Exposing WikiIslam’s FALSE claim of “mathematical error in hereditary law” of Qur’an

[By Heba E. Husseyn]

The heathens of WikiIslam site have tried a failed attempt claiming that the Qur’anic Verses 4:11-12 elucidating the laws of inheritance are mathematically wrong and do not add up. 

First let me put up the Qur’anic Verses 4:11-12 (Surah An-Nissa) concerning inheritance laws.

“Allah chargeth you concerning (the provision for) your children: to the male the equivalent of the portion of two females, and if there be women more than two, then theirs is two-thirds of the inheritance, and if there be one (only) then the half. And to each of his parents a sixth of the inheritance, if he have a son; and if he have no son and his parents are his heirs, then to his mother appertaineth the third; and if he have brethren, then to his mother appertaineth the sixth, after any legacy he may have bequeathed, or debt (hath been paid). Your parents and your children: Ye know not which of them is nearer unto you in usefulness. It is an injunction from Allah. Lo! Allah is Knower, Wise.”  4:11.

“And unto you belongeth a half of that which your wives leave, if they have no child; but if they have a child then unto you the fourth of that which they leave, after any legacy they may have bequeathed, or debt (they may have contracted, hath been paid). And unto them belongeth the fourth of that which ye leave if ye have no child, but if ye have a child then the eighth of that which ye leave, after any legacy ye may have bequeathed, or debt (ye may have contracted, hath been paid). And if a man or a woman have a distant heir (having left neither parent nor child), and he (or she) have a brother or a sister (only on the mother’s side) then to each of them twain (the brother and the sister) the sixth, and if they be more than two, then they shall be sharers in the third, after any legacy that may have been bequeathed or debt (contracted) not injuring (the heirs by willing away more than a third of the heritage) hath been paid. A commandment from Allah. Allah is Knower, Indulgent.”  4:12.

Now, I will quote below the childish criticism of the Wikislam liars which is hilarious. Even a child with half a brain would not be as dumbwit as this.  

Quoting them –

“Mathematical Error in Hereditary Laws.

    Wife: 1/8 = 3/24,
    Daughters: 2/3 = 16/24,
    Father: 1/6 = 4/24,
    Mother: 1/6 = 4/24,
    Total = 27/24=1.125 

The total does not equal to 1. This error can never be reconciled in any way.”
Unquote –

Addressing WikiIslam:  What the heck are you talking? The denomination of “1” is never taken as a presumed total for calculating any distribution, and it’s certainly never a presumed standard total for a legacy. How on earth do you expect to calculate the distribution of inheritance without knowing the total assets to be divided among the heirs. The fallacy arises because of WikiIslam’s complete lack of mathematical knowledge. How can you get the balance of the total without deducting the amount of bequest and the debt? Are you completely out of your mind? Even for a simple demonstration, you first need to pick a value for the estate prior to mathematical workings otherwise your workings are bound to be fallacious as in Wiki’s case. And Wiki is attributing its own mistakes to the Qur’an.  

So let us take a few examples demonstrating simple distributions of inheritances within families based on the figures of Quranic Verses 4:11-12 and then check the total of the break-up with the original value of the estate to verify for conformity.


A man who is a widower dies. His modest estate is worth 100,000.  He leaves behind a son, a daughter and a brother. He makes a bequest of 20,000 to his brother. His total debt of 5,000 needs to be deducted from the value of his estate. That makes the balance worth of his estate to 75,000. Daughter gets half the share of the son out of 75,000 which would be 25,000 and son gets the remaining 50,000. Now lets calculate the total and whether or not it tallies with the total worth of the estate.

Bequest       20,000
Debt             5,000
Daughter     25,000
Son               50,000

Total          100,000  –> original worth of the estate as mentioned above.

If there be 2 sons and 2 daughters with the same bequest and same debt, then from the balance of 75,000 each son would get 25,000 and each daughter would get 12,500. Let’s again check the total.

Bequest               20,000
Debt                     5,000
2 daughters         25,000   (12,500 each)
2 sons                   50,000   (25,000 each)

Total                  100,000  –>  original worth of the estate as mentioned above.


