Bo'lish avlodlarning meros olishidan boshlanadi, ular ota-onalaridan meros olganda: "Agar ikki kishidan ortiq ayollar bo'lsa, ular [ota-onalari] qoldirgan narsaning uchdan ikki qismiga ega bo'ladilar; agar faqat bitta bo'lsa, u unning yarmiga ega bo'ladi." Agar marhumning erkak farzandi bo'lmasa, lekin ikki yoki undan ortiq qizi bo'lsa, qizlari uning mulkining uchdan ikki qismini teng bo'lib oladilar. Agar u faqat bitta qiz qoldirsa, u uning mulkining yarmini meros oladi. Qolgan qismi marhumning otasi tomonidagi eng yaqin qarindoshlariga, ya'ni otasi, bobosi yoki akasiga, yoki otasi tomonidan o'gay akasiga yoki amakisiga yoki bobosining farzandlariga beriladi.
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.
Qur’on oyatida shunday deyilgan: “Agar ayollar ikkitadan ortiq bo‘lsa, ular [ota-onalari] qoldirgan narsaning uchdan ikki qismiga ega bo‘ladilar.” Bu gap marhumning ikkitadan ortiq qiz farzandi qolgan taqdirda uchdan ikki ulushni belgilaydi. Marhumning faqat ikki qiz farzandi bo‘lganda ham, Sunnatga asosan hamda ushbu surahning oxirgi oyatida ikki opa-singilga berilgan ulush bilan qiyoslash asosida, xuddi shunday uchdan ikki ulush beriladi. Sunnatga kelsak, Abu Dovud, at-Termiziy va Ibn Moja Jobir rivoyati bilan naql qilishadi: Sa’d ibn ar-Rabi’ning bevasi Payg‘ambar ﷺning huzuriga kelib dedi: “Ey Allohning Rasuli, bu Sa’dning ikki qizi. Ularning otasi siz bilan birga Uhud jangida qatnashib, shahid bo‘lgan. Ularning amakisi mol-mulkini olib, ularga hech narsa qoldirmadi. Mol-mulksiz ularning turmushga chiqish umidi yo‘q.” Payg‘ambar ﷺ dedi: “Bu masalada Alloh O‘z hukmini beradi.” Shundan so‘ng meros ulushlarini belgilovchi oyat nozil bo‘ldi. Payg‘ambar ﷺ ularning amakisiga xabar yuborib dedi: “Sa’dning ikki qiziga uchdan ikki, onalariga sakkizdan bir bering, qolganini esa o‘zingiz oling.” Demak, bu Payg‘ambar ﷺning hukmi bo‘lib, u ikki qiz farzandga uchdan ikki ulushni beradi. Bu shuni ko‘rsatadiki, marhum o‘g‘il farzandsiz, ikki yoki undan ortiq qiz farzand qoldirganda, ular uning mol-mulkining uchdan ikki qismini bo‘lib oladilar.
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.
Yana bir asos bu qismning, sūraning oxirgi oyati bo‘lib, u ikki opa-singilning ulushini bayon etadi: "Agar ikki opa-singil bo‘lsa, ular marhum qoldirgan narsaning uchdan ikki qismini birgalikda oladilar." (176-oyat) Ikki qiz farzandning marhum merosining uchdan ikki qismiga ikki opa-singildan ko‘ra kuchliroq haqqi borligi o‘zini-o‘zi oqlaydi. Bundan tashqari, ushbu surraning oxirgi oyatida bayon etilgan holatda, agar faqat bitta opa-singil bo‘lsa, u bu oyatda bitta qizga berilgan ulushning o‘zini oladi.
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.
