حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا وُهَيْبٌ، عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " أَلْحِقُوا الْفَرَائِضَ بِأَهْلِهَا فَمَا بَقِيَ فَلأَوْلَى رَجُلٍ ذَكَرٍ ".
Narrated Ibn `Abbas:
The Prophet (ﷺ) said, "Give the Fara'id, (the shares prescribed in the Qur'an) to those who are entitled to receive it, and then whatever remains, should be given to the closest male relative of the deceased."
Imam Ibn Rajab and the Additions to Imam al-Nawawi’s Forty Hadith
In the previous sessions, we explored the timeless collection of Imam al-Nawawi’s Forty Hadith. Though popularly known as “the Forty,” the compilation actually consists of forty-two narrations that encompass the foundations of faith, worship, character, and social dealings. What is less known, however, is that Imam Ibn Rajab al-Hanbali, one of the great scholars of the eighth century Hijri, expanded upon this work by appending eight more narrations. His additions, known as Ziyadat Ibn Rajab, raised the total to fifty, and they follow the same concise and comprehensive style that makes al-Nawawi’s Forty so unique.
Imam Ibn Rajab was born in 736 AH in Baghdad into a family of knowledge. His grandfather was a man of learning, while his father was an active scholar who traveled in pursuit of knowledge, taking his young son along with him. By the age of five, Ibn Rajab was already exposed to scholarly gatherings and was even reported to have read before senior teachers. Eventually, the family settled in Damascus, which at that time was one of the epicenters of Islamic learning. Ibn Rajab benefited from numerous teachers, among them prominent students of the great scholar Ibn Taymiyyah. Over time, he developed into a prolific scholar himself, known for his independence of thought, his extensive writings, and his deep devotion to the sciences of hadith.
Though he lived a life dedicated to study and writing rather than social prominence, Ibn Rajab’s works continue to influence students of knowledge today. Among his most significant contributions are his commentaries on hadith collections, including the well-known Jami‘ al-‘Ulum wal-Hikam (“The Compendium of Knowledge and Wisdom”), a commentary on the fifty hadith comprising both Imam al-Nawawi’s Forty and his own additions. This work highlights his ability to extract universal lessons from concise Prophetic statements, showcasing the very quality that the Prophet ﷺ was described with: jawāmi‘ al-kalim—the gift of expressing profound meaning in few words.
The First Addition: A Hadith on Inheritance
The very first of Ibn Rajab’s additions introduces us to a hadith narrated by Abdullah ibn ‘Abbas (may Allah be pleased with him):
The Messenger of Allah ﷺ said:
“Give the prescribed shares to those who are entitled to them, and whatever remains goes to the nearest male relative.”
(Agreed upon by al-Bukhari and Muslim)
This concise hadith opens the door to the vast subject of Islamic inheritance (‘ilm al-farā’id). Unlike many of the earlier hadiths in al-Nawawi’s collection, which revolve around theology, manners, and spirituality, this narration is deeply rooted in jurisprudence. It demonstrates how Islam regulates material matters with the same divine precision with which it guides spiritual life.
Inheritance in Islam is not simply a matter of distributing wealth after death. It is a system deeply rooted in revelation, where divine justice and family balance are preserved through precise rules. The Prophet ﷺ summarized the essence of this law in a hadith narrated by Ibn ʿAbbās: “Give the prescribed shares to those who are entitled to them. Whatever remains should be given to the closest male relative.” This hadith forms the backbone of ʿilm al-farāʾiḍ (the science of inheritance), yet the jurists also highlight exceptions that reveal the remarkable depth and flexibility of divine law.
One of the most striking examples is when a female relative — the full sister — can block male relatives, namely paternal brothers, from inheritance. Generally, Islamic law places males in the position of residual heirs (ʿaṣaba), while females inherit through fixed shares (farḍ). Yet, in certain situations, the full sister assumes a unique role, demonstrating the balance Allah establishes between kinship ties.
