Inheritance rule as per Quran and Sunnah and logical reasoning.

 

Sunday 6:17 PM

Example rule of awul and radd in inheritance during prophet Muhammad sws

During the lifetime of the Prophet Muhammad ﷺ, there is no authenticated report showing that he explicitly decided a case by applying the later juristic doctrines called ʿawl (العول) or radd (الرد) as technical rules.

Instead:

• ʿAwl (proportional reduction) was first applied during the caliphate of Umar ibn al-Khattab when the fixed Qur'anic shares added up to more than the estate. He ruled that all fixed shares should be reduced proportionally so that the total equals the whole estate. This became the majority Sunni position.
• Radd (proportional return of the remainder) was developed by the Companions and later jurists for cases where the fixed shares total less than the estate and there is no residuary heir (ʿaṣabah). Most Sunni schools return the remainder to the fixed-share heirs (with some differences, especially regarding spouses).

During the Prophet's lifetime

The Prophet ﷺ primarily:

• Explained the Qur'anic inheritance shares.
• Judged individual inheritance disputes.

• Stated:

  "Give the prescribed shares to those entitled to them; whatever remains goes to the nearest male agnatic relative (ʿaṣabah)." (Authentic hadith in Sahih al-Bukhari and Sahih Muslim.)

This hadith covers ordinary cases where there is a residuary heir, but it does not explicitly address situations requiring the later doctrines of ʿawl or radd.

Example of ʿAwl (from ʿUmar's time)

Suppose the heirs are:

• Husband: 1/2
• Two sisters: 2/3

The shares total:

$$\frac12 + \frac23 = \frac76$$

Since this exceeds the estate, each share is reduced proportionally:

• Husband receives 3/7
• Two sisters together receive 4/7

This is the classic example of ʿawl.

Example of Radd

Heirs:

• One daughter: 1/2
• No parents, spouse, or residuary heir.

The daughter first receives 1/2. Since the remaining 1/2 has no residuary heir, under the doctrine of radd the remainder is returned to her, so she ultimately receives the entire estate (according to the majority Sunni schools in this situation).

Thus, while the Qur'anic shares were established during the Prophet's lifetime, the formal legal doctrines of ʿawl and radd were articulated and developed by the Companions and later jurists to resolve cases not explicitly detailed in the Qur'an or authenticated Prophetic judgments.

Sunday 8:00 PM

Today 11:24 AM

The narration is reported by Jabir ibn Abdullah, but the case concerns the family of Sa'd ibn al-Rabi' (in one narration) or Thabit ibn Qays (in another narration). The wording varies slightly between narrations.

A concise translation is:

Jabir ibn Abdullah said:

"The wife of Sa'd ibn al-Rabi' came with her two daughters to the Messenger of Allah ﷺ and said:

'O Messenger of Allah! These are the two daughters of Sa'd ibn al-Rabi'. Their father fought with you on the Day of Uhud and was martyred. Their paternal uncle has taken all of their wealth and has left nothing for them. They cannot be married unless they have some property.'

The Messenger of Allah ﷺ said:

'Allah will decide regarding this matter.'

Then the verses of inheritance were revealed. The Messenger of Allah ﷺ sent for their uncle and said:

'Give the two daughters two-thirds, give their mother one-eighth, and whatever remains is yours.'

This hadith is significant because it shows:

• The Prophet ﷺ waited for revelation before issuing the ruling.
• After the revelation of Qur'an 4:11, he applied the Qur'anic shares exactly:
  • Two daughters: 2/3
  • Wife (their mother): 1/8
  • The remainder went to the deceased's brother as the ʿaṣabah (residuary heir).

This hadith is often cited in discussions of inheritance because it demonstrates the Prophet's practical application of the newly revealed inheritance verses. It is not a case of ʿawl (over-allocation), since the shares total:

$$\frac{2}{3}+\frac{1}{8}=\frac{19}{24},$$

leaving 5/24 for the residuary heir. Thus, there was no shortage of the estate in this case.

Source of this hadith

The hadith is recorded in several major hadith collections.

The principal sources are:

1. Jami' al-Tirmidhi
   • Book of Inheritance (Kitāb al-Farāʾiḍ)
   • Hadith no. 2092 (numbering may vary by edition)
   • Tirmidhi graded it ḥasan ṣaḥīḥ.
2. Sunan Abi Dawud
   • Book of Inheritance (Kitāb al-Farāʾiḍ)
   • Hadith no. 2891 (numbering may vary by edition).
3. Sunan Ibn Majah
   • Book of Inheritance
   • Hadith no. 2720 (numbering may vary by edition).

The narration is from Jabir ibn Abdullah رضي الله عنه, describing how the wife of Sa'd ibn al-Rabi' came to the Prophet ﷺ after Sa'd was martyred at the Battle of Uhud. The Prophet ﷺ initially said that Allah would decide the matter, then after the revelation of the inheritance verses (Qur'an 4:11), he ordered:

• the two daughters to receive two-thirds,
• the wife to receive one-eighth,
• and the remainder to the deceased's brother as the ʿaṣabah (residuary heir).

