Rabon gado yana farawa ne da rabon zuriya idan sun gāji iyayensu: "Idan mata sun fi biyu, za su sami kashi biyu bisa uku na abin da [iyayensu] suka bar; idan kuwa daya ce kawai, za ta sami rabin abin."
Idan mamaci bai bar ɗa namiji ba, amma yana da 'ya'ya mata biyu ko fiye, 'ya'yan matan za su raba daidai kashi biyu bisa uku na dukiyarsa. Idan ya bar 'ya mace daya kawai, ita za ta gāji rabin dukiyarsa. Ragowar kuwa za ta tafi ga na kusa da shi daga bangaren ubansa, watau ubansa, kakansa ko ɗan'uwansa, ko ɗan'uwansa na uba kawai, ko kawun ubansa na uba, ko 'ya'yan kakansa.
The division begins with the shares of offspring when they inherit from their parents: “If there are more than two women, they shall have two-thirds of what [their parents] leave behind; and if there is only one, she shall have one-half of it.” If the deceased has no male issue, but has two or more daughters, his daughters share equally two- thirds of his estate. If he leaves behind only one daughter, she inherits half of his estate. The remainder goes to his nearest of kin on his father’s side, i.e. to his father, grandfather or brother, or to his half-brother on his father’s side or to his paternal uncle or the children of his grandfather.
Ayar Alƙur'ani ya bayyana cewa: "Idan akwai mata fiye da biyu, suna da kashi biyu bisa uku na abin da [iyayensu] suka bari." Wannan magana tana raba kashi biyu bisa uku idan mamaci ya bar 'ya'ya mata fiye da biyu. Haka kuma ana ba da kason kashi biyu bisa uku idan mamaci ya bar 'ya'ya mata biyu kawai, bisa tushen Sunnah da kuma kwatancen kason da ake ba 'yan'uwa mata biyu a ayar ƙarshe ta wannan sura. Dangane da Sunnah kuwa, Abū Dāwūd, al-Tirmidhī da Ibn Mājah sun rawaito daga Jābir cewa matar Sa'd ɗan al-Rabī' ta zo wurin Annabi ﷺ tana cewa: "Ya Manzon Allah, waɗannan 'ya'ya mata biyu ne na Sa'd wanda mahaifinsu ya yi shahada a Yaƙin Uhud inda ya yi yaƙi tare da kai. Kawunsu ya ɗauki dukiyarsu bai bar musu komai ba. Ba za su iya fatan yin aure ba sai suna da dukiya." Annabi ﷺ ya ce: "Allah zai yi hukunci a cikin wannan lamari." Sai ayar da ke bayyana rabon gado ta sauka. Annabi ﷺ ya aika wa kawunsu da saƙo cewa: "Ka ba 'ya'yan Sa'd mata biyu kashi biyu bisa uku, mahaifiyarsu kuma kashi ɗaya bisa takwas, kai kuma ka ɗauki ragowar." Wannan shi ne hukuncin Annabi ﷺ wanda ya ba 'ya'ya mata biyu kashi biyu bisa uku. Yana nuna cewa idan mamaci ya bar 'ya'ya mata biyu ko fiye da haka amma babu 'ya'yan maza, 'ya'yansa mata suna raba kashi biyu bisa uku na dukiyarsa.
The Qur’ānic verse states: “If there are more than two women, they shall have two-thirds of what [their parents] leave behind.” This statement apportions two-thirds if the deceased leaves behind more than two daughters. The same portion of two-thirds is given when the deceased has only two daughters on the basis of the Sunnah as well as the analogy with the share given to two sisters in the final verse of this sūrah. As for the Sunnah, Abū Dāwūd, al-Tirmidhī and Ibn Mājah relate, on the authority of Jābir, that the widow of Sa`d ibn al-Rabī` came to the Prophet, saying: “Messenger of God, these are the two daughters of Sa`d whose father fell a martyr in the Battle of Uĥud in which he fought with you. Their uncle has taken their money and left them nothing. They cannot hope to get married unless they have money.” The Prophet said: “God will give His judgement in this case.” Then the verse that outlines shares of inheritance was revealed. The Prophet sent a message to their uncle, saying: “Give Sa`d’s two daughters two-thirds and their mother one-eighth and you take the remainder.” This, then, is the Prophet’s judgement which gives two-thirds to two daughters. It shows that when the deceased leaves two or more daughters but no sons behind, his daughters share two-thirds of his property.