A wealthier man dies leaving an estate worth 450,000. He leaves behind a son, 2 daughters, a wife and 2 sisters. He makes a bequest of 15,000 for each of his 2 sisters making the total bequest to 30,000. His total debts amount to 8,000. Balance worth of estate after deducting the bequest and debt is 412,000. The wife is entitled to one-eighth of that total, that is 51,500. That leaves the balance of the estate at 360,500. The 2 daughters are entitled to half the share of the son. Half of 360,500 is 180,250 (total share of both daughters).  Thus, each of the 2 daughters get 90,125. Balance is the son’s share that is 360,500 minus 180,250 = 180,250 (exactly the amount shared by his 2 sisters). Now let’s total up the distribution to see if it tallies with the original worth of the estate which was 450,000.

Bequest               30,000
Debt                     8,000
Wife                     51,500
2 daughters        180,250  (90,125 each)
1 son                    180,250

Total                   450,000

Thus total solidly tallies with the original worth of the estate 450,000 as mentioned above.

If there were 3 or more sisters, then they would be sharers in two-third of the total of 360,500.  So, if there were 3 or more sisters, then we would need to calculate two-third of 360,500 which would be 240,332. Hence 3 or more sisters would share from 240,332.  The son would get the remaining 120,167. Similarly the original total value of the estate would add to 450,000. You can do that calculation yourself. 

If there be 2 sons and 2 daughters, both sons get 225,312 (out of 360,500) that is 112,656 each. Both daughters get the balance of 135,188. Therefore each daughter gets 67,594.  Check the total.

Bequest              30,000
Debt                    8,000
Wife                    51,500
2 daughters       135,188  (67,594 each)
2 sons                 225,312  (112,656 each)

Total                 450,000  –>  Total tallies completely with original worth of estate.

WikiIslam! Learn you primary school maths before you talk next time! 

And now .. some other important points to be kept in mind:

Remember, the figures mentioned in Verses 11 and 12 of Surah An-Nissa are to be taken after deducting the bequest (if any) left behind by the deceased and after the deduction of debt (if any).  The amount of bequest is not specified in the Qur’an. That depends on the will of the deceased. However it’s to be understood that a bequest shouldn’t be unfair which might completely deprive the other heirs. This would particularly apply in the cases of the wealthy who leave behind a substantial estate.   

It’s also to be understood that these figures mentioned in the Noble Qur’an are the standard principles that highlight the basic framework of Islamic inheritance laws. It’s important to know that exceptional situations can (and do) occur concerning the number of heirs and their varying situations that aren’t spelt out in Verses 4:11-12. In all such cases a Muslim is by all means allowed to make suitable decisions exercising their rationale with the help of the standard guidelines in Verses 4:11-12 and the spirit of justice/fairness as also highlighted throughout the Qur’an. For example, a man of modest means dies leaving behind two sons and an asset worth 50,000. One of his sons has a successful career having his own independent assets worth 200,000. The other son is not so fortunate. He is virtually penniless, toils with hard labor, struggles to pay his daily expenses with a meager saving that might not be enough even to pay a bill for a medical emergency. In such a case, the father may decide to give his entire asset of 50,000 as a gift to his son who is financially stretched and he is allowed to do so. It certainly sounds very acceptable in the light of Quranic principles of justice, kindness and fair play. The final Judgment is up to Allah Almighty to be dispensed in the Hereafter. One will have to wait for that with patience and silence.  

Yet there are far more complicated legacies in cases of bigger families and there are any number of excellent legal experts out there who calculate the distribution of inheritances on the lines of Qur’anic figures, accurate to the last penny.   

