters of the father (paternal aunt) and mother
(maternal aunt), etc. Grandparents (that are not
true/real grandparents inherit at a ratio of 2:1, with the
male getting twice the share of the female. Also, the
full blood (germane) excluding half blood
(consanguine) rule through father applies. Lastly, all
uncles/aunts whom are not asaba, and whose power of
relationship is the same, a male will get twice the share of
their respected female counterpart.
One can also visit
http://www.islamicsoftware.org/irth/irth.html to have a computer
application designed by Dr. Ayman Abu-Mostafa compute the
entitled shares for each heir. Also, islamicinheritance.com is a
40. website that can enable one to create an Islamic Will (a pour-
over will) and Living Trust in all 50 states and the District of
Columbia within 10 minutes in most cases. Those who elect to
utilize this service can expect to have a binder delivered to
their home by Priority Mail for 80-90% less than the cost of an
Attorney.
Heirs and their respective shares:
HEIR % SHARE
Son Twice When a father has left
the children as heirs, a germane
share (full) son is entitled to a
of a portion that is double the
female share of a germane (full)
daughter
Son Share When more than one
equally germane Muslim son is alive,
and there are no Muslim
daughters, the inheritance
will be distributed equally
among the sons
41. Son 100% When there is only one son,
he inherits the entire estate
Son 4/6 When the heirs are the
(4 father, mother, and a son,
parts the property is divided into 6
out of parts. One part is taken by
6) the father and one by the
mother (mother and father
share 2/3 equally), and the
remaining 4 parts by the son.
Sons They When the heirs of the
share deceased are the father,
4/6 mother (who share 2/3), and
equally more than one son, the sons
divide 4/6 parts equally.
Sons Out of When the heirs of the
the 4/6, deceased are the father,
the sons mother (who share 2/3) and
get several sons and daughters,
twice 4/6 are divided among them
the in such a manner, that each
share son gets double the share of
of the each daughter.
daughters
42. Sons Out of When the heirs of the
the 5/6, deceased are a father or
the sons mother (who gets 1/6) and
get several sons and daughters,
twice 5/6 are divided among them
the in such a manner, that each
share son gets double the share of
of the each daughter.
daughters
Son 5/6 When the heirs are the
father or mother and one
son, the property is divided
into 6 parts. 1/6 goes to the
father or mother, and 5/6 to
the son.
Sons They When the heirs are the
share father or mother (who gets
5/6 1/6) and more than one son,
equally the sons divide 5/6 equally
43. HEIR % SHARE
Daughter 1/2 if only one Muslim daughter
and no Muslim sons
2 or more Share If 2 or more Muslim
daughters 2/3 daughters and no Muslim
Equally sons, they share 2/3 equally
of what
remains
2 or more 1/2 When there are both
daughters share germane Muslim sons and
of daughters, the daughters get
germane
1/2 the share of their
brother
brothers
2 or more 1/2 When only one germane
daughters daughter and one or more
agnatic granddaughters
Daughter 3/4 When there is only the
father or mother and one
daughter, the estate will be
divided into four parts. 1/4 is
taken by the father or the
mother, and the remaining
3/4 goes to the daughter.
44. Daughters They When there is the father or
share mother and several
4/5 daughters, the property is
equally divided into 5 parts. 1/5 is
taken by the father or the
mother, and the remaining
4/5 goes to the daughters.
Daughters Out of When the heirs are a father
the 5/6, or mother (who gets 1/6) and
the several sons and daughters,
daughters
get half 5/6 are divided among them
the in such a manner, that each
share of son gets double the share of
the sons each daughter.
