Questions

The shares are an obligation from Allah, not a default that applies until the family prefers something else. The verse that closes the inheritance passage calls them limits and warns against transgressing them. What adult heirs may do — after they have received their shares and know what they are worth — is give away their own portion voluntarily. That is a gift from an owner, not a re-drawing of the division.

• Surah An-Nisa' 4:13-14

  تِلْكَ حُدُودُ ٱللَّهِ ۚ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ يُدْخِلْهُ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ وَذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ ۝ وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ وَيَتَعَدَّ حُدُودَهُۥ يُدْخِلْهُ نَارًا خَـٰلِدًا فِيهَا وَلَهُۥ عَذَابٌ مُّهِينٌ

  These are the limits set by Allah. Whoever obeys Allah and His Messenger, He will admit him to gardens beneath which rivers flow, abiding eternally therein; and that is the great attainment. And whoever disobeys Allah and His Messenger and transgresses His limits, He will put him into the Fire, abiding eternally therein, and he will have a humiliating punishment.

  یہ اللہ کی مقرر کردہ حدیں ہیں۔ اور جو اللہ اور اُس کے رسول کی اطاعت کرے، اللہ اُسے ایسے باغوں میں داخل کرے گا جن کے نیچے نہریں بہتی ہیں، وہ اُن میں ہمیشہ رہیں گے؛ اور یہی بڑی کامیابی ہے۔ اور جو اللہ اور اُس کے رسول کی نافرمانی کرے اور اُس کی حدود سے تجاوز کرے، اللہ اُسے آگ میں داخل کرے گا، وہ اُس میں ہمیشہ رہے گا اور اُس کے لیے رسوا کن عذاب ہے۔

  Placed immediately after the inheritance verses: the shares are limits (hudud), and altering them is transgression.

• Surah An-Nisa' 4:7

  لِّلرِّجَالِ نَصِيبٌ مِّمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ وَلِلنِّسَآءِ نَصِيبٌ مِّمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ ۚ نَصِيبًا مَّفْرُوضًا

  For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much — an obligatory share.

  مردوں کے لیے اُس میں سے حصہ ہے جو والدین اور قریبی رشتہ دار چھوڑ جائیں، اور عورتوں کے لیے بھی اُس میں سے حصہ ہے جو والدین اور قریبی رشتہ دار چھوڑ جائیں، خواہ وہ کم ہو یا زیادہ — یہ حصہ مقرر کیا ہوا ہے۔

  Establishes that inheritance is an obligation (farida), not a discretionary gift, and that women inherit by right.

Where a brother and sister inherit together as residuaries, he takes two shares to her one — and with that comes an obligation she does not carry: maintaining his wife, his children and, where needed, his female relatives. Her share is hers alone, and nothing may be claimed from it. The ratio is also not universal: maternal half-siblings share their third equally, and in many configurations a woman inherits the same as or more than a man in the same case.

• Surah An-Nisa' 4:11

  يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَـٰدِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۚ فَإِن كُنَّ نِسَآءً فَوْقَ ٱثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ وَٰحِدَةً فَلَهَا ٱلنِّصْفُ ۚ وَلِأَبَوَيْهِ لِكُلِّ وَٰحِدٍ مِّنْهُمَا ٱلسُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُۥ وَلَدٌ ۚ فَإِن لَّمْ يَكُن لَّهُۥ وَلَدٌ وَوَرِثَهُۥٓ أَبَوَاهُ فَلِأُمِّهِ ٱلثُّلُثُ ۚ فَإِن كَانَ لَهُۥٓ إِخْوَةٌ فَلِأُمِّهِ ٱلسُّدُسُ ۚ مِنۢ بَعْدِ وَصِيَّةٍ يُوصِى بِهَآ أَوْ دَيْنٍ ۗ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا ۚ فَرِيضَةً مِّنَ ٱللَّهِ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا

  Allah instructs you concerning your children: for the male, what is equal to the share of two females. But if there are only daughters, two or more, for them is two thirds of what he left. And if there is only one, for her is half. And for the parents, to each one of them a sixth of what he left, if he had a child. But if he had no child and the parents inherit from him, then for his mother is one third. And if he had brothers or sisters, for his mother is a sixth — after any bequest he may have made or debt. Your parents and your children — you know not which of them are nearest to you in benefit. An obligation from Allah. Indeed, Allah is All-Knowing, All-Wise.