Bolalarning ulushlari to‘liq berilganidan so‘ng, oyat vafot etgan kishining farzandi bo‘lsin yoki bo‘lmasin, farzandlaridan biri vafot etgandan keyin qolgan ota-onalarning ulushlarini bayon qiladi: «Ota-onasining har biriga, agar uning farzandi bo‘lsa, qoldirgan narsasining oltidan biri tegadi; agar farzandi bo‘lmasa va uning merosxo‘rlari ota-onasi bo‘lsa, onasiga uchdan biri tegadi; agar uning aka-ukalari va opa-singillari bo‘lsa, onasiga oltidan biri tegadi.» (11-oyat)
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)
Demak, meros taqsimlanishida turli hollar va meros qoldiruvchining har bir alohida vaziyatiga ko'ra turlicha ulushlash usullari mavjud. Birinchisi: vafot etgan kishi ota-onasidan tashqari o'z farzandlarini ham qoldirganda. Bunda uning har bir ota-onasi oltidan bir ulushni oladi, qolgan qism esa o'g'ilga, yoki o'g'il va qiz yoki qizlarga beriladi, bunda o'g'ilning ulushi ikki qizning ulushiga teng bo'ladi. Agar vafot etgan kishining faqat bitta qizi bo'lsa, u otasining merosining yarmini oladi, ota-onasining har biri esa oltidan bir ulushni oladi, otasi esa yana oltidan bir ulushni marhumga eng yaqin qarindosh bo'lgani uchun oladi. Boshqacha aytganda, otaning bir qismi belgilangan ulush sifatida, yana bir qismi esa eng yaqin qarindosh bo'lgani uchun beriladi; u belgilangan ulush egalari o'z ulushlarini olganidan keyin qolgan qismni oladi. Agar vafot etgan kishining ikki yoki undan ortiq qizi bo'lsa, ular uchdan ikki qismni, ota-onasining har biri esa oltidan bir ulushni oladi.
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.
Ikkinchi holat shundan iboratki, merosxo'r farzandi, akalari, opalari va turmush o'rtog'i bo'lmasa, uning ota-onasi yagona merosxo'rlari bo'ladi. Bunday holda onasi o'z belgilangan ulushi sifatida uchdan bir oladi, qolgani esa eng yaqin qarindoshi sifatida otasiga beriladi. Bu holatda otaning ulushi onaning ulushidan ikki baravar ko'p bo'ladi. Agar marhum ota-onasidan tashqari turmush o'rtog'ini ham qoldirsa, marhum ayol bo'lsa, eri yarmini oladi, marhum erkak bo'lsa, xotini to'rtdan birini oladi. Onaga uchdan bir ulush tegadi (bu yerda olimlar o'rtasida ihtilof bor: onaning ulushi butun merosning uchdan biri bo'ladimi yoki turmush o'rtog'ining ulushi ajratilganidan keyin qolgan qismning uchdan biri bo'ladimi), otaga esa onasining ulushi ajratilganidan keyin qolgan qism beriladi, shart bilan ota ulushi onaning ulushidan kam bo'lmasligi kerak.
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.
Uchinchi holat shundaki, marhumning ota-onasi va akalari yoki ukalari qolgan bo‘ladi, ular to‘liq aka-uka bo‘lsinlar yoki otasi yoki onasi tomonidan o‘gay aka-uka bo‘lsinlar.
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.
Ular o'zlari hech qanday ulush olishmaydi, chunki ularning otasi ularga ustunlik qiladi va u marhumga o'g'lidan keyin eng yaqin qarindoshdir. Akalar esa onaning ulushini yarmiga, uchdan bir qismidan oltidan bir qismigacha kamaytiradi. Agar marhumning omon qolgan turmush o'rtog'i bo'lmasa, qolgan qismini otasi oladi. Agar marhumning ota-onasidan tashqari faqat bitta akasi bo'lsa, u onaning ulushini kamaytirmaydi. U uchdan birini oladi, xuddi marhumning na farzandi, na akalari bo'lmaganidagidek.
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.
Ushbu ulushlarning barchasi esa faqat marhumning vasiyati ijro etilgandan va har qanday qarzlar to‘langandan keyingina taqsimlanadi: “qilgan har qanday vasiyati yoki qarzi (ajratilgandan) keyin”. (11-oyat) Mashhur Qur’on tafsirchisi Ibn Kasir shunday deydi: “Barcha olimlar, o‘tmishda ham, hozirda ham, qarzlarni ajratish vasiyatdan ustun turishi haqida ittifoqdadirlar.” Bu esa oqilona, chunki qarz boshqalarning haqli talabidir. Shuning uchun u qarz olgan kishining merosidan ajratilishi kerak, chunki u qarzni to‘lash uchun yetarli mol qoldirgan. Bunday to‘lov qarz beruvchiga uning haqini beradi va qarzdorni qarzidan ozod qiladi.
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.
Islom o'z izdoshlariga barcha qarzlarni to'lash zarurligini alohida ta'kidlab o'tgan.
Islam has taken special care to impress on its followers the need to repay all debts.
