वसीयत और विरासत

 

अरब में वसीयत करने का दस्तूर चला आ रहा था. मर्द औरतों का हिस्सा मार लेते थे और आज भी करते हैं. बाज़ समाजों में सबसे बड़ी औलाद को वारिस माना जाता था. कुरान ने पहले वसीयत करने की फौरी तौर पर ताकीद करी मगर फिर बाद में अल्लाह ने ही सबके हिस्से मुक़र्र कर दिए क्योंकि कुरान के मुताबिक विरासत के मामलात में इन्सान नहीं जानता की रिश्तों में फायदों के लिहाज़ से कौन करीबतर है. अब रिश्तेदारी की बुनियाद पर पहुँचने वाले फायदों के मद्देनज़र वारिसों के लिए वसीयत कतई नहीं करी जा सकती. वारिसों का कम-जायदा हिस्सा इन्हीं पहुँचने वाले फायदों के तहत मुक़र्र किया गया है. मगर ज़रुरियात-खिदमत (पुरानी या हालिया) वगैरह के बदले वारिसों के हक़ में भी वसीयत करी जा सकती है (जैसे गैर-वारिसों के लिए करना जायज़ है) क्योंकि ये फायदे पहले से मालूम-निर्धारित नहीं होते हैं.  

विरासत के हुकुम बाद में नाजिल ही तब हुए जब तक समाज ऐसे हुकुम के लिए मजबूत बन चूका था कि अल्लाह के हुक्म प्रॉपर्टी जैसे हस्सास मामलात में लोग खुलकर मान लें. अल्लाह नहीं चाहता कि हम विरासत बाँटते समय सिर्फ अपनी बुद्धि का इस्तेमाल करें। पिछले अनुभव बताते हैं कि इससे सिर्फ़ अराजकता और विनाश ही हुआ है। अल्लाह ये सब बेहतर जानता है. अगरे ये हिस्से इन्सान ठहराते तो कोई वारिस नाइंसाफी का इलज़ाम लगा सकता था या नाराज़गी ज़ाहिर कर सकता था, मगर अल्लाह के बताए हिस्से पर कोई भी मुस्लिम अब झगडा कर ही नहीं सकता और उसे हर हाल में ये मानना ही पड़ता है. 

मरने वाले (मोरिस) के तर्के (छोड़े गए माल) में से सबसे पहले कर्ज़ चुकाया जायेगा, फिर वसीयत दी जायगी और फिर विरासत क्योंकि कर्ज़ का हक ज़िन्दगी में भी रहता है और करी गयी वसीयत का हक़ मरते ही लागू हो जाता है. हालाँकि कुरानी आयत में पहले वसीयत और फिर कर्ज़ का ज़िक्र किया गया है जो की जुबान, कलाम, बयान की खूबसूरती की वजह से है. वसीयत और विरासत दोनों मरने के बाद अमल में आती है. कुरान में 'तरका और विरासत' दोनों लफ़्ज़ों का इस्तेमाल किया है, इसलिए दोनों के मायनों में थोडा सा फर्क हो सकता है हालाँकि दोनों को उर्दू में एक ही मान लिया जाता है.

कुरान ने करीबी रिश्तेदारों के हिस्से बयान किये हैं मगर दूर के या सौतौले भाई-बहन या सौतौले मां-बाप को हिस्सा नहीं दिया इसलिए इन्हें ज़रूरत के मुताबिक वसीयत की बुनियाद पर हिस्सा दिया जा सकता है. 

इस्लाम ने औरत का हिस्सा मर्द से आधा नहीं रखा है बल्कि सिर्फ बेटों-बेटियों के केस में ऐसा रखा है. क्योंकि शादी के बाद बेटियों की मन्फत ससुराल की तरफ मुनतकिल हो जाती है. यानी लड़कियों का नफा शादी के बाद ज्यादातर शोहर की तरफ पहुँच जाता है और शोहर पर बीवी की ज़रूरतों को पूरा करने का ज़िम्मा है. इसलिए बेटों और शोहर का हिस्सा दुगना रखा गया है. समाज में अक्सर कामों को अंजाम देने में मर्द ज़िम्मेदारी उठाता है और औरत उसमें योगदान देती है. माँ-बाप के केस में मर्द-औरत के लिए बराबर का हिस्सा है. माँ-बाप से पहुचनें वाला फायदा एकसा है तो हिस्सा भी बराबर है. इसी तरह कलाला केस में वसीयत किये गए इन्सान के भाई-बहन का भी बराबर हिस्सा मिलेगा.

रिश्तेदारों में कोई शदीद तकलीफ का बायस बन जाए तो विरासत से महरूम किया जा सकता है, जैसे नबी ने अल्लाह का दुश्मन बन चुके काफिरों (हुज्जत तमाम के बाद) को विरासत देने और उनसे लेने की मनाही करी दी थी या जो विरासत करने वाले का ही कातिल हो. ये बहुत ही बड़े जुर्म होने चाहिए जैसे तारीख से मालूम पड़ते हैं. किसी की औलाद नफ़ा पहुचाने से बिलकुल बेज़ार हो चूकी है या सिर्फ नुकसान का ही सबब बन चूकी है, तो उसे भी विरासत से बेदखल किया जा सकता है. पर अगर कोई ऐसा सिर्फ गुस्से या गलती (गलतफ़हमी वगैरह?) से करता है तो वो वारिस अदालत जा सकता है और वो जो फैसला देगी, लागू होगा. किसी के फेवर में नाजायज़ या नाइंसाफी के तौर पर वसीयत कर दी गयी है तो पहले वसीयत ही बांटी जायगी और फिर विरासत, ऐसे में मजलूम को इसका बदला अल्लाह ही आखिरत में दिलवाएगा (वैसे कोई इसके लिए काजी या कोर्ट जाना चाहे तो  इसमें भी कोई हर्ज नहीं है?). वैसे नाइंसाफी के अलावा कोई मुस्लिम विरासत देने के मामले में कुरानी शरियत के अलावा, कोई दूसरा लॉ पसन्द करे तो ये उसकी मर्ज़ी और हर मर्ज़ी अल्लाह के यंहा हिसाब के लायक है.

वसीयत किसी दोस्त या नेक काम के लिए भी करी जा सकती है. कोई वारिस अपना हिस्सा किसी और वारिस को देना चाहे तो इसमें भी कोई हर्ज नहीं है. वसीयत करते हुए कोई शर्त भी लगायी जा सकती है, जैसे कि वफात के बाद ही वसीयत दी जायेगी. जवानी में ही वसीयत कर देनी चाहिए ताकि बाद में वारिसों में झगडा ना हो मगर आखिरी वक़्त करीब लग रहा है तो लाज़मन वसीयत करनी चाहिए. 

वसीयत के बाद विरासत सिर्फ रिश्तेदारों को मिलेगी. अगर इसके बाद भी कुछ बच जाये तो वो उसे मिलेगा जैसा मोरिस बचे हुए माल के बारे में वसीयत करके गया है (चाहे वही वसीयत पाए हुए वारिस को ही करके जाये) इसलिए बेहतर यही है कि मोरिस ही पहले से बता जाये कि इस हालत में किसको देना है क्योंकि हर इन्सान ज़िन्दगी में ही अपने रिश्तेदारों की तादात और इर्दगिर्द के लोगों की ज़रूरतें जानता है. पर अगर मरने वाला बचे हुए माल के बारे में कोई वसीयत नहीं करके गया है तो बचे हुए तरके को पहुँचने वाले फायदों के मद्देनज़र ही दिया जाना चाहिए यानी करीबी मर्द रिश्तेदारों को जैसे नबी ने फरमाया कि वारिसों को हिस्सा दो अगर कुछ बचे तो वह करीबतरीन मर्द के लिए है (बुखारी 6746). ऐसे करीबियों की ना मौजूदगी में या फिर भी तरका किसी तरह बच जाये तो वो अब बैतूलमाल में जाएगा (नबी ने ओहदतन कहा था कि मुझे जाएगा). 