Wata hujja ta daban kuma a cikin wannan sashe ita ce aya ta ƙarshe a cikin wannan sūrah, wadda ta bayyana rabon 'yan'uwa mata biyu: "Idan akwai 'yan'uwa mata biyu, to za su sami tare kashi biyu bisa uku na abin da ya bari." (Aya ta 176) Yana da ma'ana cewa 'ya'ya mata biyu sun fi 'yan'uwa mata biyu cancantar samun kashi biyu bisa uku na gādon mamacin. Haka kuma, a cikin lamarin da aka bayyana a aya ta ƙarshe ta wannan sūrah, idan 'yar'uwa ɗaya ce kawai, za ta gāji rabo iri ɗaya da wanda aka bayar a cikin wannan aya ga 'ya ɗaya mace.
Another basis for this portion is the final verse in the sūrah which states the shares of two sisters: “If there are two sisters, they shall both together have two-thirds of whatever he has left.” (Verse 176) It is only reasonable that two daughters have a stronger claim than two sisters to two-thirds of the deceased’s inheritance. Moreover, in the case explained in the last verse of this sūrah, if there is only one sister, she inherits the same share as that given in the present verse to one daughter.
Bayan an kammala rabon zuriya, ayar ta ci gaba da bayyana rabon da iyaye suke samu idan suka rayu bayan ɗayan 'ya'yansu, ko mamacin yana da ɗa ko bai da shi: "Dangane da iyaye [na mamacin], kowannensu zai samu sashi ɗaya cikin shidda na abin da ya bari, idan yana da ɗa; amma idan bai bar 'ya'ya ba, iyayensa kuma suka gāje shi, to mahaifiyarsa za ta samu sashi ɗaya cikin uku; kuma idan yana da 'yan'uwa maza da mata, to mahaifiyarsa za ta samu sashi ɗaya cikin shidda." (Aya ta 11)
Having completed the offspring’s shares, the verse goes on to explain the shares given to parents who survive any of their children, whether the deceased has children or not: “As for the parents [of the deceased], each of them shall have one-sixth of what he leaves behind, in the event of his having a child; but if he leaves no children, and his parents be his heirs, then his mother shall have one-third; and if he has brothers and sisters, his mother shall have one-sixth.” (Verse 11)
Akwai, saboda haka, bambance-bambancen hali da hanyoyi daban-daban na raba gadon iyaye bisa ga kowane yanayi na musamman. Na farko shi ne idan mamacin ya bar ’ya’ya nasa tare da iyayensa. A nan, kowane daga cikin iyayensa yana gadon kashi ɗaya bisa shida, sauran kuma yana zuwa ga ɗansa, ko ga ɗansa da ’yarsa ko ’ya’yansa mata, bisa ga tushen cewa ɗa yana da rabon da yake daidai da na ’ya’ya mata biyu. Idan mamacin yana da ’ya mace ɗaya kawai, ita tana gadon rabin dukiyar mahaifinta, yayin da kowane daga cikin iyayensa yake samun kashi ɗaya bisa shida, mahaifin kuma yana samun kashi ɗaya bisa shida na ƙarshe saboda shi ne mafi kusancin dangi ga mamacin. Wato, mahaifin yana da wani rabo a matsayin rabon da aka ƙayyade, da wani rabo kuma saboda kasancewarsa mafi kusancin dangi, yana karɓar abin da ya rage bayan waɗanda aka ba rabonsu da aka ƙayyade sun karɓi nasu. Idan mamacin yana da ’ya mata biyu ko fiye, suna karɓar kashi biyu bisa uku, kowane daga cikin iyayensa kuma yana karɓar kashi ɗaya bisa shida.
There are, then, different cases and different ways of sharing a parent’s bequest according to every particular situation. The first is when the deceased leaves behind children of his own in addition to his parents. Here, each of his parents inherits one- sixth and the remainder goes to his son, or to his son and daughter or daughters, on the basis of a son having a share equal to that of two daughters. If the deceased has only one daughter, she inherits one-half of her father’s estate, while each of his parents takes one-sixth and the father takes the last one-sixth on the basis of his being the nearest of kin to the deceased. In other words, the father has one portion as an ordained share and another portion for being the nearest of kin, taking what remains after those who are given appointed shares have taken theirs. If the deceased has two or more daughters, they take two-thirds and each of his parents one-sixth.
Hali na biyu shi ne idan mamacin ya mutu ba shi da 'ya'ya, ba 'yan'uwa maza ko mata, ba kuma matar aure ba. Iyayensa, to, su ne kaɗai magada. A wannan yanayi, mahaifiyarsa tana gādo ɗaya bisa uku a matsayin rabonta da aka ƙayyade, sauran kuma yana zuwa ga mahaifinsa a matsayin na kusa da shi. Rabon mahaifin a wannan yanayi ya ninka na mahaifiyar sau biyu. Idan mamaci ya bar mata ko miji tare da iyayensa, to idan mamacin mace ce, miji yana gādon rabi, kuma idan mamacin namiji ne, matarsa tana gādon kwata. Mahaifiya tana gādon ɗaya bisa uku (kuma a nan akwai sabani tsakanin malamai game da ko rabon mahaifiyar ɗaya bisa uku ne na dukiya gaba ɗaya, ko ɗaya bisa uku na abin da ya rage bayan matar ko mijin mamaci sun karɓi rabonsu), mahaifin kuma yana karɓar abin da ya rage bayan mahaifiyar ta karɓi rabonta, muddin rabon mahaifin ba zai zama ƙasa da na mahaifiyar ba.