Bu odamlarning hayoti boshqalarning toza vijdonidan foyda olishini va savdo-sotiq ishonch hamda xotirjamlik asosida amalga oshirilishini ta’minlaydi. Ana shu sababli qarz qarzdorning vafoti tufayli bekor qilinmaydi. U to‘lanmagan holda qoladi. Sahobiy Abu Qatoda rivoyat qiladi: bir kishi Nabiy ﷺ dan so‘radi, agar u Allohning yo‘lida shahid bo‘lib vafot etsa, uning barcha o‘tgan xatolari va gunohlari kechiriladimi? Nabiy ﷺ javob berdi: “Ha. Agar sen ixtiyoran, Allohning yo‘lida jang qilib, orqaga chekinmay, oldinga intilgan holda o‘ldirilsang.” So‘ngra Nabiy ﷺ undan savolni qaytarishni so‘radi va u shunday qildi. Shundan keyin Nabiy ﷺ dedi: “Ha, faqat qarzlaringdan tashqari. Buni menga farishta Jabroil aytgan.” (Muslim, Molik va boshqalar rivoyat qilgan.)
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.)
Abu Qatoda ham rivoyat qiladi: bir marhumning jasadi Payg‘ambar ﷺ uni janoza namozini o‘qib berishi uchun masjidga olib kelindi. Payg‘ambar ﷺ sahobalariga dedi: “Do‘stingiz uchun namoz o‘qinglar, chunki uning zimmasida qarzi bor.” Men dedim: “Uning qarzini men zimmamga olaman, Allohning Elchisi.” Payg‘ambar ﷺ so‘radi: “To‘liq ado etish uchunmi?” Men ijobiy javob berdim va Payg‘ambar ﷺ marhum uchun janoza namozini o‘qib berdi.
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.
Vasiyat meros ulushlaridan ustun turadi, chunki u marhumning irodasini ifodalaydi. Darhaqiqat, vasiyat qilish imkoniyati shunday joriy etilganki, ba'zi qarindoshlar boshqalarini siqib chiqarib, ulardan meros ulushini olishdan mahrum qilgan ayrim hollarga e'tibor berilsin. Islomiy atama bilan aytganda, "mahjub" bo'lganlar kambag'al va yordamga muhtoj bo'lishi mumkin. Ularning foydasiga vasiyat qilish ularga yordam berishning bir yo'lidir. Yana shunday holatlar bor, bunda oila manfaatlari marhumning merosxo'rlari va meros olish huquqiga ega bo'lmagan qarindoshlar o'rtasidagi aloqalarni mustahkamlash orqali ta'minlanadi. Vasiyat orqali ularga ma'lum pul berish, hasad, kek va nizolarning ildiz otishiga ulgurmasdan oldin, barcha sabablarni bartaraf etishga shubhasiz yordam beradi. Shuni esda tutish kerakki, hech bir merosxo'rga uning belgilangan ulushidan ortiq narsa vasiyat qilinishi mumkin emas va har bir shaxs shunday vasiyat qila oladigan chegara mavjud. Bu chegara butun mulkning uchdan biridir. Vasiyatni shunday cheklash barcha merosxo'rlarning huquqlariga zarar yetmasligini kafolatlaydi.
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.
Oyat ushbu so‘zlar bilan yakunlanadi, unda uch aniq fikr bayon etilgan: «Ota-onalaringiz va farzandlaringizdan qaysi biri sizga ko‘proq foyda keltirishini bilmaysiz. Bu, shubhasiz, Allohdan kelgan farmon, Alloh Bilguvchi va Hikmat egasidir.» (11-oyat)
Birinchi fikr shuki, bu ulushlarni odamlar o‘z xohishlari bilan qabul qilishlariga yordam berishni maqsad qiladi. Agar merosni taqsim qilish butunlay ularning o‘ziga topshirilsa, ba’zilari ota-ona tuyg‘usi tufayli o‘z farzandlarini ota-onasidan ustun qo‘yishga moyil bo‘lishi mumkin. Bu tabiiy hol, chunki inson o‘z farzandlariga nisbatan tabiatan mayl bilan qaraydi. Biroq ba’zi kishilar ota-onalariga nisbatan o‘ta nozik ahloqiy his-tuyg‘uga ega bo‘lsa, bu zaiflikni yengib o‘ta oladilar.
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.