कुरान ने ही बताया है कि देनदारी और वसीयत के बाद विरासत तकसीम होगी. कुरान ने यंहा 1/3 की कोई रोक या शर्त नहीं लगायी है. जिस हदीस में एक सहाबी को 1/3 से ज़्यादा खुदा की राह में वसीयत नहीं करने को नबी ने मना किया था, वो कोई आलमी हुक्म नहीं था बल्कि एक व्यक्तिगत नसीहत थी जो एक खास केस में करी गयी थी (शायद उनके वारिसों को इसकी ज़्यादा ज़रूरत थी). क्योंकि ज़रा सोचिये कि अगर किसी शख्स के सभी वारिस पहले से अमीर हो तो वो अपना सारा माल सदका क्यों नहीं कर सकता? ह. अबु बकर ने तबूक (630 AD) के मौके पर अपनी सारी दौलत दान कर दी थी. 

कुरान के मुताबिक अगर किसी की सिर्फ बेटियां हैं तो उन्हें 2/3 मिलना है और भाई-बहनों को 1/3. क्योंकि उस वक़्त के अरबी कबिलियाई समाज में बेटे न होने की सूरत में भाई-बहनें (उनके वंश भी) ही उस शक्स को ताकत देते थे. अगर किसी का समाज अब वैसे नहीं रहा है तो वो शख्स अपनी बेटियों को भी बाकी बचा हुआ 1/3 भी वसीयत करके जा सकता है (ज़रूरत और खिदमत की बुनियाद पर?). अगर वो बेटियों के लिए ऐसी वसीयत नहीं करता है तो भाई-बहनों को अपने आप मिल जायगा. इसी तरह उस वक़्त अरबी समाज में पति के मरने के बाद पत्नी का किसी और से फोरन दूसरी शादी कर लेना, एक आम चलन था (जैसे ह. अबु बकर के बेवा ने उनके इन्तेकाल के बाद इद्दत ख़तम होते ही ह. अली से निकाह कर लिया था) जबकि ऐसा चलन भारत-पाक में आज भी आम नहीं है. बल्कि यंहा तो जवानी में विधवा हुई औरत का तमाम उम्र अकेले बिताने का रिवाज है. इसलिए अगर किसी शख्स को लगता है कि उसकी मौत के बाद बीवी को ज्यादा माल मिलना चाहिए (क्योंकि उसकी दूसरी शादी नहीं हो पायगी, किसी भी वजह से) तो वो बीवी के लिए वसीयत कर सकता है और उसे विरासत में मिलने वाले हिस्से से ज़्यादा हिस्सा दिया जा सकता है. 

तरके/कलाला के कई मामलों में अक्सर सहाबा भी कन्फ्यूज हो जाते थे। अक्सर सहाबा गणित में कमज़ोर थे। अगली पीढ़ियां गणित में बेहतर थीं। फिकह ने कुरान-हदीस से विरासत के सिद्धांत तय किए हैं, लेकिन वे उन सिद्धांतों में कोई बदलाव करने को तैयार नहीं हैं। मुस्लिम समाज और उलेमा में वसीयत-विरासत को लेके बहुत इख़्तेलाफ़ है। फिक़ही उसूलों की वजह अक्सर हक़दार को हक़ खोना पड़ता है। क़ुरान की एक आयात को गलत इन्टरप्रेट करके एक खास केस में शेयर मेथेमेटिकली गलत हो जाता है, नाउज़ीबिल्लाह क्या कुरान को नाजिल करते हुए अल्लाह को मेथ्स नहीं आती थी? इसलिए खुले दिमाग से इस मौजू पर नज़र डालने की ज़रुरत होती है.

 

Will/Wasiyyah

■ Quran 2:180–182: It is prescribed for you when death approaches one of you and he leaves wealth to make a bequest (wasiyyah) for parents and near relatives according to what is reasonable — a duty upon the righteous. But whoever changes the bequest after hearing it, the sin shall only be upon those who change it... But if one fears partiality or wrongdoing from the testator and brings about reconciliation between them then there is no sin upon him...

जब तुम में से किसी की मृत्यु का समय आ जाए, यदि वह कुछ माल छोड़ रहा हो, तो माँ-बाप और नातेदारों को भलाई की वसीयत करना तुम पर अनिवार्य किया गया। यह हक़ है डर रखनेवालों पर। तो जो कोई उसके सुनने के पश्चात उसे बदल डाले तो उसका गुनाह उन्हीं लोगों पर होगा जो इसे बदलेंगे। फिर जिस किसी वसीयत करने वाले को न्याय से किसी प्रकार के हटने या हक़़ मारने की आशंका हो, इस कारण उनके (वारिसों के) बीच सुधार की व्यवस्था कर दे, तो उसपर कोई गुनाह नहीं।

[This is considered abrogated by the Ayah of Surah Nisa. Now, the fixed shares have left no room to make a will for heirs. However, some scholars believe that it remains valid but only for non-heirs for charity, friends, distant relatives and adopted children. Hence one may still make a will but not in favor of Quranic heirs and its generally allowed by Ulema only up to 1/3 of the estate based on Ahadith which say that there is no bequest to an heir. Even if considered un-abrogated, nothing seem contrary to other related Ayah]

[शाह वलीउल्लाह देहलवी ने लिखा है कि ये आयत कुरान की दूसरी आयतों, नबी की 1/3 वसीयत की हद वाली हदीस और उलेमा के इज्मा के मुताबिक़ मंसूख हो चुकी हैं. मगर कुरान तो जगह-जगह कह रहा है कि वसीयत के बाद विरासत तकसीम होगी. इसका मतलब इसे मंसूख के तहत नहीं देखा जायेगा. तार्किक विद्वानो का मानना है कि कुरान में कोई भी आयात, चाहे यह वसीयत वाली हो, मंसूख नहीं हुई है.]

 

■ Quran 8:75: And those who believed afterwards and emigrated and strove with you — they are of you. But kindred by blood are nearer to one another in the Book of Allah...

जो लोग बाद में ईमान लाए और उन्होंने हिजरत की और तुम्हारे साथ मिलकर जहद किया तो ऐसे लोग भी तुम में ही से हैं। किन्तु अल्लाह की किताब में ख़ून के रिश्तेदार एक-दूसरे के ज़्यादा हक़दार हैं।  

[This is also considered abrogated. The earlier rule of inheritance through brotherhood pacts of migration changed to only blood relations. Even if considered un-abrogated, nothing seem contrary to other related Ayah]

  

■ Quran 5:106-8: Believers! When death approaches someone among you, and he is making a bequest, the testimony will take place in a way that two just men from among you will act as witnesses, or if you are traveling and the calamity of death overtakes you, then two just men from outside you should discharge this responsibility. Detain them (the two just Muslims) after the Prayer, and then if you have any doubts, they should swear by Allah: We will not accept any price for this testimony even if some kinsman offers it, neither will we hide this testimony of Allah. If we do this, then we would be among the sinners. But if it becomes known that they have proved dishonest, then let two others stand forth in their places from among the people who have been deprived of their right by these two witnesses, then they should swear by Allah, saying: Our testimony is truer than theirs and that we have not trespassed in our testimony. If we do this, then we indeed should be among the wrongdoers. In this way, it is more likely that they will bear true witness or at least they will fear that their testimony may get refuted by that of the others... 

[They were the direction about wills and bequests before the final laws of inheritance revealed. Even if considered un-abrogated, nothing seem contrary to other related Ayah]

■ Quran 4:33: And for all, We have appointed heirs to what the parents and relatives leave. And those with whom you have made a pledge — give them their share...

प्रत्येक माल के लिए, जो माँ-बाप और नातेदार छोड़ जाएँ, हमने वारिस ठहरा दिए हैं और जिन लोगों से अपनी क़समों के द्वारा तुम्हारा पक्का मामला हुआ हो, तो उन्हें भी उनका हिस्सा दो।

[Nothing seem contrary to other related Ayah]

 

■ Quran 2:240: And those of you who die and leave wives behind — a bequest to their wives of maintenance for 1 year without turning them out but if they leave of their own accord then there is no blame upon you for what they do with themselves in an honorable way...