The second situation occurs when the deceased has neither children, brothers, sisters nor spouse. His parents, then, are his only heirs. In this case, his mother inherits one-third as her appointed share, and the remainder goes to his father as his nearest of kin. The father’s share in this case is double that of the mother. If the deceased leaves a spouse in addition to his parents, the husband takes one-half in the case of the deceased being a woman, and the wife takes one-quarter if the deceased is a man. The mother takes one-third (and here there is a difference among scholars as to whether the mother’s share is one-third of the whole estate or one-third of what is left after the deceased’s wife or husband have taken their shares) and the father takes what is left after the mother has taken her share, provided that the father’s share is not less than the mother’s.
Yanayin na uku yana faruwa ne idan mamaci ya bar iyayensa da 'yan'uwansa, ko 'yan'uwa ne cikakku ko na uba ko na uwa kawai.
The third situation occurs when the deceased is survived by his parents and brothers, whether they are full or half brothers on either the father’s or mother’s side.
Ba sa gadon kowane rabo da kansu saboda mahaifinsu yana gaba da su, kuma shi ne mafi kusancin dangi ga mamaci bayan ɗansa. Amma 'yan'uwa suna rage rabon uwa da rabi, daga ɗaya cikin uku zuwa ɗaya cikin shida. Uba yana karɓar sauran idan mamaci bai bar matar aure da ke raye ba. Idan mamaci yana da ɗan'uwa ɗaya kawai tare da iyayensa, ba ya rage rabon uwa. Tana karɓar ɗaya cikin uku kamar yadda zai kasance idan mamaci ba shi da 'ya'ya ko 'yan'uwa.
They do not inherit any share themselves because their father takes precedence over them and he is the nearest of kin to the deceased after his own son. Brothers, however, reduce the mother’s share by half, from one-third to one-sixth. The father takes the remainder if the deceased has no surviving spouse. If the deceased has only one brother as well as his parents, he does not reduce the mother’s share. She receives one-third in the same way as if the deceased had neither children nor brothers.
Duk waɗannan rabe-raben gado, duk da haka, ana raba su ne kawai bayan an aiwatar da wasiyyar mamaci da biyan duk wani bashin da ya rage a kansa: "bayan (an cire) duk wata wasiyya da ya yi, ko wani bashi da ya rage" (Aya ta 11). Ibn Kathīr, shahararren mai tafsirin Alƙur'ani, ya bayyana cewa: "Dukkan malamai, na da da na yanzu, sun yarda cewa cire bashi ya fi wasiyya muhimmanci." Wannan kuwa abu ne mai ma'ana, domin bashi haƙƙi ne na wasu. Saboda haka dole ne a cire shi daga dukiyar mutumin da ya ci bashin, tunda ya bar isasshen kuɗi da zai biya. Irin wannan biyan yana ba mai bayarwa haƙƙinsa, kuma yana 'yantar da mai bashi daga bashinsa.
All these shares, however, are only apportioned after execution of the deceased’s will and payment of any outstanding debts: “after (deducting) any bequest he may have made, or any outstanding debt”. (Verse 11) Ibn Kathīr, the famous Qur’ānic commentator, states: `All scholars, past and contemporary, are unanimous that the deduction of outstanding debts takes precedence over bequests by will.” This is only reasonable because debt is a rightful claim of others. Hence, it must be deducted from the estate of the person who incurred the debt, since he has left enough money to do so. Such payment gives the lender his right and absolves the debtor of his debt.
Musulunci ya ba da kulawa ta musamman wajen jaddada wa mabiyansa muhimmancin biyan dukkan basussuka.
Islam has taken special care to impress on its followers the need to repay all debts.
Wannan yana tabbatar da cewa rayuwar mutane tana amfana da lamirinsu mai tsabta, kuma ana iya yin mu'amala bisa aminci da kwanciyar hankali. Saboda wannan dalili ne ba a soke bashi saboda mai bashi ya mutu ba. Yana ci gaba da kasancewa a wuyansa.
