ٱلنِّسَاء : ١٣

تِلۡكَ itulah
حُدُودُ ketentuan-ketentuan
ٱللَّهِۚ Allah
وَمَن dan barang siapa
يُطِعِ mentaati
ٱللَّهَ Allah
وَرَسُولَهُۥ dan RasulNya
يُدۡخِلۡهُ Dia akan memasukkannya
جَنَّـٰتٖ surga
تَجۡرِي mengalir
مِن dari
تَحۡتِهَا bawahnya
ٱلۡأَنۡهَٰرُ sungai-sungai
خَٰلِدِينَ mereka kekal
فِيهَاۚ di dalamnya
وَذَٰلِكَ dan demikianitu
ٱلۡفَوۡزُ keuntungan
ٱلۡعَظِيمُ yang besar

Itulah batas-batas (hukum) Allah. Barang siapa taat kepada Allah dan Rasul-Nya, Dia akan memasukkannya ke dalam surga-surga yang mengalir di bawahnya sungai-sungai, mereka kekal di dalamnya. Dan itulah kemenangan yang agung.

(Itulah) maksudnya hukum-hukum tersebut semenjak urusan anak yatim hingga berikutnya (ketentuan-ketentuan Allah) syariat-syariat yang ditetapkan-Nya buat hamba-hamba-Nya agar mereka patuhi dan tidak dikhianati. (Barang siapa yang taat kepada Allah dan Rasul-Nya) mengenai hukum-hukum yang ditetapkan-Nya itu (maka akan dimasukkan-Nya) ada yang membaca nudkhiluhu; artinya Kami masukkan ia, dengan maksud merubah pembicaraan kepada orang pertama (ke dalam surga yang mengalir di bawahnya sungai-sungai, kekal mereka di dalamnya, dan itulah kemenangan yang besar).

Tafsir Surat An-Nisa': 13-14 (Hukum-hukum tersebut) itu adalah ketentuan-ketentuan dari Allah. Barangsiapa taat kepada Allah dan Rasul-Nya, niscaya Allah memasukkannya kedalam surga yang mengalir di bawahnya sungai-sungai, sedang mereka kekal di dalamnya; dan itulah kemenangan yang besar. Dan barangsiapa yang mendurhakai Allah dan Rasul-Nya dan melanggar ketentuan-ketentuan-Nya, niscaya Allah memasukkannya ke dalam api neraka sedang ia kekal di dalamnya; dan baginya siksa yang menghinakan. Ayat 13 Dengan kata lain, bagian-bagian dan ketentuan-ketentuan yang telah dijadikan oleh Allah untuk para ahli waris sesuai dengan dekatnya hubungan nasab mereka dengan si mayat dan keperluan mereka kepadanya serta kesedihan mereka di saat ditinggalkan. Semuanya itu merupakan batasan-batasan yang telah ditetapkan oleh Allah maka janganlah kalian melanggar dan menyimpang darinya. Allah berfirman: “Barang siapa taat kepada Allah dan Rasul-Nya.” (An-Nisa: 13) Yakni dalam batasan-batasan tersebut, dan tidak menambahi atau mengurangi bagian sebagian ahli waris melalui cara tipu muslihat dan sarana penggelapan, melainkan membiarkan mereka menuruti hukum Allah, bagian, dan ketetapan yang telah ditentukan-Nya. “Niscaya Allah memasukkannya ke dalam surga yang mengalir di bawahnya sungai-sungai, sedangkan mereka kekal di dalamnya; dan itulah kemenangan yang besar. Dan barang siapa yang mendurhakai Allah dan Rasul-Nya dan melanggar ketentuan-ketentuan-Nya, niscaya Allah memasukkannya ke dalam api neraka, sedangkan ia kekal di dalamnya; dan baginya siksa yang menghinakan.” (An-Nisa: 13-14) Dikatakan demikian karena hal tersebut berarti mengubah hukum yang telah ditentukan oleh Allah dan menentang Allah dalam hukum-Nya. Sikap seperti itu tiada lain hanyalah timbul dari orang yang merasa tidak puas dengan apa yang telah dibagikan dan ditetapkan Allah untuknya. Karena itu, Allah membalasnya dengan penghinaan dalam siksa yang sangat pedih lagi terus-menerus. Imam Ahmad mengatakan, telah menceritakan kepada kami Abdur Razzaq, telah menceritakan kepada kami Mamar, dari Asy'as ibnu Abdullah, dari Syahr ibnu Hausab, dari Abu Hurairah yang mengatakan bahwa Rasulullah ﷺ pernah bersabda: “Sesungguhnya seorang lelaki benar-benar mengerjakan amal ahli kebaikan selama tujuh puluh tahun, tetapi apabila ia berwasiat dan berlaku zalim dalam wasiatnya, maka amal perbuatan terakhirnya ditetapkan amal perbuatan yang buruk, lalu ia masuk neraka. Dan sesungguhnya seorang lelaki benar-benar mengerjakan perbuatan ahli keburukan selama tujuh puluh tahun, tetapi ia berlaku adil dalam wasiatnya. maka amal perbualan terakhir-nya adalah amal kebaikan, lalu masuklah ia ke dalam surga.” Ayat 14 Kemudian sahabat Abu Hurairah mengatakan, "Bacalah oleh kalian jika kalian suka," yaitu firman-Nya: “Hukum-hukum tersebut adalah ketentuan dari Allah. (An-Nisa: 13) sampai dengan firman-Nya: “Dan baginya siksa yang menghinakan.” (An-Nisa: 14) Imam Abu Dawud mengatakan di dalam Bab "Menimpakan Mudarat dalam Berwasiat", bagian dari kitab sunannya: Telah menceritakan kepada kami Ubaidah ibnu Abdullah, telah menceritakan keruda kami Abdus Samad, telah menceritakan kepada kami Nasr ibnn Ali Al-Harrani, telah menceritakan kepada kami Al-Asyas ibnu Abdullah ibnu Jabir Al-Haddani, telah menceritakan kepadaku Syahr ibnu Hausyab, bahwa sahabat Abu Hurairah pernah menceritakan kepadanya bahwa Rasulullah ﷺ pernah bersabda: “Sesungguhnya seorang lelaki atau seorang wanita benar-benar melakukan amal ketaatan kepada Allah selama enam puluh tahun, kemudian keduanya menjelang kematiannya, keduanya menimpakan mudarat (kerugian) kepada ahli warisnya dalam wasiatnya, maka pastilah keduanya masuk neraka.” Perawi melanjutkan kisahnya, bahwa Abu Hurairah ra. membacakan firman-Nya kepadaku mulai dari firman-Nya: “Sesudah dipenuhi wasiat yang dibuat olehnya (si mayat) atau sesudah dibayarkan utangnya dengan tidak memberi mudarat (kerugian) kepada ahli waris.” (An-Nisa: 12) sampai dengan firman-Nya: “Dan itulah kemenangan yang besar.” (An-Nisa: 13) Hal yang sama diriwayatkan oleh Imam At-Tirmidzi dan Imam Ibnu Majah melalui hadits Asy'as dengan lafal yang lebih lengkap darinya. Imam At-Tirmidzi mengatakan bahwa hadits ini hasan garib. Tetapi lafal hadits Imam Ahmad jauh lebih lengkap dan lebih sempurna.