  اللہ تمہیں تمہاری اولاد کے بارے میں حکم دیتا ہے: مرد کے لیے دو عورتوں کے برابر حصہ ہے۔ پھر اگر (اولاد میں) صرف لڑکیاں ہوں، دو یا دو سے زیادہ، تو اُن کے لیے ترکے کا دو تہائی ہے۔ اور اگر ایک ہی لڑکی ہو تو اُس کے لیے آدھا ہے۔ اور میت کے والدین میں سے ہر ایک کے لیے ترکے کا چھٹا حصہ ہے، اگر اُس کی اولاد ہو۔ پھر اگر اُس کی اولاد نہ ہو اور اُس کے وارث صرف ماں باپ ہوں تو ماں کے لیے تہائی ہے۔ پھر اگر میت کے بھائی بہن ہوں تو ماں کے لیے چھٹا حصہ ہے — یہ سب اُس وصیت کے بعد جو اُس نے کی ہو اور قرض (کی ادائیگی) کے بعد۔ تمہارے باپ اور تمہارے بیٹے — تم نہیں جانتے کہ اُن میں سے کون نفع میں تمہارے زیادہ قریب ہے۔ یہ اللہ کی طرف سے مقرر کردہ فریضہ ہے۔ بے شک اللہ سب کچھ جاننے والا، حکمت والا ہے۔

  The primary text for children, grandchildren through sons, the father and the mother.

• Surah An-Nisa' 4:12

  وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَٰجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌ ۚ فَإِن كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ ٱلرُّبُعُ مِمَّا تَرَكْنَ ۚ مِنۢ بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَآ أَوْ دَيْنٍ ۚ وَلَهُنَّ ٱلرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌ ۚ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ ٱلثُّمُنُ مِمَّا تَرَكْتُم ۚ مِّنۢ بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَآ أَوْ دَيْنٍ ۗ وَإِن كَانَ رَجُلٌ يُورَثُ كَلَـٰلَةً أَوِ ٱمْرَأَةٌ وَلَهُۥٓ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَٰحِدٍ مِّنْهُمَا ٱلسُّدُسُ ۚ فَإِن كَانُوٓا۟ أَكْثَرَ مِن ذَٰلِكَ فَهُمْ شُرَكَآءُ فِى ٱلثُّلُثِ ۚ مِنۢ بَعْدِ وَصِيَّةٍ يُوصَىٰ بِهَآ أَوْ دَيْنٍ غَيْرَ مُضَآرٍّ ۚ وَصِيَّةً مِّنَ ٱللَّهِ ۗ وَٱللَّهُ عَلِيمٌ حَلِيمٌ

  And for you is half of what your wives leave if they have no child. But if they have a child, for you is a fourth of what they leave — after any bequest they may have made or debt. And for the wives is one fourth of what you leave if you have no child. But if you have a child, for them is an eighth of what you leave — after any bequest you may have made or debt. And if a man or woman leaves neither ascendants nor descendants but has a brother or a sister, then for each one of them is a sixth. But if they are more than two, they share a third — after any bequest that may have been made or debt, without harm. An instruction from Allah. And Allah is All-Knowing, Most Forbearing.

  اور تمہارے لیے اُس کا آدھا ہے جو تمہاری بیویاں چھوڑ جائیں، اگر اُن کی اولاد نہ ہو۔ پھر اگر اُن کی اولاد ہو تو تمہارے لیے اُن کے ترکے کا چوتھائی ہے — اُس وصیت کے بعد جو اُنہوں نے کی ہو اور قرض کے بعد۔ اور بیویوں کے لیے تمہارے ترکے کا چوتھائی ہے، اگر تمہاری اولاد نہ ہو۔ پھر اگر تمہاری اولاد ہو تو اُن کے لیے تمہارے ترکے کا آٹھواں حصہ ہے — اُس وصیت کے بعد جو تم نے کی ہو اور قرض کے بعد۔ اور اگر کوئی مرد یا عورت کلالہ (بے اولاد و بے والد) وارث چھوڑے اور اُس کا (ماں شریک) ایک بھائی یا ایک بہن ہو تو اُن میں سے ہر ایک کے لیے چھٹا حصہ ہے۔ پھر اگر وہ اِس سے زیادہ ہوں تو سب ایک تہائی میں شریک ہیں — اُس وصیت کے بعد جو کی گئی ہو اور قرض کے بعد، بشرطیکہ کسی کو نقصان نہ پہنچایا جائے۔ یہ اللہ کی طرف سے حکم ہے۔ اور اللہ جاننے والا، بردبار ہے۔

