Leaving Behind a Non-Muslim Wife and Muslim Children

12th November 2024

 

السلام عليكم و رحمة الله و بركاته

Question: My brother died and left a wife who is not a Muslim. He has 2 sons (15 and 12 years old and one daughter (4 years old) all who were brought up as Muslim. No parents are alive. He left behind £50,000. Could you calculate each person’s Islamic share?  Regarding Zakāt, is it payable on the inheritance he did not pay it that year whilst he was alive.

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

In reference to your query, the Islamic laws of inheritance distribution as prescribed in the Quran and Sunnah follow the death of the person after clearing all funeral expenses, any outstanding debt and fulfilling one-third of the deceased’s personal will from their wealth[1]. Whatever remains thereafter will be distributed among his legal inheritors. The wife will not inherit due to being a non-Muslim. [2] If his children were brought up as Muslims, then they will inherit from their father’s estate. His estate will be divided into 5 parts: each son inheriting double the share of a daughter.[3] A legal guardian must be appointed to manage the wealth of a minor inheritor until they reach the legal age maturity and able to manage their own wealth.

 

Legal Beneficiaries

 

Entitlement from 5 parts Monetary Value
Son 1 2 £20,000
Son 2 2 £20,000
Daughter 1 £10,000
Total 5 £50,000

 

Concerning the query about his unpaid Zakāt, the Zakat rulings are now dropped due to absence of ownership unless he made a wasiyyat (a personal will) before he died for it to be paid from one-third of his wealth. If the inheritors pay Zakāt before inheritance distribution, then that is permissible, otherwise not necessary.  The wealth now belongs to his children and become responsible for paying Zakāt after fulfilling its pre-requisites.

 

[Allāh Knows Best]

 

Written by:  Apa Samrena Kashaf         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

 

 

 

[1] Ibn Abideen, Raddul Muhtar. Kitabul Faraidh, Vol. 6, page 759-760

 (قَوْلُهُ يَعُمُّ التَّكْفِينُ)

    كَكَفَنِ السُّنَّةِ أَوْ قَدْرِ مَا كَانَ يَلْبَسُهُ فِي حَيَاتِهِ وَلَوْ هَلَكَ كَفَنُهُ فَلَوْ قَبْلَ تَفَسُّخِهِ كُفِّنَ مَرَّةً بَعْدَ أُخْرَى وَكُلُّهُ مِنْ كُلِّ مَالِهِ (ثُمَّ) تُقَدَّمُ (دُيُونُهُ الَّتِي لَهَا مُطَالبٌ مِنْ جِهَةِ الْعِبَادِ) وَيُقَدَّمُ دَيْنُ الصِّحَّةِ عَلَى دَيْنِ الْمَرَضِ إنْ جُهِلَ سَبَبُهُ وَإِلَّا فَسِيَّانِ كَمَا بَسَطَهُ السَّيِّدُ، (وَأَمَّا دَيْنُ اللَّهِ تَعَالَى فَإِنْ أَوْصَى بِهِ وَجَبَ تَنْفِيذُهُ مِنْ ثُلُثِ الْبَاقِي وَإِلَّا لَا ثُمَّ) تُقَدَّمُ (وَصِيَّتُهُ)

 

[2] Fatawa Hindiyyah, Kitabul Faraidh, Vol.6, page 454

وَاخْتِلَافُ الدَّيْنِ أَيْضًا يَمْنَعُ الْإِرْثَ وَالْمُرَادُ بِهِ الِاخْتِلَافُ بَيْنَ الْإِسْلَامِ وَالْكُفْرِ، وَأَمَّا اخْتِلَافُ مِلَلِ الْكُفَّارِ كَالنَّصْرَانِيَّةِ وَالْيَهُودِيَّةِ وَالْمَجُوسِيَّةِ وَعَبَدَةِ الْوَثَنِ فَلَا يَمْنَعُ الْإِرْثَ حَتَّى يَجْرِيَ التَّوَارُثُ بَيْنَ الْيَهُودِيِّ وَالنَّصْرَانِيِّ وَالْمَجُوسِيِّ

.

[3] Quran, Surah Nisaa, Ayah 11

يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَـٰدِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۚ

“Allah commands you regarding your children: the share of the male will be twice that of the female. (4:11)”

 

Bequest for the Children & Two Separate Wills

12th October 2024

 

Question: My wife passed recently, and my query is regarding her Islamic will. She has two separate wills, one handwritten and signed by herself and witnesses and the other prepared by a specific Islamic organisation without her signature or the witnesses’ signatures. She stipulated in both wills for some gold and extra cash to be allocated to our son and daughter. Moreover, the handwritten will includes one-third of wealth for an Islamic organisation whilst the typed written will includes 3% to be allocated to an Islamic charity. Is the will made for our son and daughter valid or not? Which will must we follow?

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

We first pray to Allāh Almighty to forgive her sins, raise her ranks in paradise and to bestow upon the family members beautiful patience, Ameen. Concerning your enquiry, it must be fundamentally understood that to arbitrarily bequeath a portion of one’s inheritors is not valid because Allāh Almighty himself has assigned the shares for them. The Messenger of Allāh (saw) said, “Verily Allāh has given every rightful person their rightful share. There is no bequeathing for the inheritors.”[1]

Regarding the second part to your question, in the case of conflict, the handwritten will that she signed by herself with the witnesses’ signatures will be implemented and not the one without her signature.[2]

 

[Allãh Knows Best]

 

 

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

[1] Sunnan Ibn Majah, Book of Wills, No. 2714

بَابُ لَا وَصِيَّةَ لِوَارِثٍ

حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ شُعَيْبِ بْنِ شَابُورَ قَالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ جَابِرٍ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ، أَنَّهُ حَدَّثَهُ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: إِنِّي لَتَحْتَ نَاقَةِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسِيلُ عَلَيَّ لُعَابُهَا فَسَمِعْتُهُ يَقُولُ: «إِنَّ اللَّهَ قَدْ أَعْطَى كُلَّ ذِي حَقٍّ حَقَّهُ، أَلَا لَا وَصِيَّةَ لِوَارِثٍ»

 

Durrul-Mukhtar, Kitāb al-Wasiyyah, vol 23, p. 477

(وَشَرَائِطُهَا كَوْنُ الْمُوصِي أَهْلًا لِلتَّمْلِيكِ) فَلَمْ تَجُزْ مِنْ صَغِيرٍ وَمَجْنُونٍ وَمُكَاتَبٍ إلَّا إذَا أَضَافَ لِعِتْقِهِ كَمَا سَيَجِيءُ (وَعَدَمُ اسْتِغْرَاقِهِ بِالدَّيْنِ) لِتَقَدُّمِهِ عَلَى الْوَصِيَّةِ كَمَا سَيَجِيءُ (وَ) كَوْنُ (الْمُوصَى لَهُ حَيًّا وَقْتَهَا) تَحْقِيقًا أَوْ تَقْدِيرًا لِيَشْمَلَ الْحَمْلَ الْمُوصَى لَهُ فَافْهَمْهُ فَإِنَّ بِهِ يَسْقُطُ إيرَادُ الشُّرُنْبُلَالِيُّ (وَ) كَوْنُهُ (غَيْرَ وَارِثٍ) وَقْتَ الْمَوْتِ

[2] Fatawa Hindiyyah, Kitāb al-Wasiyyah, vol 6, p. 192

الْبَابُ الْعَاشِرُ فِي الشَّهَادَةِ عَلَى الْوَصِيَّةِ

قَالَ: وَإِذَا شَهِدَ الشَّاهِدَانِ أَنَّ الْمَيِّتَ أَوْصَى إلَى هَذَا وَأَنَّهُ رَجَعَ عَنْ ذَلِكَ وَأَوْصَى إلَى هَذَا الْآخَرِ أَجَزْتُ شَهَادَتَهُمَا.