The very important reason why according to the Qur’anic Law of Inheritance, sons get twice the share of daughters, is because sons have plenty of financial responsibilities, unlike daughters.  These responsibilities include meeting all expenses of their marriage including dowry, supporting their wives and children, supporting elderly parents and dependent siblings.  Contrary to this, daughters have no such financial burdens. Any portion of wealth she inherits or earns is her personal possession with which she’s not obligated to support her dependents, unless she volunteers to do so. Hence, those Muslim men who have gotten deviated enough to overrule the Qur’anic dictate concerning their financial duties, must also voluntarily forgo to claim double the share of inheritance. After all, Allah Almighty has commanded to give males twice the share of females with a specific reason. If some men are not able to handle that specific reason, they cannot simply dismiss their responsibility and move on without any adjustments. That would be getting the cake and eating it too. It would disrupt the entire balance of the structure of this law established by Allah.

Congregational Witr Salaah during Ramadan


Asalaam u Alaikum
I have heard and read many hadiths that supports praying Witr prayer during the latter part of the night especially after Tahajud,,, however during the Month of Ramadaan the Witr is prayed in congregation after Salaatul Taraweeh. I have seen many people leave the masjid after Taraweeh assuming that they are leaving off the Witr to pray after Tahajud. Can you offer some advice as to the importance of praying Witr in congregation during this month or is it still advisable to leave it off till later in the night..
Jazaak Allah


Wa Alaikum As Salam,
Performing Witr in congregation is a specialty of the month of Ramadan, and this is what is more virtuous. From the time of the Sahabahs until today, the Witr Salah has always been performed in congregation during the month of Ramadan. This has been the firm practice of the Sahabahs, the Tabi’een, the atba’ut Tabieen and all the generations of rightly guided scholars after them. Alhamdulillah, until today it is the well established practice in Holy Kaaba and the Prophet’s mosque.

The great Jurists and Muhaditheen of the early period have unanimously agreed that performing Witr Salah in congregation in Ramadan is more virtuous and more superior than performing it at the latter part of the night (after Tahajjud Salah).

This does not contradict the words or actions of the Prophet (Sallallaahu alayhi wasallam) but in reality it is in accordance to what the Prophet (Sallallaahu alayhi wasallam) did, as was seen and understood by the Sahabahs (Radhiyallahu Anhum). For indeed, it is morally unacceptable for any Muslim to assume that the Sahabahs would have agreed on any matter that contradicted or opposed the teachings and practices of the Prophet (Sallallaahu alayhi wasallam).

The amount of rakaats that the Prophet (Sallallaahu alayhi wasallam) performed on the nights were known and witnessed by the Sahabahs. They were there with him in his Salah. They saw what he did and were fully aware of how many rakaats he performed in congregation. It was with this full understanding and knowledge of the practice of the Prophet (Sallallaahu alayhi wasallam) that the Sahabahs unanimously held on to the performance of 20 rakaats of taraweeh as well as the Witr Salaah in congregation. If this act of theirs was in opposition to the practice of the Prophet (Sallallaahu alayhi wasallam), then they would have been corrected by others who would have reprimanded them for changing the Prophet’s practice. However, no one not even the wives of the Prophet, his sons-in-law, his grandchildren, daughters, family members or devout followers opposed or spoke against the 20 rakats of taraweeh with Salaah Al Witr in jamaah. It is based on this Ijma of the Sahabahs, it is inferred that 20 rakats of taraweeh Salaah along with the performance of Witr Salaah in jamaah is in accordance to that which was endorsed by the Prophet (Sallallaahu alayhi wasallam). It is for this reason; the early jurists of Islam have clearly stated that in the month of Ramadan, it is more virtuous to perform the witr Salah in congregation.

In the regard, the famous book of Fiqh, Nurul Idhaah states,

‘And a person’s witr Salaah in congregation in Ramadan is more virtuous than performing it individually at the latter part of the night, as stated as the preferred verdict of Qazi Khan’.

While commenting on the above statement, the great jurist and author of Mariqi’ul Falaah states,

‘the performance of the witr in congregation is virtuous because of the fact that since congregation is allowed for it, it becomes virtuous (to do it in this manner,) and also due to the fact that Umar (Radhiyallahu anhu) used to have the witr performed in congregation……………and in ‘Al Fath’ and in ‘Al Burhan’ (both of which are sound and authentic books of Islamic Jurisprudence), it is evident that the opinion of the grand jurist Qazi Khan is preferred since the Prophet (Sallallaahu alayhi wasallam) performed the witr salaah in congregation with the sahabahs, and then he explained his reason for leaving it out since he feared that standing by night in Ramadan may become essential upon them. The righteous Khalifahs also performed witr Salaah in congregation.’  [Mariqiul Falaah].