This hadith is regarded as one of the foundational reports demonstrating the Prophet's 

The Companion was Saʿd ibn al-Rabīʿ, who was martyred at the Battle of Uhud. After his death, his brother (the girls' paternal uncle) took all of his estate, leaving nothing for his widow and two daughters.

The hadith is narrated by Jabir ibn Abdullah:

Jabir ibn 'Abdullah said:

"The wife of Sa'd ibn al-Rabi' came to the Messenger of Allah ﷺ with the two daughters of Sa'd and said:

'O Messenger of Allah, these are the two daughters of Sa'd ibn al-Rabi'. Their father was martyred with you on the Day of Uhud. Their paternal uncle has taken all of their father's property and left nothing for them. A woman is only married because of her wealth.'

The Prophet ﷺ said:

'Allah will decide regarding this matter.'

Then the verses of inheritance were revealed. The Messenger of Allah ﷺ sent for their uncle and said:

'Give the two daughters of Sa'd two-thirds of the estate, give their mother one-eighth, and whatever remains is yours.'

Sources

• Jāmiʿ al-Tirmidhī, Hadith 2092 – Imam al-Tirmidhī said: "ḥasan ṣaḥīḥ."
• Sunan Abī Dāwūd, Hadith 2891 (same incident).
• Sunan Ibn Mājah, Hadith 2720 (Darussalam grades its chain weak due to one narrator, though the incident has supporting narrations).

This narration is one of the principal hadiths used by jurists to explain the application of Qur'an 4:11, establishing that:

• Two daughters receive two-thirds of the estate.
• The wife receives one-eighth when the deceased leaves children.
• The remainder goes to the residuary heir (in this case, the paternal uncle).

This hadith is sahih

Yes, the incident is generally accepted as authentic by many hadith scholars, but there is a nuance regarding the individual chains of transmission.

• Jāmiʿ al-Tirmidhī (Hadith 2092): Imam al-Tirmidhī graded it ḥasan ṣaḥīḥ (good-authentic).
• Sunan Abī Dāwūd (Hadith 2891): Abu Dāwūd recorded the same incident, and scholars have accepted it.
• Sunan al-Nasāʾī also records the report.
• Sunan Ibn Mājah (Hadith 2720): This particular chain has been criticized because of one narrator, so some scholars grade that chain as weak. However, the incident is supported by other narrations.

Thus, while not found in Sahih al-Bukhari or Sahih Muslim, the report as a whole is accepted as authentic (ṣaḥīḥ or ḥasan ṣaḥīḥ) by many hadith scholars because of its multiple supporting chains.

This hadith has long been used by the jurists of all four Sunni schools as evidence for the implementation of the inheritance shares prescribed in Qur'an 4:11.

If you mean Saʿd ibn Abī Waqqāṣ, there are two well-known hadiths related to inheritance and bequests.

1. The one-third bequest hadith (most famous)

When Saʿd ibn Abī Waqqāṣ became seriously ill during the Farewell Pilgrimage, he asked the Prophet ﷺ about donating his wealth in charity because he had only one daughter.

Saʿd said:

"O Messenger of Allah, I have wealth, and I have only one daughter to inherit from me. May I bequeath two-thirds of my wealth?"

He said, "No."

He said, "Then half?"

He said, "No."

He said, "Then one-third?"

He said:

"One-third, and one-third is much. It is better that you leave your heirs wealthy than that you leave them poor, begging from people."

This hadith establishes the rule that a bequest (waṣiyyah) may not exceed one-third of the estate unless the heirs consent after the testator's death.

Sources:

• Sahih al-Bukhari, Book of Wills (Kitāb al-Waṣāyā)
• Sahih Muslim, Book of Bequests (Kitāb al-Waṣiyyah)

2. The Prophet's supplication for Saʿd

In the same incident, the Prophet ﷺ prayed:

"O Allah, complete the migration of my Companions and do not cause them to turn back on their heels."

Saʿd recovered from his illness and lived for many years afterward.

This narration is also found in Sahih al-Bukhari and Sahih Muslim.

If you meant a different "Waqqās" or another hadith involving Saʿd ibn Abī Waqqāṣ, let me know which one, and I can provide it.

Hadith on male agnate

The principal hadith on male agnatic heirs (ʿaṣabah) is narrated by Abdullah ibn Abbas.

The Prophet ﷺ said:

"Give the prescribed shares (al-farāʾiḍ) to those who are entitled to them, and whatever remains goes to the nearest male agnatic relative (awlā rajulin dhakar)."

This hadith is the primary textual basis for the rule that, after the Qur'anic fixed shares (furūḍ) have been distributed, the remainder passes to the closest male agnatic heir (ʿaṣabah).

Sources

• Sahih al-Bukhari, Book of Inheritance (Kitāb al-Farāʾiḍ), Hadith 6732 (numbering varies by edition).
• Sahih Muslim, Book of Inheritance (Kitāb al-Farāʾiḍ), Hadith 1615 (numbering varies by edition).

Arabic text

أَلْحِقُوا الْفَرَائِضَ بِأَهْلِهَا، فَمَا بَقِيَ فَلِأَوْلَى رَجُلٍ ذَكَرٍ

Transliteration:

Alḥiqū al-farāʾiḍa bi-ahlihā, famā baqiya fa-li-awlā rajulin dhakar.