Estate Distribution between a Mother, Daughter and a Full-Sister

2nd October  2024

 

السلام عليكم و رحمة الله و بركاته

Question: My wife informed me that my brother-in-law (her brother) passed away in United States and left behind a mother (who is a widow) and a 10-year-old daughter (in Pakistan) (from his previous wife). He did not have any property or cash or gold except that he had a car which one of his friends in the States sold it for $20,000 and sent it to his mother in Pakistan and converted into rupees. My question is what how will his estate be distributed Islamically?

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

In reference to your query, the Islamic laws of inheritance distribution as prescribed in the Quran and Sunnah follow the death of the person after clearing all funeral expenses, any outstanding debt and executing one third of their personal will from their estate. A woman inherits a portion based on her relationship to the deceased and the existing members of other eligible inheritors. In the aforementioned scenario, Islamically the mother receives 1/6th, daughter receives ½ and the sister (full sister) inherits the residue.[1]

The wealth of the deceased will be divided into 6 parts between the mother, sister and the daughter and distributed in the following manner.

 

Legal

Beneficiaries

Islamic

Shares

Entitlement

From 6 parts*

Monetary

Value

Mother 1/6 1 $3,333

 

Daughter ½ 3 $10,000
Sister Residue 2 $6,666
Total   6 $20,000

 

NB: Simply divide the total assets by 6 parts and thereafter multiply by entitlement share to get the monetary value.

 

The above monetary shares for each beneficiary will be converted into the rupees currency and given to them individually. As for the 10-year-old daughter, then a trusted individual should be appointed as her legal guardian who will safeguard her wealth and then give it to her after reaching maturity.

 

 

[Allāh Knows Best]

 

Written by:  Apa Sumayya Qazi   Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1]

وَلِاَ بَوَيۡهِ لِكُلِّ وَاحِدٍ مِّنۡهُمَا السُّدُسُ مِمَّا تَرَكَ اِنۡ كَانَ لَهٗ وَلَد

To the two parents of the deceased belongs a 1/6 each of what he leaves, if he has children.” (4:10)

 

لِلذَّكَرِ مِثۡلُ حَظِّ الۡاُنۡثَيَيۡنِ ۚ فَاِنۡ كُنَّ نِسَآءً فَوۡقَ اثۡنَتَيۡنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۚ وَاِنۡ كَانَتۡ وَاحِدَةً فَلَهَا النِّصۡفُ

Allah commands you regarding your children: the share of the male will be twice that of a female.” (4:11) If the females are more than two they inherit 2/3 of what he leaves if it be one female she inherits half.” (4:12)

 

حَدَّثَنِي عَمْرُو بْنُ عَبَّاسٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي قَيْسٍ، عَنْ هُزَيْلٍ، قَالَ قَالَ عَبْدُ اللَّهِ لأَقْضِيَنَّ فِيهَا بِقَضَاءِ النَّبِيِّ ﷺ لِلاِبْنَةِ النِّصْفُ، وَلاِبْنَةِ الاِبْنِ السُّدُسُ، وَمَا بَقِيَ فَلِلأُخْتِ

Narrated by Huzail that Sayyiduna Abdullah ibn Mas’ud (ra) said, “The judgment I will give in this matter will be like the judgment of the Prophet, ie one-half is for the daughter and one-sixth for the son’s daughter and the rest of the inheritance for the sister”  (Sahih al-Bukhari 6742 Book 85, Hadith 19)

Does an Adopted Child Inherit?

25th September 2024

السلام عليكم و رحمة الله و بركاته

Question: A couple in Pakistan do not have children and so they adopted a girl (husband-brother’s daughter). If the couple pass away and she is the only adopted daughter (no other adopted kids), does the daughter inherit the wealth and properties etc?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

In reference to your query, it is important to first understand the categorisation of inheritors in the Shariah. Inheritors are split into the following categories:

  • Primary fixed heirs (Dha-wil-Furoodh) – These are heirs whose share has been mentioned in the Quran and are eligible to receive inheritance in every instance. They are mother, father, wife, husband, daughter etc.
  • Secondary residual heirs (Al-Asabaat) – Those heirs who receive the residue from the estate either after the primary heirs or if none of the primary heirs exist. They are those who are paternally connected to the deceased via the medium of a male such as son, brothers, paternal nephews, paternal uncles and male children of paternal uncles and so forth.[1]
  • Other distant relatives (Dhawil-Arhaam) – These heirs connected to the deceased via the medium of a female relationship and only receive inheritance when both primary and secondary or just the secondary heirs don’t exist. They include maternal grandchildren, paternal nieces, maternal nephews and nieces, paternal and maternal uncles etc.

Concerning your query, if the wife passes away then the adopted girl does not inherit anything as there’s no blood relationship between them. If the husband passes away leaving behind none of the primary or secondary relatives, then the adopted girl inherits the residue because she is his paternal niece who falls under the Dhawil -Arhaam category.[2]

 

[Allāh Knows Best]

 

 

Written by:  Apa Samrena Kashaf         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam        

JKN Fatawa Department

 

[1] Ibn Abideen, Raddul Muhtar, Kitabul Faraidh, Baabul Asabaat,  Vol.6, page 773