Similarly, the great jurist Allama Khwarzimi (rahimahullah) has written,

‘and in Ramadan, the correct and sound opinion is that witr in congregation is more virtuous because Umar (Radhiyallahu anhu) used to have the witr performed in congregation.’ [Al Kifayah].

The recent scholar and jurist expert Mufti Syed Abdur Raheem has also stated,

‘During the time of Umar (Radhiyallahu anhu), Ubai bin Kaab (Radhiyallahu anhu) and other sahabahs used to lead 20 rakaats of Taraweeh Salaah. From that time until today, the practice of the (Salafus Saliheen) Pious Predecessors and the latter scholars have always been to perform witr in congregation in the month of Ramadan. Hence, for those who are performing Tahajjud Salaah, it is more virtuous (for them) to perform the witr salaah in congregation.’ [Fatawa Rahimiyyah Vol 4 Pg. 421]

In view of all these quotations and explanations, it becomes evident that in the month of Ramadan, it is more virtuous for one to perform the witr salaah in Jamaat.

And Allah knows best,
Mufti Waseem Khan

Darul Uloom Trinidad & Tobago



Answer by Jamiatul Ulama, Northern Cape:

The conditions for Zakaat to be Fardh (Obligatory) upon a person are as follows:

➡A person has to be a Muslim. (Kuffaar do not have to give Zakaat)

➡A person has to be free. (Today slavery does not exist. When slavery existed, Zakaat was not Fardh upon slaves)

➡A person has to be sane. (Zakaat is not Fardh on insane people)

➡A person has to be Baaligh. (Zakaat is not Fardh on those that have not yet attained puberty – immature persons)

➡A person needs to be the owner of the Zakaat Nisaab. (Nisaab is the minimum amount which a person must have for Zakaat to be Fardh upon one’s self. One needs to contact the Ulama in order to find out what is the Nisaab amount. A person who has less than the Nisaab amount, does not have to pay Zakaat. The
Zakaat Nisaab is the value of 612 grams silver)

➡The Nisaab must be over and above one’s basic needs and debts. (If a person has the Nisaab amount after deducting his basic expenses, but he has a debt which if deducted, would make him/her have less than the Nisaab amount, then Zakaat is not Waajib upon such a person)

➡After owning the Nisaab amount, a year has to pass for Zakaat to be Fardh upon the owner of the Nisaab amount. (A person got the Nisaab amount, but he did not have it for a full year, for example he had on 1 Muharram the Nisaab amount, but at the end of the year 30 Zul Hijjah, he did not have the Nisaab amount, it is not Fardh upon such a person to discharge Zakaat. Always remember that one’s year begins when one has the amount of Nisaab.)

Further Reading: Guide to Zakah – Understanding & Calculation

Refuting the Christian Barking that Ramadan Fasting has Pagan Roots

Question: If Ramadan was a pagan festival in pre-Islamic Arabia, why was it included in Islamic rituals by Allah in the Qur’an?

Answer: First things first; Ramadan is not a festival. Was never a festival. It is and traditionally was an entire month dedicated to fasting in one form or another, always aimed at spiritual purification. Earliest references to fasting in authentic tradition are from Moses (Musa alayhissalaam) and Mary (Bibi Maryam alayhissalaam) and David (Dawud alayhissalaam). This fasting was not limited to Ramadan, though.

Secondly, many Quraysh, the pre-Islamic nobles inhabitants of Makkah were known to fast during Ramadan. Many Arab tribes had similar tradition. This shows that fasting has been observed there since the time when Abraham (Ibraheem alayhissalaam) made Ishmael (Isma’eel alayhissalaam) to settle in the Arabian peninsula and it also proves that fasting is the practice of the Prophets and has nothing to do with Paganist Philosophies, its rather the pagans who had adopted the practice of fasting from the monotheistic teachings.