Daughters Out of When the heirs are the
the 4/6, father, mother (who share
the 2/3) and several sons and
daughters
get half daughters, 4/6 is divided
the among them so that each son
share gets double the share of
of the each daughter.
sons
45. Daughter 100% When she is the only one
heir, she gets the entire
inheritance (1/2 from her
Quranic share and the
remaining 1/2 as Asaba;
because, there are no other
heirs to take the residue)
Daughter 3/5 When there is only the
father, mother, and one
daughter (the deceased does
not have 2 consanguine
brothers, or 4 consanguine
sisters, or 1 consanguine
brother, and 2 consanguine
sisters, the estate will be
divided into 5 parts, out of
which the father and the
mother take 1/5 share each,
and the remaining 3/5 shares
are taken by the daughter.
46. HEIR % SHARE
1 wife or 1/4 When no descendents exist
up to 4 among walad (Muslim
wives children or agnatic Muslim
grandchildren - sons’ son or
son’s daughter)
1 wife or 1/8 When there are Muslim
up to 4 children or Muslim agnatic
wives grandchildren (sons’ son or
son’s daughter)
* daughter's children are
not entitled to inherit
* When a woman marries a
man during her final illness
and dies, her husband will
inherit even if the marriage
was not consumated
*When a husband dies during
the iddah period, the wife
will inherit; but, if one of
them dies after the period or
during the period of waiting
or irrevocable divorce, the
other will not inherit
47. 1 wife or Equally When there are two or more
up to 4 divide wives, they must divide the
wives the allotted share equally; i.e.,
allotted
the share awarded to 1 wife
share
must be divided equally
among the other wives
HEIR % SHARE
Husband 1/2 If no descendents exist
among Muslim children or
Muslim agnatic
grandchildren (walad) -
(sons’ son or son’s daughter)
Husband 1/4 When entitled descendents
such as Muslim children or
Muslim agnatic
grandchildren (walad) exist
(sons’ son or son’s daughter)
Husband inherits If a woman is given a
revocable divorce, and she
dies during the waiting
period of divorce (Iddah), her
husband inherits from her.
48. HEIR % SHARE
Agnatic 1/2 When there is only a single
grand- agnatic granddaughter her
daughter share is a fixed one-half
Agnatic receives if no Muslim germane
share
grand- daughters exist
from the
daughter germane
daughter
Agnatic They When there are two or more
grand- Share agnatic granddaughters as
daughters 2/3 the only heirs
equally
Agnatic 1/6 When a (1) germane daughter
grand- exist along with an agnatic
daughter granddaughter
Agnatic 1/2 If there are only agnatic
grand- share of grandsons amongst the heirs
daughters agnatic along with the agnatic
grandsons
granddaughters
Agnatic 0% The existence of two or
grand- more daughters will totally
daughters exclude any granddaughters
49. Agnatic 0% When a son of the deceased
grand- exist
daughters
Agnatic They When there is one daughter
grand- Share and agnatic granddaughters,
daughters 1/6 the daughter inherits a 1/2
equally share and the agnatic
granddaughters inherit the
remaining 1/6, (making a total
of two-thirds)
agnatic 2/3 When there is an agnatic
grand- grandson by a daughter, and
daughter an agnatic granddaughter
by a son by a son, the estate will be
divided into 3 parts: 1/3 will
go to the agnatic grandson
by a daughter, and 2/3 to
the agnatic granddaughter
by a son. (When the deceased
has no children, the child of
his son gets a son's share
even if it be a daughter, and
the child of his daughter
gets a daughter's share even
if it be a son)
50. HEIR % SHARE
agnatic Twice When there are agnatic
grandsons the grandsons, then the principle
share that the male inherits a
of an
portion equivalent to that
agnatic
of two females applies
grand-
daughter
agnatic 0% Muslim agnatic grandsons
grandsons do not inheritance whenever
the deceased has a living son
agnatic 1/3 When there is an agnatic
grandson grandson by a daughter, and
by an agnatic granddaughter
daughter by a son, the estate will be
, divided into 3 parts: 1/3 will
go to the agnatic grandson
by a daughter, and 2/3 to
the agnatic granddaughter
by a son.