KALALAH Ada orang yang ayah bundanya tak ada lagi, telah meninggal lebih dahulu. Dia pun tidak pula mempunyai anak yang akan menerima pusakanya. Ayah bunda telah mati, anak pun tidak ada. Orang yang begini dinamai da-lam keadaan kalalah. Baik orang itu laki-laki maupun perempuan. Sekarang datang pula ketentuan Allah tentang pembagian harta orang kalalah jika dia meninggal. Beginilah lanjutan ayat, “Dan jika seorang ataupun perempuan yang diwarisi itu kalalah (tidak mempunyai ibu bapak dan anak), tetapi ada mempunyai seorang saudara laki-laki atau seorang saudara perempuan, maka untuk mereka itu masing-masing seperenam." (ayat 12) Keterangan; Seorang yang dalam keadaan kalalah, baik orang itu laki-laki maupun perempuan, peratuan pembagian warisnya ada lagi. Cobalah gambarkan terlebih dahulu. Ada seorang suami atau seorang istri mati. Ayah dan bundanya tak ada lagi dan anak-anaknya pun tak ada. Yang ada hanya istri atau yang ada hanya suami. Keluarga mereka yang terdekat hanyalah saudara. Baik saudara itu seorang laki-laki maupun seorang perempuan. Maka, saudara itu, baik dia laki-laki maupun perempuan mendapatlah seperenam. Sama saja bagian itu, baik yang meninggal laki-laki atau yang meninggal perempuan. Dapatlah kita bayangkan bahwasanya bagian yang seperenam itu, jika ibunya masih hidup, ibulah yang harus mendapat. Sekarang sebab tidak ada lagi, saudara yang seorang itulah yang menerima bagian seperenam itu. Jika suami perempuan itu masih ada, niscaya mudahlah kita membagi harta itu menjadi 12 bagian. Seperdua untuk si suami, menjadi enam bagian dan seperenam bagi saudara yang seorang itu (baik laki-laki ataupun perempuan), menjadi dua bagian. Yang lebihnya (empat), serahkan kepada ‘ashabah. “Tetapi jika mereka lebih dari itu, maka bersekutulah mereka pada yang sepertiga itu." Jelaslah bahwa kalau saudara yang tinggal hanya satu orang laki-laki atau satu orang perempuan, dia mendapat seperenam. Akan tetapi, kalau mereka lebih dari satu orang, yaitu berdua atau lebih, mereka mendapat sepertiga. Yang sepertiga mereka bagi-bagi dengan ketentuan yang laki-laki mendapat dua kali bagian perempuan. Niscaya akan timbul keraguan kalau ayat ini yang menentukan satu saudara yang kalalah mendapat seperenam, dan kalau lebih dari satu mendapat sepertiga, padahal di akhir surah an-Nisaa' ini juga, ayat 177, tersebut lagi seorang kalalah dalam ketentuan yang lain. Di sana disebutkan pula bahwa saudara perempuan orang kalalah mendapat separuh; kalau dia berdua mendapat sepertiga. Kalau mereka banyak, ada yang laki-laki dan ada yang perempuan di ayat 177 tersebut dua pertiga juga, dengan dibagi laki-laki mendapat dua kali bagian perempuan. Niscaya akan timbul kesan seakan-akan berlawanan. Sebab, di ayat ini disebutkan seorang saudara laki-laki atau seorang saudara perempuan mendapat seperenam, sedang di ayat 177 saudara perempuan seorang dikatakan mendapat separuh. Setelah ditilik hadits-hadits dan alasan-alasan Al-Qur'an, ternyata bahwa yang dimaksud dengan ayat 12 ini ialah saudara seibu. Kalau yang tinggal itu hanya saudara seibu, mereka mendapat seperenam kalau seorang dan mendapat sepertiga kalau lebih dari seorang. Yang dimaksud dengan ayat 177, ialah kalau si mati kalalah meninggalkan saudara seibu sebapak. Bukan yang seibu saja. Dalam hal itu saudara perempuan mendapat separuh harta, bukan seperenam sebagai bagian untuk saudara yang seibu saja. Niscaya jelas perbedaan ini karena menurut turunan aliran darah, saudara seibu sebapak lebih dekat daripada saudara seibu saja, malahan saudara sebapak lain ibu pun lebih dekat daripada saudara seibu saja. Semuanya ini ialah, “(Yaitu) sesudah wasiatnya dipenuhi ataupun utangnya dibayarkan." Tentang mendahulukan wasiat dan utang selalu diulang-ulang, supaya ketika membagikan harta waris jangan sampai kepunyaan dan hak orang lain dilupakan. Akan tetapi, sekarang Allah menjelaskan lagi tentang wasiat itu, “(Dengan) tidak menyusahkan" Yaitu jangan sampai suatu wasiat diperbuat merugikan kepada ahli waris yang benar-benar berhak, sebagaimana telah diterangkan beberapa kali sebelum ini. Di penutup ayat Allah berfirman, “Dan Allah Maha Mengetahui." Allah Maha Mengetahui isi hatimu, apakah kamu jujur atau tidak, terutama ketika menyusun wasiat, “Lagi Penyabar." AI-Halim kita artikan saja dengan penyabar. Maksudnya yang lebih dalam ialah Allah Mahatahu kalau kamu berbuat suatu kesalahan pada waktu yang lampau. Akan tetapi, Allah tidaklah segera mengambil tindakan memurkai kamu karena Allah terlebih dahulu hendak membukakan keinsafan bagi kamu untuk memperbaiki kesalahan yang telanjur. Oleh sebab sifat al-Halim, kamu sendiri pun hendaklah lebih hati-hati, jangan sampai ceroboh dan memandang enteng pembagian waris. Misalnya kamu ter-lambat menentukan pembagian itu sesudah kematian. Kalau terlambat