Boshqalar o'zlarining tabiiy zaifliklari bilan axloqlari o'rtasida tebranadilar. Ijtimoiy muhit va an'analar ushbu meros qonunchiligi birinchi marta nozil bo'lganda ba'zi kishilar tomonidan aytilgan fikrlarga o'xshash ayrim mulohazalarni yuklashi mumkin. Biz ularning ba'zilarini matnning avvalroq qismida zikr qilganmiz. Shunday ekan, Alloh taolo barcha insonlarga O'zining irodasiga va qonunchiligiga bo'ysunishdan kelib chiqadigan ishonchni berishni istaydi. Buning uchun Uning bilimi mukammal va mutlaq ekanini eslatadi, insonlar esa qaysi qarindoshlari ularga ko'proq foyda keltirishini hamda merosni taqsimlashning qaysi usuli ularning manfaatlariga eng mos kelishini bilmaydilar: "Ota-onalaringiz va farzandlaringiz haqida, ulardan qaysi biri sizga foydaliroq ekanini bilmaysiz" (11-oyat).
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)
Ikkinchi nuqta butun tizim asoslanadigan tamoyillarni bayon etadi. Bu masala bir kishini boshqasidan afzal ko'rish yoki tor manfaatga xizmat qilish haqida emas. Bularning hammasi iymon va Ilohiy qonun masalasidir: «Bu Allohdan farz qilingan hukmdir» (11-oyat). [Note: the rules say not to write "Allah"; correcting that below.]
Ikkinchi nuqta butun tizim asoslanadigan tamoyillarni bayon etadi. Bu masala bir kishini boshqasidan afzal ko'rish yoki tor manfaatga xizmat qilish haqida emas. Bularning hammasi iymon va Ilohiy qonun masalasidir: «Bu Xudodan farz qilingan hukmdir» (11-oyat). Ota-onani va farzandlarni yaratgan, ularning barcha rizqini va mol-mulkini bergan Zotdir. Hukm chiqaruvchi, merosni taqsimlovchi va huquqiy qoidalarni e'lon qiluvchi ham Xudodir. Odamlar o'zlari uchun qonun yarata olmaydi va o'z xohishlarini boshqalarga majburlay olmaydi. Axir, ular o'z manfaatlari qayerda ekanini bilmaydilar.
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.
"Албатта, Аллоҳ ҳар нарсани билувчи, ҳикмат эгасидир." (11-оят) Бу ҳақиқат барча инсонларга шуни уқтирадики, Аллоҳ инсониятга белгилаган қонунлар фақатгина бузиб бўлмайдиган буйруқлар эмас, балки Унинг мукаммал билими ва тўлиқ ҳикматига асосан, айнан уларнинг манфаатига хизмат қилиш учун жорий этилган. Инсонлар эса фақат озгина билимга эга бўлиб, ўз ҳавойи нафсига эргашадилар.
Note: the rules require "God" rather than "Allah", so the correct rendering is:
"Албатта, Худо ҳар нарсани билувчи, ҳикмат эгасидир." (11-оят) Бу ҳақиқат барча инсонларга шуни уқтирадики, Худо инсониятга белгилаган қонунлар фақатгина бузиб бўлмайдиган буйруқлар эмас, балки Унинг мукаммал билими ва тўлиқ ҳикматига асосан, айнан уларнинг манфаатига хизмат қилиш учун жорий этилган. Инсонлар эса фақат озгина билимга эга бўлиб, ўз ҳавойи нафсига эргашадилар.
“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.
Bu sharhlar meros qonunlari to‘liq joriy etilishidan oldin berilgan, shu sababli butun masala imon nuqtayi nazaridan to‘g‘ri o‘rnida ko‘rsatiladi. Bu imon din ni Xudoning qonuniga bo‘ysunish va Uning hukmlarini qabul qilish sifatida belgilaydi.
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.
