يَسْتَفْتُونَكَ قُلِ ٱللَّهُ يُفْتِيكُمْ فِى ٱلْكَلَٰلَةِ إِنِ ٱمْرُؤٌا۟ هَلَكَ لَيْسَ لَهُۥ وَلَدٌ وَلَهُۥٓ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ وَهُوَ يَرِثُهَآ إِن لَّمْ يَكُن لَّهَا وَلَدٌ فَإِن كَانَتَا ٱثْنَتَيْنِ فَلَهُمَا ٱلثُّلُثَانِ مِمَّا تَرَكَ وَإِن كَانُوٓا۟ إِخْوَةً رِّجَالًا وَنِسَآءً فَلِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ يُبَيِّنُ ٱللَّهُ لَكُمْ أَن تَضِلُّوا۟ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌۢ
<p>A little after the beginning of Surah al-Nis-a', there appeared some injunctions relating to inheritance. Then, after a considerable gap, the text returned to the injunction of inheritance alongwith others. Now, at the end of the Surah, the text reverts to the subject once again. Perhaps the wisdom behind this scattering of the subject at three different places could be the consideration of prevailing injustice in matters of inheritance before the advent of Islam. By taking it up in the beginning, then in the middle,. and finally in the end. it was hoped that the addressees would be gradually alerted to the need of justice in this area and would this be enabled to show their maximum concern.</p><p>Summary of the Rulings given2</p><p>The verse (176) was revealed in answer to the question posed by some Companions of the Holy Prophet ﷺ regarding the inheritance of a Kalalah. Kalalah means a person who dies leaving neither children nor parents. The verse has clarified that the property left by a Kalalah shall be distributed in the following manner:</p><p>(1) If the Kalalah has left one real sister, or one half sister from father's side, 3 then, after settling the preferential rights (such as debts, wills, burial expenses) she will get one half of the property. The other half will be given to the heirs falling in the category of Asbat. If no heir from the category of Asbat is alive, then this half, too, will be given back to the sister of the deceased (meaning thereby that she will secure the whole property).</p><p>1.	Kalalah: A person who has no ascendent or descendent at the time of his death.</p><p>2.	This summary is based on the given in the original, without translating it word-by-word. (Muhammad Taqi Usmani)</p><p>3.	As for a half sister from mother's side, her share has already been mentioned in 4:12 as being one sixth if she is alone. And if there are two or more such sisters or brothers, they will share one third of the property equally. (Muhammad Taqi Usmani)</p><p>(2)	If the sister referred to in Para (1) above dies, and leaves children, and her brother is alive, then he will get the whole property left by her.</p><p>(3)	If a Kalalah, male or female, dies and leaves two or more sisters, either real sisters or half-sisters from fathers side then they shall get two thirds of the property left by the Kalalah." The remaining one third will be given to Asbat, if any, and in the absence of Asbat this one third will also be given to the sisters who will distribute their share among themselves equally.</p><p>(4)	If a Kalalah leaves behind a combination of brothers and sisters (either real or from fathers side only), then the whole property, after satisfying the preferential rights, shall be distributed between them on the principle that every brother will get twice the share of every sister.</p><p>Important Notes</p><p>1.	The cause of revelation and the injunction of Kalalah described in the verse beginning with: يَسْتَفْتُونَكَ قُلِ اللَّـهُ يُفْتِيكُمْ فِي الْكَلَالَةِ (They seek a ruling from you. Say, "Allah gives you the ruling concerning kalalah" ) provides us with information on certain important aspects. To be noted first is a comparison between two examples given earlier in the text. In verse 170 وَإِن تَكْفُرُ‌وا فَإِنَّ لِلَّـهِ مَا فِي السَّمَاوَاتِ وَالْأَرْ‌ضِ (And if you disbelieve, then, to Allah belongs what is in the heavens and the earth), there was the condition of disbelievers. Then came a similar statement in Verse 175: فَأَمَّا الَّذِينَ آمَنُوا بِاللَّـهِ وَاعْتَصَمُوا بِهِ الخ (Now those who believe in Allah and hold on to Him) which presented the model of the noble Companions of the Holy Prophet ﷺ . These two parallel but divergent states of the believers and the disbelievers were brought into focus so that people can fully understand how astray and evil were those who turned away from the revelation (wahy) and how true and virtuous were those who followed it.</p><p>2.	Subsequent to observations made above, it also becomes obvious that the People of the Book did something terrible when they made the abomination of suggesting a partner and son in the purest conceivable divinity of Almighty Allah an article of their faith. They also went as far as taking a blatant position against the Divine revelation.