itu hanya karena kesibukan yang tak dapat dielakkan, dapatlah Allah yang bersifat al-Halim menunggu. Akan tetapi, jika kamu sengaja memperlambat-lambat karena ada niat tertentu, niscaya Allah tidak akan membiarkannya. Dapat pula kita rentang-panjang filsafat yang terkandung dalam sifat al-Halim. Misalnya, agama sudah menentukan siapa yang mendapat dan siapa yang tidak dan kalau mendapat berapa bagiannya. Orang-orangyangmendapat bagian sedikit hendaklah bersifat al-Halim pula, mengambil sempena dari sifat Allah. Bahkan ada orang laki-laki yang mendapat bagian tertentu, kemudian menghibahkan, menghadiahkan bagiannya seluruhnya kepada saudaranya yang perempuan. Dengan sifat al-Halim, kekeluargaan yang mesra tidak akan putus karena wafatnya orang yang dicintai. Setelah mempelajari pokok-pokok faraidh yang telah dibentangkan Allah dalam Al-Qur'an, jelaslah bagi kita bahwa ini telah jadi salah satu cabang ilmu fiqih Islam yang penting. Dengan sendirinya memerlukan ke-pintaran dalam ilmu hitung sehingga tidak mungkin memimpin umat kalau tidak pandai berhitung. Tentang ilmu faraidh, bersabdalah Rasulullah ﷺ dalam sebuah hadits yang dirawikan oleh al-Hakim dan al-Baihaqi dalam sunnahnya dari Abdullah bin Mas'ud berkata Rasulullah ﷺ, “Pelajarilah faraidh dan ajarkanlah kepada manusia. Karena sesungguhnya aku ini seorang manusia, yang akan dicabut nyawaku, dan ilmu pun akan (banyak) yang tercabut dan akan timbul pula banyak fitnah sehingga orang berselisihlah tentang faraidh, tidak didapat orang yang akan menyelesaikan." (HR al-Hakim dan al-Baihaqi) Dan sebuah hadits lagi dikeluarkan oleh al-Hakim dan al-Baihaqi juga, dari Abu Hurairah katanya, berkata Rasulullah ﷺ, “Pelajarilah faraidh dan ajarkan dia, karena sesungguhnya itu separuh ilmu, yang akan dilupakan orang dan yang mula-mula akan dicabut dari umatku." (HR al-Hakim dan al-Baihaqi) Sebagaimana dapat dipahami, hadits ini adalah sebagai tarhib, peringatan dari Nabi bahwa kalau tidak dipelajari ilmu ini dengan saksama, dia akan hilang lenyap saja, padahal sangat diperlukan. Apatah lagi terlalu lama negeri kita Indonesia dijajah bangsa asing yang berlainan agama dengan kita. Walaupun tanah air kita sudah merdeka, perhatian pihak yang berkuasa boleh dikatakan belum ada kepada jurusan ini, padahal bagi kita ini adalah salah satu peraturan; sebagian dari syari'at. Pemerintah penjajah dahulu sengaja menjauhkan urusan-urusan faraidh ini dari pengakuan hukum. Mereka lebih suka menonjolkan hukum-hukum adat daripada hukum-hukum agama kita yang jelas jadi pegangan kita dunia akhirat Ini adalah satu rencana besar dalam melemahkan dan menghilangkan kekuatan Islam. Setelah pemerintah penjajah habis, ahli-ahli agama Islam telah berkurang, sebab itu perhatian kepada faraidh jadi kurang. Padahal adanya hukum faraidh dalam Islam adalah salah satu keutamaan agama ini sehingga kita boleh berkata bahwa bagi seluruh bangsa di dunia ini, yang memeluk agama Islam, corak peraturan faraidh-nya adalah sama. Sedang pada bangsa-bangsa lain, mereka terpaksa membuat tradisi sendiri-sendiri yang sebagian besar sampai sekarang ini belum juga memberikan hak tertentu kepada perempuan sehingga kaum perempuan terpaksa lebih dahulu berjuang mati-matian menuntut haknya. Seyogianya kita umat Islam memerhatikan pesan-pesan Rasulullah yang telah kita tukil-kan di atas. Segala peraturan tali sekali lagi dikukuhkan oleh Allah dengan lanjutan firman-Nya, “Yang demikian itulah batas-batas Allah." (pangkal ayat 13) Yaitu peraturan-peraturan yang telah Dia tentukan sehingga tidak timbul lagi fitnah dan hasad dengki dalam keluarga dan tidak ada lagi aniaya yang lebih tua kepada yang masih kecil: “Dan barangsiapa yang taat kepada Allah dan Rasul-Nya." Di sini disebutkan taat kepada Allah diikuti dengan taat kepada Rasul. Sebab, aturan faraidh yang ada dalam Al-Qur'an adalah semata-mata garis besar. Adapun dalam hal perinciannya bila terjadi misalnya ‘ashabah atau …, atau penjelasan tentang kalalah, Rasulullah yang memberi tafsirannya dengan sunnah. Diajarkan pula kepada orang-orang istimewa untuk itu, seumpama Zaid bin Tsabit, “Niscaya akan dimasukkan-Nya ke surga, mengalir air sungai di bawahnya, mereka kekal di dalamnya. Yang demikianlah kejadian yang besar." (ujung ayat 13) Kejadian besar di akhirat, karena tidaklah akan sulit lagi jika datang berbagai pertanyaan tentang harta benda yang jadi fitnah di dunia ini. Hawa nafsu manusia mengumpulkan harta benda kadang-kadang menyebabkan mereka tidak menilai lagi antara halal dengan haram. Satu demi satu segala sumber harta benda kelak akan dipertanggungjawabkan kepada Allah. Akan ringanlah rasanya otak dan tenteramlah kalau waris telah terbagi menurut yang ditentukan Allah. Banyak sedikit bilangan yang diterima, semuanya disambut dengan sabar dan syukur; tidak ada aniaya