Consider the case where the deceased leaves behind a daughter and a full sister, along with paternal half-brothers. According to the Qur’an, the daughter receives her fixed share:
“Allah commands you concerning your children: for the male, what is equal to the share of two females. But if there are only daughters, two or more, their share is two-thirds of the estate; if only one, her share is half…” (Qur’an 4:11)
If the deceased has only one daughter, she takes half the estate. The full sister then takes the remainder — the other half — blocking the paternal half-brothers completely. If there are two daughters, they share two-thirds of the estate, and the full sister takes the remaining one-third. Again, the paternal brothers receive nothing. Here, the full sister, though female, functions as a residual heir, a role usually reserved for males.
This naturally raises a question: does this case contradict the Prophet’s ﷺ hadith about giving the remainder to the closest male relative? Some scholars argue that it is an exception, clarified by the Prophet ﷺ in other narrations. In one report, when faced with such a case, he allocated the remainder to the sister rather than to paternal brothers. Others hold that there is no contradiction. They argue that the sister’s share in this scenario is not truly “remainder,” but part of the prescribed allocations, established by the Sunnah as a complement to the Qur’an. Thus, the hadith still holds — there is simply no remainder left for the male relatives.
The wisdom of this arrangement becomes clearer when compared to another scenario. Suppose the deceased leaves behind a daughter, a full brother, and a full sister. Here, the daughter receives her fixed half. The remainder is then shared between the brother and sister on the Qur’anic principle of “the male receives the share of two females.” The full brother takes twice the share of his sister, and together they function as residual heirs. In this case, the female does not block the male, but instead shares alongside him.
This flexibility illustrates the dynamic role of the full sister in inheritance law. At times, she inherits as a fixed-share heir when accompanied by daughters, blocking paternal brothers in the process. At other times, she inherits as a residual heir, sharing with her full brother according to the 2:1 ratio. Such versatility is rare and unique, highlighting why inheritance is called one of the most precise sciences of Islam.
The Qur’an emphasizes that these shares are not merely human judgments but limits set by Allah:
“…These are the limits set by Allah. Whoever obeys Allah and His Messenger will be admitted to gardens beneath which rivers flow, abiding therein forever; and whoever disobeys Allah and His Messenger and transgresses His limits — He will admit him to a humiliating punishment.” (Qur’an 4:13–14)
Thus, distributing inheritance is not only about dividing wealth fairly but about submitting to divine command. Each allocation, whether it seems logical to us or not, carries Allah’s wisdom. A full sister blocking paternal brothers might appear unusual at first glance, yet it reflects a higher order of balance, ensuring daughters are supported and siblings maintain their rightful positions.
For the believer, this is a profound reminder. Inheritance law is one of the few areas of the Qur’an where Allah lays out specific, numerical shares. Unlike acts of worship where the details come primarily from the Sunnah, here the Qur’an itself provides exact proportions. This underscores its importance: failing to distribute inheritance properly is not just a social wrong but a transgression against divine boundaries.
On a personal level, reflecting on these rulings is humbling. We live in a time when fairness is often measured by human standards, shaped by emotions, culture, or personal logic. We might question why a daughter receives half, or why a sister can block brothers. Yet Islam teaches us that ultimate fairness is not ours to define — it belongs to Allah, who knows every tie, every need, and every consequence across generations. Our duty is to trust His wisdom and follow His law, even when it challenges our assumptions.
In the end, inheritance in Islam is not about numbers on a page. It is about justice, submission, and preserving the rights of each family member as Allah decreed. It reminds us that even after death, a believer’s obedience continues, as their estate is distributed according to divine command. And for those who follow these limits, the Qur’an promises not only fairness in this world but eternal gardens in the next.
Disclaimer:
Instructor: Sheikh Dr. Sajid Umar | STEPS TO JANNAH S4 | Forty Hadith Imam Nawawi
These are notes sharing from the Steps of Jannah classes online taught by Sheikh Dr Sajid Umar focusing on Hadith 40 an-Nawawi. The classes are still ongoing, every Monday 8pm UK time. If you would like to join, please email stepstojannah12@gmail.com
The notes written are from a student’s personal notes transcribed from the sessions. Should there be any error, May Allah forgive us, and do feedback (ain1810@gmail.com) so that it can get amended, and may it be beneficial to all of us and may Allah reward Jannah to Sh Sajid and his team for the beneficial ‘ilm being shared and to all of the students Steps to Jannah, Ameen.