</p><p>Quite contrary to this is the life style of the nobel Companions of the Messenger of Allah, may the blessing of Allah and peace be upon him. Not to say much about their consistent concern for the fundamentals of Faith and the most devoted performance of acts of worship, they would be equally inquisitive and eager to find out their obligations in matters subsidiary and commonplace such as those of inheritance and marriage. They would wait for Wahy, the command of Allah through revelation and they would look for guidance from the Holy Prophet ﷺ in everything they did. Though, it is easier to do your own bidding under the dictate of reason or desire, yet they did not elect to be ruled by their personal desire or reason. If they did not understand some-thing at a given time, they would return to the Prophet to recheck until they were satisfied. Here are two sets of people, so different and so apart!</p><p>3. This also tells us that our noble Prophet ﷺ would not give a decision on his own without the guiding command of Wahy (revelation). If there was no standing guidance revealed through Wahy present in a certain case, he would put his decision on hold and wait for the coming of Wahy. When it did, he gave his verdict. In addition to that, there is a subtle hint here in the direction of the wisdom behind the gradual revelation of the Qur'an. If the whole Book was revealed all at one fixed time as demanded by the People of the Book, it would have not carried the same benefits as there are in the fact that the Qur'an was revealed as needed and when appropriate, all functionally spaced out. This modality accommodated the requirements of addressees who could ask a question out of some necessity and be answered through the recited revelation (al-Wahy al-Matluww). An example of this methodology appears right here in the present verse while others appear at several other occasions in the Qur'an. No doubt, this form is far beneficial, but the core of its distinction lies elsewhere. That is because of the most refined sublimity of men and women of faith who turn to Allah in remembrance and are honoured by being addressed by their most exalted Creator. This is indeed a great honour never granted to any other community. Certainly no grace is greater than the grace granted by Allah, the ultimate dispenser. Now, any verse of the Qur'an which was revealed in the favour of or in answer to the question of a particular Companion is treasured as a testament of his virtues. And a Wahy which came favouring the position taken by one of them on the occasion of some matter causing difference of opinion is sufficient to keep the name and merit of that Companion alive right upto the Day of Doom.</p><p>Thus, by referring to the question and answer regarding Kalalah, hint has been given towards similar questions and answers elsewhere.</p><p>(Exegetical notes, Tafsir ` Usmani</p><p>by Maulana Shabbir Ahmad ` Usmni)</p><p>Praised be Allah. Surah al-Nis-a' ends here</p><p>وَ للہِ الحَمدُ اَوَّلَہ و آخِرَہ</p>
A little after the beginning of Surah al-Nis-a', there appeared some injunctions relating to inheritance. Then, after a considerable gap, the text returned to the injunction of inheritance alongwith others. Now, at the end of the Surah, the text reverts to the subject once again. Perhaps the wisdom behind this scattering of the subject at three different places could be the consideration of prevailing injustice in matters of inheritance before the advent of Islam. By taking it up in the beginning, then in the middle,. and finally in the end. it was hoped that the addressees would be gradually alerted to the need of justice in this area and would this be enabled to show their maximum concern.Summary of the Rulings given2The verse (176) was revealed in answer to the question posed by some Companions of the Holy Prophet ﷺ regarding the inheritance of a Kalalah. Kalalah means a person who dies leaving neither children nor parents. The verse has clarified that the property left by a Kalalah shall be distributed in the following manner:(1) If the Kalalah has left one real sister, or one half sister from father's side, 3 then, after settling the preferential rights (such as debts, wills, burial expenses) she will get one half of the property. The other half will be given to the heirs falling in the category of Asbat. If no heir from the category of Asbat is alive, then this half, too, will be given back to the sister of the deceased (meaning thereby that she will secure the whole property).1.	Kalalah: A person who has no ascendent or descendent at the time of his death.2.	This summary is based on the given in the original, without translating it word-by-word. (Muhammad Taqi Usmani)3.	As for a half sister from mother's side, her share has already been mentioned in 4:12 as being one sixth if she is alone. And if there are two or more such sisters or brothers, they will share one third of the property equally. (Muhammad Taqi Usmani)(2)	If the sister referred to in Para (1) above dies, and leaves children, and her brother is alive, then he will get the whole property left by her.