atau pemalsuan. Tentu timbul pertanyaan, “Apakah tidak cukup kalau disebutkan taat kepada Allah saja? Karena dengan taat kepada Allah, dengan sendirinya sudah mesti taat kepada Rasul?" Memang! Bagi orang yang telah sempurna iman, tidak disebutkan taat kepada Rasul, dengan menyebutkan taat kepada Allah saja mencukupilah. Akan tetapi, kadang-kadang hal ini mesti diperingatkan Allah. Karena kita sendiri banyak mengalami, terutama dalam zaman kemajuan ilmu pengetahuan alam dan filsafat ini. Banyak orang yang percaya dengan seyakin-yakinnya bahwa Allah Ta'aala ada! Mereka berjanji dalam hati sendiri akan taat kepada Allah, dengan menurutkan ilham penilaian buruk dan baik yang ada dalam hati mereka sendiri. Ini kebanyakan terjadi di Eropa, terutama di akhir-akhir abad kedelapan belas, dengan timbulnya gerakan Deisme, suatu Rationalisme. Voltaire dikenal sebagai pelopornya. Gerakan ini menjalar juga kepada beberapa negeri. Bagi kita orang Islam nyatalah bahwa taat hanya kepada Allah, tidak disertai taat kepada Rasul, belumlah bernama agama. Sebab, Rasul adalah teladan yang diutus Allah untuk menjadi contoh melaksanakan ketaatan ke-pada Allah. Orang boleh menentang agama buatan manusia, bid'ah yang diada-ada, kekuasaan pendeta atau ulama yang melebihi apa yang dituntunkan Rasul, tetapi orang tidak akan dapat beragama, kalau tidak menaati tuntunan Rasul, Misal yang terdekat, ialah ayat-ayat faraidh. Ada ayat yang mutasyabih (tengok kembali tafsiran mutasyabih pada surah Aali ‘Imraan ayat 7) Pada ayat 12 surah an-Nisaa' terdapat bahwa saudara hanya mendapat seperenam dan kalau mereka banyak mendapat separuh dan kalau berdua dan lebih mendapat dua pertiga. Di mana kita tahu memperbedakannya, kalau tidak kita “tanyakan" kepada Rasul dan ditaati cara beliau menjalankan? Dengan taat kepada Allah disertai taat kepada Rasul, dengan jalan demikianlah kita akan diberi Allah kurnia ganjaran surga, yang mengalir air sungai di bawahnya dan kekal di dalamnya selama-lamanya, “Dan barangsiapa yang mendurhakai Allah dan Rasul-Nya dan melanggar akan batas-batas-Nya, niscaya akan dimasukkan-Nya ke neraka, kekal di dalamnya, dan baginya adzab yang menghinakan." (ayat 14) Tujuan yang semula ayat ini tentu sudah nyata terhadap orang-orang yang tidak mengacuhkan peraturan faraidh yang telah disebutkan di atas tadi. Mafhumlah kita bahwasanya Islam bukan saja mengatur ibadah kepada Allah, shalat, puasa, dan sebagainya, tetapi melingkungi segala soal yang mengenai kemasyarakatan dan kekeluargaan juga. Apalah lagi pada ayat pertama, pembukaan surah telah diperingatkan takwa kepada Allah dan memelihara hubungan kasih sayang kekeluargaan, yang disebut al-Arham. Keduanya dijadikan satu. Dalam ayat ini dapatlah kita pahamkan, betapa pun taatnya seseorang misalnya beribadah, kalau batas-batas yang ditentukan Allah mengenai faraidh dia abaikan, neraka jugalah tempatnya. Sebagai Muslim dalam masyarakat modern, taatilah peraturan Islam dalam hal faraidh, yang lebih sempurna daripada peraturan yang mana juapun. Jangan membuat wasiat yang mengubah ketentuan Allah. Sebagai orang Islam yang hidup dalam masyarakat keibuan (seperti di Minangkabau) atau masyarakat kebapakan (seperti di Tapanuli), apabila bertemu dua peraturan yang berlawanan, dahulukanlah Islam dari yang lain supaya jangan masuk neraka. Menurut hadits yang dirawikan oleh Ibnu Majah dari Anas bin Malik, bersabda Rasulullah ﷺ, “Barangsiapa yang memotongkan warisan dari ahli warisnya, akan dipotong Allah pula warisnya dari surga pada hari Kiamat." (HR Ibnu Majah) Susunan firman Allah memang menarik hati bagi orang yang suka merenungkan. Dalam ayat 13, Allah menyatakan bahwa orang yang taat kepada Allah dan Rasul, akan dimasukkan-Nya dia ke dalam surga dan kekal di dalamnya. Sedang di ayat 14 diterangkan bahwa siapa yang melanggar batas yang ditentukan Allah, akan dimasukkan-Nya dia ke neraka dan kekal di dalamnya. Di sini kita mendapat kesan bahwa dengan amal sendiri, masing-masing orang akan dimasukkan ke dalam surga dan akan menikmati surga bersama-sama. Sehingga ketika di dalam, mengecap nikmat yang kekal ber-sama-sama. Karena kelezatan suatu nikmat ialah bisa dirasakan bersama. Akan tetapi, bila dimasukkan ke dalam neraka karena kesalahan sendiri, meskipun di dalamnya akan beramai-ramai juga, tidaklah akan ada hubungan kasih mesra dengan orang lain karena masing-masing menderitakan adzab sendiri-sendiri. Berkenaan dengan faraidh, beberapa orang ulama Islam Indonesia telah menulis bukunya. Di antara yang telah menulis ialah ayah dan guru saya, Dr. Syekh Abdulkarim Amrullah, Syekh Taher Jalaluddin, Ahmad Hasan Bangil, dan Prof. Mahmud Yunus. Untuk melihat perkembangan dan ijtihad ulama tentang ‘araidh, sebagai perkembangan dari pokoknya yang ada di dalam Al-Qur'an, baiklah buku-buku itu kita baca.