قَالَ فِي الْمُغْرِبِ: الْعَصَبَةُ قَرَابَةُ الرَّجُلِ لِأَبِيهِ وَكَأَنَّهَا جَمْعُ عَاصِبٍ، وَإِنْ لَمْ يُسْمَعْ بِهِ، مِنْ عَصَبُوا بِهِ إذَا أَحَاطُوا حَوْلَهُ ثُمَّ سُمِّيَ بِهَا الْوَاحِدُ وَالْجَمْعُ وَالْمُذَكَّرُ وَالْمُؤَنَّثُ لِلْغَلَبَةِ وَقَالُوا فِي مَصْدَرِهَا الْعُصُوبَةُ، وَالذَّكَرُ يُعَصِّبُ الْمَرْأَةَ أَيْ يَجْعَلُهَا عَصَبَةً اهـ فَالْعَصَبَاتُ جَمْعُ الْجَمْعِ كَالْجِمَالَاتِ أَوْ جَمْعُ الْمُفْرَدِ عَلَى جَعْلِ الْعَصَبَةِ اسْمًا تَأَمَّلْ (قَوْلُهُ: وَعَصَبَةٌ بِغَيْرِهِ وَعَصَبَةٌ مَعَ غَيْرِهِ) سَيَأْتِي بَيَانُ الْفَرْقِ بَيْنَهُمَا (قَوْلُهُ: فَالْأُنْثَى لَا تَكُونُ عَصَبَةً بِنَفْسِهَا إلَخْ) أَشَارَ إلَى أَنَّهُ خَرَجَ بِقَوْلِهِ: وَهُوَ كُلُّ ذَكَرٍ الْعَصَبَةُ بِالْغَيْرِ، وَالْعَصَبَةُ مَعَ الْغَيْرِ فَإِنَّهُمَا إنَاثٌ فَقَطْ وَأَمَّا الْمُعْتَقَةُ، فَهِيَ وَإِنْ كَانَتْ عَصَبَةً بِنَفْسِهَا، فَهِيَ لَيْسَتْ نَسَبِيَّةً، وَالْمَقْصُودُ الْعَصَبَاتُ النَّسَبِيَّةُ كَمَا أَشَارَ إلَيْهِ أَوَّلًا، وَلِذَلِكَ خَرَجَ الْمُعْتَقُ أَيْضًا (قَوْلُهُ: لَمْ يَدْخُلْ إلَخْ) الْمُرَادُ عَدَمُ تَوَسُّطِ الْأُنْثَى سَوَاءٌ تَوَسَّطَ بَيْنَهُ وَبَيْنَ الْمَيِّتِ ذَكَرٌ كَالْجَدِّ وَابْنِ الِابْنِ أَوْ لَا كَالْأَبِ وَالِابْنِ الصُّلْبِيِّ (قَوْلُهُ: كَوَلَدِ الْأُمِّ) أَيْ الْأَخِ لِأُمٍّ وَأَمَّا الْأَخُ لِأَبٍ وَأُمٍّ، فَإِنَّهُ عَصَبَةٌ بِنَفْسِهِ مَعَ أَنَّ الْأُمَّ دَاخِلَةٌ فِي نِسْبَتِهِ. وَأُجِيبَ بِأَنَّ الْمُرَادَ مَنْ لَا يَنْتَسِبُ بِالْأُنْثَى فَقَطْ، وَأَجَابَ السَّيِّدُ بِأَنَّ قَرَابَةَ الْأَبِ أَصْلٌ فِي اسْتِحْقَاقِ الْعُصُوبَةِ، فَإِنَّهَا إذَا انْفَرَدَتْ كَفَتْ فِي إثْبَاتِ الْعُصُوبَةِ، بِخِلَافِ قَرَابَةِ الْأُمِّ، فَإِنَّهَا لَا تَصْلُحُ بِانْفِرَادِهَا عِلَّةً لِإِثْبَاتِهَا فَهِيَ مُلْغَاةٌ فِي اسْتِحْقَاقِ الْعُصُوبَةِ لَكِنَّا جَعَلْنَاهَا بِمَنْزِلَةِ وَصْفٍ زَائِدٍ فَرَجَّحْنَا بِهَا الْأَخَ لِأَبٍ وَأُمٍّ عَلَى الْأَخِ لِأَبٍ اهـ. أَقُولُ، وَهَذَا أَوْلَى مِنْ قَوْلِ بَعْضِهِمْ إنَّهُ خَرَجَ بِقَوْلِهِ فِي نِسْبَتِهِ حَيْثُ لَمْ يَقُلْ فِي قَرَابَتِهِ فَإِنَّ الْأُنْثَى دَاخِلَةٌ فِي قَرَابَتِهِ لِأَخِيهِ لَا فِي نِسْبَتِهِ إلَيْهِ، لِأَنَّ النَّسَبَ لِلْأَبِ فَلَا يَثْبُتُ بِوَاسِطَةِ غَيْرِهِ اهـ.

[2] Mufti Mahmood Hasan Ajmeeri, Mueenul Faraiz, page 61-62

 

Inheritance of an Illegitimate Child

5th September 2024

 

Question: I have two questions regarding an illegitimate child’s inheritance rights. My stepmother before marrying my father 20 years ago had an illegitimate child from another man. After the marriage, my father adopted this child and took him as a son and attributed this child to him. The child is now all grown up and is not aware of this. Ten years after the marriage, my stepmother unfortunately fornicated with the same man she was in relationship with before marrying my father and became pregnant again because of this.  My father has now passed away and we are disputing regarding inheritance. My question is as follows.

  1. Does the first child born outside of the wedlock inherit from my father’s estate.
  2. Will the second illegitimate child because of fornication with another man after marriage inherit from my father’s estate knowing that DNA testing will result that he is not his biological son?

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

In reference to your query, the first child will not inherit from your deceased father’s estate because firstly, this child was born outside of wedlock before your father’s marriage and secondly, Islāmically an illegitimate child has no established lineage not even to his biological father. Instead, he is attributed to his own biological mother and so will inherit from her estate only. Even his biological father cannot inherit from him and neither can his child inherit from him. The Messenger of Allāh sallallahu alayhi wasallam said, “Any man who fornicates with a free or a slave woman then the child becomes a child of fornication who neither inherits nor is inherited.”[1]

Albeit your father ascribed the child to him, that still does not establish parental lineage to him in which case, the laws of inheritance do not apply to him at all.[2]

As for the second child born from adultery will inherit from your father’s estate. The difference between him and the previous child is that the first child has no established lineage because he was born at a time when your stepmother was not in a marital relationship with anyone. Contrarily when she illegitimately conceived the second child,  she was married to your father and Islamically the child’s lineage is automatically attached to her husband. Once during the time of the Messenger of Allāh sallallahu alayhi wasallam a married woman fornicated (adultery) with another man and conceived a child from him. The dispute regarding his lineage was presented to the Messenger of Allāh sallallahu alayhi wasallam for adjudication and he said, “The child belongs to the owner of the bed (i.e. who she legitimately shares her bed with; her husband) and for the adulterer is the stoning.” Here the Prophet sallallahu alayhi wasallam attributed the child to her husband even if he was not his biological child so to protect his lineage.[3] To deprive this child from inheritance, Li’an in front of a Muslim judge which is a prescribed Shar’i method of severing the child from his lineage becomes necessary. The fact that your father did not do Li’an during his lifetime, the second child becomes an eligible inheritor due to his established lineage [which is an essential criterion for the eligibility of inheritance].[4]

 

 

[Allãh Knows Best]

 

Written and researched by (Mufti) Abdul Waheed

 

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Mullah Ali Qari, Mirqat Sharhul Mishkat, vol 5, p. 2027

وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ أَنَّ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – قَالَ «أَيُّمَا رَجُلٍ عَاهَرَ بِحُرَّةٍ أَوْ أَمَةٍ فَالْوَلَدُ وُلَدُ زِنًا لَا يَرِثُ وَلَا يُورَثُ» . رَوَاهُ التِّرْمِذِيُّ.

ش – فِي النِّهَايَةِ: الْعَاهِرُ الزَّانِي وَقَدْ عَهَرَ إِذَا أَتَى الْمَرْأَةَ لَيْلًا لِلْفُجُورِ بِهَا ثُمَّ غَلَبَ عَلَى الزَّانِي مُطْلَقًا (فَالْوَلَدُ وُلَدُ زِنًا) وَفِي نُسْخَةٍ: وَلَدُ الزِّنَا (لَا يَرِثُ) أَيْ: مِنَ الْأَبِ (وَلَا يُورَثُ) بِفَتْحِ الرَّاءِ وَقِيلَ: بِكَسْرِهَا، قَالَ ابْنُ الْمَلَكِ: أَيْ لَا يَرِثُ ذَلِكَ الْوَلَدُ مِنَ الْوَاطِئِ وَلَا مِنْ أَقَارِبِهِ إِذِ الْوِرَاثَةُ بِالنَّسَبِ وَلَا نَسَبَ بَيْنَهُ وَبَيْنَ الزَّانِي، وَلَا يَرِثُ الْوَاطِئُ وَلَا أَقَارِبُهُ مِنْ ذَلِكَ الْوَلَدِ

 

Fatawa Hindiyyah, Kitāb Thubut Nasab, vol 1, p. 540

وَلَوْ زَنَى بِامْرَأَةٍ فَحَمَلَتْ، ثُمَّ تَزَوَّجَهَا فَوَلَدَتْ إنْ جَاءَتْ بِهِ لِسِتَّةِ أَشْهُرٍ فَصَاعِدًا ثَبَتَ نَسَبُهُ، وَإِنْ جَاءَتْ بِهِ لِأَقَلَّ مِنْ سِتَّةِ أَشْهُرٍ لَمْ يَثْبُتْ نَسَبُهُ إلَّا أَنْ يَدَّعِيَهُ وَلَمْ يَقُلْ: إنَّهُ مِنْ الزِّنَا أَمَّا إنْ قَالَ: إنَّهُ مِنِّي مِنْ الزِّنَا فَلَا يَثْبُتُ نَسَبُهُ وَلَا يَرِثُ مِنْهُ كَذَا فِي الْيَنَابِيعِ.