Abū Qatādah, wani sahabin Annabi ﷺ, ya ruwaito cewa wani mutum ya tambayi Annabi ﷺ ko duk zunubansa da kurakuran da ya yi a baya ana share su idan ya mutu a matsayin shahida a hanyar addinin Allah. Annabi ﷺ ya amsa: "Eh. Idan aka kashe ka kana yaƙi da son ranka, kana sa kai a hanyar addini, kana gaba, ba ka juyawa baya ba." Sa'an nan Annabi ﷺ ya ce masa ya sake maimaita tambayar, shi kuma ya maimaita. Sai Annabi ﷺ ya ce: "Eh, sai dai basussukanka. Jibrilu, mala'ika, ya gaya mini haka." (Muslim, Mālik, da wasu ne suka ruwaito.)
This ensures that people’s lives can benefit from people’s clear consciences and transactions can be made on the basis of trust and reassurance. It is for this reason that a debt is not written-off by reason of the borrower’s death. It remains outstanding. Abū Qatādah, a Companion of the Prophet, reports that a man asked the Prophet whether all his past mistakes and sins are written-off if he dies a martyr in the service of God’s cause. The Prophet answered: “Yes. If you are killed fighting willingly, volunteering for God’s cause, pushing forward, not withdrawing backward.” The Prophet then asked him to repeat the question, which he did. The Prophet then said: “Yes, with the exception of your debts. Gabriel, the Angel, has told me that.” (Related by Muslim, Mālik, and others.)
Abū Qatādah kuma ya ruwaito cewa an kawo gawar wani mamacaci zuwa Masallaci domin Annabi ya jagoranci Sallar janāzah a kansa. Sai Annabi ﷺ ya ce wa sahabbansa: "Ku yi wa abokinku sallah, domin yana da bashi a wuyansa." Sai na ce: "Ni zan ɗauki wannan bashi, ya Manzon Allah." Sai Annabi ﷺ ya tambaya: "Za ka biya shi cikakke?" Sai na amsa da cewa eh, sai Annabi ﷺ ya jagoranci Sallar janāzah a kansa.
Abū Qatādah also reports that the body of a dead person was brought to the Mosque so that the Prophet may lead the Prayer for the deceased, i.e. Janāzah Prayer, for him. The Prophet said to his Companions: “You pray for your friend because he has an outstanding debt.” I said: “I take over that debt, Messenger of God.” The Prophet asked: “For full settlement?” I answered in the affirmative and the Prophet led the prayer for the deceased.
Wasiyya tana da fifiko a kan rabon gado da aka tsara saboda tana wakiltar muradin mamaci. A zahiri, an shimfiɗa tanadin yin wasiyya ne domin a kula da wasu lokuta inda wasu dangi ke hana wasu samun rabon gado. Waɗanda aka “hana” su, kamar yadda kalmar Musulunci ta ce, na iya zama matalauta masu buƙatar taimako. Yin wasiyya a amfanin su hanya ce ta taimaka musu.
Akwai kuma wasu lokuta da maslahar iyali ke samuwa ta hanyar ƙarfafa dangantaka tsakanin magada na mamaci da dangin da ba su da hakkin samun wani rabo na gado. Barin wasu kuɗi a gare su ta hanyar wasiyya tabbas zai kawar da duk dalilan hassada, ƙiyayya da rikici kafin ma su tsiro. Ya kamata mu tuna anan cewa babu magaji da za a iya ba shi ta wasiyya fiye da rabonsa, kuma akwai iyaka ga abin da kowane mutum zai iya yin wasiyya da shi. Wannan iyaka shi ne kashi ɗaya bisa uku na dukiyar gaba ɗaya. Takaita wasiyya ta wannan hanya yana tabbatar da kariya daga cutar da haƙƙin dukkan magada.
The will takes precedence over the apportioned shares of inheritance because it represents the deceased’s desire. In fact, provision for making a will is made so that care can be taken of certain cases where some relatives supersede others preventing them from having a share of the inheritance. Those who are thus “screened”, to use the Islamic term, may be poor and in need of help. Making a will in their favour is one way of helping them. There are other cases where the interests of the family are served through cementing relations between the heirs of the deceased and relatives who are not entitled to any share of the inheritance. Bequeathing some money to them by will is certain to remove all causes of envy, grudge and conflict before they can even take root. We have to remember here that no heir may be given by will anything over his apportioned share and that there is a ceiling for what any person may so bequeath. That ceiling is one-third of the whole estate. Limiting the will in this way guarantees against any prejudice to the rights of all heirs.