  The primary text for the husband, the wives, and the uterine (maternal) siblings. The word "brother or sister" here is read by consensus as the maternal siblings — Ibn Mas'ud and Sa'd ibn Abi Waqqas recited it explicitly as "a brother or sister from the mother".

The debt. ‘Ali ؓ said that the Prophet ﷺ ruled the debt to be settled before the bequest, even though the verse mentions the bequest first — and the scholars are agreed on it. The order is: burial expenses, then all debts, then the bequest up to a third, then the heirs.

• Jami at-Tirmidhi 1078; Sunan Ibn Majah 2413

  نَفْسُ الْمُؤْمِنِ مُعَلَّقَةٌ بِدَيْنِهِ حَتَّى يُقْضَى عَنْهُ

  The soul of the believer remains suspended by his debt until it is settled on his behalf.

  مومن کی روح اُس کے قرض کے ساتھ معلق رہتی ہے یہاں تک کہ اُس کی طرف سے وہ ادا کر دیا جائے۔

  Graded hasan by at-Tirmidhi. The basis for settling every debt before any distribution.

• The order of claims on an estate — Bidayat al-Mujtahid; al-Mughni

  يُبْدَأُ بِتَجْهِيزِ الْمَيِّتِ، ثُمَّ قَضَاءِ دُيُونِهِ، ثُمَّ تَنْفِيذِ وَصِيَّتِهِ مِنْ ثُلُثِ مَا بَقِيَ، ثُمَّ يُقْسَمُ الْبَاقِي عَلَى الْوَرَثَةِ

  One begins with the deceased's funeral preparation, then the settlement of debts, then the execution of the bequest from one third of what remains, and only then is the residue divided among the heirs.

  پہلے میت کی تجہیز و تکفین، پھر قرضوں کی ادائیگی، پھر بقیہ کے ایک تہائی میں سے وصیت کا نفاذ، اور اُس کے بعد باقی ماندہ ورثاء میں تقسیم ہوتا ہے۔

  Agreed upon by all four schools. The engine follows exactly this order and shows each deduction.

One third of what remains after the debts, and no more. Sa‘d ibn Abi Waqqas ؓ asked to give away two thirds and then a half; the Prophet ﷺ refused both and said "one third — and one third is a lot", adding that leaving heirs wealthy is better than leaving them begging.

• Sahih al-Bukhari 2744; Sahih Muslim 1628

  الثُّلُثُ، وَالثُّلُثُ كَثِيرٌ — إِنَّكَ أَنْ تَذَرَ وَرَثَتَكَ أَغْنِيَاءَ خَيْرٌ مِنْ أَنْ تَذَرَهُمْ عَالَةً يَتَكَفَّفُونَ النَّاسَ

  One third — and one third is a lot. It is better to leave your heirs wealthy than to leave them destitute, begging from people.

  تہائی، اور تہائی بھی بہت ہے۔ تمہارا اپنے وارثوں کو مالدار چھوڑنا اِس سے بہتر ہے کہ اُنہیں محتاج چھوڑو کہ وہ لوگوں کے سامنے ہاتھ پھیلاتے پھریں۔

  Said to Sa'd ibn Abi Waqqas. This is the source of the one-third ceiling on bequests.

Not by itself: "Allah has given every rightful person their right, so there is no bequest for an heir." Their share is already fixed, and a bequest on top of it takes from the others. The majority allow it only if the remaining heirs consent after the death, since the right being waived is then theirs to waive. Record that consent in writing.

• Jami at-Tirmidhi 2120; Sunan Abi Dawud 2870; Sunan Ibn Majah 2713

  إِنَّ اللَّهَ قَدْ أَعْطَى كُلَّ ذِي حَقٍّ حَقَّهُ، فَلَا وَصِيَّةَ لِوَارِثٍ

  Allah has given every rightful person their right, so there is no bequest for an heir.