 

Jawharatun Niyarah, Iddah Fi Nikah Fasid, vol 2, p. 82

وَلَوْ زَنَى بِامْرَأَةٍ فَحَبِلَتْ ثُمَّ تَزَوَّجَهَا فَوَلَدَتْ إنْ جَاءَتْ بِهِ لِسِتَّةِ أَشْهُرٍ فَصَاعِدًا ثَبَتَ نَسَبُهُ وَإِنْ جَاءَتْ بِهِ لِأَقَلَّ لَمْ يَثْبُتْ إلَّا أَنْ يَدَّعِيَهُ وَلَمْ يَقُلْ إنَّهُ مِنْ الزِّنَا أَمَّا إذَا قَالَ هُوَ ابْنِي مِنْ الزِّنَا لَا يَثْبُتُ نَسَبُهُ وَلَا يَرِثُ مِنْهُ.

 

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb al-Farāidh, vol 24 p. 365-366

 

(وَعَصَبَةُ وَلَدِ الزِّنَا وَ) وَلَدِ (الْمُلَاعَنَةِ) (مَوْلَى الْأُمِّ) الْمُرَادُ بِالْمَوْلَى مَا يَعُمُّ الْمُعْتِقَ وَالْعَصَبَةَ لِيَعُمَّ مَا لَوْ كَانَتْ الْأُمُّ حُرَّةَ الْأَصْلِ كَمَا بَسَطَهُ الْعَلَّامَةُ قَاسِمٌ لِأَنَّهُ لَا أَبًا لَهُمَا وَيَفْتَرِقَانِ فِي مَسْأَلَةٍ وَاحِدَةٍ: وَهِيَ أَنَّ وَلَدَ الزِّنَا يَرِثُ مِنْ تَوْأَمِهِ مِيرَاثَ أَخٍ لِأُمٍّ وَوَلَدَ الْمُلَاعَنَةِ يَرِثُ مِنْ تَوْأَمِهِ مِيرَاثَ أَخٍ لِأَبَوَيْنِ

(قَوْلُهُ: لِأَنَّهُ لَا أَبَا لَهُمَا) تَعْلِيلٌ لِلْمَتْنِ وَزَادَ فِي الِاخْتِيَارِ مَا نَصُّهُ وَالنَّبِيُّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – أَلْحَقَ وَلَدَ الْمُلَاعَنَةِ بِأُمِّهِ فَصَارَ كَشَخْصٍ لَا قَرَابَةَ لَهُ مِنْ جِهَةِ الْأَبِ، فَوَجَبَ أَنْ يَرِثَهُ قَرَابَةُ أُمِّهِ وَيَرِثَهُمْ،

 

Fatawa Hindiyyah, Kitāb Thubut Nasab, vol 1, p. 500

[الْبَابُ الثَّالِثُ فِي الْعَصَبَاتِ]

وَعَصَبَةُ وَلَدِ الزِّنَا وَوَلَدِ الْمُلَاعَنَةِ مَوَالِي أُمِّهِمَا؛ لِأَنَّهُ لَا أَبَ لَهُ فَتَرِثُهُ قَرَابَةُ أُمِّهِ وَيَرِثُهُمْ، فَلَوْ تَرَكَ بِنْتًا وَأُمًّا وَالْمُلَاعَنَ فَلِلْبِنْتِ النِّصْفُ وَلِلْأُمِّ السُّدُسُ وَالْبَاقِي يُرَدُّ عَلَيْهِمَا كَأَنْ لَمْ يَكُنْ لَهُ أَبٌ،

 

[2] Kasān, Badā’i Sanāi, Kitāb al-Da’wa, vol 6 p. 242

فَعَلَى هَذَا إذَا زَنَى رَجُلٌ بِامْرَأَةٍ فَجَاءَتْ بِوَلَدٍ فَادَّعَاهُ الزَّانِي لَمْ يَثْبُتْ نَسَبُهُ مِنْهُ لِانْعِدَامِ الْفِرَاشِ وَأَمَّا الْمَرْأَةُ فَيَثْبُتُ نَسَبُهُ مِنْهَا لِأَنَّ الْحُكْمَ فِي جَانِبِهَا يَتْبَعُ الْوِلَادَةَ عَلَى مَا نَذْكُرُ إنْ شَاءَ اللَّهُ تَعَالَى

 

[3] Kasān, Badā’i Sanāi, Kitāb al-Da’wa, vol 6 p. 242

[دعوى النَّسَب] [بَيَانِ مَا يَثْبُتُ بِهِ النَّسَبُ]

أَمَّا الْأَوَّلُ فَنَسَبُ الْوَلَدِ مِنْ الرَّجُلِ لَا يَثْبُتُ إلَّا بِالْفِرَاشِ وَهُوَ أَنْ تَصِيرَ الْمَرْأَةُ فِرَاشًا لَهُ لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «الْوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الْحَجْرُ» .

وَقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – الْوَلَدُ لِلْفِرَاشِ أَيْ لِصَاحِبِ الْفِرَاشِ إلَّا أَنَّهُ أَضْمَرَ الْمُضَافَ فِيهِ اخْتِصَارًا كَمَا فِي قَوْلِهِ عَزَّ وَجَلَّ {وَاسْأَلِ الْقَرْيَةَ} [يوسف: 82] وَنَحْوِهِ وَالْمُرَادُ مِنْ الْفِرَاشِ هُوَ الْمَرْأَةُ فَإِنَّهَا تُسَمَّى فِرَاشَ الرَّجُلِ وَإِزَارَهُ وَلِحَافَهُ وَفِي التَّفْسِيرِ فِي قَوْلِهِ عَزَّ شَأْنُهُ {وَفُرُشٍ مَرْفُوعَةٍ} [الواقعة: 34] أَنَّهَا نِسَاءُ أَهْلِ الْجَنَّةِ فَسُمِّيَتْ الْمَرْأَةُ فِرَاشًا لِمَا أَنَّهَا تُفْرَشُ وَتُبْسَطُ بِالْوَطْءِ عَادَةً

وَدَلَالَةُ الْحَدِيثِ مِنْ وُجُوهٍ ثَلَاثَةٍ: أَحَدُهَا: أَنَّ النَّبِيَّ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – أَخْرُج الْكَلَامَ مُخْرَجَ الْقِسْمَةِ فَجَعَلَ الْوَلَدَ لِصَاحِبِ الْفِرَاشِ وَالْحَجْرَ لِلزَّانِي فَاقْتَضَى أَنْ لَا يَكُونَ الْوَلَدُ لِمَنْ لَا فِرَاشَ لَهُ كَمَا لَا يَكُونُ الْحَجْرُ لِمَنْ لَا زِنَا مِنْهُ إذْ الْقِسْمَةُ تَنْفِي الشَّرِكَةَ وَالثَّانِي أَنَّهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – جَعَلَ الْوَلَدَ لِصَاحِبِ الْفِرَاشِ وَنَفَاهُ عَنْ الزَّانِي بِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – وَلِلْعَاهِرِ الْحَجْرُ لِأَنَّ مِثْلَ هَذَا الْكَلَامِ يُسْتَعْمَلُ فِي النَّفْيِ