तुममें से जिन लोगों की मृत्यु हो जाए और अपने पीछे पत्नियाँ छोड़ जाएँ, अर्थात अपनी पत्नियों के हक़ में यह वसीयत छोड़ जाएँ कि घर से निकाले बिना 1 वर्ष तक उन्हें ख़र्च दिया जाए, तो यदि वे निकल जाएँ तो अपने लिए सामान्य नियम के अनुसार वे जो कुछ भी करें उसमें तुम्हारे लिए कोई दोष नहीं।

[Nothing seem contrary to other related Ayah]

 

Inheritance/Mirath

■ Quran 4:7-12: For men is a share of what the parents and close relatives leave and for women is a share of what the parents and close relatives leave, be it little or much — a share ordained. And when relatives, orphans and the needy are present at the time of division, give them something out of it... And let those (executors) be mindful, who if they themselves had weak offspring left behind, would be afraid for them… Allah instructs you concerning your children: for 1 male, what is equal to the share of 2 females. But if there are only daughters, more than 2 (means 2 also) then for them is 2/3 of what he left; if only 1 then for her is 1/2. And for one’s parents, to each one of them is a 1/6 of what he leaves if he had children (Walad); but if he had no children and the parents inherit (as only heirs) then for his mother is 1/3. But if he had brothers and sisters [Ikhwatun - used in Arabic poetic form for both genders/siblings/entities], for his mother is 1/6, after any bequest he may have made or debt. Your parents and your children— you do not know which of them are of nearer benefit to you... And for you is 1/2 of what your wives leave if they have no child. But if they have a child, then for you is 1/4 of what they leave, after any bequest they may have made or debt. And for them (the wives) is 1/4 of what you leave if you have no child. But if you have a child, then for them is 1/8 of what you leave, after any bequest you may have made or debt. If a man or woman is made an Kalalatan heir {on the basis of Kalala relationship/ from the association of a single relationship/ in remaining wealth} has a brother or a sister then he or she will get 1/6 [of what the heir himself receives]. If the heir has more than that [one/ more than a brother or a sister], then they (all) will (equally) share in 1/3 [of what the heir himself receives], after any bequest made or debt, without causing harm... [also means that the remaining 5/6 or 2/3, whichever the case may be, will be given to the declared heir made by the deceased]

पुरुषों का उस माल में एक हिस्सा है जो माँ-बाप और नातेदारों ने छोड़ा हो और स्त्रियों का भी उस माल में एक हिस्सा है जो माल माँ-बाप और नातेदारों ने छोड़ा हो - चाहे वह थोड़ा हो या अधिक हो - यह हिस्सा निश्चित किया हुआ है। और जब बाँटने के समय नातेदार और अनाथ और मुहताज उपस्थित हों तो उन्हें भी उसमें से (उनका हिस्सा) दे दो... अल्लाह तुम्हारी सन्तान के विषय में तुम्हें आदेश देता है कि 2 बेटियों के हिस्से के बराबर 1 बेटे का हिस्सा होगा; और यदि 2 से अधिक बेटियाँ ही हों तो उनका हिस्सा छोड़ी हुई सम्पत्ति का 2/3 है। और यदि वह अकेली हो तो उसके लिए 1/2 है। और यदि मरने वाले की सन्तान हो तो उसके माँ-बाप में से प्रत्येक का उसके छोड़े हुए माल का 1/6 हिस्सा है। और यदि वह निस्संतान हो और उसके माँ-बाप ही उसके वारिस हों, तो उसकी माँ का हिस्सा 1/3 होगा। और यदि उसके भाई-बहन भी हों, तो उसकी माँ का 1/6 हिस्सा होगा। ये हिस्से, वसीयत जो वह कर जाए पूरी करने या ऋण चुका देने के पश्चात हैं। तुम्हारे बाप भी हैं और तुम्हारे बेटे भी। तुम नहीं जानते कि उनमें से लाभ पहुँचाने की दृष्टि से कौन तुमसे अधिक निकट है। यह हिस्सा अल्लाह का निश्चित किया हुआ है। और तुम्हारी पत्नियों ने जो कुछ छोड़ा हो, उसमें तुम्हारा 1/2 है, यदि उनकी सन्तान न हो। लेकिन यदि उनकी सन्तान हों तो वे जो छोड़ें, उसमें तुम्हारा 1/4 होगा, इसके पश्चात कि जो वसीयत वे कर जाएँ वह पूरी कर दी जाए, या जो ऋण हो वह चुका दिया जाए। और जो कुछ तुम छोड़ जाओ, उसमें उनका (पत्नियों का) 1/4 हिस्सा होगा, यदि तुम्हारी कोई सन्तान न हो। लेकिन यदि तुम्हारी सन्तान है, तो जो कुछ तुम छोड़ोगे, उसमें से उनका (पत्नियों का) 1/8 हिस्सा होगा, इसके पश्चात कि जो वसीयत तुमने की हो वह पूरी कर दी जाए, या जो ऋण हो उसे चुका दिया जाए, और यदि किसी पुरुष या स्त्री को कलाला वारिस {बचे तरके का} करना हो, उस वारिस के एक भाई या एक बहन हो तो उस भाई या बहन का 1/6 हिस्सा [वारिस के में से] होगा। लेकिन यदि वे भाई-बहन इससे (एक से) अधिक हों तो फिर 1/3 [वारिस के में से] में वे सब शरीक होंगे. इसके पश्चात कि जो वसीयत उसने की वह पूरी कर दी जाए या जो ऋण हो वह चुका दिया जाए, शर्त यह है कि वह हानिकर न हो।

[As per general Ulema: The share of Maternal Sisters' are defined in this verse which is wrong.  But here only word Sister has been used and no word has been used for Maternal Sister or to distinguish between both. Ulema says in a different version of Quran, Maasharik (Minal-Umm) Sisters has been mentioned. Allama Zamakhshari in his Tafseer Al-Kashshaaf wrote that there is Ijma on it being Maasharik sisters and in the Kirat by Ubai Bin Qaab and in the wordings of Quran as recorded from Saad Bin Abi Waqas, the word Maasharik Sisters has been used here. However, in reality, its about both Maasharik and Haqeeqi Siblings.]

अगर सिर्फ एक बेटा और एक बेटी है तो बेटे को बेटी से दुगना मिलेगा. अगर बेटे और बेटीयां इससे ज्यादा हैं तो बेटों को बेटियों से दुगना मिलेगा (अगर सिर्फ बेटे या सिर्फ बेटियाँ हो तो जो भी मौजूद हैं, उन्हें सारी जायदात मिलेगी). अगर सिर्फ 1 बेटी हो तो उसे 1/2 मिलेगा. अगर 2 या 2 से ज्यादा सिर्फ बेटियां ही हों तो उन्हें 2/3 मिलेगा. यंहा गौर करने वाली बात यह है कि अरबी जुबान के मुताबिक जब 2 से ज़्यादा का और उसके बाद 1 का हिस्सा बयान कर दिया है तो बीच की संख्या यानि 2 के हिस्से का ज़िक्र करने की ज़रूरत नहीं है और 2 का हिस्सा भी उतना ही होगा जितना 2 से ज्यादा का बताया गया है. औलाद के बाद वालिदैन के हिस्से बयान हुए हैं. अगर औलाद हो तो वालीदैन में प्रत्येक को 1/6 मिलेगा. अगर औलाद न हो और सिर्फ (जुमला ऐसे बयान हुआ है) वालीदैन ही वारिस हो तो माँ को 1/3 मिलेगा (बाप को भी 1/3 ही मिलेगा क्योंकि ऊपर दोनों का बराबर हिस्सा बयान हुआ है). अगर भाई-बहन हो, चाहे एक या ज्यादा (यंहा बहुवचन/लिंग रूप शब्द का प्रयोग हुआ है) तो माँ को 1/6 मिलेगा (बाप को भी 1/6 ही मिलेगा) यानी इस हालत में दोनों अपने पुराने हिस्से पर आ जायंगे. यंहा भी गौर करने वाली बात यह है कि बेटे का हिस्सा गुणा के रूप में (दुगना) बयान किया गया है, न कि किसी संख्या के रूप में (जैसे 1/2 या 1/3) आदि इसलिए माँ-बाप और मियाँ-बीवी को हिस्सा पहले दिया जाएगा और फिर जो बचेगा उसमें से बेटे-बेटियों को मिलेगा. अगर औलाद नहीं है तो बीवियों से शोहर को 1/2 मिलेगा और अगर औलाद है तो 1/4. इसी तरह अगर औलाद नहीं है तो शोहर को बीवियों से 1/4 मिलेगा और अगर औलाद है तो 1/8. माँ-बाप की तरह ही मियाँ-बीवी के हिस्से पुरे तरके में से पहले दिए जायेंगे. औलाद, वालिदैन, मियाँ-बीवी के बाद अन्य रिश्तेदारों के बारे में हिदायत दी गयी है. वो ये कि अगर किसी मर्द या औरत को कलाला ताल्लुक की बुनियाद पर वारिस बनाया गया है और उसका एक भाई या एक बहिन है तो हर एक को 1/6 मिलेगा. अगर वो इससे ज़्यादा हैं तो 1/3 में से सभी को मिलेगा. 