  بے شک اللہ نے ہر حقدار کو اُس کا حق دے دیا ہے، پس وارث کے لیے کوئی وصیت نہیں۔

  Graded hasan/sahih through its multiple chains and acted upon by the scholars. The majority permit a bequest to an heir only when the remaining heirs consent after the death.

• Surah Al-Baqarah 2:180

  كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ ٱلْمَوْتُ إِن تَرَكَ خَيْرًا ٱلْوَصِيَّةُ لِلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُتَّقِينَ

  Prescribed for you when death approaches any of you, if he leaves wealth, is that he make a bequest for the parents and near relatives according to what is acceptable — a duty upon the God-conscious.

  تم پر فرض کیا گیا کہ جب تم میں سے کسی کو موت آ پہنچے، اگر وہ مال چھوڑ رہا ہو، تو والدین اور قریبی رشتہ داروں کے لیے دستور کے مطابق وصیت کرے — یہ پرہیزگاروں پر حق ہے۔

  The bequest verse. The majority hold that the portion applying to heirs was superseded by the inheritance verses and by the hadith "there is no bequest for an heir".

No: "A Muslim does not inherit from a disbeliever, nor a disbeliever from a Muslim." Importantly, such a relative is treated as though absent — they neither inherit nor exclude anybody else, so a brother is not blocked by a son who cannot inherit. A gift during life, or a bequest within the third, is a separate matter and is permitted.

• Sahih al-Bukhari 6764; Sahih Muslim 1614

  لَا يَرِثُ الْمُسْلِمُ الْكَافِرَ، وَلَا الْكَافِرُ الْمُسْلِمَ

  A Muslim does not inherit from a disbeliever, nor does a disbeliever inherit from a Muslim.

  مسلمان کافر کا وارث نہیں ہوتا اور نہ کافر مسلمان کا وارث ہوتا ہے۔

One who kills the deceased receives nothing from the estate. The rule exists precisely so that killing can never be a route to inheriting. As with difference of religion, such a person is treated as absent and blocks nobody.

• Sunan Abi Dawud 4564; Sunan Ibn Majah 2646

  لَيْسَ لِلْقَاتِلِ مِنَ الْمِيرَاثِ شَيْءٌ

  The killer receives nothing from the inheritance.

  قاتل کے لیے میراث میں کوئی حصہ نہیں۔

  Graded authentic by al-Albani. The point is agreed upon by consensus for deliberate homicide.

This is ‘awl. It happens when several fixed shares fall due at once — a husband’s half with two sisters’ two thirds is already seven sixths. ‘Umar ؓ put the problem to the Companions and they agreed to raise the base so that every share is reduced in exactly the same proportion. Nobody is favoured and nobody is dropped.

• Sunan al-Bayhaqi 6/253; Ibn Qudamah, al-Mughni

  أَوَّلُ مَنْ أَعَالَ الْفَرَائِضَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ، وَوَافَقَهُ الصَّحَابَةُ إِلَّا ابْنَ عَبَّاسٍ

  The first to apply 'awl to the fixed shares was 'Umar ibn al-Khattab, and the Companions agreed with him, except Ibn 'Abbas.

  سب سے پہلے فرائض میں عول کرنے والے عمر بن الخطابؓ تھے، اور صحابہ نے اُن سے اتفاق کیا سوائے ابن عباسؓ کے۔

  When the fixed shares exceed unity, every sharer is reduced proportionally by raising the denominator. This is the position of the overwhelming majority and of all four schools.

This is radd. ‘Umar, ‘Ali and Ibn Mas‘ud ؓ returned the surplus to the sharers in proportion to their shares, excluding the spouse — and the Hanafi and Hanbali schools follow them. The Maliki and Shafi‘i schools, where a properly constituted treasury exists, send it there instead. The app applies whichever your selected profile holds, and tells you which it used.

• Ibn Qudamah, al-Mughni 6/177; al-Kasani, Bada'i' as-Sana'i'

  إِذَا فَضَلَ عَنْ ذَوِي الْفُرُوضِ فَضْلٌ وَلَا عَصَبَةَ، رُدَّ عَلَيْهِمْ بِقَدْرِ فُرُوضِهِمْ، إِلَّا الزَّوْجَيْنِ

  When a surplus remains after the fixed shares and there is no residuary, it is returned to the sharers in proportion to their shares — except the husband and wife.

