u/Noondeplume

The phrase وَأَنفِقُوا مِمَّا رَزَقْنَاكُمْ (“And spend from what We have provided you”) appears in multiple Qur’anic verses, generally written with the contracted form مِمَّا (مِنْ + مَا).

However, Q 63:10 is written مِن مَّا in the standard Cairo and Medina Mushafs, an unusual spelling that breaks the pattern found elsewhere.

Textual Comparison

Q 2:254: أَنفِقُوا مِمَّا رَزَقْنَاكُم — contracted spelling

Q 63:10: وَأَنفِقُوا مِن مَّا رَزَقْنَاكُم — uncontracted spelling

The difference is orthographic, not semantic.

Both forms are recited mimmā in the canonical qirāʾāt.

Manuscript Evidence

Most of the early manuscript witnesses cited in this discussion, including Cod. or. 14.545c, Arabe 326c, and Corpus Coranicum MSS 878 and 599, write the contracted form مِمَّا in Q 63:10.

By contrast, Wetzstein II 1913 and “Emanet 13” reportedly preserve من ما, suggesting that the uncontracted spelling was an early variant. This evidence points to orthographic variation in early Qur’anic manuscripts.

Whether the uncontracted spelling reflects an early writing convention or another scribal choice requires further examination. Context may also be relevant, as the scribes may have intended to preserve a subtle nuance.

The unusual spelling in Q 63:10 stands out against the consistent contracted form in verses such as Q 2:254, 4:39, 13:22, 35:29, 36:47, and 57:7.

The spelling difference does not change the meaning or canonical recitation. Nevertheless, it raises an interesting question about how orthographic variations were preserved during the standardization of the written Qur’an. The survival of this spelling in the Cairo and Medina Mushafs warrants investigation, although the spelling alone does not establish why editors retained it.

I prefer the consistent spelling مِمَّا for clarity. This orthographic variation does not change the meaning. It does, however, affect numerical patterns such as “Code 19,” or other numerical codes, if someone is interested in that. Such patterns can be constructed using consistent methods across written texts by changing the digits and reporting the hits while overlooking the 18/19 failed trials. The probability of a hit is 1/19 (5.26%), while the probability of a miss is 18/19 (94.74%).

Q 63:10 وَأَنفِقُوا۟ and spend ye مِنْ from مَّا what / that which رَزَقْنَـٰكُم provided We you (pl.) مِنْ from قَبْلِ before أَن that يَأْتِيَ cometh أَحَدَكُم anyone of you (pl.) الْمَوْتُ the death فَيَقُولَ so he says رَبِّ Lord لَوْلَا why not أَخَّرْتَنِي delay Thou me إِلَىٰ until أَجَلٍ a term قَرِيبٍ near فَأَصَّدَّقَ so I give charity وَأَكُنْ and I be مِنَ among الصَّالِحِينَ the righteous

4th and 3rd line from the bottom (مِن from مَّا what — min mā) Wetzstein II 1913 (Ahlwardt 305) (660 - 710 CE)

https://corpuscoranicum.de/en/manuscripts/163/page/198r?sura=63&verse=10

5th line from the bottom (مِن from مَّا what — min mā) "Emanet 13" (650 - 750 CE)

https://corpuscoranicum.de/en/manuscripts/59/page/198r?sura=63&verse=10

4th line 2nd & 3rd words (مِن from مَّا what — min mā) Cod.or. 14.545c (660 - 710 CE)

https://corpuscoranicum.de/en/manuscripts/369/page/1v?sura=63&verse=10

4th line from the bottom (مِمَّا from what — mimmā) Rampur Raza Library

https://corpuscoranicum.de/en/manuscripts/878/page/327v?sura=63&verse=10

7th line (مِمَّا from what — mimmā) Arabe 326 (c)

https://corpuscoranicum.de/en/manuscripts/26/page/14v?sura=63&verse=10

2nd line from the bottom (مِمَّا from what — mimmā) Arabe 343

https://corpuscoranicum.de/en/manuscripts/599/page/208v?sura=63&verse=10

4th line from the bottom (مِمَّا from what — mimmā) "Saray 50385" (Gotthelf Bergsträßer archives)

https://corpuscoranicum.de/en/manuscripts/53/page/316v?sura=63&verse=10

4th line from the bottom (مِمَّا from what — mimmā) Brown University Library: 6682

https://corpuscoranicum.de/en/manuscripts/1745/page/1r?sura=63&verse=10

5th line (مِمَّا from what — mimmā) Imām ʿAlī Library

https://corpuscoranicum.de/en/manuscripts/2276/page/282v?sura=63&verse=10

People often impose later theological concepts onto Qur’anic terminology rather than examining how the words function in their immediate contexts. The same kind of interpretive distortion can be seen elsewhere when words are removed from their context or assigned meanings that the text itself does not require.

Q 5:41 … يُحَرِّفُونَ they distort / alter / twist الْكَلِمَ the word(s) / speech / statement مِنْ from بَعْدِ after / beyond مَوَاضِعِهِ its places / positions (i.e., turning words away from their proper positions or contexts) …

The same caution should be applied to نَسَخَ. “Abrogate” is a traditional translation, albeit in English it carries a specialized legal / scriptural meaning. The underlying Arabic can also mean remove, abolish, efface, or replace.

Therefore, the technical doctrine of one Qur’anic verse permanently abrogating another should not simply be assumed every time the root occurs.

Q 16:101–103

Q 16:101 وَإِذَا and when (fut. adv.) بَدَّلْنَا replace / substitute We ءَايَةً a sign / verse مَّكَانَ in place of ءَايَةٍ another sign / verse وَاللَّهُ and Allah أَعْلَمُ knows best بِمَا in/concerning what يُنَزِّلُ He sends down قَالُوا said they إِنَّمَا indeed solely / only أَنتَ thou are مُفْتَرٍ an inventor / fabricator بَلْ nay / rather أَكْثَرُهُمْ most of them لَا not يَعْلَمُونَ know[ing]

Q 16:102 قُلْ say نَزَّلَهُ sent down it رُوحُ Spirit الْقُدُسِ the Holy مِن from رَّبِّكَ Lord yours (sing.) بِالْحَقِّ in the truth لِيُثَبِّتَ to make firm الَّذِينَ the ones (those who) آمَنُوا believe they وَهُدًى and guidance وَبُشْرَىٰ and glad tidings لِلْمُسْلِمِينَ for the submitters / those acquiescent

Q 16:103 وَلَقَدْ and assuredly نَعْلَمُ We know أَنَّهُمْ that they يَقُولُونَ say إِنَّمَا solely / only / indeed يُعَلِّمُ teaches him بَشَرٌ a mortal / human بِسَانِ in a tongue / language الَّذِي (of) the one يُلْحِدُونَ they attribute إِلَيْهِ to him أَعْجَمِيٌّ non-Arabic / foreign وَهَٰذَا and this لِسَانٌ tongue عَرَبِيٌّ Arabic مُّبِينٌ clear

The passage is clearly concerned with divine revelation and its replacement / substitution, rather than merely someone changing an ordinary “sign.”

16:101 — Allah replaces one āyah with another, and the opponents respond: “You are only a fabricator.”

Notice the sequence:

16:102 — the response is that the revelation was sent down by the Rūḥ al-Qudus from the Prophet's Lord.

16:103 — the opponents then claim that a human being is teaching him, while the response emphasizes the contrast between the alleged foreign / non-Arabic source and the clear Arabic tongue of the revelation.

This is a dispute about the source and legitimacy of revelation. It is therefore difficult to read this as ordinary Qur’an followers objecting to the Prophet bringing a new Qur’anic verse to replace another Qur’anic verse.

The accusation of fabrication makes much more contextual sense in a dispute over the Prophet's new revelation and its relationship to revelation already known to his opponents.

Thus, 16:101–103 strongly supports understanding the passage in the context of revelation and competing claims concerning revelation, rather than automatically importing the later doctrine of intra-Qur’anic abrogation.