Meaning:

"Give the prescribed shares to those entitled to them; whatever remains belongs to the nearest male agnatic relative."

This hadith is considered ṣaḥīḥ, as it is recorded in both Sahih al-Bukhari and Sahih Muslim, and it is one of the foundational texts of Islamic inheritance law. Jurists use it together with Qur'an 4:11–12 and 4:176 to determine how the residue of an estate is distributed after the fixed shares have been allocated.

Detailed of this hadith

The hadith narrated by Abdullah ibn Abbas is one of the most important texts in Islamic inheritance law.

Arabic text

أَلْحِقُوا الْفَرَائِضَ بِأَهْلِهَا، فَمَا بَقِيَ فَلِأَوْلَى رَجُلٍ ذَكَرٍ

Transliteration:

Alḥiqū al-farāʾiḍa bi-ahlihā, famā baqiya fa-li-awlā rajulin dhakar.

Translation:

"Give the prescribed shares to those who are entitled to them. Then whatever remains belongs to the nearest male agnatic relative."

Sources:

• Sahih al-Bukhari, Book of Inheritance (Kitāb al-Farāʾiḍ)
• Sahih Muslim, Book of Inheritance (Kitāb al-Farāʾiḍ)

Detailed explanation

1. "Give the prescribed shares (al-farāʾiḍ) to those entitled to them"

Al-farāʾiḍ refers to the fixed shares explicitly prescribed in the Qur'an, primarily in:

• Qur'an 4:11
• Qur'an 4:12
• Qur'an 4:176

These heirs include, depending on the case:

• Husband
• Wife
• Father
• Mother
• Daughter
• Son's daughter (in certain cases)
• Full sister
• Consanguine sister
• Maternal siblings

The Prophet ﷺ instructed that these Qur'anic shares must be distributed first.

2. "Whatever remains"

After all the fixed Qur'anic shares have been given, there may be a remainder (the residue of the estate).

For example:

• Wife receives 1/8.
• Two daughters receive 2/3.

The total distributed is:

$$\frac{1}{8}+\frac{2}{3} = \frac{3}{24}+\frac{16}{24} = \frac{19}{24}$$

The remaining 5/24 is the residue.

3. "To the nearest male agnatic relative"

The Arabic is:

فَلِأَوْلَى رَجُلٍ ذَكَرٍ

• أولى (awlā) = the closest or nearest in degree.
• رجل (rajul) = a man.
• ذكر (dhakar) = male.

The expression refers to the nearest agnatic (ʿaṣabah) male relative through the paternal line.

Examples include:

• Son
• Son's son
• Father (in some circumstances)
• Paternal grandfather
• Full brother
• Paternal brother
• Nephew through a brother
• Paternal uncle
• Son of a paternal uncle

The closest eligible agnatic heir excludes more distant ones.

4. Why "rajul dhakar" (man, male)?

Classical scholars explained that rajul already means "man," while dhakar ("male") is added for emphasis and to exclude anyone who is not a male agnatic heir. It reinforces that the residue goes to the nearest eligible male agnate.

Example from the Sunnah

The case of Saʿd ibn al-Rabīʿ illustrates the application of this hadith:

• Two daughters received 2/3.
• The widow received 1/8.
• The remaining estate went to the paternal uncle, who was the nearest male agnatic heir.

Thus, the Prophet ﷺ first implemented the Qur'anic fixed shares and then gave the residue to the agnatic heir, exactly as stated in this hadith.

Legal significance

This hadith establishes the general order of inheritance:

1. Funeral expenses and debts are settled.
2. A valid bequest (up to one-third, if applicable) is executed.
3. The Qur'anic fixed shares (farāʾiḍ) are distributed.
4. Any residue passes to the nearest male agnatic heir (ʿaṣabah), if one exists.

This principle is accepted by the four major Sunni schools of law. They differ on some details of identifying the nearest agnatic heir in particular cases, but they all regard this hadith as a foundational proof for distributing the residue after the fixed Qur'anic shares have been allocated.

he narrator of tirmimid, dawud and mazah was different

Yes. Although the three collections narrate the same legal incident, the isnāds (chains of transmission) are not identical. This is common in hadith literature.

For the incident of the daughters of Saʿd ibn al-Rabīʿ:

• Jami' al-Tirmidhi has its own chain of narrators.
• Sunan Abi Dawud has a different chain.
• Sunan Ibn Majah also has its own chain.

The chains may differ in one or more narrators, while still tracing back to the same Companion or early authority. Because of these differences:

• One chain may be graded ṣaḥīḥ or ḥasan.
• Another chain for the same event may be ḥasan or even ḍaʿīf if it contains a narrator whose reliability is disputed.

This is why hadith scholars grade each isnād independently before considering whether multiple chains strengthen one another.

If your question is specifically about Hadith 2092 in al-Tirmidhī and Hadith 2891 in Abū Dāwūd, then yes—their chains are not identical. The difference in the chains is one reason scholars discuss their gradings separately, even though they report the same inheritance case.