  جب ذوی الفروض کے بعد کچھ بچ جائے اور کوئی عصبہ نہ ہو تو وہ اُنہی پر اُن کے حصوں کے تناسب سے لوٹا دیا جاتا ہے، سوائے میاں بیوی کے۔

  Held by 'Umar, 'Ali, Ibn Mas'ud and the Hanafi and Hanbali schools. Zayd ibn Thabit and the classical Maliki and Shafi'i position sends the surplus to the treasury instead.

They inherit only if no living son survives — a nearer descendant excludes a more remote one. If another son is alive, the grandchildren are excluded. This is one of the most common causes of hardship, and the remedy the jurists point to is a bequest: up to a third may be left to them, and they are not heirs, so no consent is needed.

• Consensus on exclusion — Ibn Qudamah, al-Mughni; Ibn Hazm, Maratib al-Ijma'

  أَجْمَعَ أَهْلُ الْعِلْمِ عَلَى أَنَّ الْأَقْرَبَ يَحْجُبُ الْأَبْعَدَ فِي الْعَصَبَاتِ، وَأَنَّ الِابْنَ يَحْجُبُ ابْنَ الِابْنِ، وَأَنَّ الْأَبَ يَحْجُبُ الْإِخْوَةَ

  The people of knowledge have agreed that among residuaries the nearer excludes the more remote, that the son excludes the son’s son, and that the father excludes the siblings.

  اہلِ علم کا اجماع ہے کہ عصبات میں قریب تر بعید تر کو محجوب کرتا ہے، بیٹا پوتے کو محجوب کرتا ہے، اور والد بھائی بہنوں کو محجوب کرتا ہے۔

• Surah Al-Baqarah 2:180

  كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ ٱلْمَوْتُ إِن تَرَكَ خَيْرًا ٱلْوَصِيَّةُ لِلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُتَّقِينَ

  Prescribed for you when death approaches any of you, if he leaves wealth, is that he make a bequest for the parents and near relatives according to what is acceptable — a duty upon the God-conscious.

  تم پر فرض کیا گیا کہ جب تم میں سے کسی کو موت آ پہنچے، اگر وہ مال چھوڑ رہا ہو، تو والدین اور قریبی رشتہ داروں کے لیے دستور کے مطابق وصیت کرے — یہ پرہیزگاروں پر حق ہے۔

  The bequest verse. The majority hold that the portion applying to heirs was superseded by the inheritance verses and by the hadith "there is no bequest for an heir".

Not in full. The unborn child may be an heir, and how much everyone else receives depends on whether it is born alive and whether it is a boy or a girl. The safe course, which the jurists require, is to pay each present heir the smallest amount they are certain of under every possibility and hold back the rest until the birth. The app does exactly that and shows you each outcome.

A missing heir (mafqud) is treated the same way as an unborn child: everyone present is paid the least they are certain of, and the disputed remainder is held. Whether and when they may be presumed dead is a matter for a qualified scholar and the court, not for a calculator — so the app holds the share and says so plainly.

By weight and purity at the market price on the day of distribution, not what was paid for it. Enter the grams and the karat — 22-karat is 22/24 pure — and the app applies the live price. Craftsmanship and retail markup are not part of the metal’s value; if a piece has genuine value beyond its gold, value it separately.

The house is part of the estate and each heir owns their share of it from the moment of death. It does not have to be sold: the heirs may value it and one of them buy the others out, or they may agree to hold it jointly by mutual consent. What is not permitted is leaving it undivided by default, so that some heirs live in it and others never receive anything.

• Surah An-Nisa' 4:29

  يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَـٰطِلِ

  O you who believe, do not consume one another’s wealth unjustly.

  اے ایمان والو! آپس میں ایک دوسرے کا مال ناحق طریقے سے نہ کھاؤ۔

There is no fixed number of days, but the estate stops belonging to the deceased at the moment of death and starts belonging to the heirs. Every day it is held is a day someone is kept from property that is already theirs. Delay compounds: records are lost, values drift, heirs themselves die and multiply the problem, and disputes harden. Settle the debts, then divide.