(3)	If a Kalalah, male or female, dies and leaves two or more sisters, either real sisters or half-sisters from fathers side then they shall get two thirds of the property left by the Kalalah." The remaining one third will be given to Asbat, if any, and in the absence of Asbat this one third will also be given to the sisters who will distribute their share among themselves equally.(4)	If a Kalalah leaves behind a combination of brothers and sisters (either real or from fathers side only), then the whole property, after satisfying the preferential rights, shall be distributed between them on the principle that every brother will get twice the share of every sister.Important Notes1.	The cause of revelation and the injunction of Kalalah described in the verse beginning with: يَسْتَفْتُونَكَ قُلِ اللَّـهُ يُفْتِيكُمْ فِي الْكَلَالَةِ (They seek a ruling from you. Say, "Allah gives you the ruling concerning kalalah" ) provides us with information on certain important aspects. To be noted first is a comparison between two examples given earlier in the text. In verse 170 وَإِن تَكْفُرُ‌وا فَإِنَّ لِلَّـهِ مَا فِي السَّمَاوَاتِ وَالْأَرْ‌ضِ (And if you disbelieve, then, to Allah belongs what is in the heavens and the earth), there was the condition of disbelievers. Then came a similar statement in Verse 175: فَأَمَّا الَّذِينَ آمَنُوا بِاللَّـهِ وَاعْتَصَمُوا بِهِ الخ (Now those who believe in Allah and hold on to Him) which presented the model of the noble Companions of the Holy Prophet ﷺ . These two parallel but divergent states of the believers and the disbelievers were brought into focus so that people can fully understand how astray and evil were those who turned away from the revelation (wahy) and how true and virtuous were those who followed it.2.	Subsequent to observations made above, it also becomes obvious that the People of the Book did something terrible when they made the abomination of suggesting a partner and son in the purest conceivable divinity of Almighty Allah an article of their faith. They also went as far as taking a blatant position against the Divine revelation.Quite contrary to this is the life style of the nobel Companions of the Messenger of Allah, may the blessing of Allah and peace be upon him. Not to say much about their consistent concern for the fundamentals of Faith and the most devoted performance of acts of worship, they would be equally inquisitive and eager to find out their obligations in matters subsidiary and commonplace such as those of inheritance and marriage. They would wait for Wahy, the command of Allah through revelation and they would look for guidance from the Holy Prophet ﷺ in everything they did. Though, it is easier to do your own bidding under the dictate of reason or desire, yet they did not elect to be ruled by their personal desire or reason. If they did not understand some-thing at a given time, they would return to the Prophet to recheck until they were satisfied. Here are two sets of people, so different and so apart!3. This also tells us that our noble Prophet ﷺ would not give a decision on his own without the guiding command of Wahy (revelation). If there was no standing guidance revealed through Wahy present in a certain case, he would put his decision on hold and wait for the coming of Wahy. When it did, he gave his verdict. In addition to that, there is a subtle hint here in the direction of the wisdom behind the gradual revelation of the Qur'an. If the whole Book was revealed all at one fixed time as demanded by the People of the Book, it would have not carried the same benefits as there are in the fact that the Qur'an was revealed as needed and when appropriate, all functionally spaced out. This modality accommodated the requirements of addressees who could ask a question out of some necessity and be answered through the recited revelation (al-Wahy al-Matluww). An example of this methodology appears right here in the present verse while others appear at several other occasions in the Qur'an. No doubt, this form is far beneficial, but the core of its distinction lies elsewhere. That is because of the most refined sublimity of men and women of faith who turn to Allah in remembrance and are honoured by being addressed by their most exalted Creator. This is indeed a great honour never granted to any other community. Certainly no grace is greater than the grace granted by Allah, the ultimate dispenser. Now, any verse of the Qur'an which was revealed in the favour of or in answer to the question of a particular Companion is treasured as a testament of his virtues. And a Wahy which came favouring the position taken by one of them on the occasion of some matter causing difference of opinion is sufficient to keep the name and merit of that Companion alive right upto the Day of Doom.Thus, by referring to the question and answer regarding Kalalah, hint has been given towards similar questions and answers elsewhere.(Exegetical notes, Tafsir ` Usmaniby Maulana Shabbir Ahmad ` Usmni)Praised be Allah. Surah al-Nis-a' ends hereوَ للہِ الحَمدُ اَوَّلَہ و آخِرَہ