 

 

Fatawa Hindiyyah, Kitāb Thubut Nasab, vol 1, p. 536

وَإِذَا تَزَوَّجَ الرَّجُلُ امْرَأَةً فَجَاءَتْ بِالْوَلَدِ لِأَقَلَّ مِنْ سِتَّةِ أَشْهُرٍ مُنْذُ تَزَوَّجَهَا لَمْ يَثْبُتْ نَسَبُهُ، وَإِنْ جَاءَتْ بِهِ لِسِتَّةِ أَشْهُرٍ فَصَاعِدًا يَثْبُتُ نَسَبُهُ مِنْهُ اعْتَرَفَ بِهِ الزَّوْجُ أَوْ سَكَتَ

 

Kasān, Badā’i Sanāi, Kitāb al-Da’wa, vol 6 p. 243

فَنَقُولُ وَبِاَللَّهِ التَّوْفِيقُ الْمَرْأَةُ تَصِيرُ فِرَاشًا بِأَحَدِ أَمْرَيْنِ أَحَدُهُمَا عَقْدُ النِّكَاحِ وَالثَّانِي مِلْكُ الْيَمِينِ إلَّا أَنَّ عَقْدَ النِّكَاحِ يُوجِبُ الْفِرَاشَ بِنَفْسِهِ لِكَوْنِهِ عَقْدًا مَوْضُوعًا لِحُصُولِ الْوَلَدِ شَرْعًا قَالَ النَّبِيُّ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «تَنَاكَحُوا تَوَالَدُوا تَكْثُرُوا فَإِنِّي أُبَاهِي بِكُمْ الْأُمَمَ يَوْمَ الْقِيَامَةِ وَلَوْ بِالسَّقْطِ» وَكَذَا النَّاسُ يُقْدِمُونَ عَلَى النِّكَاحِ لِغَرَضِ التَّوَالُدِ عَادَةً فَكَانَ النِّكَاحُ سَبَبًا مُفْضِيًا إلَى حُصُولِ الْوَلَدِ فَكَانَ سَبَبًا لِثَبَاتِ النَّسَبِ بِنَفْسِهِ وَيَسْتَوِي فِيهِ النِّكَاحُ الصَّحِيحُ وَالْفَاسِدُ إذَا اتَّصَلَ بِهِ الْوَطْءُ لِأَنَّ النِّكَاحَ الْفَاسِدَ يَنْعَقِدُ فِي حَقِّ الْحُكْمِ عِنْدَ بَعْضِ مَشَايِخِنَا لِوُجُودِ رُكْنِ الْعَقْدِ مِنْ أَهْلِهِ فِي مَحَلِّهِ وَالْفَاسِدُ مَا فَاتَهُ شَرْطٌ مِنْ شَرَائِطِ الصِّحَّةِ.

 

[4] Sarakhsi, al-Mabsoot, Kitāb al-Da’wa, vol 17 p. 182

قَالَ: وَإِذَا وَلَدَتْ امْرَأَةُ الرَّجُلِ عَلَى فِرَاشِهِ فَقَالَ الزَّوْجُ زَنَى بِك فُلَانٌ، وَهَذَا الْوَلَدُ مِنْهُ وَصَدَّقَتْهُ الْمَرْأَةُ، وَأَقَرَّ فُلَانٌ بِذَلِكَ فَإِنَّ نَسَبَ الْوَلَدِ ثَابِتٌ مِنْ الزَّوْجِ؛ لِأَنَّهُ صَاحِبُ الْفِرَاشِ، وَثُبُوتُ النَّسَبِ بِاعْتِبَارِ الْفِرَاشِ، وَبَعْدَ مَا ثَبَتَ بِفِرَاشِ النِّكَاحِ لَا يَنْقَطِعُ إلَّا بِاللِّعَانِ، وَلَا لِعَانَ بَيْنَهُمَا لِإِقْرَارِهَا عَلَى نَفْسِهَا بِالزِّنَا، وَكَذَلِكَ لَوْ كَانَ النِّكَاحُ فَاسِدًا؛ لِأَنَّ الْفَاسِدَ مُلْحَقٌ بِالصَّحِيحِ فِي حُكْمِ النَّسَبِ

 

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb al-Farāidh, vol 24 p. 352-353

[فَصْلٌ فِي الْعَصَبَاتِ]

قَالَ فِي الْمُغْرِبِ: الْعَصَبَةُ قَرَابَةُ الرَّجُلِ لِأَبِيهِ وَكَأَنَّهَا جَمْعُ عَاصِبٍ، وَإِنْ لَمْ يُسْمَعْ بِهِ، مِنْ عَصَبُوا بِهِ إذَا أَحَاطُوا حَوْلَهُ ثُمَّ سُمِّيَ بِهَا الْوَاحِدُ وَالْجَمْعُ وَالْمُذَكَّرُ وَالْمُؤَنَّثُ لِلْغَلَبَةِ وَقَالُوا فِي مَصْدَرِهَا الْعُصُوبَةُ،

(قَوْلُهُ: كَوَلَدِ الْأُمِّ) أَيْ الْأَخِ لِأُمٍّ وَأَمَّا الْأَخُ لِأَبٍ وَأُمٍّ، فَإِنَّهُ عَصَبَةٌ بِنَفْسِهِ مَعَ أَنَّ الْأُمَّ دَاخِلَةٌ فِي نِسْبَتِهِ. وَأُجِيبَ بِأَنَّ الْمُرَادَ مَنْ لَا يَنْتَسِبُ بِالْأُنْثَى فَقَطْ، وَأَجَابَ السَّيِّدُ بِأَنَّ قَرَابَةَ الْأَبِ أَصْلٌ فِي اسْتِحْقَاقِ الْعُصُوبَةِ، فَإِنَّهَا إذَا انْفَرَدَتْ كَفَتْ فِي إثْبَاتِ الْعُصُوبَةِ، بِخِلَافِ قَرَابَةِ الْأُمِّ، فَإِنَّهَا لَا تَصْلُحُ بِانْفِرَادِهَا عِلَّةً لِإِثْبَاتِهَا فَهِيَ مُلْغَاةٌ فِي اسْتِحْقَاقِ الْعُصُوبَةِ لَكِنَّا جَعَلْنَاهَا بِمَنْزِلَةِ وَصْفٍ زَائِدٍ فَرَجَّحْنَا بِهَا الْأَخَ لِأَبٍ وَأُمٍّ عَلَى الْأَخِ لِأَبٍ

 

 

Woman Passes Away Leaving Behind Sisters, Nephews and Nieces

21st November 2023

 

Question: An elderly woman has passed away. She has no existing parents, no children and no husband.  She also has no existing uncles. She only has 3 full sisters and their children existing. She had 2 brothers who passed away many years before her. Both brothers had children who are still alive; elder brother had 1 son and 1 daughter and brother 2 had 1 daughter only.  Kindly inform us who is Islamically entitled to a share in her estate.

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

In reference to your case scenario, after clearing all funeral expenses, fulfilling all outstanding debt and one-third of the deceased’s personal will for a specific cause (if she made one that is), based on the description above only her 3 full sisters and her paternal nephew (brother’s son) will inherit and the rest will be deprived.