*When the deceased has no
children, the child of his son
gets a son's share even if it be a
daughter, and the child of his
daughter gets a daughter's
share even if it be a son
51. HEIR % SHARE
Grand- 1/6 The maternal grandmother
mother inherits in the absence of the
(real – mother of the deceased
mother
of
father
or
mother)
Grand- 1/6 The paternal grandmother
mother inherits in the absence of the
father of the deceased
*The inheritance rights
ascend up to the father's
father's mother or mother's
mother's mother (great-
grandmothers), etc.
Grand- Equally The paternal and maternal
mothers divide grandmothers divide the 1/6
the share equally if both are
allotted eligible to inherit
1/6
share
52. Grand- 0% If mother exist
mother
Paternal gets When there are paternal
grand- 1/2 the grandparents together with
mother share maternal grandparents, the
of the estate will be divided into 3
paternal parts. 1/3 will be divided
grand- equally between the
father maternal grandfather and
the maternal grandmother,
and the remaining 2/3 will
go to the paternal
grandfather and the
paternal grandmother, from
which the paternal
grandfather gets twice the
share of the paternal
grandmother.
Maternal Shares When the heirs of the
grand- 1/3 deceased are paternal
mother equally grandparents together with
with maternal grandparents, the
53. the estate will be divided into 3
maternal parts. One part will be
grand- divided equally between the
father
maternal grandfather and
the maternal grandmother,
and the remaining 2 parts
will go to the paternal
grandfather and the
paternal grandmother, from
which the paternal
grandfather gets twice the
share of the paternal
grandmother.
Uterine Share When the heirs are
grand- equally grandparents and brothers
mother or sister from the mother's
side (uterine), the estate is
divided among them equally,
though they are of different
genders.
54. HEIR % SHARE
Mother 1/6 When there is a Muslim child
or Muslim agnatic
grandchild
Mother 1/3 When there is no Muslim
child or Muslim agnatic
grandchild
Mother 1/6 If the deceased son left
Muslim brothers or sisters
of any kind (uterine,
consanguine, etc.)
Mother 1/6 If the deceased daughter
leaves behind a husband and
both Muslim Parents (mother
and father) as only heirs
No * if no mother (her mom), the
Mother grandmother takes her place
Mother 1/3 If no Muslim child, etc., and
no Muslim father, but the
Muslim grandfather of the
deceased exist as an heir
55. Mother 1/6 Deceased has child or 2 or
more brothers/sisters
Mother 1/3 Deceased had no child or 2
or more brothers/sisters
Mother 1/4 Deceased had only parents
and wife
HEIR % SHARE
Uterine 1/6 Is allotted to a uterine (same
Brother mother) brother from a
sibling who has no Muslim
child, agnatic grandchild, or
Muslim parent, etc. (kalala)
Uterine They If the only heirs are a
Brothers share paternal brother and sister,
1/3 and several maternal
equally brothers and sisters, the
with estate will be divided into 3
uterine parts. One part (1/3) will be
sisters shared among the maternal
brothers and sisters
equally, and the remaining 2
parts will be divided among
56. the paternal brothers and
sisters, in such a manner
that every brother gets
double the share of every
sister.
Consanguine Gets When the only heirs are a
brother twice paternal brother and sister,
the and several maternal
share
brothers and sisters, the
of the
consanguine estate will be divided into 3
sisters parts: 1/3 will be shared
from among the maternal
the 2/3 brothers and sisters
equally, and the remaining
2/3 will be divided among the
paternal brothers and
sisters so that every
brother gets double the
share of every sister.
Uterine 100% If the only heir of deceased
half- (1/6 is one maternal half-brother
Quranic
brother share
(their father being different),
plus 5/6 he gets the entire estate.
as
asaba)
57. Uterine They When there are several
half- share maternal half-brothers
brothers equally alone, or several maternal
sisters alone, or both of
them together, the estate is
divided equally among them.