Q 2:106 مَا whatever نَنسَخْ Nansakh We remove / abolish / abrogate مِنْ from ءَايَةٍ a sign / verse أَوْ or نُنسِهَا We cause it to be forgotten نَأْتِ We bring بِخَيْرٍ in better مِّنْهَا than it أَوْ or مِثْلِهَا similar to it أَلَمْ do not تَعْلَمْ know you أَنَّ that اللَّهَ Allah عَلَىٰ over كُلِّ every شَيْءٍ thing قَدِيرٌ All-Powerful

Here نَنسَخْ can be understood as remove / abolish / efface / abrogate. Although the verse itself does not explicitly say that Allah is removing a Qur’anic verse from the Qur’an and replacing it with another Qur’anic verse.

Likewise, مِنْهَا means “than it,” and مِثْلِهَا means “similar to it.” The verse describes something being removed or caused to be forgotten and something better or similar being brought. The question is therefore not whether نَسَخَ can ever mean “abrogate.” It can. The question is what is being removed, and in what revelatory context?

Q 22:52–55

Q 22:52 وَمَآ and not أَرْسَلْنَا sent We مِن from قَبْلِكَ before you (sing.) مِن any رَّسُولٍ messenger وَلَا and not نَبِىٍّ prophet إِلَّا except إِذَا when (fut. adv.) تَمَنَّىٰ he desired أَلْقَىٰ cast ٱلشَّيْطَٰنُ the Devil / Satan فِي in أُمْنِيَّتِهِۦ desire his فَيَنسَخُ Fayansakhu so / then He abolishes / removes ٱللَّهُ Allah مَا what يُلْقِي he cast ٱلشَّيْطَٰنُ the Devil / Satan ثُمَّ furthermore يُحْكِمُ He makes firm / establishes ٱللَّهُ Allah ءَايَٰتِهِۦ signs / verses His ۗ ۗ وَٱللَّهُ and Allah عَلِيمٌ All-Knowing حَكِيمٌ All-Wise

“Abrogates” is a traditional translation of فَيَنسَخُ, although the underlying verb can also mean removes / abolishes / effaces. The technical English meaning “abrogates” should therefore not simply be assumed.

Q 22:53 لِيَجْعَلَ to make مَا what يُلْقِي he casts الشَّيْطَانُ the Devil / Satan فِتْنَةً a trial / test لِّلَّذِينَ for the ones (those who) فِي in قُلُوبِهِمْ hearts theirs مَرَضٌ illness وَالْقَاسِيَةِ and the hardened قُلُوبُهُمْ hearts theirs وَإِنَّ and indeed الظَّالِمِينَ the wrongdoers لَفِي surely in شِقَاقٍ opposition / schism بَعِيدٍ distant

Q 22:54 وَلِيَعْلَمَ and to know الَّذِينَ the ones أُوتُوا given they الْعِلْمَ the knowledge أَنَّهُ that it الْحَقُّ the truth مِنْ from رَبِّكَ Lord yours (sing.) فَيُؤْمِنُوا so believe they بِهِ in it فَتُخْبِتَ so may humbly submit لَهُ to Him / it قُلُوبُهُمْ hearts theirs وَإِنَّ and indeed اللَّهَ Allah لَهَادِ surely a guide (to) الَّذِينَ the ones (those who) آمَنُوا believed they إِلَىٰ towards صِرَاطٍ path مُسْتَقِيمٍ straight

Q 22:55 وَلَا and not يَزَالُ cease الَّذِينَ the ones (those who) كَفَرُوا rejected they فِي in مِرْيَةٍ doubt مِنْهُ from it حَتَّىٰ until تَأْتِيَهُمُ it comes them السَّاعَةُ the Hour بَغْتَةً suddenly أَوْ or يَأْتِيَهُمْ comes them عَذَابُ punishment يَوْمٍ day عَقِيمٍ barren

The sequence is important:

22:52 — something is cast into the prophet's umniyyah, Allah removes what Satan casts, and then Allah establishes His āyāt.
22:53 — this becomes a trial for people with diseased or hardened hearts.
22:54 — those given knowledge recognize that it is the truth from their Lord.
22:55 — those who reject remain in doubt.

Again, the immediate subject is revelation, its authenticity, and people's response to it. The Qur’an therefore provides contextual grounds for understanding naskh as removal / replacement within the broader process of revelation, including the relationship between new revelation and what had already been revealed.

What is not demonstrated merely by the word نَسَخَ is the later technical proposition that one Qur’anic verse is permanently abrogated by another Qur’anic verse while still remaining in the Qur’anic text.

That is a theological/legal interpretation that needs to be demonstrated from the Qur’an rather than assumed from the translation “abrogate.”

Like numerous other verses they claim are abrogated within the Qur'an, these verses are misunderstood because people read “into” the text words that are not there. The result is a misreading of the Qur'an and the repetition of interpretations rooted in indoctrination rather than careful reading and sound reasoning.

For example, the inheritance verses (2:180–182; 4:11–12), often wrongly cited by scholars who have never seriously studied inheritance and merely parrot one another, clearly undermine the claim of internal abrogation, since they explicitly require that the estate be distributed only after the bequest has been fulfilled.

Q 2:180 كُتِبَ prescribed عَلَيْكُمْ upon you إِذَا when (fut. adv.) حَضَرَ approaches أَحَدَكُمُ anyone of you الْمَوْتُ the death إِن if تَرَكَ he leaves خَيْرًا wealth الْوَصِيَّةُ the bequest (will) لِلْوَالِدَيْنِ for the parents two وَالْأَقْرَبِينَ and the near relatives بِالْمَعْرُوفِ in the fairness ۖ حَقًّا a duty عَلَى upon الْمُتَّقِينَ those mindful

Q 2:181 فَمَن so whoever بَدَّلَهُ alters it بَعْدَ after مَا what سَمِعَهُ he heard it فَإِنَّمَا so / then solely إِثْمُهُ detriment its عَلَى upon الَّذِينَ the ones (who) يُبَدِّلُونَهُ alter it ۚ إِنَّ indeed اللَّهَ Allah سَمِيعٌ All-Hearing عَلِيمٌ All-Knowing

Q 2:182 فَمَنْ so whoever خَافَ fears مِن from مُّوصٍ a bequeather جَنَفًا bias / error أَوْ or إِثْمًا detriment (wrongdoing) فَأَصْلَحَ so reconciles بَيْنَهُمْ between them فَلَا so / then no إِثْمَ detriment / harm عَلَيْهِ upon him ۚ إِنَّ indeed اللَّهَ Allah غَفُورٌ Forgiving رَّحِيمٌ Merciful

A bequeather is a person who makes a will or bequest (وَصِيَّة, waṣiyyah) regarding how their property should be distributed after their death. This permits intervention when a will is considered biased (جَنَفًا) or wrongful / harmful / detrimental (إِثْمًا).

Q 4:11 … مِنۢ from بَعۡدِ after وَصِيَّةٍۢ a bequest / will يُوصِی he / she bequeaths بِهَآ therein أَوۡ or دَيۡنٍۗ debt

Q 4:12 … مِنۢ from بَعۡدِ after وَصِيَّةٍۢ a bequest / will يُوصِينَ bequeath they (feminine pl.) بِهَآ therein أَوۡ or دَيۡنٍۢ debt

Q 4:12 … مِّنۢ from بَعۡدِ after وَصِيَّةٍۢ a bequest / will تُوصُونَ bequeath ye (masculine pl.) بِهَآ therein أَوۡ or دَيۡنٍۢ debt

Q 4:12 … مِنۢ from بَعۡدِ after وَصِيَّةٍۢ a bequest / will يُوصَىٰ is bequeathed بِهَآ therein أَوۡ or دَيۡنٍ debt غَيۡرَ other than (not) مُضَآرٍّۚ causing harm وَصِيَّةًۭ an ordinance / decree مِّنَ from ٱللَّهِۗ Allah وَٱللَّهُ and Allah عَلِيمٌ All-Knowing حَلِيمٌۭ All-Forbearing

Not sure 🤔 what these subreddits are about. Like other Islam-focused subs, including r/AcademicQuran (where I was banned for posting clear Qur'anic verses against child marriage and other posts by clueless "scholars," which they removed for not citing academic sources instead of the Qur'an 🤣), r/progressive_islam, and r/MuslimAcademics, they ban or delete posts like the one below while allowing discussions about sexual fetishes (fāḥishah) and other erotic topics.