 

कलाला रिश्तेदार

■ कलाला के 3 मतलब होते हैं:- वो शख्स जिसके कोई औलाद-वालिदैन न हो [not found in Pre-Islamic Arabic poetry but grammatically correct] या वो रिशेदार जो औलाद-वालीदैन की तरफ से नहीं हो [used in Pre-Islamic poetry] या किसी शक्स के वो सभी रिश्तेदार जिनसे उसका औलाद-वालीदैन का रिश्ता न हो (यानि जिनका यह रिश्ता मरने वाले से न हो) [used in Pre-Islamic poetry]. हदीसों में औलाद-वालीद के सिवा सभी को कलाला कहा गया है.

 ऊपर लिखी कुरानी आयत (4:12) में कलाला के मौजू से पहले जब औलाद, वालिदैन और मिया-बीवी के हिस्सों की बात करी गयी है तो वंहा Active Voice में बात कही गयी है और साथी ही वंहा बाद में Subject (फ़ाइल) की वसीयत का ज़िक्र किया गया है (After the bequest you/he/they have made). जबकि कलाला के मौजू पर Passive Voice में बात कही गयी है, Subject की वसीयत का भी Passive Voice में ज़िक्र है यानि जो किसी और की है (After the bequest made: word Yusa is used here) और साथ ही वंहा बाद में वसीयत-कर्ज़ के ज़िक्र के साथ ही Warning भी गयी है किसी को नुकसान न पहुचाने की (वारिस बनाते हुए). 

इसलिए यंहा कलाला मोरिस के लिए इस्तेमाल नहीं हुआ है बल्कि कलालातन वारिस बनाये गए इन्सान के भाई-बहनों के लिए हुआ है. यंहा कलाला से मुराद दुसरे और तीसरे मायने के तहत लिए जायंगे (दोनों से आयात का मफहूम वही रहेगा). यानी यंहा कलाला से मुराद उन रिश्तेदारों से हैं जो ना तो वालिदैन हैं और ना ही औलाद. यंहा मफहूम यह है कि जिसे कलाला की बुनियाद पर वारिस बनाया गया है और उसका कोई भाई-बहन है तो जो भी माल उस वारिस को मिलेगा, उस माल का 1/6 उसके भाई-बहन को मिलेगा और बाकी 5/6 वारिस को दिया जाएगा. पर अगर उसके एक से ज्यादा भाई-बहन है तो वारिस के माल का 1/3 उन सभी को इकट्ठा मिलेगा और बाकी 2/3 वारिस को दिया जायगा. 

अल्लाह ने ऐसा इन्तेजाम इसलिए किया है क्योंकि कोई मोरिस अपने किसी कलाला रिश्तेदारों को अपने बचे हुए माल का वारिस (पसंदिदगी वगैरह की बुनियाद पर) बनाता है जो आपस में कई भाई-बहन हैं तो ऐसे में कलाला के बाकी भाई-बहन को कुछ हासिल नहीं होगा और उन्हें तरजीह नहीं मिलेगी (जबकि मोरिस के लिए ये सभी बराबर के रिश्तेदार हैं) यानी ऐसे में मोरिस सिर्फ कालाला रिश्तेदार को वारिस बना रहा है. इसलिए बाकि रिश्तेदारों का हिस्सा अल्लाह ने खुद ही तय कर दिया जो कि कलाला को मिले माल का 1/6 या 1/3 होगा.

कलाला रिश्तेदार भाई-बहन, चाचा-मामू, फूफी-खाला वगैरह हैं. औलाद के बाद भाई-बहन सबसे करीब है. मगर कोई मोरिस अपने भाई-बहन पर चाचा-मामू, फूफी-खाला वगैरह (ये सभी कलाला हैं) को वारिस बनाने में तरजीह दे सकता है.  

हालाँकि आम उलेमा ने कुरान (4:12 & 176) में आये लफ्ज़ कलाला के पहले वाले मायनो को फिट किया है यानी उन्होंने कलाला से उस मृतक की मुराद ली है जिसके वालिदैन या औलाद नहीं हैं, लेकिन उसके Paternal/Maternal Siblings हैं, इसलिए उलेमा के मुताबिक़ ये आयातें मृतक के भाई-बहनों के बारे में हैं। इल्म-अक्ल के मुताबिक़ ये मत गलत है। 

  

■ Quran 4:176: They ask you for a ruling. Say: Allah gives you a ruling concerning the Kalalati {Relatives other than parents and children / only for brother-sister and not for other Kalala relatives}. If a man dies leaving no child but has a sister, she will have 1/2 of what he left. And he inherits from her if she has no child. But if there are two sisters, then they will have 2/3 of what he left. If there are brothers and sisters, the male will have the share of 2 females. Allah makes clear to you, lest you go astray...

वे तुमसे आदेश (फतवा) मालूम करना चाहते हैं। कह दो, अल्लाह तुम्हें कलाला रिश्तेदारों {सिर्फ भाई बहनों के लिए, न की दुसरे सभी कलाला रिश्तेदारों के लिए} के विषय में - यदि किसी पुरुष की मृत्यु हो जाए जिसकी कोई सन्तान न हो, परन्तु उसकी एक बहन हो, तो जो कुछ उसने छोड़ा है उसका 1/2 हिस्सा उस बहन का होगा। और भाई, बहन का वारिस होगा यदि उस (बहन) की कोई सन्तान न हो। और यदि (वारिस) 2 बहनें हों, तो जो कुछ उसने छोड़ा है, उसमें से उनके लिए 2/3 होगा। और यदि कई भाई-बहन (वारिस) हों तो 1 पुरुष का 2 दो स्त्रियों के बराबर होगा। 

{Final ruling on Kalalah case, wherein no ascendants or descendants exist}

[As per general Ulema: The share of Paternal Sisters' are defined in this verse which is wrong]

यंहा अल्लाह कलाला रिश्तेदारों में से भाइयों-बहनों के बारे में फतवा देता है कि जब किसी के औलाद न हो पर भाई-बहनें हों तभी वो वारिस होंगे और उनके क्या-क्या हिस्से होंगे. पर अगर उसके औलाद होती तो भाई-बहनों को कुछ नहीं मिलता सिवाए उस सूरत में जब मोरिस 4:12 के आम कलाला हुकुम के तहत भाई-बेहन के हक़ में वसीयत कर जाता. यंहा भाइयों-बहनों के बेटे-बेटियों के बराबर (यानी 1 मर्द का 2 औरत के बराबर) रखे गए हैं. ये हिस्से वालिदैन और स्पाउस के हिस्सों के बाद ही दिए जायंगे. 

यंहा मोरिस के कलाला रिश्तेदार के बारे में फतवा है. पर यंहा कलाला लफ्ज़ पर अलिफ़ लाम (like Article The) का आना दलील है की सवाल कलाला वारिसों में से कुछ खास रिश्तेदारों के बारे हैं और जवाब से मालूम होता है ये कलाला रिश्तेदार मोरिस के भाई-बहन हैं. शुरवाती आयतों  [4:12] में तमाम कलाला रिश्तेदारों को वारिस इजाज़त दी जा चूकी है मगर आखिरी आयतों [4:176] में खास कलाला रिश्तेदारों का ज़िक्र है.

यंहा पर उलेमा कलाला से वो मोरिस या मरने वाला मुराद लेते हैं जिसके 'वालिदैन-औलाद' ना हो क्योंकि उलेमा क मुताबिक़ आयात में ही ये परिभाषा दी गयी है. इसलिए उलेमा इस आयत से कलाला मोरिस के सगे भाई-बहनों के हिस्से निकालते हैं. मगर सवाल ये है कि अगर तब मुस्लमान कलाला लफ्ज़ के मायने नहीं जानते थे तो क़ुरआन में कलाला के बारे में शुरवात में आयी आयतों के बाद (लगभग 150 आयतों के बाद), बाद में आने वाली कलाला की आयातों में इस अज्ञात शब्द कलाला की परिभाषा क्यों दी गयी है? दूसरी बात परिभाषा में सिर्फ़ यही लिखा है कि जिसकी 'औलाद ना हो' यानी यहाँ 'वालिदैन ना होने' का ज़िक्र क्यों नहीं है? 