  1. 3 sisters will inherit 2/3rd from the entire estate as they are amongst the Dhuwil-Furoodh category (those whose shares are stipulated in the Quran and Sunnah).[1]
  2. The paternal nephew will inherit the residue share (1/3rd) due to being the Asabah who inherit all whatever remains after the Dhuwil-Furoodh.[2]

Other family members such as her nieces from both sides will be deprived as they fall under the category of Dhuwil-Arham who don’t inherit anything in the presence of the Dhuwil-Furoodh and Asabah relatives.[3]

 

 

[Allãh Knows Best]

 

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Fatawa Hindiyyah, Kitāb al-Faraidh, vol 1, p. 500

الْبَابُ الثَّانِي فِي ذَوِي الْفُرُوضِ

الْخَامِسَةُ – الْأَخَوَاتُ لِأَبٍ وَأُمٍّ لِلْوَاحِدَةِ النِّصْفُ وَلِلثِّنْتَيْنِ فَصَاعِدًا الثُّلُثَانِ، كَذَا فِي خِزَانَةِ الْمُفْتِينَ وَمَعَ الْأَخِ لِأَبٍ وَأُمٍّ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ، وَلَهُنَّ الْبَاقِي مَعَ الْبَنَاتِ أَوَمَعَ بَنَاتِ الِابْنِ، كَذَا فِي الْكَافِي.

[2] Fatawa Hindiyyah, Kitāb al-Faraidh, vol 1, p. 501

الْبَابُ الثَّالِثُ فِي الْعَصَبَاتِ

عَصَبَةٌ بِنَفْسِهِ وَهُوَ كُلُّ ذَكَرٍ لَا يَدْخُلُ فِي نِسْبَتِهِ إلَى الْمَيِّتِ أُنْثَى وَهُمْ أَرْبَعَةُ أَصْنَافٍ: جُزْءُ الْمَيِّتِ وَأَصْلُهُ وَجُزْءُ أَبِيهِ وَجُزْءُ جَدِّهِ، كَذَا فِي التَّبْيِينِ فَأَقْرَبُ الْعَصَبَاتِ الِابْنُ ثُمَّ ابْنُ الِابْنِ وَإِنْ سَفَلَ ثُمَّ الْأَبُ ثُمَّ الْجَدُّ أَبُ الْأَبِ وَإِنْ عَلَا، ثُمَّ الْأَخُ لِأَبٍ وَأُمٍّ، ثُمَّ الْأَخُ لِأَبٍ ثُمَّ ابْنُ الْأَخِ لِأَبٍ وَأُمٍّ، ثُمَّ ابْنُ الْأَخِ لِأَبٍ ….

 

[3] Fatawa Hindiyyah, Kitāb al-Faraidh, vol 1, p. 507

الْبَابُ الْعَاشِرُ فِي ذَوِي الْأَرْحَامِ

وَذَوُو الْأَرْحَامِ كُلُّ قَرِيبٍ لَيْسَ بِذِي سَهْمٍ وَلَا عَصَبَةٍ وَهُمْ كَالْعَصَبَاتِ مَنْ انْفَرَدَ مِنْهُمْ أَخَذَ جَمِيعَ الْمَالِ……. وَصِنْفٌ يَنْتَمِي إلَى أَبَوَيْ الْمَيِّتِ كَبَنَاتِ الْإِخْوَةِ لِأَبٍ وَأُمٍّ أَوْ لِأَبٍ وَأَوْلَادِ الْإِخْوَةِ لِأُمٍّ وَأَوْلَادِ الْأَخَوَاتِ كُلِّهَا،

وَإِنَّمَا يَرِثُ ذَوُو الْأَرْحَامِ إذَا لَمْ يَكُنْ أَحَدٌ مِنْ أَصْحَابِ الْفَرَائِضِ مِمَّنْ يُرَدُّ عَلَيْهِ وَلَمْ يَكُنْ عَصَبَةٌ وَأَجْمَعُوا عَلَى أَنَّ ذَوِي الْأَرْحَامِ لَا يُحْجَبُونَ بِالزَّوْجِ وَالزَّوْجَةِ أَيْ يَرِثُونَ مَعَهُمَا

 

Estate Distribution Between a Wife, 2 Sons and 3 Daughters

16th November 2023

 

Question: I need to know who gets what in inheritance from my deceased father. He left behind £150,000 as his estate leaving behind a wife, 2 boys and 3 girls. His eldest son passed away before him years ago who has 3 girls and a wife. In addition to the 3 girls, father has step-daughter from his wife’s previous marriage. 

  1. How much do his existing 2 sons and 3 daughters receive from his estate? 
  2. Would any share be calculated for his deceased son or for his wife and daughters? 
  3. Will his step-daughter’s share be calculated also from the estate?

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your case scenario, if after clearing all funeral expenses, fulfilling all outstanding debt and one-third of the deceased’s personal will for a specific cause (if he made one that is) the above stated amount remains as is estate then it will be distributed amongst their legal beneficiaries in the following manner.

  1. The entire estate will be divided into 8 parts between his wife and existing children.
  2. The wife will receive one-eighth as stipulated in the Quran (1 part).[1]
  3. Children: The residue amount after the wife’s share will be divided between his 2 sons and 3 daughters; each son receiving double the share of a daughter.[2]

The previously deceased son will not receive a share from the now late father’s estate and neither his deceased son’s wife and his children. The above 2 sons and 3 daughters have taken all of the share and hence, excluded all other members. Concerning, the stepdaughter from his wife’s previous marriage then as she has no biological connection to the deceased, she will not receive a share.[3]

Table below illustrates the entitlement share of each beneficiary.

Legal beneficiaries Islamic shares Entitlement from 8 parts* Monetary Value
Wife 1/8 1 £18,750
The residue amount of £131,250 will be further distributed between the children in the following manner.
Son 1 Each son receives double the share of a daughter 2 £37,500
Son 2 2 £37,500
Daughter 1 Each daughter receives half of the share of a daughter 1 £18,750
Daughter 2 1 £18,750
Daughter 3 1 £18,750
Total 8 £150,000
*NB: Simply divide the total asset by 8 parts and thereafter multiply by the entitlement share to get the monetary value.

 

 

 [Allãh Knows Best]

 

Written by:  Apa Sumayyah bint Abdul Alim          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

 

[1]

Surah Nisa Aayat 12

وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكۡتُمۡ اِنۡ لَّمۡ يَكُنۡ لَّكُمۡ وَلَدٌ ۚ فَاِنۡ كَانَ لَـكُمۡ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكۡتُمۡ​ مِّنۡۢ بَعۡدِ وَصِيَّةٍ تُوۡصُوۡنَ بِهَاۤ اَوۡ دَ يۡنٍ​

 

Allamah Ibn Abideen, Radul Muhtaar, Kitabul Fara’idh, Vol 6. Pg.769

فَقَالَ (فَيُفْرَضُ لِلزَّوْجَةِ فَصَاعِدًا الثَّمَنُ مَعَ وَلَدٍ أَوْ وَلَدِ ابْنٍ

 

 

[2] Al Quraan, Surah Nisaa, Aayat 10

 يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ

فَإِن كُنَّ نِسَآءًۭ فَوْقَ ٱثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ وَٰحِدَةًۭ فَلَهَا ٱلنِّصْف

 

[3] Allamah Ibn Abideen, Shaami, Kitaabul Faraaidh vol 6, pg 762

وَيُسْتَحَقُّ الْإِرْثُ) وَلَوْ لِمُصْحَفٍ بِهِ يُفْتَى وَقِيلَ لَا يُورَثُ وَإِنَّمَا هُوَ لِلْقَارِئِ مِنْ وَلَدَيْهِ صَيْرَفِيَّةٌ بِأَحَدِ ثَلَاثَةٍ (بِرَحِمٍ وَنِكَاحٍ) صَحِيحٍ فَلَا تَوَارُثَ بِفَاسِدٍ وَلَا بَاطِلٍ إجْمَاعًا

 

An Elderly Woman Leaving Behind Nephews and Nieces only; What do they Receive?