"Learning the Various Shares of the Inheritance is Encouraged This, the following, and the last honorable Ayah in this Surah contain the knowledge of Al-Fara'id, inheritance. The knowledge of Al-Fara'id is derived from these three Ayat and from the Hadiths on this subject which explain them. Learning this knowledge is encouraged, especially the specific things mentioned in the Ayat. Ibn Uyaynah said; ""Knowledge of Al-Fara'idwas called half of knowledge, because it effects all people."" The Reason Behind Revealing Ayah 4:11 Explaining this Ayah, Al-Bukhari recorded that Jabir bin Abdullah said, ""Allah's Messenger came visiting me on foot with Abu Bakr at Banu Salamah's (dwellings), and the Prophet found me unconscious. He asked for some water, performed ablution with it, then poured it on me, and I regained consciousness. I said, `What do you command me to do with my money, O Allah's Messenger?' this Ayah was later revealed, يُوصِيكُمُ اللّهُ فِي أَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الاُنثَيَيْنِ (Allah commands you for your children's (inheritance); to the male, a portion equal to that of two females)."" This is how it was recorded by Muslim and An-Nasa'i. The remainder of the Six compilers also collected this Hadith. Another Hadith from Jabir concerning the reason behind revealing Ayah 4:11 Ahmad recorded from Jabir that he said, ""The wife of Sa`d bin Ar-Rabi came to Allah's Messenger and said to him, `O Allah's Messenger! These are the two daughters of Sa`d bin Ar-Rabi, who was killed as a martyr at Uhud. Their uncle took their money and did not leave anything for them. They will not be married unless they have money.' The Messenger said, `Allah will decide on this matter.' The Ayah about the inheritance was later revealed and the Messenger of Allah sent word to their uncle commanding him, أَعْطِ ابْنَتَيْ سَعْدٍ الثُّلُثَيْنِ وَأُمَّهُمَا الثُّمُنَ وَمَا بقِيَ فَهُوَ لَك Give two-thirds (of Sa`d's money) to Sa`d's two daughters and one eighth for their mother, and whatever is left is yours."" Abu Dawud, At-Tirmidhi, and Ibn Majah collected this Hadith. It is apparent, however, that the first Hadith from Jabir was about the case of the last Ayah in the Surah (4:176, rather than 4:11), for at the time this incident occurred, Jabir had sisters and did not have daughters, parents or offspring to inherit from him. Yet, we mentioned the Hadith here just as Al-Bukhari did. Males Get Two Times the Share of Females for Inheritance Allah said, يُوصِيكُمُ اللّهُ فِي أَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الاُنثَيَيْنِ Allah commands you for your children's (inheritance):to the male, a portion equal to that of two females; Allah commands:observe justice with your children. The people of Jahiliyyah used to give the males, but not the females, a share in the inheritance. Therefore, Allah commands that both males and females take a share in the inheritance, although the portion of the males is twice as much as that of the females. There is a distinction because men need money to spend on their dependants, commercial transactions, work and fulfilling their obligations. Consequently, men get twice the portion of the inheritance that females get. Allah's statement, يُوصِيكُمُ اللّهُ فِي أَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الاُنثَيَيْنِ (Allah commands you for your children's (inheritance):to the male, a portion equal to that of two females); testifies to the fact that Allah is more merciful with children than their own parents are with them, since He commands the parents to be just and fair with their own children. An authentic Hadith stated that; a captured woman was looking for her child and when she found him, she held him, gave him her breast and nursed him. The Messenger of Allah said to his Companions, أَتُرَوْنَ هذِهِ طَارِحَةً وَلَدَهَا فِي النَّارِ وَهِيَ تَقْدِرُ عَلى ذَلِك Do you think that this woman would willingly throw her child in the fire? They said, ""No, O Messenger of Allah."" He said, فَوَاللهِ للهُ أَرْحَمُ بِعِبَادِهِ مِنْ هذِهِ بِوَلَدِهَا By Allah! Allah is more merciful with His servants than this woman is with her own child. Al-Bukhari recorded that Ibn Abbas said, ""The custom (in old days) was that the property of the deceased would be inherited by his offspring; as for the parents (of the deceased), they would inherit by the will of the deceased. Then Allah cancelled whatever He willed from that custom and ordained that the male get twice the amount inherited by the female, and for each parent a sixth (of the whole legacy), for the wife an eighth or a fourth, and for the husband a half or a fourth."" The Share of the Females When They Are the Only Eligible Heirs Allah said, فَإِن كُنَّ نِسَاء فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ if only daughters, two or more, their share is two-thirds of the inheritance; We should mention here that some people said the Ayah only means two daughters, and that `more' is redundant, which is not true. Nothing in the Qur'an is useless or redundant. Had the Ayah been talking about only two women, it would have said, ""The share of both of them is two-thirds."" As for the daughters, two or more, the ruling that they get two-thirds was derived from this Ayah, stating that the two sisters get two-thirds. We also mentioned the Hadith in which the Prophet commanded that two-thirds be the share of the two daughters of Sa`d bin Ar-Rabi. So this is proven in the Book and the Sunnah. وَإِن كَانَتْ وَاحِدَةً فَلَهَا النِّصْفُ (if only one, her share is half.) If there are two daughters, then there are texts to prove they share a half. Therefore, two-thirds is the share of the two daughters or sisters, and Allah knows best. Share of the Parents in the Inheritance Allah said, وَلَابَوَيْهِ لِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُ وَلَدٌ فَإِن لَّمْ يَكُن لَّهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلُمِّهِ الثُّلُثُ فَإِن كَانَ لَهُ إِخْوَةٌ فَلُمِّهِ السُّدُسُ For parents, a sixth share of inheritance to each, if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased left brothers or (sisters), the mother has a sixth. There are several forms of the share that the parents get in the inheritance. If the deceased left behind children, the parents get a sixth each. When the deceased had only one daughter, she gets half of the inheritance and the parents each one sixth, and another sixth is given to the father. When the parents are the only inheritors, the mother gets one-third while the father gets the remaining two-thirds. In this case, the father's share will be twice the mother's share. If the deceased had a surviving spouse, the spouse gets half, in the case of a husband, or a fourth in the case of a surviving wife. In both cases, the mother of the deceased gets one-third of the remaining inheritance. This is because the remaining portion of the inheritance is treated just as the entire legacy in regard to the parents' share. Allah has given the mother one-half of what the father gets. Therefore, the mother gets a third of the remaining inheritance while the father gets two-thirds. If the deceased left behind surviving brothers and sisters, whether half brothers, half sisters or from the same father and mother, their presence does not cause reduction in the father's share. Yet, their presence reduces the share of the mother to one-sixth instead of one-third, and the father gets the rest, when there are no other heirs. Ibn Abi Hatim recorded that Qatadah commented on the Ayah, وَلَابَوَيْهِ لِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ (If the deceased left brothers or (sisters), the mother has a sixth). ""Their presence will reduce the share of the mother, but they will not inherit. If there is only one surviving brother, the mother's share will remain one-third, but her share will be reduced if there is more than one surviving brother. The people of knowledge attribute this reduction in the mother's share from one-third (to one-sixth) to the fact that the father is the one who helps the brothers (and sisters) of the deceased get married, spending from his own money for this purpose. The mother does not spend from her money for this purpose."" This is a sound opinion. First the Debts are Paid Off, then the Will, then the Fixed Inheritance Allah said, مِن بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ (The distribution in all cases is) after the payment of legacies he may have bequeathed or debts. The scholars of the Salaf and the Khalaf agree that paying debts comes before fulfilling the will, and this is apparent to those who read the Ayah carefully. Allah said next, ابَأوُكُمْ وَأَبناوُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعاً You know not which of them, whether your parents or your children, are nearest to you in benefit. This Ayah means:We have appointed a share to the parents and children, contrary to the practice of Jahiliyyah and the early Islamic era, when the inheritance would go to the children, and parents get a share only if they were named in the will, as Ibn Abbas stated. Allah abrogated this practice and appointed a fixed share for the children and for the parents. One may derive benefit in this life or for the Hereafter from his parents, the likes of which he could not get from his children. The opposite of this could also be true. Allah said, ابَأوُكُمْ وَأَبناوُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعاً (You know not which of them, whether your parents or your children, are nearest to you in benefit), since benefit could come from one or the other of these relatives, We appointed a fixed share of inheritance for each. Allah knows best. Allah said, فَرِيضَةً مِّنَ اللّهِ ordained by Allah, meaning:These appointed shares of inheritance that We mentioned and which give some inheritors a bigger share than others, is a commandment from Allah that He has decided and ordained. إِنَّ اللّهَ كَانَ عَلِيما حَكِيمًا And Allah is Ever All-Knower, All-Wise. Who places everything in its rightful place and gives each his rightful share. Share of the Spouses in the Inheritance Allah says; وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌ فَإِن كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ الرُّبُعُ مِمَّا تَرَكْنَ مِن بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ In that which your wives leave, your share is half if they have no child; but if they leave a child, you get a fourth of that which they leave after payment of legacies that they may have bequeathed or debts. Allah says to the husband, you get half of what your wife leaves behind if she dies and did not have a child. If she had a child, you get one-fourth of what she leaves behind, after payment of legacies that she may have bequeathed, or her debts. We mentioned before that payment of debts comes before fulfilling the will, and then comes the will, then the inheritance, and there is a consensus on this matter among the scholars. And the rule applies to the grandchildren as well as the children, even if they are great-grandchildren (or even further in generation). Allah then said, وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُم مِّن بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍ In that which you leave, their (your wives) share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave after payment of legacies that you may have bequeathed or debts. وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ (In that which you leave, their (your wives) share is a fourth) and if there is more than one wife, they all share in the fourth, or one-eighth that the wife gets. Earlier, we explained Allah's statement, مِّن بَعْدِ وَصِيَّةٍ (After payment of legacies). The Meaning of Kalalah Allah said, وَإِن كَانَ رَجُلٌ يُورَثُ كَلَلَةً أَو امْرَأَةٌ If the man or woman whose inheritance is in question was left in Kalalah, Kalalah is a derivative of Iklil; the crown that surrounds the head. The meaning of Kalalah in this Ayah is that the person's heirs come from other than the first degree of relative. Ash-Sha`bi reported that; when Abu Bakr As-Siddiq was asked about the meaning of Kalalah, he said, ""I