[एक अल्पमत द्वारा ये भी माना जाता है कि क्योंकि यंहा कलाला का ज़िक्र करने के बाद आगे खासतौर पर एक अतिरिक्त बात लिखी गयी है कि 'जिसके औलाद ना हो'. क्या इसका मतलब ये भी हो सकता है कि कलाला कई तरह के हो सकते हैं, मगर जिनके औलाद नहीं है, उनका तरका इस आयात के तहत दिया जायगा???]

■ अगर मोरिस के औलाद हो तो वालीदैन में प्रत्येक को 1/6 मिलेगा और अगर उसके भाई-बहन हो (एक या ज्यादा) तो भी वालीदैन में प्रत्येक को 1/6 ही मिलेगा, तो क्या इस सूरत में मोरिस को इख़्तियार है कि वो भाइयों-बहनों को वारिस बनाए या नहीं बनाए? औलाद की गैर मौजूदगी में भाई-बेहन वारिस हैं. इसलिए ये सवाल कि औलाद ना हो तो भाइयों-बहनों के हिस्से पर आज भी उठ सकता है. ये सवाल नबी के वक़्त में भी उठा था जो कि इस प्रकार है:-

■ बुखारी: 194, 6743, मुस्लिम: 1616: एक सहाबी जब बहुत बीमार और बेहोशी के गलबे में थे तो उन्होंने नबी से पूछा कि ''मेरा वारिस कौन होगा? मेरे न कोई ऊपर है और न नीचे, मेरी बहने हैं, मेरी कहानी कलाला वाली है''. इस सवाल पर आयते मीरास यानी सुरह निसा की आखिरी आयतें [4:176] नाजिल हुईं. 

 

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Paternal & Maternal Siblings

■ Paternal/Full/Real/Sage/Haqeeqi - Sisters: As per general Ulema, their share is defined in Quran 4:176 but its not correct.

■ Maternal/Uterine/Half/Step/Sautele/Maasharik/Maadari - Sisters: As per general  Ulema, their share is defined in Quran 4:12 but its not correct.

A child share 50% same genes with the Full sibling but share only 25% same genes with the Half siblings. 

  Children

■ If a man dies and he has children:-
Son and Daughters = Each son will have double than that of daughter

■ If he has only daughters:-
1 daughter = 1/2
2 or more daughters = 2/3

Remainder=? (Brothers/Sisters may be made heir of it)

Wife (first given)

■ If a husband dies and he has no children:-
Wives = 1/4 
■ If a husband dies and he has children:-
Wives = 1/8 

■ Remainder=?  

Husband

■ If a wife dies and she has no children:-
Husband = 1/2
■ If a wife dies and she has children:-
Husband = 1/4

■ Remainder=? 

Parents (first given)

■ If a man dies and he has children:-
Mother = 1/6 
Father = 1/6

■ If a man dies and he has no children (but has parents and brothers & sisters):-
Mother = 1/6 
Father = 1/6 

■ If a man dies and he has no children (but has parents as the only heirs):-
Mother = 1/3
Father = 1/3 or 2/3 (?)

■ Remainder=?  

Siblings (Kalala)

■ If a man or woman makes a Kalala heir and the that heir has either just one brother OR just one sister:-
That brother or that sister = 1/6 (of the heir)
Kalala heir = 5/6 (remaining part)

■ If a man or woman makes a Kalala heir and the that heir has two or more brothers or sisters:-
They all together = 1/3 (of the heir)
Kalala heir = 2/3 (remaining part)

■ If a man having no children or parents dies and he has sister(s)/brother(s) and make them Kalala heirs:-
Brothers & Sisters = Each man will have double than that of women 
One Sister = 1/2
Two Sisters = 2/3

■ If a woman dies and she has no children but has a brother:-
Brother will inherit 

■ Remainder=?  

 

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Conditions

■ 1. First debt, if any, should be paid off then will, if bequeathed, should be carried out and then the inheritance will be distributed.

■ 2. No bequest can be made for an heir ordained by the Almighty except if the his circumstances or services or needs in certain situations call for it.

■ 3. After the share of parents and spouses, the children are the heirs of the remaining inheritance.

■ 4. In the absence of children, the deceased’s brothers and sisters shall take their place. After giving parents and spouses their shares, the brothers and sisters shall be heirs. The proportion of their shares and the mode of distribution shall be the same as that of the children.

■ 5. Together with these rightful heirs, apart from them or in their absence a deceased can make a near or a distant relative except his parents and children his Kalala heir. 

■ 6. If a person dies without making anyone his heir, his estate shall be distributed according to the principle Li-Aulaa-Rajulin-Zakar (for the closest male).

■ 7. The words "a deceased's children" and "a deceased's brothers, sisters" are used both in the singular and plural sense as well as for both the male and the female gender, whether there is only one or more boy or girl or there are only boys or there are only girls among the children and whether there is only one brother or sister or there are many brothers and sisters.

Cases

■ A. If the deceased has only male children, then all his wealth shall be distributed among them.
If the children of a deceased are only a boy and a girl, then the boy will receive twice as much as the girl. All his wealth shall be distributed among them.
If the number of boys and girls exceed this, then each boy receives twice the share of a girl.  All his wealth shall be distributed among them.
If there are only boys or only girls, then the whole inheritance shall be given to whoever among the two is present. 
If the deceased has only male children then all his wealth shall be distributed among them.

■ B. If there’s no son, then 2 daughters would get 2/3 of the inheritance. Each gets 1/2 of 2/3 means 1/3 in total. So the daughters get more benefit if they don’t have a brother. In case there’s no brother, 3 daughters would get 2/3 of the inheritance. And each share would be 1/3 of 2/3 means 2/9 in total. If there are just 5 daughters, they should get 2/3 of the inheritance and the rest 1/3 goes to Wali. 

■ C. In the absence of these heirs, the deceased can make someone heir (Kalala case). If the person who is made an heir is a relative and has 1 brother or 1 sister, then they shall be given 1/6 of his share and he himself shall receive the remaining 5/6. However, if he has more than 1 brother or sister, then they shall be given 1/3 of his share and he himself shall receive the remaining 2/3 . 

Aul & Radd

■ Aul: The adjustment of shares when the total shares assigned to heirs exceed 100% or the whole estate. This happens when the sum of all fixed Quranic shares is calculated in such a wrong way that it becomes more than the total value. So the shares are reduced proportionally.

Example: If a man dies and leaves behind 1 wife, 1 daughters and 2 parents. The wife’s will get 1/8, 2 daughters will get 2/3 and each parent will get 1/6. So the total will be 1/8+2/3+1/6+1/6=>27/24. In this way this will be more than 100%. So, the correct distribution will be such as that first of all the wife will get 1/8 and then both the parents will together get 1/3 (1/6+1/6=1/3) and 2 daughters will together get 2/3 (which is also the remaining share), so the total share of parents and daughters will be 1/3+2/3=>1.

In the books of Fiqh & Tafaseer: A narration is mentioned crediting Hzrt Umar giving the solution of Aul which is as follows:- Abu Bakr Jasas among the Salaf has narrated about Abdullah bin Abbas that his disciple Ataa asked him what is Aul? So he explained that The one (Allah) who can count the particles of the sand, can he not calculate 2/3 and 1/3 and 1/3? Then he asked him where were you when Hzrt. Umar was inventing the method of Aul? Then he said that I could not say anything in front of his status.
[This narration cannot be from Hzrt. Umar]

■ Radd: The returning or redistributing the remainder of the estate if the total fixed shares add up to less than 100% or the whole estate. This happens when the total fixed shares sum up to less than the total value. The leftover estate is redistributed among certain heirs called the Asabah (Residuaries). It only applies when there are no residuary heirs, otherwise, the leftover goes to them. If no residuary heirs exist, the remainder is redistributed proportionally among fixed-share heirs.

 

Will for heir

The words of the Quran impose no limit on the amount to be willed. The Almighty has unconditionally mentioned that this distribution of inheritance shall take place once the will of the deceased has been executed. The narrative which is attributed to the Prophet in this regard  was a comment of the Prophet in a particular case. It cannot be regarded as a legal limit imposed by the Prophet. The Almighty Himself has made a will in favour the heirs of a deceased. So no Muslim can dare make a will in this regard. Thus, on the basis of familial relationship, no will can be made in their favour, however, a will can certainly be made in favour of these very heirs because of some need they may have or because of some service they may have rendered for the deceased or because of any similar matter. Thus if one of the children of a person is studying and as such is not earning while others are or if one of the children has served parents more than the others or if a person fears that after his demise there will be no one to look after and provide for his wife then a will can be made in favour of each of these. Just as a will can be made in favour of friends or for the purpose of charity.