Ayar ta ƙarshe tana ɗauke da sharhi da ke bayyana abubuwa uku a fili: "Game da iyayenku da 'ya'yanku, ba ku san wanne daga cikinsu ya fi amfani a gare ku ba. Wannan, saboda haka, umarni ne daga wajen Allah. Allah Masani ne, Mai hikima." (Aya ta 11)
Na farko yana nufin taimaka wa mutane su karɓi waɗannan rabon da yardar rai. Wasu na iya kasancewa da son ƴaƴansu fiye da iyayensu saboda ilhamar uba ko uwa, idan aka bar raba dukiyar gaba ɗaya a hannunsu. Wannan abu ne da za a fahimta, domin akwai rauni na halitta na son ƴaƴan mutum. Wasu mutane na iya shawo kan wannan rauni idan suna da zuciya mai ji sosai game da iyayensu.
The verse concludes with a comment that makes three clear points: “With regard to your parents and your children, you do not know which of them is of more benefit to you. This is, therefore, an ordinance from God. God is All-Knowing, Wise.” (Verse 11) The first seeks to help people accept these apportioned shares willingly. Some may be motivated by their parental instinct to favour their own children over their parents if division of their estate is left entirely to them. This is understandable because there is a natural weakness in favour of one’s own children. Some people may be able to overcome this weakness if they have a particularly sensitive moral feeling towards their parents.
Wasu kuma suna tangaɗi tsakanin rauninsu na dabi'a da ɗabi'unsu. Yana iya faruwa cewa yanayin zamantakewa da al'adu suna sanya wasu la'akari irin waɗanda wasu mutane suka bayyana lokacin da aka fara saukar da wannan dokar gado. Mun ambata wasu daga cikinsu a baya a cikin rubutun. Saboda haka, Allah yana so ya ba dukkan mutane kwanciyar hankali da ke samuwa ta hanyar mika wuya ga nufinsa da dokarsa, ta hanyar tunatar da su cewa sanin Allah cikakke ne kuma marar iyaka, alhali mutane ba su san wane daga cikin danginsu ne ya fi amfanar da su ba, kuma wace hanya ta raba gado ce ta fi dacewa da muradunsu: "Game da iyayenku da 'ya'yanku, ba ku san wane daga cikinsu ya fi amfani a gare ku ba." (Aya ta 11)
Others vacillate between their natural weaknesses and their morality. It may happen that the social environment and traditions impose certain considerations similar to those that were voiced by some people when this inheritance legislation was first revealed. We have mentioned some of these earlier in the text. God, therefore, wants to give all people the reassurance generated by submission to His will and to His legislation by reminding them that His knowledge is perfect and absolute, while people do not know who of their relatives is of more benefit to them and which method of sharing out inheritance may best serve their interests: “With regard to your parents and your children, you do not know which of them is of more benefit to you.” (Verse 11)
Hausa translation:
Nukta ta biyu ta bayyana ginshiƙan da dukkan tsarin ya ginu a kansu. Ba batun fifita wani mutum a kan wani ko yin hidima ga wata ƙunƙuntacciyar moriya ba ne. Duk batun imani ne da shari'ar Ubangiji: "Wannan, saboda haka, farilla ce daga Allah." (Aya ta 11) Shi ne wanda ya halicci iyaye da 'ya'ya, kuma ya ba su dukan arziƙinsu da dukiyoyinsu. Allah ne yake yin doka, ya raba gado, ya kuma bayyana tanadin shari'a. Mutane ba za su iya yin doka don kansu ba, ko su ɗora nasu umarni. Bayan haka, ba su san inda moriyarsu take ba.
The second point states the principles on which the whole system is based. It is not a question of favouring one person over another or serving a narrow interest. It is all a question of faith and Divine law: “This is, therefore, an ordinance from God.” (Verse 11) It is He who has created parents and children and who has given them all their provisions and properties. It is God who makes the law and decrees the sharing out and promulgates legal provisions. People cannot legislate for themselves or impose their own dictates. After all, they do not know where their interests lie.
"Allah" is not to be used, so I'll render God as "Allah" → "Ubangiji" in Hausa.
"Ubangiji Yana Masani, Mai Hikima." (Ayah ta 11) Wannan ita ce tabbatacciyar magana da ke jaddada wa dukkan mutane cewa abin da Ubangiji ya shar'anta wa bil'adama ba wai kawai abu ne da ba za su iya saba masa ba; an kuma tsara shi ne domin amfanin su, bisa cikakken saninsa da kuma cikakkiyar hikimarsa. Mutane kuwa, a nasu bangaren, suna da sani kaɗan ne kawai, kuma suna bin son zuciyarsu.
“God is All-Knowing, Wise.” (Verse 11) This is the final point which impresses on all people that what God legislates for mankind is not merely something that they cannot contravene; it is also made to serve their interests on the basis of God’s perfect knowledge and complete wisdom. People, on the other hand, have only scanty knowledge and follow their caprice.