Brother 100% When he is the sole heir
Consanguine 0% When there are real
brothers (germane) brothers and
sisters, together with half
brothers and sisters from
the father's side
(Consanguine), and one half-
brother or one half-sister
from maternal side (uterine),
the paternal brothers and
sisters will not inherit. (The
estate will be divided into 6
parts, from which one part
will be inherited by the
maternal brother or sister,
and the remaining 5 parts
will be divided by the real
brothers and sisters among
58. themselves, in such a manner
that every brother will get
double the share of every
sister.)
Consanguine 0% When there are real
brothers brothers and sisters
together with paternal
brothers and sisters, and
several maternal brothers
and sisters, the paternal
brothers and sisters will
not inherit. In this case, the
estate will be divided into 3
parts, from which 1/3 part
will be divided equally by
the maternal brothers and
sisters, and the remaining 2/3
parts will be divided among
the real brothers and
sisters, in such a manner
that every brother gets
double the share of every
sister.
59. When the only heirs of
deceased are his paternal
brother and sister, and
several maternal brothers
and sisters, the estate will
be divided into 3 parts. One
part will be shared among
the maternal brothers and
sisters equally, and the
remaining 2 parts will be
divided among the paternal
brothers and sisters, in such
a manner that every brother
gets double the share of
every sister.
Germane Divide When there are several real
brothers 100% brothers alone, they divide
equally the property equally among
themselves
Brother 1/3 to Is allotted to a uterine (same
share
mother) brother in instances
equally
with all where a kalala dies leaving
siblings behind additional Muslim
(3 or uterine siblings as heirs (3+)
more)
60. Brother 100% When a sister dies as a
kalala, leaving the brother
in question as the sole heir
Brothers Twice When a sister dies as a
the kalala and leaves germane
share (full) brothers and sisters
of a as heirs
female
Brothers Equally if there are Muslim uterine
divide brothers and sisters plus
the Muslim germane brothers
allotted
and sisters (full), then they
share
share in the residue
* Uterine siblings only
inherit in the absence of
Muslim descendents and
ascendants (a Muslim child,
agnatic grandchild, or
parent); i.e., when the
deceased is a kalala
* Uterine siblings inherit
equally, as do their
descendents
61. Consanguine 2/3 When there is a paternal
brother brother and maternal
grandfather, the paternal
(consanguine) brother
inherits 2/3 and the
maternal grandfather
inherits 1/3 of the estate
Brothers 1/3 to Umar ibn al-Khattab
(both share allowed the germane (full)
uterine equally brothers to inherit equally
and with all with the uterine brothers in
germane) siblings the share of 1/3.
Consanguine When the deceased is
0%
(half)
survived by descendants or a
Brother
father
on the
mother’s
side
Uterine Share When there are
brothers equally grandparents and brothers
or sister from the mother's
side (uterine), the estate is
divided among them equally,
though they are of different
genders.
62. HEIR % SHARE
NEPHEW A male Agnatic (related to the
and gets deceased from the father’s
NIECE twice or male side) nephews and
(Children the nieces are only entitled to
of share inherit in the absence of
Brothers of a their parents (agnatic)
/Sisters) female brothers and sisters of the
deceased; thus, a
nephew/niece will receive
what his/her parent would
have received if he/she was
alive. They will also not
inherit if the children or
children’s children of the
deceased are living.
NEPHEW 0% as The niece and nephew from
and long as the sister’s side (thawil
NIECE an arham) will not inherit as
(Children eligible long as the deceased’s
heir
of parents, grandparents,
exist
Brothers great-grandparents, etc.,
/Sisters) children, grandchildren,
brothers, sisters, paternal
uncles, paternal uncle’s son,
63. grandson, great-grandson,
brother’s son, grandson,
great-grandson, etc. are
alive. If this is the case, a
nephew or niece assumes the
share of the absent heir.
Uterine Shares When there is a paternal
nephew 1/3 brother, maternal
equally grandfather, and maternal
with
nephew, the paternal
uterine
(consanguine) brother
grand-
father inherits 2/3 and the
maternal (uterine)
grandfather inherits 1/3 of
the estate equally with the
uterine nephew
HEIR % SHARE
Agnatic 1/6 When a male descendent
(real) (replaces such as his Muslim son died
his
Grand- deceased
with a living Muslim son or
father son) agnatic Muslim grandson in
his absence, etc.