Kalālah and Qur'anic Inheritance Without ʿAwl or Radd: A Linguistic and Mathematical Analysis

https://www.reddit.com/r/Quraniyoon/s/3F3otNTx8d

Now consider the so-called "authentic" Hadith that contain explicit, even pornographic, descriptions of private matters. These hearsay reports, essentially blogs compiled centuries later, offer little of value beyond explicit accounts of intimate matters.

Would anyone publicly share such details about their own private life or that of their parents? What kind of people would choose to preserve, transmit, and propagate, or simply mindlessly parrot 🦜 such material?

Yet they ban anything that challenges their lack of basic reading comprehension and intellectual understanding.

For example, فَوْقَ ٱثْنَتَيْنِ in Q 4:11 means above or more than two (>2) in Arabic, as it does in English.

It does NOT mean two or more (≥2)!

Likewise, 4:176, كَانَتَا (two females) means exactly two (2).

It does NOT mean two or more (≥2)!

I initially posted this on r/MuslimAcademics, yet it was deleted as "not relevant" to the subreddit. Really? One of the most debated and criticized topics in Islam is somehow considered irrelevant?

Guess I’ll refrain from that sub. lol 😝 In my view, this reflects the same tendency among Qur'an rejectors, Taliban-style radicals, and anti-Islam polemicists to read meanings into the text rather than read what the text actually says. Perhaps the quoted Hadith was the issue.

The same flawed reasoning and poor reading comprehension are often used to justify positions such as child marriage, temporary marriage, wife-beating, and other forms of abuse—even though many who defend these interpretations would never accept them for their own daughters, sisters, cousins, or other female relatives.

Qāf 47 and its companion manuscript, MS. Or. Fol. 4313 (radiocarbon dated to 606–652 CE, 95.4% probability), are among my favorite early Qur'anic manuscripts, particularly for the scribe's writing style. They preserve the inheritance verses (Q. 4:11, 4:12, and 4:176) intact, especially the use of ما (mā) and مما (mimmā), which clarify the order of distribution: (1) fixed shares, (2) مِمَّا (mimmā)—from what was left (i.e., from the whole estate), مَا (mā)—what left, and (3) the remainder, which always goes to one variable heir or group.

10th line 9th word is Kalāla
https://corpuscoranicum.de/en/manuscripts/73/page/13r?sura=4&verse=11

8th line 4th word is Al-Kalāla
https://corpuscoranicum.de/en/manuscripts/15/page/2r?sura=4&verse=176

The total number of distinct inheritance cases with up to 7 daughters, sons, sisters, and brothers, along with wife or husband as spouses, and parents is: 32,768

Inheritance Principles

In every inheritance case, the total distribution equals 1 (the whole estate) after debts, valid wills, and other financial obligations have been settled. The prescribed shares always account for the entire estate without excess or shortfall, eliminating the need for later algebraic adjustments such as ʿawl (proportional reduction) or radd (redistribution of a surplus).

Sole Heir Principle

If there is only one eligible heir (or one eligible class of heirs, such as sons, daughters, brothers, or sisters), that heir or group inherits the entire estate after debts and wills have been satisfied.
Thus, if the sole heir is a husband, wife, mother, father, daughter(s), son(s), sister(s), or brother(s), that heir or group receives the whole estate.

Multiple Heirs Principle

When there are two or more distinct classes of heirs, the Qur'an assigns prescribed shares where applicable, and the remainder passes to the designated heir or group. Consequently, the estate always totals 1 without requiring proportional reductions or redistributions.

For example:
If only the parents inherit, the mother receives 1/3 (Q 4:11), and the father receives the remaining 2/3.
If the deceased leaves a husband, both parents, and children, the husband receives 1/4, each parent receives 1/6, and the remainder (5/12) is distributed among the children according to the applicable inheritance rule.

This principle can be expressed programmatically:

IF only one heir (or one class of heirs)
THEN that heir or group receives the entire estate.
ELSE
Assign the Qur'an's prescribed shares.
Distribute the remainder to the designated heir or group.
END IF

This approach eliminates the need for ʿawl or radd, since every inheritance case concludes with the estate totaling exactly 1. For example, if an orphaned daughter is the sole heir, there is no textual reason for her to receive only one-half while an orphaned son receives the entire estate. Likewise, if only a husband survives, who receives the remaining one-half? If only a wife survives, who receives the remaining three-fourths? Under the Sole Heir Principle, the sole heir receives the entire estate.

Debts and Financial Obligations

The principle of ʿawl is more appropriately applied to debts rather than inheritance shares. For example, if the deceased leaves an estate of 60 gold coins yet owes 90 gold coins (30 to one creditor and 60 to another), each creditor receives a proportional reduction:
Creditor A: 20 coins
Creditor B: 40 coins
The estate is thereby exhausted, leaving nothing to distribute to the heirs.

This interpretation provides a mathematically consistent, text-based reading of the Qur'anic inheritance system. By assigning the prescribed shares first and distributing the remainder to the designated heir or group, every inheritance case totals exactly 1, without introducing later adjustments not explicitly stated in the Qur'anic text.

In practice, particularly in cases of sudden death, a will may be absent, and debts may or may not exist. Within this framework, discretionary allocation such as assigning a greater share to a daughter or another trusted individual to provide for a dependent son or other dependent family member may be exercised in light of the specific circumstances.

Naskh (2:106; 22:52) refers to prior scriptures or the removal of corruption, not to the abrogation of Qur’anic verses by other Qur’anic verses which is a contradiction – why are they still there?

Q 5:41 … يُحَرِّفُونَ they distort / alter / twist الْكَلِمَ the word(s) / speech / statement مِنْ from بَعْدِ after / beyond / away مَوَاضِعِهِ places / positions / proper placements its (i.e., its proper contexts; this does not necessarily imply only removal; rather, it can include misinterpretation, misplacement, or twisting the context) …

For example, the inheritance verses (2:180; 4:11–12), often wrongly cited by scholars 🙄 who have never seriously studied inheritance and merely parrot 🦜 one another, clearly undermine the claim of internal abrogation, since they explicitly require that the estate be distributed only after the bequest has been fulfilled.

Like numerous other verses they claim are abrogated within the Qur'an, these verses are misunderstood because people read “into” the text words that are not there. The result is a misreading of the Qur'an and the repetition of interpretations rooted in indoctrination rather than careful reading and sound reasoning.

Q 2:180 كُتِبَ prescribed عَلَيْكُمْ upon you إِذَا when (fut. adv.) حَضَرَ approaches أَحَدَكُمُ anyone of you الْمَوْتُ the death إِن if تَرَكَ he leaves خَيْرًا wealth الْوَصِيَّةُ the bequest (will) لِلْوَالِدَيْنِ for the parents two وَالْأَقْرَبِينَ and the near relatives بِالْمَعْرُوفِ in the fairness ۖ حَقًّا a duty عَلَى upon الْمُتَّقِينَ those mindful

Q 2:181 فَمَن so whoever بَدَّلَهُ alters it بَعْدَ after مَا what سَمِعَهُ he heard it فَإِنَّمَا so / then solely إِثْمُهُ detriment its عَلَى upon الَّذِينَ the ones (who) يُبَدِّلُونَهُ alter it ۚ إِنَّ indeed اللَّهَ Allah سَمِيعٌ All-Hearing عَلِيمٌ All-Knowing

Q 2:182 فَمَنْ so whoever خَافَ fears مِن from مُّوصٍ a bequeather جَنَفًا bias / error أَوْ or إِثْمًا detriment (wrongdoing) فَأَصْلَحَ so reconciles بَيْنَهُمْ between them فَلَا so / then no إِثْمَ detriment / harm عَلَيْهِ upon him ۚ إِنَّ indeed اللَّهَ Allah غَفُورٌ Forgiving رَّحِيمٌ Merciful

A bequeather is a person who makes a will or bequest (وَصِيَّة, waṣiyyah) regarding how their property should be distributed after their death. This permits intervention when a will is considered biased (جَنَفًا) or wrongful / harmful / detrimental (إِثْمًا).