Waɗannan maganganu ana yin su ne kafin a kammala shari'ar gado, don a sanya dukkan lamarin a madaidaicin hangen imani. Imani wanda ke bayyana addini a matsayin mika wuya ga dokar Allah da karɓar hukunce-hukuncensa.
These comments are made before the legislation of inheritance is completed so that the whole matter is put in its proper perspective of faith. A faith that defines religion as submission to God’s law and as acceptance of His rulings.
Gadon Mazaje, Matan Aure, 'Yan'uwa Maza da 'Yan'uwa Mata
Surah ta ci gaba da bayyana sauran rabon gado da aka tsara: "Ku ne kuke gadon rabin abin da matanku suka bari, idan ba su bar ɗa ba; amma idan sun bar ɗa, to, ku ne kuke gadon kashi ɗaya bisa huɗu na abin da suka bari, bayan an cire duk wata wasiyya da suka yi ko wani bashi da ke kansu. Su kuma (watau matanku da suka rasu) suna gadon kashi ɗaya bisa huɗu na abin da kuka bari, idan ba ku bar ɗa ba; amma idan kun bar ɗa, to, suna gadon kashi ɗaya bisa takwas na abin da kuka bari, bayan an cire duk wata wasiyya da kuka yi ko wani bashi da ke kanku." (Aya ta 12)
Inheritance of Husbands, Wives, Brothers and Sisters The sūrah goes on to define other apportioned shares: “You shall inherit one-half of what your wives leave behind, provided that they have left no child; but if they have left a child, then you shall have one- quarter of what they leave behind, after [deducting] any bequest they may have made or any outstanding debt. And they (i.e. your widows) shall inherit one-quarter of what you leave behind, provided that you have left no child; but if you have left a child, then they shall have one- eighth of what you leave behind, after [deducting] any bequest you may have made or any outstanding debt.” (Verse 12)
Waɗannan bayanai a bayyane suke kuma cikakku ne. Miji yana gaji rabin dukiyar matarsa idan ba ta bar ɗa ko ’ya ba. Idan tana da ɗa ɗaya ko fiye, ko ’ya ɗaya ko fiye, mijinta yana gaji kashi ɗaya cikin huɗu na dukiyarta. ’Ya’yan ’ya’yanta maza, watau jikokinta, suna rage rabon mijin daga rabi zuwa kashi ɗaya cikin huɗu, kamar yadda ’ya’yanta da kansu suke yi. Haka kuma ya shafi ’ya’yanta daga aure na farko, waɗanda suma suke rage rabon mijin zuwa kashi ɗaya cikin huɗu. Ana raba dukiyarta ga magada bayan an biya duk basussukan da take bi, ko an aiwatar da wasiyyarta, kamar yadda aka ambata a baya.
These statements are clear and elaborate. A husband inherits half of his deceased wife’s property if she leaves behind neither a son nor a daughter. If she has one or more sons or daughters, her husband inherits one-quarter of her property. The children of her sons, i.e. her grandchildren, reduce the husband’s share from one-half to one-quarter in the same way as her own children. The same applies to her children from an earlier marriage who also reduce her husband’s share to one- quarter. Her property is divided among her heirs after settling any outstanding debts or executing her will, as mentioned earlier.
Mace za ta gaji kashi ɗaya cikin huɗu na dukiyar mijinta idan ya rasu ba tare da zuriya ba. Idan yana da ɗa, ko 'ya, ko fiye da haka, ko daga gare ta ko daga wata matarsa, ko kuma jikoki daga gare shi, to kasancewarsu yana rage rabonta zuwa kashi ɗaya cikin takwas. Haka kuma, biyan basussuka da aiwatar da wasiyya sun fi gaba da duk wani rarraba dukiyar.
A wife inherits one-quarter of the property left by her husband, if he dies without any progeny. If he has a child, a son or a daughter or even more, by her or by any other wife, or even grandchildren of his own, then their presence reduces her share to one-eighth. Again, settlement of debts and the execution of the will take precedence over any sharing out of the property.
Kason da aka ba mata ya kasance iri ɗaya ko mamaci ya bar mata ɗaya ne, biyu, uku ko huɗu. Dukansu suna raba daidai a cikin wannan kaso na kwata ɗaya ko kashi ɗaya cikin takwas, kamar yadda lamarin yake.
The share given to a wife remains the same whether the deceased leaves behind one wife or two, three or four wives. All of them share equally in that portion of one- quarter or one-eighth, as the case may be.