Left over Inheritance

If a deceased has only daughters or sisters, a portion of his wealth is left over after the heirs have been given their shares. Similarly, if a deceased has no children, parents, brothers, sisters, his estate remains undistributed. One solution to the problem is that the Quran itself has directed a person to make heir. But if a person has not done so, then it is for the closest male (relative).

Orphaned grandchild

The Quran has not explicitly mentioned the share of a grandfather in the legacy of his grandchild nor vice versa. However, since the words (awlād) and (ābā) can refer to both grandparents and grandchildren, the consensus of jurists is that if none of the direct parents or direct children are present then the shares which have been fixed for them will be given to indirect parents and indirect children respectively. If one or more children die in the lifetime of a parent and one or more children is alive after his death. The Ijtihad is that the offspring of the deceased children will not be given any inheritance and in the presence of their paternal uncles they will be deprived of it except if the grandfather has made a will in their favour. But today, some scholars are of the opinion that this seems incorrect. A grandson is like a son and hence in the event of a son’s death, he should get the share that his father would have got had he been alive. The following are answer the objections raised on this correct view:-

■ Q1: As per the Quran, whoever gets a share in the inheritance of a deceased is entitled to it because he is near in kin (Aqrab) to him and not because he is a substitute of some other kin. Thus the suggestion of granting a share to the grandchild from the inheritance of his grandfather introduces the very wrong notion of substitution in the Islamic law of inheritance of which there is no evidence found in the Qur’ān. Moreover, after accepting the principle of substitution this inheritance is confined to the children of the children and no sound reasoning can be presented in favour of this either.
■ A1: It is being given to him because after the death of his father he has become Aqrab to his grandfather the way his father was when he was alive. During the lifetime of the father, he was like a son to his grandfather and after his father’s death also, he is like a son to his grandfather. His father death has caused him become a substitute for his father as well. As per the Quran, if a deceased does not have children, brothers and sisters become substitutes of children, and  in the same manner receive their share in the same proportion as prescribed for the children. The reason to deny it to the children of children is that after the death of the wife or the husband no heir can become a wife or husband to any extent so that he or she be regarded as the substitute of the deceased with regard to being their Aqrab.

■ Q2: As per the Quran, only those who are alive have a share in the legacy of a person at the time of his death. Contrary to this, this view also grants a share to people who have died in the lifetime of that person.
■ A2: This does not at all affect the Quranic principle (?) that inheritance only belongs to the heirs who are alive at the time of the death of the person whose inheritance is to be distributed.

■ Q3: The Quran has explicitly allocated the shares of some relatives and no addition or reduction can be made to them. However, if this view is adopted, then an addition is made in some shares fixed by the Quran and a reduction is made in some others. Suppose that a person had only 2 sons and both died during his lifetime, one of them had 4 sons and the other only one. As per the Quran, all these grandchildren are equal with regard to being sons to their grandfather and hence each of them should receive an equal share from the inheritance of their grandfather. However, on the basis of this principle of substitution half of his inheritance will be received by one grandson and the remaining half shall be divided equally between the other four grandsons.
■ A3: This methodology shall also be employed when no one from the children is present. In this scenario, the same method can be adopted: each grandson be given equal share. The Quran itself guides us to this. It has adopted one method in distributing the share to an heir in the presence of other heirs and another in their absence. Thus in the presence of children, the parents shall receive 1/6 each, if the deceased does not have children but has brothers and sisters, then the shares of the brothers and sisters shall remain the same, however, if the parents are the only heirs of the deceased, then the mother’s share shall be 1/3 and the father’s share shall be 2/3. Same is the case with Kalalah relatives. If someone among them is made an heir and he or she has one brother or one sister, then they shall be given 1/6 of his or her share, however, if he or she has more than one brother or sister, then they shall be given 1/3 of his or her share. Thus it is not necessary that in case of grandsons, one of the two options be insisted upon. This is purely an issue in which Ijtihad can be exercised. In this regard, whatever the method adopted, it should be in accordance with the Quran and justice. 

उलेमा यतीम पौते (Mahjoob Al Irs/Ars) को दादा से मिलने वाला हिस्सा नहीं देते हैं जबकि वो औरों से ज्यादा हक़दार हो चूका है और उसे ज़िन्दगी में दादा को वसीयत दे देनी चाहिए. ये तो उलेमा की समझ है जबकि कुरान ने यतीन को हिस्सा मना किया ही नहीं हैं, इसके अलावा बाज़ मौकों पर बाप की मौत के जल्द बाद ही वसीयत करने से पहले दादा भी फौत हो सकता है. ये वो महरूम वारिस है जिसे बाप के मरे हुए की वजह से दादा से हिस्सा नहीं मिलता जबकि उसके ताऊ-चाचाओं को मिल जाता है. उलेमा कहते हैं क्योंकि बीच में क्योंकि बीच में हिजाब/आड़ (रुकावट) आ गयी है. जबकि देखा जाये तो इसका उलटा हुआ है क्योंकि हिजाब (बाप) तो हट गया है. जैसे उलेमा का ये मानना है की बेटे की मौत के बाद उससे बाप को हिस्सा मिलता है मगर दादा को नहीं पर अगर बाप ही ना हो तो हिस्सा दादा को दिया जाएगा. इसी तरह अगर माँ नहीं है तो हिस्सा नाना-नान को तो दे दिया जाता है मगर नवासा-नवासी को नहीं दिया जाता है. यानि उलेमा ऊपर की पीढ़ी में हिजाब हटने को तो मानते हैं, मगर नीचली पीढ़ी में नहीं मानते हैं. 

Inheritance to or from Kuffar

उलेमा गैर मुसलमान से तरका लेने या मुर्तद को तरका देने के कायल नहीं है. भारतीय कानून के मुताबिक हिन्दू से मुसलमान हुए इन्सान को विरासत नहीं मिलेगी (उलेमा भी यही मानते हैं मगर लोगों को ज्यादती लगती है) पर कोई मुसलमान हिन्दू बन जाए तो विरासत मिलेगी (उलेमा और लोग दोनों नहीं मानते हैं. मगर कानूनन उसे हिस्सा मिलेगा, वैसे अब जब ये मुसलमान ही नहीं रहा तो इस पर उलेमा का बनाया मुस्लिम पर्सनल लॉ क्यों लागू करना?).  जबकि कुरान ने कुफ्फार की औरतों से निकाह करने के वक़्त और मुस्लिम औरतों को काफिर हो जाने की स्तिथि में छोड़ने पर मेहर वापिस करने का आदेश दिया है यानी माली लेन-देन जायज़ है और होगा ही, रिश्ता ख़त्म होने के बाद भी.

कुरान 60:10: जब तुम्हारे पास ईमान की दावेदार स्त्रियाँ हिजरत करके आएँ तो तुम उन्हें जाँच लिया करो... फिर यदि वे तुम्हें ईमानवाली मालूम हों, तो उन्हें इनकार करनेवालों की ओर न लौटाओ... और जो कुछ उन्होंने ख़र्च किया हो (मेहर) तुम उन्हें दे दो (पिछले खाबिन्द को)... तुम उनसे विवाह कर लो और तुम स्वयं भी इनकार करने वाली स्त्रियों के सतीत्व को अपने अधिकार में न रखो और जो कुछ तुमने ख़र्च किया हो माँग लो (मेहर)। और उन्हें भी चाहिए कि जो कुछ उन्होंने ख़र्च किया हो माँग लें। 

 

Right ruling against wrong Ijma 

A woman (assets worth Rs.12) dies leaving a husband, a mother and two sisters then the husband will get 1/2 means Rs.6 and the mother will get 1/6 means Rs.2 and both the sisters will get 2/3 from the remaining means Rs.2.66 and then there will be four option to ditribute the remaining Rs. 1.34:- She could have bequested this amount to her sisters becuase they both have already got their Quranic share or She could have bequested it to some relatives or She could have bequested it to non-relaive(s) also but if she had not chosen any of these three options, then the closest male relative will get this amount.

A woman (assets worth Rs.12) dies leaving a mother, two full sisters, two paternal/maternal sisters then the mother will get 1/6 means Rs.2 and all the four sisters will together get 2/3 means Rs.6.66 and then remaining Rs.3.34 and then she will have the same four option as above. 