So, we agree that,

1. Fasting is antique and not unique to one faith or region.

2. Fasting during Ramadan was observed by Pre-Islamic Arabs and Jews and Christians.

Qur’an prescribed Ramadan as month for obligatory fasting for believers, thus giving us a time and protocol for fasting. Clear orders were revealed in Chapter 2: Verses 183

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous

The verse clearly says, Al-Lazeena – Those people before you” not people of any particular faith. This indicates that Qur’an recognized the existence of fasting before Islam. Of course, Islam gave fasting a clear goal – To Become Righteous

As an additional point, pagans; the pre-Islamic people in Makkah also observe Hajj, they prayed in their own way to the Ka’abah and did many charitable deeds. Islam did not come to abolish a culture. Islam gave humanity a clear direction for every action and deeds.


Related Similar Posts:


How Idols found place in the Ka’aba during Pre-Islamic Era??


[Majlisul Ulama]

Q. Molana Saad has mentioned that those who leave Banglawali Masjid are murtads. This is a direct attack on Hazarat Molana Ebrahim Dewla Saheb who is Molana Saad’s Ustaad, and upon Molana Ahmed Laat. These two elders had left as they disagreed with Molana Saad. Is Molana Saad’s verdict correct regarding them?

A. If what you say is correct, then Molvi Sa’d is guilty of a great crime. He should then fear the charge of irtidaad rebounding on himself. It is utterly disgusting to brand these seniors ‘murtad’ merely because they left Nizaamiddin.


Q. Molana Saad mentioned that those who do the work of da’wat with ikhlaas they will receive a status higher than the Ambiyaa. Is this correct?

A. This statement is kufr. It is a statement in emulation of Shiahs who believe that the status of their imams is higher than the rank of the Ambiya.


Q. Molana Saad’s followers have resolved that they will conduct Quran Translation Halqas in the masajid. This was decided in their meeting in Cape Town. Is this correct?

A. No, it is not proper for them to engage in Qur’aan translation halqas. If they do so, it will mean that they are forming another sect. They will then no longer be regarded as even a faction of the Tabligh jamaat in view of transgressing the Six Points which constitute the fundamental basis of the Tabligh Jamaat.


Q. Molana Saad mentioned that those that do not accept his Ameership will go to Jahannam? Is this correct?

A. This statement is akin to kufr. Did he receive wahi in this regard? It is absolutely unacceptable for a Molvi to blurt out such haraam rubbish.


Q. One of the seniors of Molana Saad’s followers in South Africa has referred to those that don’t follow Molana Saad’s views as khawarij. Is this correct?

A. This ‘senior’ is a jaahil. He is ignorant of the khawaarij. He must have heard about them, but lacks awareness of them. He is stupid to say the least.


Q. Should the followers of Molana Saad be allowed to conduct programs, mashewrah and be the zimidaar in our Masajid?

A. If they adhere strictly to the Six Points and do not introduce nafsaani politics related to the leadership crisis and fracas of Nizaamuddin, then they should be allowed. Those working on the ground should not stir up haraam problems by becoming embroiled in the haraam leadership struggle. All workers, regardless of which side they are supporting, should pretend that they are not aware of what is taking place in India. They should continue with the Tabligh work within the confines of the Six Points and not introduce any nafsaaniyat. They should not discuss the leadership fracas. Shaitaan has derailed them from Siraatul Mustaqeem with this haraam leadership crisis.


Q. Some say we are splitting the ummah, while some feel this is an issue of Haq and batil. Please comment.

A. If nafsaani politics will be introduced, then obviously the Tabligh Jamaat community will be split. In fact, it has already split, and it appears that this split is permanent and set to be aggravated by all the evil nafsaaniyat surfacing. Those who transgress beyond the Six Points will be plodding baatil and they will be the agents of shaitaan. As long as the haraam crisis is not made an issue by the ground workers, the work will continue on course. But, it appears that shaitaan has already gained the upper hand.