As explained in the video lecture below, the governing principle depends on the number of female heirs. The girls referenced in 4:11 are not treated in isolation, an insight that Dr. Shahrour was among the first to articulate.

Rules of Inheritance — Dr. Mohamad Shahrour

https://www.youtube.com/watch?v=IFfvjAoRpIk

The inheritance system described in the Qur’an functions as a “programmed, logical sequence / loop.” It can be modeled as a computer program. IF-THEN-ELSE Structure: like a decision tree, which is computationally sound.

• General case is given (2.0x to male)

• ELSE IF > 2 females (exception given)

• AND IF 1 female (exception given)

Download the book: see chapter 5 pages 283 - 308

https://theiqra.org/the-book-and-the-quran-dr-mohammad-shahrour/

Dr. Shahrour’s approach raises a number of issues. For example, in a case involving one daughter and ten sons (a 1:10 ratio), the daughter is assigned 1/2 of the estate, while the ten sons collectively receive the remaining 1/2, resulting in each son receiving 1/20. Consequently, the only daughter’s share exceeds that of each individual son by a factor of ten.

Likewise, Dr. Shahrour’s reliance on differential equations (i.e., advanced calculus), likely reflecting his background in civil engineering, represents the application of a modern mathematical framework developed in the late 17th century by Isaac Newton and Gottfried Wilhelm Leibniz. At the time of revelation, however, inheritance distribution was straightforward and could be performed by most anyone with a basic understanding of fractions.

Furthermore, Dr. Shahrour’s lexical and legal definitions appear insufficiently precise in certain cases. This is especially evident in his treatment of the term kalālah, which there was always ambiguity in definition.

https://sunnah.com/tirmidhi:3042
Narrated Al-Bara:
“A man came to the Messenger of Allah (ﷺ) and said: 'O Messenger of Allah! They ask you about a legal verdict. Say:”Allah directs (thus) regarding Al-Kalalah (4-176).” So, the Prophet (ﷺ) said to him: “You should be sufficed with the Ayah of summer.”
(Meaning this Ayah, while in An-Nisa number 12, is mention of the topic, and it was revealed in the winter, this Ayah, revealed in the summer - the last revealed about it - explains it)

https://sunnah.com/muslim:1617a
Abu Talha reported:
'Umar b. al-Khattab (Allah be pleased with him) delivered a sermon on Friday and made a mention of Allah's Apostle (ﷺ) and he also made a mention of Abu Bakr (Allah be pleased with him) and then said: I do not leave behind me any problem more difficult than that of Kalala. I did not refer to Allah's Messenger (ﷺ) more repeatedly than in case of the problem of Kalala and he (the Holy Prophet) never showed more annoyance to me than in regard to this problem so much so that he struck my chest with his fingers and said: 'Umar does the verse revealed in summer season at the end of Sura al-Nisa' not suffice you? Hadrat 'Umar (then) said: If I live I would give such verdict about (Kalala) that everyone would be able to decide whether he reads the Qur'an or he does not.

Reference: Sahih Muslim 1617a
In-book reference: Book 23 Hadith 11

Reference: Sahih al-Bukhari 5588
In-book reference: Book 74 Hadith 14

They hypostasized which amount to give the sole sister 1/6 or 1/2 saying 1/6 refers to uterine siblings / half sisters and brothers whereas 1/2 is for a full sister which in itself is leads to numerous contradictions then later applied algebra to resolve the issues which brought about other confusion when total distribution is greater or less than the whole applied Algebra which can be used to wrongly fix ratio any surplus / shortfall not according to the book rather a trick fix ratio to proportionately increase / decrease amounts by a common denominator called al-awl see supposed example case during the caliphate of Umar ibn al-Khattab.

A woman dies, leaving a husband, a mother, three uterine brothers, and two full brothers. Umar initially ruled that the two full brothers received nothing since there was no inheritance remaining to share after the following distribution:

1/6 mother (4:11),
1/2 husband (4:12),
1/3 uterine brothers (4:12)

1/6 + 1/2 + 1/3 =1

0 left for the full brothers (4:176)

The full brothers argued that even if their father was a donkey or a stone cast into the sea and they had no paternal relationship they still had the same and equal relationship with the deceased as the uterine brothers through the same mother. Umar reconsidered his ruling and allowed the full brothers to inherit equally with the uterine brothers, resulting in:

1/6 mother 4:11,
1/2 husband 4:12,
1/3 5 brothers (full and uterine) 1/15 each remainder

1/6 + 1/2 + 1/3 =1 or 100% — although still inaccurate.

Kalālah occurs only twice in the Qurʾān (4:12; 4:176) and is central to Qurʾānic inheritance law. A common interpretation, “dies leaving neither offspring nor parents,” is textually and legally problematic. A careful reading of the Qurʾān’s inheritance verses, classical grammar, hadith usage, and early Arabic poetic evidence shows that kalālah denotes the absence of direct male heirs, namely sons or grandsons and paternal ascendants, while daughters, mothers, siblings, and spouses may still be present.

Re-evaluating the “No Children, No Parents” Definition

A common definition treats kalālah as a person "without parents and children." However, Q 4:11–12 describes inheritance cases in which the mother inherits alongside siblings (إِخْوَةٌ). Any definition that categorically excludes both parents is therefore difficult to reconcile with these rulings.

Q 4:11 states: فَإِن so if كَانَ there is لَهُ for him إِخْوَةٌ siblings, فَلِأُمِّهِ so / then for mother his ٱلسُّدُسُ one-sixth (1/6). This demonstrates that the inheritance case may include both a surviving mother and siblings. Accordingly, Kalala cannot simply mean the complete absence of parents; rather, it refers to a specific inheritance situation in which certain direct heirs are absent while other relatives may still inherit.

Likewise, the person in a kalālah case may have a daughter. This is indicated by the Qur'anic distinction between لَيْسَ لَهُ وَلَدٌ ("he has no offspring") and إِن لَّمْ يَكُن لَّهَا وَلَدٌ ("if she has no offspring"). If kalālah itself already meant a person who was completely childless, these conditions would be unnecessary. Their inclusion indicates that the absence of offspring is an additional legal condition rather than part of the definition of kalālah.

This distinction is reflected in the inheritance rulings. Q 4:12 addresses kalālah as an inheritance case involving collateral heirs, while Q 4:176 explicitly addresses the separate situation in which the deceased "has no offspring" (لَيْسَ لَهُ وَلَدٌ).

Accordingly, kalālah in Q 4:12 functions as a legal term of inheritance describing a deceased who lacks direct male heirs (sons, grandsons, father, or grandfather), while other heirs, including the mother, daughters, siblings, and spouse, may still exist and inherit according to the prescribed shares.

Legal Semantics of Qurʾān 4:12 vs. Qurʾān 4:176

In Qurʾān 4:12, the term kalālah is coupled with sibling inheritance: “… وَإِن AND IF كَانَ be / is رَجُلٌۭ a man يُورَثُ inherited كَلَٰلَةً kalālatan (no direct male heir—sons or paternal ascendants; end of the direct dynastic male line) أَوِ OR ٱمۡرَأَةٌۭ a woman وَلَهُۥٓ and for him (the said person) أَخٌ a brother أَوۡ OR أُخۡتٌۭ a sister فَكُلِّ so / then for each وَٰحِدٍۢ one مِّنۡهُمَا of them dual ٱلسُّدُسُۚ the sixth (1/6) …”

This allows female offspring and siblings to inherit, directly contradicting the idea of the total absence of all children and parents. By contrast, Qurʾān 4:176 states: “If a person dies and has no walad …”

Here, the phrase no walad (no offspring at all) is a distinct case: absolute childlessness. The Qurʾān’s deliberate phrasing shows these are separate scenarios. Therefore:

4:12 absence of direct male heirs, although daughters and mother may exist.

4:176 no offspring whatsoever (neither sons nor daughters). This is the key toggle otherwise it’s not known what amount to give the sole sister, etc.