will say my own opinion about it, and if it is correct, then this correctness is from Allah. However, if my opinion is wrong, it will be my error and because of the evil efforts of Shaytan, and Allah and His Messenger have nothing to do with it. Kalalah refers to the man who has neither descendants nor ascendants."" When Umar became the Khalifah, he said, ""I hesitate to contradict an opinion of Abu Bakr."" This was recorded by Ibn Jarir and others. In his Tafsir, Ibn Abi Hatim recorded that Ibn Abbas said, ""I was among the last persons to see Umar bin Al-Khattab, and he said to me, `What you said was the correct opinion.' I asked, `What did I say?' He said, `That Kalalah refers to the person who has no child or parents.""' This is also the opinion of Ali bin Abi Talib, Ibn Mas`ud, Ibn Abbas, Zayd bin Thabit, Ash-Sha`bi, An-Nakhai, Al-Hasan Al-Basri, Qatadah, Jabir bin Zayd and Al-Hakam. This is also the view of the people of Al-Madinah, Kufah, Basra, the Seven Fuqaha, the Four Imams and the majority of scholars of the past and present, causing some scholars to declare that there is a consensus on this opinion. The Ruling Concerning Children of the Mother From Other Than the Deceased's Father Allah said, وَلَهُ أَخٌ أَوْ أُخْتٌ But has left a brother or a sister, meaning, from his mother's side, as some of the Salaf stated, including Sa`d bin Abi Waqqas. Qatadah reported that this is the view of Abu Bakr As-Siddiq. فَلِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ فَإِن كَانُوَاْ أَكْثَرَ مِن ذَلِكَ فَهُمْ شُرَكَاء فِي الثُّلُثِ Each one of the two gets a sixth; but if more than two, they share in a third. There is a difference between the half brothers from the mother's side and the rest of the heirs. First, they get a share in the inheritance on account of their mother. Second, the males and females among them get the same share. Third, they only have a share in the inheritance when the deceased's estate is inherited in Kalalah, for they do not have a share if the deceased has a surviving father, grandfather, child or grandchild. Fourth, they do not have more than a third, no matter how numerous they were. Allah's statement, مِن بَعْدِ وَصِيَّةٍ يُوصَى بِهَأ أَوْ دَيْنٍ غَيْرَ مُضَأرٍّ After payment of legacies he (or she) may have bequeathed or debts, so that no loss is caused (to anyone). means, let the will and testament be fair and free of any type of harm, without depriving some rightful heirs from all, or part of their share, or adding to the fixed portion that Allah ordained for some heirs. Indeed, whoever does this, will have disputed with Allah concerning His decision and division. An authentic Hadith states, إِنَّ اللهَ قَدْ أَعْطَى كُلَّ ذِي حَقَ حَقَّهُ فَلَ وَصِيَّةَ لِوَارِث Allah has given each his fixed due right. Therefore, there is no will for a rightful inheritor. وَصِيَّةً مِّنَ اللّهِ وَاللّهُ عَلِيمٌ حَلِيمٌ This is a Commandment from Allah; and Allah is Ever All-Knowing, Most Forbearing. Warning Against Transgressing the Limits for Inheritance Allah said; تِلْكَ حُدُودُ اللّهِ These are the limits (set by) Allah, Meaning, the Fara'id are Allah's set limits. This includes what Allah has allotted for the heirs, according to the degree of relation they have to the deceased, and their degree of dependency on him. Therefore, do not transgress or violate them. So Allah said; وَمَن يُطِعِ اللّهَ وَرَسُولَهُ And whosoever obeys Allah and His Messenger, regarding the inheritance, and does not add or decrease any of these fixed shares by use of tricks and plots. Rather, he gives each his appointed share as Allah commanded, ordained and decided, يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الَانْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ الْفَوْزُ الْعَظِيمُ Will be admitted to Gardens under which rivers flow (in Paradise), to abide therein, and is the great success. وَمَن يَعْصِ اللّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِينٌ And whosoever disobeys Allah and His Messenger, and transgresses His (set) limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment. This is because he changed what Allah has ordained and disputed with His judgment. Indeed, this is the behavior of those who do not agree with what Allah has decided and divided, and this is why Allah punishes them with humiliation in the eternal, painful torment. Imam Ahmad recorded that Abu Hurayrah said that, the Messenger of Allah said, إِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْخَيْرِ سَبْعِينَ سَنَةً فَإِذَا أَوْصَى حَافَ فِي وَصِيَّتِهِ فَيُخْتَمُ لَهُ بِشَرِّ عَمَلِهِ فَيَدْخُلُ النَّارَ A man might perform the actions of righteous people for seventy years, but when it is time to compile his will, he commits injustice. So his final work will be his worst, and he thus enters the Fire. وَإِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الشَّرِّ سَبْعِينَ سَنَةً فَيَعْدِلُ فِي وَصِيَّتِهِ فَيُخْتَمُ لَهُ بِخَيْرِ عَمَلِهِ فَيَدْخُلُ الْجَنَّة A man might perform the deeds of evil people for seventy years, yet he is fair in his will. So his final work will be his best, and he thus enters Paradise. Abu Hurayrah said, ""Read, if you will, تِلْكَ حُدُودُ اللّهِ (These are the limits (set by) Allah) until, عَذَابٌ مُّهِينٌ (a disgraceful torment)."" In the chapter on injustice in the will, Abu Dawud recorded in his Sunan that Abu Hurayrah said that the Messenger of Allah said, إِنَّ الرَّجُلَ لَيَعْمَلُ أَوِ الْمَرْأَةَ بِطَاعَةِ اللهِ سِتِّينَ سَنَةً ثُمَّ يَحْضُرُهُمَا الْمَوْتُ فَيُضَارَّانِ فِي الْوَصِيَّـةِ فَتَجِبُ لَهُمَا النَّار A man or a woman might perform actions in obedience to Allah for sixty years. Yet, when they are near death, they leave an unfair will and thus acquire the Fire. Abu Hurayrah then recited the Ayah, مِن بَعْدِ وَصِيَّةٍ يُوصَى بِهَأ أَوْ دَيْنٍ غَيْرَ مُضَأرٍّ (After payment of legacies he (or she) may have bequeathed or debts, so that no loss is caused), until, وَذَلِكَ الْفَوْزُ الْعَظِيمُ (and that is the great success). (4:12-13) This was also recorded by At-Tirmidhi and Ibn Majah, and At-Tirmidhi said, ""Hasan Gharib""."