64. Agnatic 1/6 plus When his Muslim daughter
(real) residue or agnatic Muslim
Grand- as an granddaughter etc., exist
asaba
father
Agnatic 100% as When no Muslim children
(real) asaba male or Muslim female
Grand- agnatic descendent exist
father
Agnatic 0% When the father of the
(real) deceased exist
Grand-
father
Agnatic Inherits Deceased has no father and
(real) as no child
Grand- asaba
only
father
and
gets
residue
Agnatic 1/6 Deceased has no father, but
(real) has sons or son’s sons
Grand- (agnatic grandsons)
father
65. Agnatic Replaces the absent father;
(real) but, unlike the absent father,
Grand- the grandfather does not
father reduce the mother’s share to
1/3 of the residue, nor
entirely exclude the
paternal grandmother.
According to Bukhiri and
Imam Muslim, the father
deprives the brothers of
their share; however, this
authority does not apply to
the grandfather.
Imam Abu Hanifa, unlike Bukhari
and Imam Muslim is of the
opinion that the grandfather
deprives the brother of his
share in the inheritance.
* The grandfather excludes
the Great-grandfather
66. Uterine Shares When there are paternal
grand- 1/3 grandparents together with
father equally maternal grandparents, the
with the
estate will be divided into 3
maternal
grand- parts: 1/3 will be divided
mother equally between the
maternal grandfather and
grandmother, and the
remaining 2/3 will go to the
paternal grandfather and
grandmother, from which the
paternal grandfather gets
twice the share of the
paternal grandmother.
Consanguine gets When the heirs of the
grand- twice deceased are paternal
father the grandparents together with
share
maternal grandparents, the
of the
paternal
estate will be divided into 3
grand- parts. One part will be
mother divided equally between the
maternal grandfather and
the maternal grandmother,
and the remaining 2 parts
will go to the paternal
67. grandfather and the
paternal grandmother, from
which the paternal
grandfather gets twice the
share of the paternal
grandmother.
Uterine 1/3 When there is a paternal
grand- brother and maternal
father grandfather, the paternal
(consanguine) brother
inherits 2/3 and the
maternal grandfather
inherits 1/3 of the estate
Uterine Shares When there is a paternal
grand- 1/3 with brother, maternal
father the grandfather, and maternal
uterine
nephew, the paternal
nephew
(consanguine) brother
inherits 2/3 and the
maternal (uterine)
grandfather inherits 1/3 of
the estate equally with the
uterine nephew
68. Uterine Shares When the heirs are
grand- equally grandparents and brothers
father or sister from the mother's
side (uterine), the estate is
divided among them equally,
though they are of different
genders.
HEIR % SHARE
Germane When the deceased is also
Sister ½ survived by a consanguine
sister(s) from the father’s
side, in addition to his
germane sister
Germane 0% When there are descendants
Sister or a father
Germane They When there are several real
sisters share sisters alone, they divide the
100% property equally among
equally themselves
69. Consanguine 0% When the deceased is
(half)
sister on survived by descendants or a
father’s father
side
Consanguine 1/6 When the deceased has a
(half)
sister on germane (full) sister
father’s
side
Consanguine They When there is more than 1
sister on share consanguine sister
father’s 2/3
side equally
Consanguine 0% When there is 1 germane
sister on sister and agnatic
father’s granddaughter of the
side deceased (son’s daughter)
Consanguine 0% When the deceased is
(half)
sister on survived by descendants or a
mother’s father
side
70. Consanguine 0% When there are real
sister (germane) brothers and
sisters, together with half
brothers and sisters, and
one half-brother or one
half-sister from maternal
side (uterine), the paternal
brothers and sisters will
not inherit. (The estate will
be divided into 6 parts, from
which one part will be
inherited by the maternal
brother or sister, and the
remaining 5 parts will be
divided by the real brothers
and sisters among
themselves, in such a manner
that every brother will get
double the share of every
sister.)