                     27th September 2023

 

السلام عليكم و رحمة الله و بركاته

Question: An elderly lady is the last surviving member of her family. She has never married and has no children. She had two brothers and one sister and all have passed away now. They were all married and had children (boys and girls) and grandchildren (boys and girls) of their own. Can you please tell me how here estate would be distributed.

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

In the absence of the dhuwil furoodh (those that have their portions distributed to them directly by the Quran, husband, brother, father etc.) the Asabah relations (those that inherit in the absence of dhuwil furoodh), will receive the entire estate.[1] This is evident from the Quran in the following verse

وَهُوَ يَرِثُهَا إِنْ لَمْ يَكُنْ لَهَا وَلَدٌ

And he [her brother] will inherit all of her estate if she dies childless [An-Nisa 4:176]

In the above case, the elderly woman will have her entire estate distributed between the children of her brothers only. That is to say, all of her nephews and nieces from her blood brothers will receive the entirety of her estate; each male child inheriting double the share of their co-sibling female according to the Qur’anic principle.[2] The children of her nieces and nephews will be deprived. Males inheriting twice the share of females is evidenced by the ayah.

لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ

The share of the male will be twice that of the female [An-Nisa 4:11]

 

 

[Allāh Knows Best]

 

 

Written by:  Maulana Hafiz Mahmud Ali        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

 

[1] Fatawa Hindiyyah, Kitāb al-Mirath, Bāb fi al-asabaath, vol 6, p. 451

 

 (الْبَابُ الثَّالِثُ فِي الْعَصَبَاتِ) وَهُمْ كُلُّ مَنْ لَيْسَ لَهُ سَهْمٌ مُقَدَّرٌ وَيَأْخُذُ مَا بَقِيَ مِنْ سِهَامِ ذَوِي الْفُرُوضِ وَإِذَا انْفَرَدَ أَخَذَ جَمِيعَ الْمَالِ

 

Sarakhsi, al-Mabsoot, Kitāb al-Mirath,  Bāb  Ashab al-Mirath, vol 29 p. 174

 (قَالَ – رَضِيَ اللَّهُ عَنْهُ -) أَصْحَابُ الْمَوَارِيثِ بِالِاتِّفَاقِ صِنْفَانِ أَصْحَابُ الْفَرَائِضِ وَالْعَصَبَاتُ فَأَصْحَابُ الْفَرَائِضِ اثْنَا عَشَرَ نَفَرًا أَرْبَعَةٌ مِنْ الرِّجَالِ وَثَمَانِيَةٌ مِنْ النِّسَاءِ فَالرِّجَالُ الْأَبُ وَالْجَدُّ وَالزَّوْجُ وَالْأَخُ لِأُمٍّ وَالنِّسَاءُ الْأُمُّ وَالْجَدَّةُ وَالْبِنْتُ وَبِنْتُ الِابْنِ وَالْأُخْتُ لِأَبٍ وَأُمٍّ وَالْأُخْتُ لِأَبٍ وَالْأُخْتُ لِأُمٍّ وَالزَّوْجَةُ فَسِتَّةٌ مِنْ هَؤُلَاءِ صَاحِبُ فَرْضٍ فِي عُمُومِ الْأَحْوَالِ وَهُمْ الزَّوْجُ وَالْأَخُ لِأُمٍّ وَالْأُمُّ وَالْجَدَّةُ وَالْأُخْتُ لِأُمٍّ وَالزَّوْجَةُ وَسِتَّةٌ يَتَرَدَّدُ حَالُهُمْ بَيْنَ الْفَرِيضَةِ وَالْعُصُوبَةِ وَهُمْ الْأَبُ وَالْجَدُّ وَالْبِنْتُ وَبِنْتُ الِابْنِ وَالْأُخْتُ لِأَبٍ وَأُمٍّ وَالْأُخْتُ لِأَبٍ وَأَمَّا الْعَصَبَاتُ لَا يُحْصَوْنَ عَدَدًا، وَلَكِنْ يُحْصَوْنَ جِنْسًا وَهُمْ أَصْنَافٌ ثَلَاثَةٌ عَصَبَةٌ بِنَفْسِهِ وَعَصَبَةٌ بِغَيْرِهِ وَعَصَبَةٌ مَعَ غَيْرِهِ. فَأَمَّا الْعَصَبَةُ بِغَيْرِهِ وَالْعَصَبَةُ مَعَ غَيْرِهِ فَقَدْ تَقَدَّمَ بَيَانُهُمَا، وَهَذَا الْبَابُ لِبَيَانِ مَنْ هُوَ عَصَبَةٌ بِنَفْسِهِ وَهُوَ الذَّكَرُ الَّذِي لَا يُفَارِقُهُ الذُّكُورُ فِي نِسْبَةٍ إلَى الْمَيِّتِ فَأَقْرَبُ الْعَصَبَاتِ الِابْنُ، ثُمَّ ابْنُ الِابْنِ، وَإِنْ سَفَلَ، ثُمَّ الْأَبُ، ثُمَّ الْجَدُّ أَبٌ الْأَبِ، وَإِنْ عَلَا، ثُمَّ الْأَخُ لِأَبٍ وَأُمٍّ، ثُمَّ الْأَخُ لِأَبٍ، ثُمَّ ابْنُ الْأَخِ لِأَبٍ وَأُمٍّ، ثُمَّ ابْنُ الْأَخِ لِأَبٍ، ثُمَّ الْعَمُّ لِأَبٍ وَأُمٍّ، ثُمَّ الْعَمُّ لِأَبٍ، ثُمَّ ابْنُ الْعَمِّ لِأَبٍ وَأُمٍّ، ثُمَّ ابْنُ الْعَمِّ لِأَبٍ ثُمَّ عَمُّ الْأَبِ لِأُمٍّ، ثُمَّ عَمُّ الْأَبِ لِأَبٍ، ثُمَّ ابْنُ عَمِّ الْأَبِ لِأَبٍ وَأُمٍّ، ثُمَّ ابْنُ عَمِّ الْأَبِ لِأَبٍ، ثُمَّ عَمُّ الْجَدِّ هَكَذَا وَالْأَصْلُ فِيهِ قَوْلُهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «مَا أَبْقَتْ الْفَرَائِضُ فَلِأَوْلَى رَجُلٍ ذَكَرٍ» مَعْنَاهُ فَلِأَقْرَبِ رَجُلٍ ذَكَرٍ وَالِابْنُ أَقْرَبُ إلَى الْمَيِّتِ مِنْ الْأَبِ لِأَنَّ الِابْنَ تَفَرَّعَ مِنْ الْمَيِّتِ فَالْمَيِّتُ أَصْلُهُ وَالْأَبُ تَفَرَّعَ مِنْهُ الْمَيِّتُ فَهُوَ أَصْلٌ لَهُ وَاتِّصَالُ الْفَرْعِ بِالْأَصْلِ أَظْهَرُ مِنْ اتِّصَالِ الْأَصْلِ بِالْفَرْعِ.