Commentary It is the consistent style of the Holy Qur'an that whenever it has described the beliefs and injunctions prescribed by Allah, it is followed by promises of reward or warnings of punishment. This is what has been done here in these two verses after mentioning the rules of inheritance. The purpose is to stress upon Muslims to obey these injunctions. SOME ADDITIONAL RULES OF INHERITANCE A Muslim cannot inherit from a Kafir Although, the distribution of inheritance is based on nearness of kinship, but there are certain exceptions to this rule. First of all, the deceased and his inheritor should not be from two different religions. Therefore, a Muslim will not inherit from any kafir and no kafir from a Muslim, no matter what lineal relationship they may have between them. The Holy Prophet ﷺ said: لا یرِثُ المسلِم الکافرِ ولا الکاففرُ المَسلم (مشکوٰۃ ص 263) (The Muslim does not inherit the kafir, nor does the kafir (inherit) the Muslim.) (Mishkat, p. 263) This rule relates to a situation when a person is a Muslim or a kafir by birth. But, if a person who was first a Muslim, turned away from Islam and became an apostate and died or was killed in that state of apostasy, all his earnings while being a Muslim shall go to his Muslim inheritors, and whatever he may have earned after his apostasy shall be deposited in the Bayt al-Mal (Public Exchequer). But, if a woman becomes an apostate, all her property, whether acquired during her days of Islam or during apostasy, shall go to her Muslim inheritors. However, an apostate as such, man or woman, shall not inherit from any Muslim nor from any other apostate. The inheritance of the killer If someone kills a person from whose property he was entitled to receive a share, he shall no longer remain his inheritor and shall be excluded from the inheritance of the person whom he has killed. The Holy Prophet ﷺ said: القاتلُ لا یرِثُ (مشکوٰۃ ص 263) (The killer shall not inherit.) (Mishkat, p. 263) However, some forms of qatl al-khata' (accidental or unintended homicide) are excepted from this rule, details of which appear in books of Fiqh. The inheritance of the unborn child If a person leaves some children and his wife is pregnant, then this unborn child will also be counted among inheritors. But, since it is either difficult or uncertain to determine the sex or the number of children in the mother's womb, it would be appropriate to postpone the distribution of inheritance until the birth of the child. If, the distribution of property has to be made necessarily, then, as an expedient measure, one must suppose two situations in terms of a boy or a girl and distribute to the inheritors the lesser portion coming out of the two situations. The remaining should be held for the child-to-be-born. The inheritance of a woman in the period of ` iddah عِدَّت In case a person divorces his wife and the divorce is revocable, and this person dies before the revocation of the divorce and the expiry of his wife's waiting period, then this woman will get a share in the inheritance, for the marriage is in force. If a person divorces his wife during his sickness culminating in his death, even though the divorce is irrevocable or pronounced thrice, and he died before the expiry of the waiting period, even then, this woman will get a share in the inheritance. And in order to make her inherit, the longer of the two waiting periods shall be taken as operative in the following manner The waiting period following a divorce is three menstrual periods and the waiting period following the death of the husband is four (lunar) months and ten days. The waiting period out of the two which lasts longer shall be prescribed as the waiting period for the aforesaid woman so that the woman may get a share in the inheritance as far as possible. And if a person divorces his wife, irrevocably or by pronouncing it thrice, prior to any sickness culminating in his death and, a few days later he passes away during the period of his wife's waiting period, then, she will not get a share in the inheritance under this situation. However, if the divorce given was revocable, she will inherit. Ruling: If a wife secures a separation from the husband at her own instance (خُلَع : khul`) within the period of his sickness which culminates in his death, then, she will not be an inheritor, even though her husband may die during her waiting period. The inheritance of 'asbat' اسباط There are twelve heirs for whom specified shares have been settled and fixed by the Shari'ah known as Fara` id. These heirs are called اصحاب الفروض ashabul-furad, that is, the possessors of obligatory shares in inheritance as determined in the Holy Qur'an.' These have been explained earlier. If there is no heir from the category of اصحاب الفروض ashabul-furud or there remains some property after shares have been given to اصحاب الفروض ashabul-furud, this remainder or residue is given to ` asbat (agnatic heir, or residuary). There are times when one person alone inherits in both capacities. There are other situations when the children of the deceased and his father too become ` asbat and so do the offspring of the father, that is, the brother. There are several kinds of asbat or agnates, details of which appear in the کتب الفرأٰض books of Fara'id. To illustrate, here is an example: Zayd died leaving behind four heirs - wife, daughter, mother and uncle. Zayd's property will be divided into a total of twenty four shares. Half of these, that is, twelve shares will go to the daughter, three shares to the wife against her 1/8, four shares to the mother against her 1/6, and the residue of five shares will go the uncle in the capacity of his being ` asbat, the nearest male agnate. Rulings 1. If there are no ` asbat (agnatic heirs) the residue of the property following the distribution of shares to ashabul-furud, is also given to them. In the terminology of علم الفرایٔض ` Ilmul-fara'id, this is known as the principle of Radd or Return since the residue 'returns' to them in proportion to their shares. However, the husband or the wife is not entitled to this 'return' and they are not given any more than their specified shares. If there is no one from ashabul-furud and no one from ` asbat either, the inheritance goes to Dhawil-Arliam (maternal kinsmen). There is a large list of Dhawil-Arham which includes maternal grand-sons and granddaughters, offspring of sisters, paternal aunts, maternal uncles, and aunts. Since the subject has lot more details which cannot be taken up in the present context, it is hoped that comments already offered will be sufficient.

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