Consanguine When there is a paternal
sister ½ the brother and sister, and
share several maternal brothers
of the and sisters, the estate will
consanguine
brother be divided into 3 parts: 1/3
71. from will be shared among the
the 2/3 maternal brothers and
share sisters equally, and the
of the
remaining 2/3 will be divided
estate
among the paternal brothers
and sisters, in such a manner
that every brother gets
double the share of every
sister.
Uterine Shares When there are
sister equally grandparents and brothers
or uterine sister, the estate
is divided among them
equally, though they are of
different genders.
Consanguine 0% When there are two or more
sister on germane (full) sisters
father’s
side
Consanguine O% When there is a germane
sister on brother
father’s
side
72. Uterine Shares When her deceased sibling
sister 1/6 dies as kalala, and also
equally leaves a uterine brother
Uterine 1/6 When she is the only uterine
sister sister of the deceased
Uterine Shares When their deceased uterine
sister 1/3 sibling dies as kalala, and
equally leaves more than one uterine
sister or brother
Germane Share When a man dies (their
sisters 2/3 brother) and leaves no child,
equally and they (germane sisters)
are the only heirs
Germane 1/2 When a man dies (her
sister brother) and leaves no child,
and the she is the only heir
Germane 1/2 When a man dies (their
sisters share brother) and leaves no child,
of a and they (germane brothers
male
and sisters) are the only
heirs
73. Germane 1/5 – When there are two real
sister half the brothers and one real sister,
share the property will be divided
of her
into 5 parts, and each
two
brothers
brother will get 2 parts
while the sister will get one
Consanguine 1/2 When there are paternal
sister on share half-brothers together with
father’s of a paternal half-sisters, every
side male
brother gets double the
share of every sister.
Consanguine 1/2 When there is only 1
sister on consanguine sister
father’s
side
Uterine 100% When there is one uterine
she gets
half- the entire
half-sister as sole heir
sister estate
Uterine Share When there are several
sisters equally maternal brothers alone, or
several maternal sisters
alone, or both of them
together, the estate is
divided equally among them.
74. HEIR % SHARE
Father 1/6 When a Muslim man (his son)
has left Muslim children or
Muslim agnate
grandchildren as heirs
father 100% of When the deceased Muslim
what (his son) has no Muslim
remains children or Muslim agnate
as an descendants
asaba
Father 2/3 If sole heir with mother
Father 1/6 plus When there is only a Muslim
residue daughter or Muslim agnate
granddaughter, etc. and no
Muslim son or agnate Muslim
grandson
(Daughter gets ½ or 2/3
when two or more, and
Muslim agnate
granddaughter gets 1/6)
75. Father According to Imam Bukhari
and Imam Muslim, the
presence of father deprives
even the brothers of their
share in the inheritance.
Father 0% When his deceased son has
inherits no child
only as
asaba
HEIR % SHARE
Aunts Uncle Inherit only when there are
and gets no Muslim parents or
Uncles twice grandparents of the
the deceased
share
of the
aunt
Aunts 100% When the only heir of
and deceased is one paternal
Uncles uncle or aunt
76. Aunts They When there are paternal
and Share uncles alone, or aunts alone
Uncles Equally that are all real or
paternal brothers and
sisters of the father of the
deceased
Aunts Male When there are several
and gets paternal uncles together
Uncles twice with the aunts of the
the deceased, and all of them
share are the real or the paternal
of a brothers and sisters of the
female deceased’s father, the
paternal uncle will get
twice the share of the
paternal aunt.