Hukuncin ƙarshe a cikin aya ta biyu da ke bayyana tsarin gado ya shafi mutumin da ba shi da magada kai tsaye: "Idan wani namiji ko mace ba shi da magaji a layin kai tsaye, amma yana da ɗan'uwa ko 'yar'uwa, to kowannensu zai gaji sashe ɗaya cikin shida; amma idan sun fi haka, to za su raba sashe ɗaya cikin uku, bayan an cire duk wata wasiyya da aka yi ko wani bashi da ya rage, babu ɗayansu da aka yi niyyar cutar da magada [da su]. Wannan umarni ne daga Allah; Allah kuwa Masani ne, Mai haƙuri." (Aya ta 12)
Wannan shi ne halin mutumin da yake da magada waɗanda dangantakarsu da shi ta fi ta iyaye ko 'ya'ya rauni. Aka tambayi Abū Bakr ya bayyana ma'anar kalmar Larabci kalālah da ake amfani da ita a cikin Alƙur'ani don nuna irin wannan mutum. Ya ce: "Ra'ayina kawai zan iya bayarwa. Idan daidai ne, to ina daidai ne ta alherin Allah kawai. Idan kuskure ne, to kuskuren nawa ne kuma Shaiɗan ne ya jawo shi. Allah da ManzonSa ba su da hannu a ciki. Kalālah shi ne mutumin da ba shi da 'ya'ya ba kuma ba shi da iyaye."
Lokacin da Umar ya karɓi jagoranci, ya ce game da wannan: "Zan ji kunya in ƙi Abū Bakr a wani ra'ayinsa." Hakika, mafi shahara a cikin malamai daga cikin sahabban Annabi ﷺ da waɗanda suka zo bayansu, da kuma waɗanda suka kafa dukkan makarantu huɗu na manyan mazhabobi, da kuma mafi yawan malamai a zamanai masu biye da juna, sun amince da wannan ma'anar.
The final rule in this second verse outlining the system of inheritance concerns a person who leaves no direct heirs: “If a man or a woman has no heir in the direct line, but has a brother or a sister, then each of them shall inherit one-sixth; but if there be more, then they shall share in one- third, after [deducting] any bequest which may have been made or any outstanding debt, neither of which having been intended to harm [the heirs]. This is a commandment from God; and God is All-Knowing, Gracious.” (Verse 12) This is the case of a person having heirs whose relationship to him is weaker than that of either parents or children. Abū Bakr was asked to define the Arabic term kalālah that is used in the Qur’ān to refer to such a person. He said: “I can give only my own view. Hit is correct, then I am right only by God’s grace. If it is mistaken, the mistake is mine and caused by Satan. God and His Messenger are not party to it. Kalālah is a person who has no children and no parents.” When `Umar took over, he said in this respect: “I would be ashamed to contradict Abū Bakr in an opinion of his.” In fact, the most eminent scholars among the Prophet’s Companions and those of the next generations as well as the founders of all four major schools of thought and the overwhelming majority of scholars in successive generations, subscribe to this definition.
"Idan wani namiji ko wata mace ba shi da magaji a layin kai tsaye, amma yana da ɗan'uwa ko 'yar'uwa, to kowannensu zai gaji ɗaya bisa shida; amma idan sun fi haka, to za su raba ɗaya bisa uku." (Aya ta 12) Abin da ake nufi a cikin wannan aya da cewa mamacin yana da ɗan'uwa ko 'yar'uwa shi ne cewa ɗayansu ɗan'uwa ko 'yar'uwa ne kawai daga uwa. Idan kuwa ɗan'uwa ko 'yar'uwa ne na cikakken jini, ko kuma ɗan'uwa ko 'yar'uwa ne daga uba kawai, to suna gado ne bisa ayar ƙarshe a cikin wannan sura, wadda ta ba su rabo inda namiji zai karɓi sau biyu na mace. Rabon da aka ambata a nan na ɗaya bisa shida ga kowannensu, namiji ko mace, yana aiki ne kawai ga 'yan'uwa maza da mata daga uwa na mamaci. Suna da rabo ƙayyadadden da aka bayyana a cikin Alƙur'ani. Ba sa gado bisa dalilin cewa su ne mafi kusa da dangi. Da ya kasance haka, da sun karɓi dukiyar mamaci gaba ɗaya, ko abin da ya rage daga cikinta, bayan waɗanda suke da ƙayyadaddun rabo sun karɓi nasu.
“If a man or a woman has no heir in the direct line, but has a brother or a sister, then each of them shall inherit one-sixth; but if there be more, then they shall share in one-third.” (Verse 12) What is meant in this verse by the deceased having a brother or a sister is that either of them is only a half-brother or half-sister on his mother’s side. If they are a full brother or full sister, or if they are a half-brother or half-sister on his father’s side, they inherit according to the last verse in this sūrah, which gives them a portion in which a male takes twice as much as a female. The portion mentioned here of one- sixth for either of them, male or female, applies only to half-brothers and sisters on the side of the deceased’s mother. They have an apportioned share that is specified in the Qur’ān. They do not inherit on the basis of being the nearest of kin. Had that been the case, they would have taken all the deceased’s estate, or what is left of it, after those who have apportioned shares took theirs.