• Surah An-Nisa' 4:29

  يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَـٰطِلِ

  O you who believe, do not consume one another’s wealth unjustly.

  اے ایمان والو! آپس میں ایک دوسرے کا مال ناحق طریقے سے نہ کھاؤ۔

• Surah An-Nisa' 4:10

  إِنَّ ٱلَّذِينَ يَأْكُلُونَ أَمْوَٰلَ ٱلْيَتَـٰمَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِى بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ سَعِيرًا

  Indeed, those who unjustly consume the property of orphans only consume fire into their bellies, and they will be burned in a blaze.

  بے شک جو لوگ یتیموں کا مال ظلم سے کھاتے ہیں، وہ اپنے پیٹوں میں آگ ہی بھرتے ہیں، اور عنقریب وہ بھڑکتی آگ میں داخل ہوں گے۔

  Directly relevant when minor heirs exist and the estate is withheld from them.

• The obligation to divide the estate without delay

  حَقُّ الْوَارِثِ يَثْبُتُ بِمُجَرَّدِ الْمَوْتِ، فَتَأْخِيرُ الْقِسْمَةِ بِغَيْرِ عُذْرٍ حَبْسٌ لِحَقِّ الْغَيْرِ، وَهُوَ مِنْ أَكْلِ أَمْوَالِ النَّاسِ بِالْبَاطِلِ

  An heir's right vests at the moment of death; delaying the division without excuse withholds another's right, which falls under consuming people's wealth unjustly.

  وارث کا حق موت کے ساتھ ہی ثابت ہو جاتا ہے؛ بلا عذر تقسیم میں تاخیر دوسرے کا حق روکنا ہے، اور یہ لوگوں کا مال ناحق کھانے میں شامل ہے۔

  Supported by 4:29 ('do not consume one another's wealth unjustly'), 4:10 on devouring orphans' property, and the hadith that a Muslim's wealth is not lawful except by his willing consent (Ahmad 20695, graded authentic).

By default, what the Companions and the four schools agree on — and where they genuinely differ, the position of the majority. Every such point is listed in the profile selector with the names of those who held each view, and you may switch to the Hanafi, Maliki, Shafi‘i or Hanbali profile. No profile lets anyone edit a Qur’anic fraction; the options are only the places where the classical jurists themselves differed.

Check it. Every share is shown as an exact fraction with the verse it rests on, the rule that produced it, the base of the problem before and after any correction, and the whole-number units each heir receives. The engine is covered by an automated test suite that includes every classical named case — al-Minbariyyah, al-Akdariyyah, al-Mushtarakah, the ‘Umarite cases — and randomised testing that verifies the shares always total exactly one. If the total ever failed to close, the app would refuse to present the result.

The calculation runs in your browser. Nothing about the deceased, the estate or the heirs leaves the device unless you choose to save a report to your account or generate a share link. Live price lookups send only the metal or ticker being priced — never any part of the estate.

Treat it as a working document, not a ruling. It shows the classical division with its evidence, which is a sound basis for discussion and for taking to a scholar or a lawyer. Cases involving disputed lineage, contested facts, court orders, or local statutory rules need a qualified scholar and the relevant legal authority.

Not as an heir — inheritance in Islam follows lineage, and adoption in the sense of transferring lineage was ended by the Qur’an. That does not mean leaving them with nothing: a bequest of up to a third may be made in their favour, and they are not an heir, so no consent is required. Many scholars regard this as precisely the situation the bequest exists for.

• Surah Al-Baqarah 2:180

  كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ ٱلْمَوْتُ إِن تَرَكَ خَيْرًا ٱلْوَصِيَّةُ لِلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُتَّقِينَ

  Prescribed for you when death approaches any of you, if he leaves wealth, is that he make a bequest for the parents and near relatives according to what is acceptable — a duty upon the God-conscious.

  تم پر فرض کیا گیا کہ جب تم میں سے کسی کو موت آ پہنچے، اگر وہ مال چھوڑ رہا ہو، تو والدین اور قریبی رشتہ داروں کے لیے دستور کے مطابق وصیت کرے — یہ پرہیزگاروں پر حق ہے۔

  The bequest verse. The majority hold that the portion applying to heirs was superseded by the inheritance verses and by the hadith "there is no bequest for an heir".