Aunts They When there are several
and Share maternal uncles or aunts,
Uncles Equally
77. Aunts Male When there are maternal
and gets uncles together with the
Uncles twice maternal aunts, the uncles
the will receive twice the share
share of the aunts
of a
female
Aunts 0% When the heirs of deceased
and are his paternal uncles and
Uncles paternal aunts, some of
(paternal whom are the real brothers
half and sisters of his father,
brothers while others are paternal
and or maternal half brothers
sisters and sisters of his father,
of the those who are paternal half
deceased’s brothers and sisters will
father) not inherit anything
A paternal 1/6 When the deceased is
uncle or
aunt who is survived by their full real
the uterine paternal uncles and
half-brother
or sister of paternal aunts
the
deceased’s
father
78. full real 5/6 When the deceased is
paternal (the survived by one paternal
residue
uncles after a uncle or one paternal aunt,
and paternal who are the maternal half-
uncle or
paternal aunt who brother and half-sister of
aunts of are the the deceased’s father
maternal
the half-
deceased brother
and half-
sister of
the
deceased’s
father get
their 1/6
share)
A 5/6 When the deceased has no
paternal (the real full paternal uncles
residue
uncle or after a and real full paternal aunts
aunt paternal
uncle or
who is aunt who
the are the
maternal
uterine half-
half- brother
brother and half-
sister of
or sister the
of the deceased’s
father get
deceased’s their 1/6
father share)
79. real 2/3 When there are paternal
paternal uncles together with
uncles paternal aunts who are the
and real
maternal half brothers and
paternal
sisters of the deceased’s
aunts of
the father
deceased ,
who are
the half-
paternal
brothers
and
sisters of
his father
Paternal 1/3 When there are paternal
uncles uncles and aunts together
and aunts who are the maternal half
of the
brothers and sisters of the
deceased
deceased’s father
who are
the
maternal
half-
brothers
and
sisters of
his father
80. maternal 100% If a deceased has only one
uncle or maternal uncle or maternal
maternal aunt, he or she inherits the
aunt entire estate
maternal Male When there is a maternal
uncle gets uncle along with a maternal
together twice aunt (whether they be the
with the the full, or the paternal, or the
maternal share maternal half brothers and
aunt of a sisters of the deceased’s
female mother)
Aunts Male When the heirs of the
and gets deceased are one or several
Uncles twice maternal uncles and aunts
the from the mother's side, and
share full maternal uncles and
of a aunts, together with
female maternal uncles and aunts
from the father's side
81. maternal 1/3 When there is one or
uncle or several maternal uncles or
maternal aunts, or maternal uncles
aunt or together with maternal
both of aunts, with one or several
them paternal uncles or aunts, or
paternal uncles together
with paternal aunts
paternal 2/3 When there are one or
uncle or several maternal uncles, or
aunt, or one or several maternal
both of aunts, or maternal uncles
them together with maternal
aunts, with one or several
paternal uncles or aunts, or
paternal uncles together
with paternal aunts
maternal 1/3 When there is one maternal
uncle or uncle or aunt together with
the a paternal uncle and aunt,
maternal (full paternal uncle and
aunt aunt or related from the
father's side)
82. paternal Share When there is one maternal
uncle 2/3 uncle or aunt together with
and aunt (male a paternal uncle and aunt,
gets
(full paternal uncle and
twice
aunt or related from the
the
share father's side)
of a
female)
maternal Share When there are one
uncle or 1/3 maternal uncle or aunt
aunt (male together with one paternal
gets uncle, or one half paternal
twice
aunt related from the
the
mother's side together with
share
of a full or half paternal uncles
female) and aunts
paternal Share When there is one maternal
uncles 2/3 uncle or aunt together with
and (male one paternal uncle, or one
gets
aunts half paternal aunt related
twice
from the mother's side
the
share together with full or half
of a paternal uncles and aunts
female)
83. maternal 1/3 When there are several
uncles (male maternal uncles and aunts,
and gets all of whom are either full
twice
aunts or related from father's or
the
mother's side, and also a
share
of a paternal uncle and aunt
female)
paternal They When there are several
uncle share maternal uncles and aunts,
and aunt 2/3 all of whom are either full
(male
or related from father's or
gets