Ḥadīth Evidence: Kalālah as a Legal Category (Not Mere Biological Absence)

Early ḥadīth confirm that the inheritance ruling for kalālah was revealed in response to a legal query. For example, it’s recorded that Jābir b. ʿAbd Allāh, while ill, asked the Prophet ﷺ about his inheritance because he had no son or father to inherit him, framing his case as a kalālah situation. The verse concerning kalālah was then revealed in response.

See: https://sunnah.com/bukhari:5676
Narrated Jabir bin `Abdullah:
The Prophet (ﷺ) came to me while I was ill. He performed ablution and threw the remaining water on me (or said: “Pour it on him)” When I came to my senses I said: “O Allah's Messenger (ﷺ)! I have no son or father to be my heir so how will be my inheritance?” Then the Verse of inheritance was revealed.

This Sahih ('authentic') hadith, revealed in Mecca (see also Bukhari: 3936 and Bukhari: 1295), mentions the name of 'Amir bin Sad in this narration. However, this is a mistake — the narrator is actually Aisha bint Sa’d bin Abi Waqqas (i.e., the daughter, obviously).

It was narrated from 'Amir bin Sa'd that his father said:

“I became ill with a sickness from which I later recovered. The Messenger of Allah came to visit me, and I said: 'O Messenger of Allah, I have a great deal of wealth and I have no heir except my daughter. Shall I give two-thirds of my wealth in charity?' He said: 'No.' I said: 'Half?' He said: 'No.' I said: 'One-third?' He said: '(Give) one-third, and one-third is a lot. It is better to leave your heirs independent of means, than to leave them poor and holding out their hands to people.'

https://sunnah.com/bukhari:1295
In-book reference: Book 23, Hadith 53
Narrated 'Amir bin Sa`d bin Abi Waqqas:

That his father said, "In the year of the last Hajj of the Prophet (ﷺ) I became seriously ill and the Prophet (ﷺ) used to visit me inquiring about my health. I told him, 'I am reduced to this state because of illness and I am wealthy and have no inheritors except a daughter…

Also see: https://sunnah.com/nasai:3626

The narrator is actually ʿĀʾisha bint Saʿd b. Abī Waqqāṣ (the daughter, obviously): “I became ill with a sickness from which I later recovered. The Messenger of Allah came to visit me, and I said: ‘O Messenger of Allah, I have a great deal of wealth, and I have no heir except my daughter …’”

Grade: Sahih (Darussalam)
In-book reference: Book 30, Hadith 16
In-book reference: Book 63, Hadith 161

Scholarly and Poetic Evidence (Agostino Cilardo)

Agostino Cilardo's The Qurʾānic Term Kalāla: Studies in the Arabic Language and Poetry, Ḥadīth, Tafsīr, and Fiqh: Notes on the Origin of Islamic Law (Edinburgh University Press, 2005) examines the term kalālah across Arabic grammar, pre-Islamic poetry, ḥadīth, tafsīr, and fiqh in order to trace its early semantic development.

Cilardo argues that kalālah was not merely a descriptive expression meaning "without parents and children." Rather, it developed as a technical legal term associated with collateral inheritance and the absence of direct male heirs.

See:
https://books.google.com/books/about/Qur_anic_Term_Kalala.html?id=taQxEAAAQBAJ

https://edinburghuniversitypress.com/book-the-qur-anic-term-kalala.html

An anonymous poet wrote:
فإن أبا المرء أحمى له ومولى الكلالة لا يغضب

"Indeed, a man's father is more protective of him, whereas the guardian of a kalālah does not become angry."

Another poem states:
ولم أرث المجد التليد كلالة
"I did not inherit the ancestral glory as a kalālah."

These early poetic examples indicate that kalālah functioned as a recognized legal and social designation long before later juristic definitions became standardized.

Inheritance Logic: Daughters and Mothers Can Inherit

The Qur'anic inheritance system supports this legal understanding. First, daughters may exist in a kalālah case. If kalālah meant the absolute absence of children, then inheritance scenarios involving collateral heirs in Q 4:12 would be difficult to reconcile with the broader inheritance framework. Instead, kalālah is more naturally understood as describing the absence of direct male heirs while allowing female descendants to remain.

Second, the mother may inherit alongside siblings under the conditions described in Q 4:11. This indicates that kalālah concerns legally excluded and included classes of heirs rather than the complete absence of parents or descendants.

Conclusion: A Coherent Reading

Taken together, the Qur'anic syntax, inheritance rules, early ḥadīth, and linguistic evidence support a coherent reading of kalālah. Rather than serving as a blanket term for "without parents and children," kalālah denotes an inheritance case in which the direct male line is absent—namely sons (and their male descendants) together with paternal ascendants—while daughters, mothers, siblings, and spouses may still exist and inherit.

By contrast, Q 4:176 addresses the specific situation in which the deceased "has no child" (لَيْسَ لَهُ وَلَدٌ) laysa lahu walad. The verse therefore employs an explicit expression referring to the absence of offspring rather than relying solely on the legal term kalālah.

With reference to David Powers, his publications, and his discussion of the term in his book on Zayd, Powers’s claim that kalālah means “sister-in-law” or “daughter-in-law” does not hold. In Qur’an 4:12, the Arabic grammar shows that kalālah describes an inheritance situation rather than a type of relative.

Reading it as an in-law produces a meaningless sentence (“and if a man is inherited as a sister-in-law”) and has no basis in Arabic. The same issue appears in 4:176 where al-kalālah clearly refers to a legal case, not a family role. The interpretation also fails legally. Sisters-in-law and daughters-in-law are not heirs in Qurʾānic inheritance law; inheritance is based on blood relations and spouses, not in-laws. Such people can only receive property through a bequest, which the Qur’an clearly separates from fixed inheritance shares.

Finally, the reading ignores the Quran’s own distinction: in 4:12 kalālah can involve daughters, while in 4:176 it refers to a case with no descendants at all. Once in-laws are inserted into these verses, the inheritance math collapses, producing countless contradictions (thousands!) across these three verses alone.

Although al-kalālah is grammatically feminine, it functions as a gender-neutral category, in line with normal Arabic usage. Abstract, collective, and relational terms are often feminine while applying equally to males and females. The Qurʾān itself illustrates this in 28:10, where Moses’ mother is described with feminine verbs yet is said to be mina al-muʾminīn (“among the believers”), a masculine plural.

Qur’an 28:10 وَأَصْبَحَ and became فُؤَادُ (fuʾād/heart, inner emotion) أُمِّ mother مُوسَىٰ Musa فَارِغًا empty (hopeless) إِنْ indeed كَادَتْ near she لِتُبْدِي to she disclose بِهِ in him لَوْلَا if not أَنْ that رَبَطْنَا strengthened We عَلَىٰ on قَلْبِهَا (qalbihā/heart) conscious mind hers لِتَكُونَ to she being مِنَ among ٱلْمُؤْمِنِينَ the believers (masculine plural).

In this case, both words are used figuratively, where فؤاد (fuʾād) represents the mother's emotional state, and قلب (qalb) represents her inner strength or resolve, which was spiritually reinforced to help her maintain faith.

The primary issue is that many people do not simply read the text; instead, they read into the verses words and meanings that are not there. The phrase لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ("for the male is the equivalent share of two females") establishes the inheritance rule for mixed-gender offspring, where one or more sons inherit alongside daughters.

The structure of Q. 4:11 supports this distinction. The verse begins:
يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَـٰدِكُمْ
("Allah instructs you concerning your children.") Although أَوْلَادِكُمْ ("your children") is grammatically plural, it introduces the legal category of descendants rather than specifying a minimum number. The verse then enumerates the individual inheritance cases:
فَإِن كُنَّ نِسَآءً فَوْقَ ٱثْنَتَيْنِ — "if they are females above two..."
وَإِن كَانَتْ وَٰحِدَةً فَلَهَا ٱلنِّصْفُ — "and if there is only one, she receives one-half."

This reflects the well-known Arabic rhetorical usage الجمع المراد به الجنس ("the plural intended to denote a category or kind"), in which the plural introduces a legal category without imposing a numerical minimum.

Likewise, رِجَالًا وَنِسَاءً in Q 4:176 functions as a generic classification of male and female heirs, while the surrounding clauses determine the applicable numerical cases.