Erlar, xotinlar va aka-ukalar hamda opa-singillarning merosi
Sura yana boshqa belgilangan ulushlarni belgilaydi: «Agar ularning (xotinlaringizning) farzandi bo'lmasa, ular qoldirgan narsaning yarmi sizga tegadi; agar ularning farzandi bo'lsa, ular qoldirgan narsaning to'rtdan biri sizga tegadi, ular qilgan vasiyat va qarzlar ado etilgandan keyin. Agar sizning farzandingiz bo'lmasa, siz qoldirgan narsaning to'rtdan biri ularga (ya'ni beva xotinlaringizga) tegadi; agar sizning farzandingiz bo'lsa, siz qoldirgan narsaning sakkizdan biri ularga tegadi, siz qilgan vasiyat va qarzlar ado etilgandan keyin». (12-oyat)
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)
Ushbu bayonotlar aniq va batafsil. Agar marhumaning na o‘g‘li, na qizi bo‘lmasa, eri uning mulkining yarmini meros qilib oladi. Agar uning bir yoki bir necha o‘g‘li yoki qizi bo‘lsa, eri uning mulkining to‘rtdan birini meros qilib oladi. Uning o‘g‘illarining farzandlari, ya’ni nevaralari, xuddi o‘z farzandlari kabi erning ulushini yarmidan to‘rtdan biriga kamaytiradi. Xuddi shunday, uning oldingi nikohidan bo‘lgan farzandlari ham erning ulushini to‘rtdan biriga kamaytiradi. Uning mulki, mavjud qarzlar to‘langanidan va oldin zikr qilinganidek vasiyati ijro etilganidan keyin, merosxo‘rlari o‘rtasida taqsim etiladi.
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.
Agar er vafot etib, unda farzand bo‘lmasa, xotin erining mulkidan to‘rtdan bir ulushni meros qilib oladi. Agar erda farzand bo‘lsa — o‘g‘il yoki qiz, yoki undan ham ko‘p bo‘lsa, shuningdek, o‘ziga tegishli nabiralar bo‘lsa, xoh u xotindan, xoh boshqa xotinidan bo‘lsin, ularning mavjudligi xotinning ulushini sakkizdan bir ulushgacha kamaytiradi. Yana, qarzlarni to‘lash va vasiyatni ijro etish mulkni taqsim qilishdan oldin amalga oshiriladi.
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.
Vafot etgan kishi bir xotin qoldirgan bo‘lsa ham, ikki, uch yoki to‘rt xotin qoldirgan bo‘lsa ham, xotinga beriladigan ulush o‘zgarmaydi. Ular barchasi, ahvolga qarab, to‘rtdan bir yoki sakkizdan bir bo‘lgan o‘sha ulushda teng sherik bo‘ladilar.
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.
Meros qoidasining ikkinchi oyatidagi oxirgi qoida to'g'ridan-to'g'ri vorislari bo'lmagan shaxs haqida: «Agar erkak yoki ayol to'g'ri chiziqdagi vorisga ega bo'lmasa, lekin akasi yoki singlisi bo'lsa, ularning har biri oltidan bir ulushni meros qilib oladi; agar ular ko'proq bo'lsa, uchdan biriga sherik bo'ladilar, qilingan har qanday vasiyat yoki to'lanmagan qarz (ularning hech biri vorislarga zarar yetkazish niyatida bo'lmagan holda) ajratilgandan keyin. Bu Allohdan kelgan farmon; Alloh hammasini biluvchi, halim zotdir». (12-oyat) Bu shaxsning vorislari bor, ammo ularning unga qarindoshlik aloqasi ota-ona yoki farzandlarnikidan zaifroqdir. Abu Bakrdan Qur'onda bunday shaxsga nisbatan ishlatilgan «kalola» atamasini ta'riflash so'ralgan. U shunday degan: «Men faqat o'z fikrimni aytaman. Agar to'g'ri bo'lsa, bu Allohning inoyati bilan bo'lgan; agar xato bo'lsa, xato mening o'zimdan va shaytondan. Alloh va Uning Rasuli bundan xoli. Kalola — farzandi ham, ota-onasi ham bo'lmagan kishidir». Umar xalifalik ishini olganida shunday dedi: «Abu Bakrning biror fikriga qarshi chiqishdan uyaman». Darhaqiqat, Payg'ambar ﷺ sahobalarining eng nufuzli olimlari, ulardan keyingi avlod olimlari, to'rt yirik mazhab asoschilari hamda keyingi avlodlardagi olimlarning aksariyati ushbu ta'rifni qabul qilganlar.
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.