 

Cases of Kalala where distribution is made wrongly by general Ulema

6 cases of distribution (last 3 are prominent) as per general Ulema (Example: Estate value is Rs.12):-

■ 1. If a man had only Father (2/3=Rs.8) and Mother (1/3=Rs.4) and no children, no wife, no siblings (total Rs.12).

■ 2. If a man had Father (1/6=Rs.2), Mother (1/6=Rs.2) (total 1/3=Rs.4) and 2 Daughters (half to male: Rs.2 each means total Rs.4), 1 Son (double to female: Rs.4) (grand total Rs. 12).

■ 3. If a man had Father (1/6=Rs.2), Mother (1/6=Rs.2) (total 1/3=Rs.4) and 2 Daughters (2/3=Rs.4 each means total Rs.8) (grand total Rs.12).

■ 4. If a woman had Father (1/6=Rs.2), Mother (1/6=Rs.2) (total 1/3=Rs.4) and 2 Daughters (2/3=Rs.4 each means total Rs.8) (grand total Rs.12 & remaining Rs.0) and 1 Husband (1/4=Rs.3 but Rs.0 left for husband) 
[So as solution, Ulema gives Rs. 1.6 to Father, Rs.1.6 to Mother, Rs.6.4 to both daughters means Rs.3.2 to each, Rs.2.4 to Husband.]
{But actually, the meaning from the relevant verses of Quran should be understood such as that if deceased had 2 or more daughters then they will have 2/3 of total and if had 1 daughter then she will have 1/2 but each parent should get 1/6 before means total 1/3 to both. Because the ayah continues and give a condition ahead at the end as per general linguistic standards. Similarity is the case of Husband/Wife. If parents or spouse are alive, they will get the share first. And because the Quran has not specified the exact fixed share of sons and daughters in in fractions/percentage as fixed for Parents/Spouse and has just mentioned their shares in multiplications/comparison to each-other, so they will get the share after parents or spouse. So now, Rs.2 to Father, Rs.2 to Mother, Rs.3 to Husband & Remaining Rs.5. So now 2/3 of Rs.5=Rs.3.3 to Daughters and rest Rs.1.7 to others as per wasiyat either to daughters or to relatives or to any non-relatives as well and if no wasiyat is made then it will go to close male relative - These 4 options will apply in every case where something is left after due distribution. This method is also used by Ulema but in general cases wherein Parents, Spouse are given share first and then the Sons, Daughters are given remaining. Imam Al-Jassas (917-981 AD), a Hanafi scholar in his Tafsir Ahkam-Al-Quran had suggested the same method.}

■ 5. If a woman had no Children, no Father but had Mother (1/6=Rs.2), 2 full Sisters (2/3=Rs.8 means Rs.4 to each) (grand total Rs.10 & remaining Rs.2) and 1 Husband (1/2=Rs.6 but only Rs.2 left for Husband?)
[So as solution, Ulema gives Rs.1.5 to Mother, Rs.6 to both Sisters, Rs.4.5 to Husband.]
{Mother will get 1/6=Rs.2 and Husband will get 1/2=Rs.6, Remaining Rs.4. So both sisters will get 2/3 of Rs.4=Rs.2.66. On remaining Rs.1.34, those 4 options may be applied}.
  
■ 6. If a woman had only 1 Husband (1/2=Rs.6), 2 Half Sisters (together 1/3=Rs.4) (grand total Rs.10 & remaining Rs.2) and 2 Full Sisters (2/3=Rs.8) (But Rs.2 left for Full Sisters?)
[So as solution, Ulema gives 3 solution that do not match the Quranic share:- (i) Inclusiveness: Include real and half siblings thereto in 1/3 share; (ii) Exclusiveness: Remove real siblings and distribute the assets only in half siblings and husband; (iii) Awl: Rs.4 to husband, Rs.2.66 to maternal sisters, Rs.5.33 to full sisters.]

{In the tenure of Hazrat Umar, once a woman had died and her full brothers got no share but her half siblings got the share as their mother was one but fathers were different and their father was moron. So Hazrat Umar included them in the distribution in inheritance on their objection. This is called Awl and this concept is accepted by Ijma except Shia.}

{Allama:- As per history, Sahaba had perceived the case of Kalala wrong as they believed that Quran 4:12 gives the shares of Maternal Siblings and Quran 4:176 gives the shares of Paternal Siblings. During the times of Umar, a case of deceased woman came who married thrice. Her husband got 1/2 and her mother got 1/6 and her two sons (maternal brothers from two different fathers) got 1/3 together (1/6+1/6). In this way, 100% share had been distributed and nothing left for her another two sons (paternal brothers from third-single father). If something had left, they would have also got the share for being relative. So they went to Umar and said that lets assume our father were a donkey (meaning assume him a stone or non-human or as there was not father and just focus on mother as we all four siblings are from single mother are equal in relation to her). Then Umar distributed that very 1/3 in all four siblings. It means that what general people takes or used to take from Quran 4:12 & 4:176 with regard to paternal/maternal siblings shares has been exchanged because all types of siblings got 1/3 together.}

■ 7. If a woman had only 1 Mother, 2 Half Sisters and 2 Full Sisters
{Mother will get 1/6=Rs.2. All Half & Full sisters will get 2/3 of Remaining Rs.10=Rs.6.66. On remaining Rs.3.34, those 4 options may be applied.)

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Views of General Ulema

 

Fundamentals

■3 Conditions are that the Testator has died or missing for too long (period as decided by Qazi), the Heir should be stable and alive or in womb at the time of the testator’s death and the Reason why a heir is entitled and how close his connection is with the Testator.

■3 Causes are Nikah (non-consummated also), Nasab (blood ties/kinship) and Wala (manumission of a slave). 

■3 Impediments are a slave, killer of the Testator (who has killed his father or son) and disbeliever (Kafir - because he has taken stand against Allah) cannot inherit from a Muslim & vice versa.

■15 Men Heirs are Son, Son’s son, Father, Paternal grandfather, Full brother and his Son, Half brother through father and his Son, Half brother through mother, Paternal full uncle (full brother of father) and his Son, Paternal half uncle (half brother of father through their father) and his Son, Husband and Freed male slave.

■11 Women Heirs are Daughter, Son’s daughter, Mother, Maternal grandmother, Paternal grandmother, Paternal Great Grandmother, Full sister, Half sister through father, Half sister through mother, Wife, Freed female slave.

■2 Types are Fard or Faraid (allocated) which are received in accordance with religious texts such as 1/2, 1/3 etc and Tasib (residual) which are received from what is left after allocated shares, if nothing left then they (residuary heirs/ Asaabah) have no share.

■3 Spending on the deceased: What he owes to others regarding funeral costs, debts and bequests or instructions of the deceased.

■3 reasons are for inheritance entitlement: Blood ties, Marriage and Manumission (release from slavery). Breastfeeding is not one of them.

■ 3 types of heirs: Zavil Furoodh - Whose share is obligatory (percentage fixed), Usbaat - Strong group (percentage not fixed but share mentioned) and Zul Arhaam - Blood relative of distance (if something left)
 

Ahadith

■Hadith: As soon the baby cries after birth, it will inherit.
■Hadith: A baby born out of zina will not get inheritance.
■Hadith (Zaeef): Whoever tries to avoid giving the inheritance to his heirs, Allah will deprive him of his inheritance in Paradise.

■Hadith (Tirmizi, Nasai, Majah, Abu Dawud): God has given everyone who is entitled his rights, so there is no will concerning the heir. 

इमाम शाफई ने फरमाया कि वारिस के लिये वसीयत नहीं है. यह हदीस के विद्वानों के नज़दीक साबित नहीं है लेकिन अकसरियत ने इसे कुबूले आम का दरजा दे दिया है, यहाँ तक कि इससे कुरान की आयत को नासिख बना दिया:- इमाम सख़ावी

■Hadith: Saad said to the Prophet: Shall I bequeath 2/3 or 1/2 or 1/3 of my wealth? The Prophet said: 1/3 is a lot. Leaving your heirs independent of means is better than leaving them poor, spreading out their hands to others.
■Hadith (Bukhari, Muslim 1623): A man said to the Prophet, I have given this son of mine one of such wealth/my slaves. The Prophet said: Have you given all your children a similar gift? He said: No. The Prophet said: Would you not like all your children to honour you equally? You should not do that/Take it back/Fear God and treat your children fairly/Call me not as witness, for I cannot be witness to an injustice. So my father took back his gift.  