By contrast, فَوْقَ ٱثْنَتَيْنِ is a precise quantitative expression. The preposition فَوْقَ means "above," "over," "beyond," or "greater than." When used with numbers, it denotes exceeding the stated number, not including it.

Thus: فَوْقَ ٱثْنَتَيْنِ means above two / more than two (>2).

It does not mean two or more (≥2).

This usage is consistent throughout Classical Arabic. Lexicons such as Lisān al-ʿArab define فوق as "that which exceeds something" (ما زاد على الشيء). The Qur'an likewise uses فَوْقَ to denote superiority or position above, as in Q 6:18 وَهُوَ ٱلْقَاهِرُ فَوْقَ عِبَادِهِۦ

("And He is the Subjugator over His servants.")

Here, فَوْقَ clearly expresses superiority or being above—not equality or inclusion. Classical Arabic also uses expressions such as فوق الثلاث ("more than three") and فوق العشرة ("more than ten"), each of which excludes the stated number.

Arabic possesses explicit constructions when inclusion is intended: ٱثْنَتَانِ فَمَا فَوْقَ means two and what is above / two or more (2+). Had the Qur'an intended to include exactly two daughters in this clause, Classical Arabic provided unambiguous ways to express that meaning.

Accordingly, لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ("for the male is the equivalent share of two females") employs the dual ٱلْأُنثَيَيْنِ ("the two females"), establishing a distinct inheritance rule for the mixed-gender case, whereas فَوْقَ ٱثْنَتَيْنِ remains restricted to more than two daughters.

Many classical jurists—including the Hanafi, Maliki, Shafi'i, and Hanbali schools—interpret فَوْقَ ٱثْنَتَيْنِ inclusively as "two or more," thereby assigning two daughters a collective share of two-thirds. This interpretation is based on the inherited juristic tradition, which appeals to disputed hadith evidence, consensus (ijmāʿ), and legal reasoning rather than to the literal grammatical force of the Arabic expression itself.

https://sunnah.com/tirmidhi:2092
Jāmiʿ al-Tirmidhī 2092
Grade: Da'if (Weak) according to Darussalam.
Jābir ibn ʿAbdullāh said:
"The wife of Sa'd ibn al-Rabi came with her two daughters from Sa'd to the Messenger of Allah (ﷺ) and said, 'O Messenger of Allah! These are the two daughters of Sa'd ibn al-Rabi, who fought alongside you on the Day of Uhud and was martyred. Their uncle has taken all of their wealth, leaving them nothing, and they will not be married unless they have wealth.' He said, 'Allah will decide concerning that matter.' Then the verse of inheritance was revealed, and the Messenger of Allah (ﷺ) sent word to their uncle, saying: 'Give the two daughters of Sa'd two-thirds, give their mother one-eighth, and whatever remains is for you.'"

Classical ruling:
1/8 wife (Q 4:12)
2/3 two daughters (interpreting Q 4:11 as including exactly two daughters alone i.e., no son)
5/24 brother/uncle (remainder)

1/8 + 2/3 + 5/24 =1 total

Qur'anic reading (Kalālah case: no son or paternal ascendant):

1/8 wife (Q 4:12)
1/6 brother/uncle (Q 4:12)
17/24 two daughters (remainder)

1/8 + 1/6 + 17/24 =1 total (same as if they were sons)

Q 4:11 يُوصِيكُمُ He instructs you (pl.) ٱللَّهُ Allah فِیٓ in أَوۡلَٰدِكُمۡ offspring yours لِلذَّكَرِ for the male مِثۡلُ equivalent حَظِّ share ٱلۡأُنثَيَيۡنِۖ the females two

2.0x male

1:2 1:3 1:4 1:5 1:6 1:7
2:1 2:2 2:3 2:4 2:5 2:6 2:7
3:2 3:3 3:4 3:5 3:6 3:7
4:2 4:3 4:4 4:5 4:6 4:7
5:3 5:4 5:5 5:6 5:7
6:3 6:4 6:5 6:6 6:7
7:4 7:5 7:6 7:7

Q 4:11 فَإِن so / ELSE IF كُنَّ are / were they (f. pl.) نِسَآءًۭ Nisā'an / womenfolk (any age in context of inheritance) فَوۡقَ (Fawqa) above ٱثۡنَتَيۡنِ two (f.) فَلَهُنَّ so / then for them (f. pl.) ثُلُثَا two-thirds of (2/3) مَا mā/what تَرَكَۖ he/she (the said person i.e., either gender) left

ELSE IF > 2 females

3:1 2/3 3 daughters (2/9), 1/3 1 son (1.5x male)
4:1 2/3 4 daughters (1/6), 1/3 1 son (2.0x male)
5:1 2/3 5 daughters (2/15), 1/3 1 son (2.5x male)
6:1 2/3 6 daughters (1/9), 1/3 1 son (3.0x male)
7:1 2/3 7 daughters (2/21), 1/3 1 son (3.5x male)

5:2 2/3 5 daughters (2/15), 1/3 2 sons (1.25x m)
2.5 females to each male

6:2 2/3 6 daughters (1/9), 1/3 2 sons (1.5x male)
3.0 females to each male

7:2 2/3 7 daughters (2/21), 1/3 2 sons (1.75x m)
3.5 females to each male

7:3 2/3 7 daughters (2/21), 1/3 3 sons (1.167x m)
2.33 females to each male

Q 4:11 وَإِن AND IF كَانَتۡ be / is she وَٰحِدَةًۭ one (f.) فَلَهَا so / then for her ٱلنِّصۡفُۚ the half (1/2)

1:1 1/2 1 daughter, 1/2 1 son (remainder) 1.0x

Q 4:11 وَلِأَبَوَيۡهِ and to parents two his/hers (the said person) لِكُلِّ for each وَٰحِدٍۢ one مِّنۡهُمَا of them dual ٱلسُّدُسُ the sixth (1/6) مِمَّا mimmā/from what تَرَكَ he/she left إِن if كَانَ be/is لَهُۥ for him/her (the said person) وَلَدٌۭۚ an offspring

1/3 parents mimmā/from what he/she left 4:11,
2/3 children (remainder: males and/or females)

Q 4:11 فَإِن so / ELSE IF لَّمۡ NOT يَكُن be/is لَّهُۥ for him/her وَلَدٌۭ an offspring وَوَرِثَهُۥٓ and inherit from him/her أَبَوَاهُ parents’ dual his/hers فَلِأُمِّهِ so / then for mother his/hers ٱلثُّلُثُۚ the third (1/3) فَإِن so / ELSE IF كَانَ are لَهُۥٓ for him/her إِخۡوَةٌۭ 'Ikhwatun / brothers / brethren / siblings (≥3) فَلِأُمِّهِ so / then for mother his/hers ٱلسُّدُسُۚ the sixth (1/6) مِنۢ from بَعۡدِ after وَصِيَّةٍۢ a bequest / will يُوصِی he/she bequeaths بِهَآ therein أَوۡ or دَيۡنٍۗ debt ءَابَآؤُكُمۡ parents yours وَأَبۡنَآؤُكُمۡ and descendants / children yours لَا not تَدۡرُونَ ye knowing أَيُّهُمۡ which of them أَقۡرَبُ nearer لَكُمۡ to you نَفۡعًۭاۚ in benefit فَرِيضَةًۭ an obligation / decree مِّنَ from ٱللَّهِۗ Allah إِنَّ indeed ٱللَّهَ Allah كَانَ is / has always been عَلِيمًا All-Knowing حَكِيمًۭا All-Wise

1/3 mother 4:11, 2/3 father (remainder) 2.0x

Q 4:12 وَلَكُمۡ and for you (husbands) نِصۡفُ half (1/2) مَا mā/what تَرَكَ left أَزۡوَٰجُكُمۡ 'Azwājukum / spouses yours إِن if لَّمۡ not يَكُن be/is لَّهُنَّ for them (f. pl.) وَلَدٌۭ an offspring فَإِن so / ELSE IF كَانَ be / there is لَهُنَّ for them (f. pl.) وَلَدٌۭ an offspring فَلَكُمُ so / then for you (m. pl.) ٱلرُّبُعُ the one-fourth (1/4) مِمَّا mimmā/from what تَرَكۡنَۚ left they (f. pl.) مِنۢ from بَعۡدِ after وَصِيَّةٍۢ a bequest / will يُوصِينَ bequeath they (f. pl.) بِهَآ therein أَوۡ or دَيۡنٍۢ debt