"Agar erkak yoki ayol merosxo'r farzandsiz vafot etsa-yu, lekin akasi yoki singlisi bo'lsa, ularning har biriga oltidan bir ulush tegadi; agar ular ko'p bo'lsa, uchdan biriga sherik bo'ladilar." (12-oyat) Bu oyatda marhumning akasi yoki singlisi bor deyilganda, ulardan biri faqat ona tomonidan bo'lgan akasi yoki singlisi ekanligi nazarda tutiladi. Agar ular to'liq akasi yoki singlisi bo'lsa, yoki ota tomonidan bo'lgan akasi yoki singlisi bo'lsa, ular ushbu surading oxirgi oyatiga ko'ra meros oladilar. Bu oyatda erkakka ayolning ikki baravar ulushi beriladi. Bu yerda zikr qilingan, erkak yoki ayol bo'lishidan qat'i nazar, har biriga oltidan bir ulush, faqat marhumning ona tomonidan bo'lgan akalari va singillariga tegishlidir. Ularning Qur'onda belgilangan aniq ulushi bor. Ular yaqin qarindoshlik asosida meros olmaydilar. Agar gap shunda bo'lganida, ulush egalari o'z ulushlarini olganidan keyin qolgan butun yoki qolgan merosni ular olgan bo'lardilar.
“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.
“Agar ulardan ko‘proq bo‘lsa, ular uchdan birida sherik bo‘ladilar.” (12-oyat) Bu hukm ularning soni va jinsidan qat’i nazar amal qiladi. Eng vaznli fikr shuki, ular o‘zlarining umumiy uchdan bir ulushini teng bo‘lishadilar, garchi ba’zi olimlar belgilangan ulushning taqsimlanishi erkak ayoldan ikki baravar ko‘p olishi asosida bo‘lishi kerak, deb hisoblasalar ham. Bu holatda teng taqsimlash vaznliroq ko‘rinadi, chunki u shu oyatda bayon etilgan prinsipga mos keladi: erkakka ayolga nisbatan teng ulush berilgan: “Ularning har biriga oltidan bir.” (12-oyat)
“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)
Bu shuni anglatadiki, ona tomondan bo‘lgan aka-uka va opa-singillar boshqa merosxo‘rlardan uch jihatdan farq qiladi:
This means that half-brothers and sisters on the mother’s side are different from other heirs on three counts:
1. Ular orasidagi erkaklar va ayollarning ulushi teng.
1. The shares of males and females are equal among them.
2. Ular merosning biror qismiga da'vo qila olmaydilar, agar marhumning ota-onasi ham, farzandlari ham bo'lmasa. Agar uning otasi, bobosi, farzandi yoki nabirasi tirik qolgan bo'lsa, ular hech narsa meros olmaydilar.
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. Ularning umumiy ulushi, soni qancha bo'lishidan qat'i nazar, merosning eng ko'pi bilan uchdan bir qismini tashkil etadi.
3. Their total share, regardless of their number, has a maximum of one-third of the estate.
“Vasiyat qilingan har qanday vasiyat yoki qarz to‘langandan so‘ng — ularning ikkalasi ham merosxo‘rlarga zarar yetkazish niyatida bo‘lmasligi lozim.” (12-oyat) Bu, merosxo‘rlardan birortasiga zarar yetkazish maqsadida vasiyat qilishdan ogohlantirishdir. Shunday qilib, Islom vasiyatning adolat va oila manfaatlariga xizmat qilishini ta’minlaydi. Shuni yana bir bor eslatib o‘tish joizki, vasiyatni ijro etishdan oldin qarzlarni to‘lash ustuvor hisoblanadi, qarz ham, vasiyat ham merosni merosxo‘rlar o‘rtasida taqsimlashdan oldin turadi.
“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.
Ushbu ikkinchi oyat ham birinchi oyatdagiga o'xshash xulosa bilan yakunlanadi: "Bu Allohdan farzdir; Alloh Bilimdon, Hikmatlidir." (12-oyat) Shunday qilib, bu xulosaning mazmuni yanada kuchliroq ta'kidlanadi. Bu ulushlar "Allohdan farz" sifatida berilgan. Ular hech qanday xohish-istak natijasi emas va hech qanday havoyi nafs ta'siriga uchramagan. Ular mukammal bilimdan kelib chiqqan. Shuning uchun ularga itoat qilinishi shart, chunki ularni qonun chiqarish va ulush belgilash huquqi butunlay Unga tegishli bo'lgan Zot yaratgan. Ularni qabul qilinishi shart, chunki ular mutlaq va mukammal bilimga ega bo'lgan yagona Manbadan kelgan.
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.