■Hadith (Bukhari, Muslim): Prophet said: It is not right for a Muslim man who has anything concerning which he needs to leave instructions to stay for more than two nights without having his will written with him.

पैगम्बर ने कहा कि किसी भी मुसलमान के लिए, जिसके पास वसीयत करने के लिए कुछ हो, अपनी अंतिम वसीयतनामा लिखवाए बिना दो रातें रुकना जायज़ नहीं है। (बुखारी 2738, मुस्लिम 1627) 

■Hadith (Ibne Majah): He is a loser who stays away from making a will (Allama's)

■Hadith (Dawood, Tirmizi, Majah): Maternal uncles inherits from the one who has no (standard) heir.
■Hadith: Give inheritance to those who are entitled to them and whatever is left goes to the closest male relative. 

 

Bequest or Will

Making bequest is prescribed and recommended for who has wealth within the limit of 1/3 if made to someone other than an heirs. It is prohibited to make a bequest to an heir (generally). But it may become valid if the heirs agree to it because of the two Ahadith (Both narrated by Ad-Daraqutni) wherein the Prophet said that there is no bequest to an heir unless the other heirs agree/allow to it [Islam QA]. If someone who got a bequest and who is not an heir but has become an heir at the time of the testator’s death then the bequest becomes invalid unless the other heirs allow it. If someone got a bequest in his favor but after the death of the testator, he is found out to be an heir then the bequest will be valid. If someone made a bequest to an heir and that person became no longer an heir then the bequest becomes valid. If someone having no son, made a bequest to his different types of brothers but after he dies, his son is born then his bequest to his other brother (except who is through his father) is not valid, unless the other heirs allow it.

Obligatory Wasiyah explains what he owes to others and what others owe to him or items kept for safekeeping. Recommended Wasiyah explains donation to a non heir relative or to someone else or for charitable causes.

If a Muslim dies without having done Hajj, Hajj should be done for him on his behalf using his wealth, whether he left instructions to that effect or not (if intended).

 

Conditions and Guidelines

A bequest only applies in the case of one who is leaving behind a great deal of wealth, Quran says: If he leaves wealth. As for one who is leaving behind a small amount of wealth, it is best for him not to make bequests if he has heirs.

If someone demands his share of the inheritance, he should either be given his share or the others should buy it from him or the property may be sold and its price divided among them. It is not permissible to delay him.

A house that was bought with son's money that he used to send to his mother. If he voluntarily sent this money as kindness, gift, hlep and upholding ties of kinship then the house is the mother's estate and he has no right to take back gift. But if he was sending money to take whatever they needed and whatever was left over after spending then it is his estate because he is the one who paid price and his parents acted as deputies. It would be better if he had stated clearly to his parents to name the house in his name. But still they all should handle it for reward in hereafter.

If the mother inherited from her deceased daughter and the mother dies then mother's share which she got from her daughter, does not go back to the children of her daughter, on the contrary, it goes to mother's normal heirs. 

If a man retained possession of some properties during his lifetime and he only registered them in the names of his children to avoid taxes (and not as a gift which is custom in Arab but not in India) then these properties still belong to that man. They must be divided among the heirs according to the Quran.

If a woman pays money in he household expenses for helping her husband, it is kindness and she will be rewarded but that is not obligatory for her. But if the both spouses contribute to buy an apartment, each one contributing half, then the husband dies, half of the apartment will belong exclusively to his wife and the heirs will have no share of it, and the other half is to be distributed among the heirs, including the wife.

If 1/6th property of Kalala is given to either brother or sister then what happens to the remaining property? If he only has a brother or a sister through the mother, then he or she takes one-sixth and the rest of the estate comes to him (or her) according to the Hanafis and Hanbalis. Thus he or she takes the entire estate. But Maalik and Shaafai were of the view that the remainder of the estate should go to the Bayt al-maal if there are no male relatives on Asbah. Ibn Qudaamah said in al-Mughni (6/186): If the deceased did not leave behind any heir except those who are entitled to an allotted share, such as daughters or sisters or grandmothers then what is left over should be given to them on the same basis as the allotted shares, except in the case of a husband or wife. Ibn Suraaqah said: Things are done on this basis now in the regions. Zayd ibn Thaabit was of the view that what is left over from the allotted shares should go to the Bayt al-maal and no one should be given more than his allotted share. This was also the view of Maalik, Shaafai and Al-Awzaai. He said: With regard to the spouses, what is left over should not be given to them, according to the consensus of the scholars, but it Uthmaan did give the left-over wealth to the husband but perhaps he was a relative on the father’s side (Asbah) or on the mother’s side (Dhu Rahm) so he gave that to him or he gave it from the Bayt al-maal and not by way of inheritance.

The scholars differed as to whether this was abrogated by the verses on inheritance or it is still applicable, as the verses on inheritance are more specific. There are two views and most of the scholars are of the view that it is abrogated but the more correct view is it has not been abrogated because it may be understood as specifying. Hence it may be said that the words (for the parents and near relatives) apply specifically to cases where they have an allocated share meaning that if they have an allocated share, no bequest can be made to them because what Allah has allocated to them of inheritance is sufficient. Thus the verse remains general in meaning and refers to those other than the heirs who have been given allocated shares. 

 

Share

If only a son is heir, he will take all estate. 
If son and other (like parents, spouse) are heir, first others will take share then rest will be given to son.

4 wife will equally share their fixed share.
A man making a Will for his wife before his death is not permissible. However, if all the heirs agree then his Will will be valid. The consent of minor heirs is not required in this case.

Grandsons refers to sons of sons, not sons of daughters.
Grandchildren takes the share in place of father.
Grandchildren/ Paute (children of son) get (remaining) share if their father and uncles are not alive and aunt is given her share.
Grandchildren/ Nateen (children of daughter) have no share in inheritance.

Generally, if father is alive, he cuts the uncles in inheritance and if son is alive, he cuts the brothers of the deceased. 
There is a consensus that if there are maternal siblings then one sibling (male  or female) will get 1/6 but if they are more than 1 then they all will share 1/3.
Paternal uncle takes share after wife, daughters and only when no son is available. If he is the only heir then he will take the full share.
Paternal aunt takes the full share in only she is the heir.
Son of Sister takes the full share in only he is the heir.

Male relatives on the father’s side prevent the other relatives from receiving anything of what is left after the allocated shares of the heirs are distributed.
Relatives are given share after the closed ones have gotten.
Asib/Asbah is close male relative on the father’s side.
Dhawul-Arhaam/Dhu Rahm are distant relatives on mother's side. They inherit only when no heirs with allocated shares or residuary heirs are available means when no male relatives on the father’s side.  

Kalala is the one who dies and does not leave behind parents or children, leaving no ascendants or descendants.

The one who is alive will get inheritance from parents and the children of a dead heir are barred from inheriting (?). 

 

Q&A and Cases

The daughter receives 1/2 and the remainder goes to the sons of the full brother. 2/3 will be given to daughters and the rest amount i.e. 1/3 will be given to man's brother. 2 daughters of the full brother do not receive anything. 

If a woman died and left behind a father, a mother, siblings through the mother and siblings through the father, then the mother gets 1/6 and the father gets the rest (why not 1/6?). 
But if a woman died and left behind a father and siblings through her mother and siblings through her father, then only her father inherits from her and her siblings do not take anything because the father prevents other siblings. But if a woman died and left behind a mother and siblings through the mother and siblings through the father, then the mother inherits 1/6 and the siblings through the mother inherit 1/3 in 2:1 ratio.

When a man who leaves behind no father, mother, wife or children, but he has nieces who are the daughters of a deceased full brother, and he has nephews and nieces who are the sons and daughters of deceased full sisters and he has a paternal cousin and his paternal uncle is also deceased then they all will not get anything as they are Dhawil-Arham except the paternal cousin who will get everything as he is the only Asib. 

A person died who did not have any children or a wife but he had a sister and a deceased brother who had two daughters and two sons. The full sister gets half and the two sons of the full brother get the rest of the estate and the two daughters of the full brother (nieces) do not inherit. 

If a man leaves with you some estate to donate further as possible then if it is more than 1/3 of the total estate, then you must donate that much and return the surplus to his heirs.

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Inheritance Calculators

Ghamidi: https://ask.ghamidi.org/inheritance-calculator

Allama: https://worktrust.in/inheritance_calculator/calculator 

Others: http://inheritance.ilmsummit.org/projects/inheritance/home.aspx

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