1/2 husband mā/what left spouses yours 4:12,
1/6 mother (1/3 * 1/2) 4:11,
1/3 father (remainder) 2.0x male

1/3 parents mimmā/from what he/she left 4:11,
1/4 husband mimmā/from what left they (f.) 4:12,
5/12 children (remainder: to males and/or females)

Q 4:12 وَلَهُنَّ and for them (wives) ٱلرُّبُعُ the one-fourth (1/4) مِمَّا mimmā/from what تَرَكۡتُمۡ left you (m. pl.) إِن if لَّمۡ not يَكُن be / there is لَّكُمۡ for you (m. pl.) وَلَدٌۭۚ an offspring فَإِن so / ELSE IF كَانَ be/is لَكُمۡ for you (m. pl.) وَلَدٌۭ an offspring فَلَهُنَّ so / then for them (f. pl.) ٱلثُّمُنُ the eighth (1/8) مِمَّا mimmā/from what تَرَكۡتُمۚ left you (m. pl.) مِّنۢ from بَعۡدِ after وَصِيَّةٍۢ a bequest / will تُوصُونَ bequeath ye بِهَآ therein أَوۡ or دَيۡنٍۢ debt

1/4 wife mimmā/from what left you (m. pl.) 4:12,
1/4 mother (1/3 * 3/4) 4:11,
1/2 father (remainder) 2.0x male

1/3 parents mimmā/from what he/she left 4:11,
1/8 wife mimmā/from what left you (m. pl.) 4:12,
13/24 children (remainder: to males and/or females)

1/3 + 1/8 + 13/24  = 1

Q 4:12 وَإِن AND IF كَانَ be / there is رَجُلٌۭ a man يُورَثُ whose estate is inherited / being inherited from كَلَٰلَةً kalālatan (a person without a direct male heir, i.e., no son or paternal heir—a father or grandfather—marking the end of the dynastic male line) أَوِ OR ٱمۡرَأَةٌۭ a woman وَلَهُۥٓ and for him / her (the said person) أَخٌ a brother أَوۡ OR أُخۡتٌۭ a sister فَكُلِّ so / then for each وَٰحِدٍۢ one مِّنۡهُمَا of them dual ٱلسُّدُسُۚ the sixth (1/6) فَإِن so / ELSE IF كَانُوٓا۟ are / were they أَكۡثَرَ more مِن from ذَٰلِكَ such / that فَهُمۡ so / then they شُرَكَآءُ partners / sharers فِی in ٱلثُّلُثِۚ the third (1/3) مِنۢ from بَعۡدِ after وَصِيَّةٍۢ a bequest / will يُوصَىٰ is bequeathed بِهَآ therein أَوۡ or دَيۡنٍ debt غَيۡرَ other than (without) مُضَآرٍّۚ causing harm وَصِيَّةًۭ an ordinance / decree مِّنَ from ٱللَّهِۗ Allah وَٱللَّهُ and Allah عَلِيمٌ All-Knowing حَلِيمٌۭ All-Forbearing

1/6 mother mimmā/from what he/she left 4:11,
1/4 husband mimmā/from what left 4:12,
1/3 2+ siblings (1/6 if 1 sibling) 4:12,
1/4 daughter/s (remainder)

1/6 + 1/4 + 1/3 + 1/4  = 1

1/6 mother mimmā/from what he/she left 4:11,
1/8 wife mimmā/from what left 4:12,
1/3 2+ siblings (1/6 if 1 sibling) 4:12,
3/8 daughter/s (remainder)

1/6 + 1/8 + 1/3 + 3/8  = 1

Q 4:176 يَسۡتَفۡتُونَكَ they seek a ruling / decision yours (sing.) قُلِ say ٱللَّهُ Allah يُفۡتِيكُمۡ He gives a ruling / decision for you (pl.) فِی in ٱلۡكَلَٰلَةِۚ l-kalālati (feminine noun: the person without a direct male heir—such as sons, or a paternal heir e.g., a father or grandfather—marking the end of the dynastic male line) إِنِ if ٱمْرُؤٌ a person / man (m.) هَلَكَ dies لَيْسَ not is لَهُۥ for him وَلَدٌۭ an offspring وَلَهُۥ and for him أُخْتٌۭ a sister فَلَهَا so / then for her نِصْفُ half (1/2) مَا mā/what تَرَكَ he left وَهُوَ and he يَرِثُهَا inherits her إِن if لَّمْ not يَكُن be/is لَّهَا for her وَلَدٌۭ an offspring

1/2 husband mā/what left 4:12, 1/2 mother (remainder)

1/4 wife mimmā/from what 4:12, 3/4 mother (remainder)

1/3 mother 4:11, 2/3 1 or 2 siblings (remainder)

1/6 mother 4:11, 5/6 3+ siblings (remainder)

1/2 husband mā/what left spouses yours 4:12,
1/6 mother (1/3 * 1/2) 4:11,
1/3 1 or 2 siblings (remainder)

1/4 wife mimmā/from what left you (m. pl.) 4:12,
1/4 mother (1/3 * 3/4) 4:11,
1/2 1 or 2 siblings (remainder)
……….

1/2 husband mā/what left spouses yours 4:12,
1/12 mother (1/6 * 1/2) 4:11,
5/12 3+ siblings (remainder)

1/4 wife mimmā/from what left you (m. pl.) 4:12,
1/8 mother (1/6 * 3/4) 4:11,
5/8 3+ siblings (remainder)

1:1 female: male

1/2 1 sister mā/what left 4:176,
1/2 1 brother (remainder) 1.0x

1/3 mother 4:11,
1/3 1 sister (1/2 * 2/3) mā/what left 4:176,
1/3 1 brother (remainder) 1.0x

1/2 husband mā/what left spouses yours 4:12,
1/4 1 sister (1/2 * 1/2 mā/what left) 4:176,
1/4 1 brother (remainder) 1.0x

1/4 wife mimmā/from what left you (m. pl.) 4:12,
3/8 1 sister (1/2 * 3/4 mā/what left) 4:176,
3/8 1 brother (remainder) 1.0x
……….

1/2 husband mā/what left spouses yours 4:12,
1/6 mother (1/3 * 1/2) 4:11,
1/6 1 sister (1/2 * 1/3) mā/what left) 4:176,
1/6 1 brother (remainder) 1.0x

1/4 wife mimmā/from what left you (m. pl.) 4:12,
1/4 mother (1/3 * 3/4) 4:11,
1/4 1 sister (1/2 * 1/2 mā/what left) 4:176,
1/4 1 brother (remainder) 1.0x

Q 4:176 فَإِن so / then / ELSE IF كَانَتَا be / are they dual (f.) كَانَتَا two (females / sisters) فَلَهُمَا so / then for them dual (f.) ٱلثُّلُثَانِ the two-thirds (2/3) مِمَّا mimmā/from what تَرَكَۚ he/she left

1/3 mother 4:11,
2/3 2 sisters mimmā/from what he/she left 4:176

1/2 husband mā/what left spouses yours 4:12,
1/6 mother (1/3 * 1/2) 4:11,
1/3 2 sisters (2/3 * 1/2) 1/6 each 4:176

1/4 wife mimmā/from what left you (m. pl.) 4:12,
1/4 mother (1/3 * 3/4) 4:11,
1/2 2 sisters (2/3 * 3/4) 1/4 each 4:176

Q 4:176 وَإِن AND IF كَانُوٓا۟ are / were they إِخۡوَةًۭ 'Ikhwatan / brothers / brethren / siblings (≥3) رِّجَالًۭا Rijālāan / menfolk وَنِسَآءًۭ Wa Nisā'an / and womenfolk فَلِلذَّكَرِ so / then for the male مِثۡلُ equivalent حظ share ٱلۡأُنثَيَيۡنِۗ the females two يُبَيِّنُ He shows / makes clear ٱللَّهُ Allah لَكُمۡ to you أَن lest تَضِلُّوا۟ err / go astray ye وَٱللَّهُ and Allah بِكُلِّ in every شَىۡءٍ thing عَلِيمٌۭ All-Knowing

2.0x male (3+ siblings mixed)

1:2 1:3 1:4 1:5 1:6 1:7
2:1 2:2 2:3 2:4 2:5 2:6 2:7
3:1 3:2 3:3 3:4 3:5 3:6 3:7
4:1 4:2 4:3 4:4 4:5 4:6 4:7
5:1 5:2 5:3 5:4 5:5 5:6 5:7
6:1 6:2 6:3 6:4 6:5 6:6 6:7
7:1 7:2 7:3 7:4 7:5 7:6 7:7

1/2 husband mā/what left spouses yours 4:12,
1/2 3+ siblings mixed (remainder) 2.0x male 4:176

1/4 wife mimmā/from what left you (m. pl.) 4:12,
3/4 3+ siblings mixed (remainder) 2.0x male 4:176
……….