 

[2] Fatawa Hindiyyah, Kitāb al-Mirath, Bāb fi al-asabaath, vol 6, p. 452

 إذَا اجْتَمَعَتْ الْعَصَبَاتُ بَعْضُهَا عَصَبَةٌ بِنَفْسِهَا وَبَعْضُهَا عَصَبَةٌ بِغَيْرِهَا وَبَعْضُهَا عَصَبَةٌ مَعَ غَيْرِهَا فَالتَّرْجِيحُ مِنْهَا بِالْقُرْبِ إلَى الْمَيِّتِ لَا بِكَوْنِهَا عَصَبَةً بِنَفْسِهَا، حَتَّى أَنَّ الْعَصَبَةَ مَعَ غَيْرِهَا إذَا كَانَتْ أَقْرَبَ إلَى الْمَيِّتِ مِنْ الْعَصَبَةِ بِنَفْسِهَا كَانَتْ الْعَصَبَةُ مَعَ غَيْرِهَا أَوْلَى. بَيَانُهُ إذَا هَلَكَ الرَّجُلُ وَتَرَكَ بِنْتًا وَأُخْتًا لِأَبٍ وَأُمٍّ وَابْنَ أَخٍ لِأَبٍ فَنِصْفُ الْمِيرَاثِ لِلْبِنْتِ وَالنِّصْفُ لِلْأُخْتِ وَلَا شَيْءَ لِابْنِ الْأَخِ؛ لِأَنَّ الْأُخْتَ صَارَتْ عَصَبَةً مَعَ الْبِنْتِ وَهِيَ إلَى الْمَيِّتِ أَقْرَبُ مِنْ ابْنِ الْأَخِ، وَكَذَلِكَ إذَا كَانَ مَعَ ابْنِ الْأَخِ عَمٌّ لَا شَيْءَ لِلْعَمِّ، وَكَذَلِكَ إذَا كَانَ مَكَانُ ابْنِ الْأَخِ أَخًا لِأَبٍ لَا شَيْءَ لِلْأَخِ، كَذَا فِي الْمُحِيطِ

 

Deceased Leaving Behind a Wife, 4 Sons, 2 Daughters & Siblings

             20th May 2022

 

Question: Kindly provide us with the Islamic guidelines to the following scenario. Person passed away leaving behind his Wife and 4 sons and 2 daughters and one brother and one sister. He doesn’t have parents as both passed away before him. Who gets what share?

 

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer: Thank for your question. In reference to your case scenario, firstly the deceased’s wealth will be used towards the burial costs of the deceased, thereafter any bequests made shall be fulfilled from 1/3 of the remaining wealth. Whatever remains thereafter shall be then distributed amongst their legal heirs in the following manner. The entire estate shall be divided into 80 equal parts. The wife shall be given one-tenth (1/8th) of the share and the residue 70 parts will be divided by 10 shares; each son inheriting double the share of a daughter and each daughter receiving a single share. In other words, each son receiving 14 shares from 70 and each daughter receiving 7 shares.  This will be then used to calculate the total share from the value of the estate. Due to the existing sons, the brother and sister shall not receive any share.

 

[Allāh Knows Best]

 

 

Written by:  Mufti Anas Mullah        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

 

JKN Fatawa Department 

 

Deceased’s Estate Distributed after Many Years

11th May 2022

 

Question: My Father passed away in 2007 leaving a property in which all us siblings are living in. He left behind wife, 3 sons and 2 daughters. The property value at the time of his death was £200,000. At the time due to family circumstances, we were unable to distribute the shares from his property. This year, we have now decided to sell the property and distribute the value between us according to the Islamic shares. As we are already familiar with the Islamic shares, my question is should the shares be calculated according to the current market value i.e. £400,000 or from £200,000?

 

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

In reference to your case scenario, the property in question must be distributed in accordance to the current market value i.e. £400,000 between the beneficiaries according to their Islamic shares. In principle, all of the beneficiaries are eligible to the usufruct of the estate left by your father. This means that whatever additional gain accrues on the property then they will receive that also. In this case, when the property share has not been distributed and its market value has increased to £400,000, their Islamic shares will now be calculated according to this value..[1]

 

 

 [Allãh Knows Best]

 

 

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Sharikah, vol 4 p. 325

[فَصْلٌ فِي الشَّرِكَةِ الْفَاسِدَةِ]

وَكَذَا لَوْ اجْتَمَعَ إخْوَةٌ يَعْمَلُونَ فِي تَرِكَةِ أَبِيهِمْ وَنَمَا الْمَالُ فَهُوَ بَيْنَهُمْ سَوِيَّةً، وَلَوْ اخْتَلَفُوا فِي الْعَمَلِ وَالرَّأْيِ

 

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Sharikah, vol 4 p. 307

[تَنْبِيهٌ] يَقَعُ كَثِيرًا فِي الْفَلَّاحِينَ وَنَحْوِهِمْ أَنَّ أَحَدَهُمْ يَمُوتُ فَتَقُومُ أَوْلَادُهُ عَلَى تَرِكَتِهِ بِلَا قِسْمَةٍ وَيَعْمَلُونَ فِيهَا مِنْ حَرْثٍ وَزِرَاعَةٍ وَبَيْعٍ وَشِرَاءٍ وَاسْتِدَانَةٍ وَنَحْوِ ذَلِكَ، وَتَارَةً يَكُونُ كَبِيرُهُمْ هُوَ الَّذِي يَتَوَلَّى مُهِمَّاتِهِمْ وَيَعْمَلُونَ عِنْدَهُ بِأَمْرِهِ وَكُلُّ ذَلِكَ عَلَى وَجْهِ الْإِطْلَاقِ وَالتَّفْوِيضِ، لَكِنْ بِلَا تَصْرِيحٍ بِلَفْظِ الْمُفَاوَضَةِ وَلَا بَيَانِ جَمِيعِ مُقْتَضَيَاتِهَا مَعَ كَوْنِ التَّرِكَةِ أَغْلَبُهَا أَوْ كُلُّهَا عُرُوضٌ لَا تَصِحُّ فِيهَا شَرِكَةُ الْعَقْدِ، وَلَا شَكَّ أَنَّ هَذِهِ لَيْسَتْ شَرِكَةَ مُفَاوَضَةٍ، خِلَافًا لِمَا أَفْتَى بِهِ فِي زَمَانِنَا مَنْ لَا خِبْرَةَ لَهُ بَلْ هِيَ شَرِكَةُ مِلْكٍ كَمَا حَرَّرْته فِي تَنْقِيحِ الْحَامِدِيَّةِ. ثُمَّ رَأَيْت التَّصْرِيحَ بِهِ بِعَيْنِهِ فِي فَتَاوَى الْحَانُوتِيِّ، فَإِذَا كَانَ سَعْيُهُمْ وَاحِدًا وَلَمْ يَتَمَيَّزْ مَا حَصَّلَهُ كُلُّ وَاحِدٍ مِنْهُمْ بِعَمَلِهِ يَكُونُ مَا جَمَعُوهُ مُشْتَرَكًا بَيْنَهُمْ بِالسَّوِيَّةِ وَإِنْ اخْتَلَفُوا فِي الْعَمَلِ وَالرَّأْيِ كَثْرَةً وَصَوَابًا كَمَا أَفْتَى بِهِ فِي الْخَيْرِيَّةِ، وَمَا اشْتَرَاهُ أَحَدُهُمْ لِنَفْسِهِ يَكُونُ لَهُ وَيَضْمَنُ حِصَّةَ شُرَكَائِهِ مِنْ ثَمَنِهِ إذَا دَفَعَهُ مِنْ الْمَالِ الْمُشْتَرَكِ، وَكُلُّ مَا اسْتَدَانَهُ أَحَدُهُمْ يُطَالَبُ بِهِ وَحْدَهُ.