mother's side, and also a
twice
the paternal uncle and aunt
share
of a
female)
paternal They When there is a maternal
uncle share uncle only, or half maternal
and aunt 2/3 aunts related from the
(male mother's side together with
gets several maternal uncles and
twice aunts who are either full or
the half related from father's
share side, and also a paternal
of a uncle and aunt
female)
84. maternal They When there is a maternal
uncle share uncle only, or if there are
only, half 1/3 half maternal aunts related
maternal
(male from the mother's side
aunts,
gets together with several
maternal
uncles twice maternal uncles and aunts
and aunts the who are either full or half
who are share related from father's side,
either of a and also a paternal uncle
full or female) and aunt
half
related
from
father's
side
paternal They When there are paternal
and share and maternal uncles and
maternal 1/3 aunts of the deceased’s
uncles (male
father, and paternal and
and aunts gets
maternal uncles and aunts
of the twice
deceased’s the of his mother
mother share
of a
female)
85. father's They When there are paternal
maternal share 1 and maternal uncles and
uncle part of aunts of the deceased’s
the
and aunt father, and paternal and
remaining
2/3 maternal uncles and aunts
(male of his mother
gets
twice
the
share
of a
female)
father's They When there are paternal
paternal share 2 and maternal uncles and
uncle parts of aunts of the deceased’s
the
and aunt father, and paternal and
remaining
2/3 maternal uncles and aunts
(male of his mother
gets
twice
the
share
of a
female)
86. In conclusion, to eradicate any validity to the
allegations/implication posed by some individuals either out of
ignorance or deception, concerning the Quran being unfair and
impracticle regarding its alloted shares to specific heirs, I
have included explanations and examples from brothers Ansar Al-
'Adl and Dr. Zakir Naik to serve this purpose.
Ansar Al-'Adl declared the allegation is as follows: "And
it just doesn't add up: Sura 4:11-12 and 4:176 state the
Qur'anic inheritance law. When a man dies, and is leaving behind
three daughters, his two parents and his wife, they will receive
the respective shares of 2/3 for the 3 daughters together, 1/3
for the parents together [both according to verse 4:11] and 1/8
for the wife [4:12] which adds up to more than the available
estate. A second example: A man leaves only his mother, his wife
and two sisters, then they receive 1/3 [mother, 4:11], 1/4
[wife, 4:12] and 2/3 [the two sisters, 4:176], which again adds
up to 15/12 of the available property. The verses mentioned are
the following: 4:11-12 Allah (thus) directs you as regards your
Children's (Inheritance): to the male, a portion equal to that
of two females; if only daughters, two or more, their share is
two-thirds of the inheritance; if only one, her share is a half.
For parents, a sixth share of the inheritance to each, if the
deceased left a child; if no child, and the parents are the
87. (only) heirs, the mother has a third; if the deceased left
brothers (or sisters) the mother has a sixth. The distribution
in all cases (is) after the payment of legacies and debts. Ye
know not whether your parents or your children are nearest to
you in benefit. These are settled portions ordained by Allah;
and Allah is All-knowing, All-wise. In what your wives leave,
your share is a half, if they leave no child; but if they leave
a child, ye get a fourth; after payment of legacies and debts.
In what ye leave, their share is a fourth, if ye leave no child;
but if ye leave a child, they get an eighth; after payment of
legacies and debts. If the man or woman whose inheritance is in
question, has left neither ascendants nor descendants, but has
left a brother or a sister, each one of the two gets a sixth;
but if more than two, they share in a third; after payment of
legacies and debts; so that no loss is caused (to any one). Thus
is it ordained by Allah. and Allah is All-knowing, Most
Forbearing. 4:176 They ask thee for a legal decision. Say: Allah
directs (thus) about those who leave no descendants or
ascendants as heirs. If it is a man that dies, leaving a sister
but no child, she shall have half the inheritance: If (such a
deceased was) a woman, who left no child, Her brother takes her
inheritance: If there are two sisters, they shall have two-
thirds of the inheritance (between them): if there are brothers
and sisters, (they share), the male having twice the share of