1/2 husband mā/what left spouses yours 4:12,
1/12 mother (1/6 * 1/2) 4:11,
5/12 3+ siblings mixed (remainder) 2.0x male 4:176

1/4 wife mimmā/from what left you (m. pl.) 4:12,
1/8 mother (1/6 * 3/4) 4:11,
5/8 3+ siblings mixed (remainder) 2.0x male 4:176

Total siblings must be ≥3 plural إِخْوَةً Ikhwatan. Masculine plural رِجَالًا Rijālāa can cover 1 or more males in mixed groups. Feminine plural نِسَاءً Nisā'an must be ≥2 females, although 1+ is allowed if total ≥3 and mixed. Any combination ≥3 total is grammatically valid — e.g., 1 male + 3 females, 2 males + 2 females, etc.

Additional Notes

The spouse's prescribed share is distributed first. The remainder is then distributed among the remaining eligible heirs according to the applicable inheritance rules.

Under Q 4:11, the shares of the spouse and parents are determined first because they depend on whether the deceased leaves offspring. The remainder is then distributed to the offspring.

By contrast, in a kalālah case, the shares of the spouse and mother are determined first. The spouse's share depends on whether the deceased leaves offspring, while the mother's share depends on whether there are offspring and the number of siblings.

If daughters are present (Q 4:12), the spouse, mother, and siblings receive their prescribed shares first, and the remainder is distributed to the daughter(s).

If there are no offspring (Q 4:176), the spouse receives his or her prescribed share first, followed by the mother, and the remainder is distributed to the siblings (i.e., the sister(s) and/or brother(s)).

If there are no offspring, no father, and no siblings, the mother's share is variable, and she receives the remainder after the spouse's prescribed share. For example, if the husband receives 1/2, the mother receives the remaining 1/2.

Mother's Share (Q 4:11)
If the father is present and there are no offspring, the mother receives 1/3.
If there are offspring, the mother receives 1/6.
If there are three or more siblings (or a mixed group of brothers and sisters), the mother receives 1/6.
Otherwise, the mother's share is variable, and she receives the remainder after the spouse's prescribed share, if applicable.

Like the People of the Cave—if all the Sunni and Shia scholars, the Grand Mufti of Mecca, or anyone on Reddit were put into a coma and woke up after a long sleep in a cave, on a remote Pacific island like Robinson Crusoe, or in the desert, how would they determine which month is Ramadan? How would anyone? If someone were completely isolated from society and lost track of the calendar, they would have no reliable way to determine which lunar month was Ramadan.

The identification of Ramadan depends on the continuity of the communal calendar and moon sightings rather than on a unique natural marker that distinguishes it from every other lunar month.

I would argue, however, that there may be a natural method of recovering the calendar. One early example is PERF 558, a receipt recording 65 sheep for tax or provisions, written on papyrus. The document, in Greek and Arabic, is dated Jumada al-Ula 30, 22 AH / April 25, 643 CE / Pharmouthi 30, 1st indiction.

Refer to “Phases of the Moon 0601 to 0700” (https://astropixels.com). Using historical lunar-phase data and working backward from both the beginning of the Qur'an’s revelation and the date of PERF 558, a consistent pattern appears:

610 Jun 28 (8 Sha‘bān), Jul 11 full moon (after solstice)

610 Jul 27 (9 Ramaḍān), crescent visible; beginning of the Qur'an's revelation Q 2:185 شهر lunar cycle رمضن ramadan (heat cycle) الذى the one انزل descended فىه therein القران the Qur’an

… keep rolling forward

642 Nov 29 (1 Muḥarram), Dec 12 full moon

642 Dec 29 (2 Ṣafar), Jan 10 full moon

643 Jan 27 (3 Rabī‘ al-awwal), Feb 9 full moon

643 Feb 26 (4 Rabī‘ ath-thānī), Mar 11 full moon

643 Mar 27 (5 Jumada al-awwal), Apr 10 full moon

643 Apr 25 P558 شهر shahru جمدى jumada (dried cycle) الاولى the first من from سنه sana / year اثنىن twosome وعشرىن and twenty (22)

https://en.wikipedia.org/wiki/PERF_558

https://madainproject.com/papyrus_perf_558

643 Apr 26 (6 Jumada al-thani), May 9 full moon

643 May 25 (7 Rajab), Jun 7 full moon

643 Jun 23 (8 Sha‘bān), Jul 7 full moon (after solstice)

643 Jul 23 (9 Ramaḍān), Aug 5 full moon

643 Aug 22 (10 Shawwāl), Sep 3 full moon

643 Sep 20 (11 Dhū al-Qa‘dah), Oct 3 full moon

643 Oct 20 (12 Dhū al-Ḥijjah), Nov 1 full moon

Additional evidence may come from a historical account dated to 541 CE. The Byzantine historian Procopius relates that the famous general Belisarius summoned a council of war against Persia. Two Roman officers commanding Syrian garrisons declined to accompany the army to Nisibis, arguing that their absence would leave Syria and Phoenicia vulnerable to attacks by Mundhir.

Belisarius replied that there was no cause for concern because the summer solstice was approaching, a period during which the Arabs devoted two months to religious rites and refrained from warfare. He promised to release them once that period had ended.

These two months appear to correspond to the Meccan pilgrimage season, suggesting that Mundhir and many of his Arabs followed the religion of the Hejaz. The summer solstice on June 21, 541 CE, would have fallen on the 10th of Jumada al-Thani according to the strictly lunar calendar now in Islamic use—approximately six months too early for the Hajj pilgrimage. This suggests that some form of intercalation was practiced before the Quran’s revelation.

Under the Jewish intercalation system still in use today, the solstice would have fallen in Dhu al-Qa'dah (corresponding to Tammuz), the first of the two sacred months. Alternatively, under a simple three-year intercalation cycle, it would have coincided with the 10th of Dhu al-Hijjah, the traditional date of Hajj.

We may also infer that the third month had been commutated; that is, Shawwal had been exchanged with Dhu al-Qa'dah. Such an adjustment would have created a continuous period of suspended hostilities, aligning with Procopius' description of two consecutive sacred months during which warfare was prohibited.

If this reconstruction is correct, then the calendar can be recovered through astronomical observation. Beginning with the summer solstice and identifying the first full moon thereafter, the subsequent lunar cycles fall into a predictable sequence. Under this model, Ramadan is not merely an inherited designation rather it remains tied to observable celestial markers that allow the calendar to be reconstructed even after a complete loss of chronological continuity.

Q 18:11-12 فَضَرَبْنَا so struck We عَلَى on أَذَانِهِمْ ears theirs فِي in الْكَهْفِ the cave سِنِينَ years (sequence) عَدَدًا a number ثُمَّ furthermore بَعَثْنَاهُمْ raised We them لِنَعْلَمَ to know أَيُّ which الْحِزْبَيْنِ the parties two أَحْصَى better calculated لِمَا to what (concerning) لَبِثُوا remained they أَمَدًا a duration (of)