“Amma idan sun fi haka, to, za su yi rabon kashi ɗaya cikin uku.” (Aya ta 12) Wannan yana aiki ko sun yi yawa ko kaɗan, kuma ko maza ne ko mata. Ra’ayin da ya fi nauyi shi ne cewa suna raba kason su gaba ɗaya na kashi ɗaya cikin uku daidai-daidai, duk da cewa wasu malamai suna ganin cewa rabon wannan kason dole ne ya zama bisa tsari da namiji zai karɓi sau biyu na mace. Rabon daidai-daidai ya fi nauyi a wannan lamari, domin ya yi daidai da ƙa’idar da aka faɗa a cikin wannan aya, wadda ta ba namiji daidai da mace: “Kowannensu zai samu kashi ɗaya cikin shida.” (Aya ta 12)
“But if there be more, then they shall share in one-third.” (Verse 12) This applies regardless of their number or their sex. The weightier opinion is that they equally share their total portion of one-third, although some scholars maintain that the division of the portion assigned must be on the basis of a male taking twice as much as a female. Equal division seems to be weightier in this case, because it is in line with the principle stated in the same verse, giving the male an equal share of the female: “Each of them shall have one-sixth.” (Verse 12)
Wannan yana nufin cewa 'yan'uwa maza da mata na uwa (half-brothers and sisters on the mother's side) sun bambanta da sauran magada ta fuskoki uku:
This means that half-brothers and sisters on the mother’s side are different from other heirs on three counts:
1. Rabon maza da mata daidai suke a tsakaninsu.
1. The shares of males and females are equal among them.
Ba su da wani haƙƙi a kowane ɓangare na gado sai dai idan mamacin bai da iyaye ko zuriya. Idan mahaifinsa, kakansa, ɗansa ko jikansa ya rayu bayan rasuwarsa, ba su gadon komai.
2. They have no claim to any part of the inheritance unless the deceased has neither parents nor offspring. If his father, grandfather, child or grandchild survives him, they inherit nothing.
3. Jimlar rabonsu, ko yawansu ya kai ko bai kai ba, ba ya wuce kashi ɗaya bisa uku na gadon.
3. Their total share, regardless of their number, has a maximum of one-third of the estate.
"Bayan an cire [duk wani] wasiyyar da aka yi ko kuma bashin da ake bi, dukansu ba da nufin cutar da [magada] aka yi su ba." (Aya ta 12) Wannan gargaɗi ne game da yin wasiyya da manufar cutar da wani daga cikin magadan mutum. Saboda haka, Musulunci ya tabbatar da cewa ana yin wasiyya ne domin ta yi aiki da adalci da kuma moriyar iyali. Ya kamata a sake ambata a nan cewa biyan bashi ya fi aiwatar da wasiyya, kuma bashi da wasiyya dukansu suna gaban duk wani rabon gado a tsakanin magada.
“After [deducting) any bequest which may have been made or any outstanding debt, neither of which having been intended to harm [the heirs].” (Verse 12) This is a warning against making a will for the specific purpose of harming any of one’s heirs. Thus, Islam ensures that a will is made to serve justice and the family’s interests. It is worth mentioning again here that settling debts takes precedence over executing the will and both the debt and the will take precedence over any sharing out of the inheritance among heirs.
Wannan aya ta biyu ta ƙarƙare da wani sharhi mai kama da na aya ta farko: “Wannan umarni ne daga Allah; kuma Allah Masani ne, Mai haƙuri.” (Aya ta 12)
Saboda haka, muhimmancin wannan sharhi yana ƙara ƙarfi sosai. Waɗannan rabo-rabo da aka ƙayyade ana ba su a matsayin “umarni daga Allah”. Ba sakamakon wata son rai ba ne, kuma sha'awa ba ta jagorantar su ba. Suna fitowa ne daga cikakken sani. Don haka, dole ne a bi su, domin Wanda ya yi su shi ne wanda haƙƙin shari'anta da rarraba yake gare shi gaba ɗaya. Dole ne a karɓe su, domin suna fitowa daga tushe kaɗai wanda yake da cikakken sani mara iyaka.
This second verse concludes with a comment that is similar to the first verse: “This is a commandment from God; and God is All-Knowing, Gracious.” (Verse 12) Thus the import of this comment is emphasised that much more strongly. These apportioned shares are given as “a commandment from God”. They are not the result of any caprice, nor are they swayed by desire. They emanate from perfect knowledge. Hence, they must be obeyed because they are made by the One to whom the right to legislate and apportion belongs totally. They must be accepted because they come from the only Source with absolute and perfect knowledge.