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Rafidah Abdul Jamal 拉菲達賈邁勒阿卜杜勒

Inheritance deals closely with the distribution of wealth, ie dealing with the transfer of the property of the deceased to the descendants.繼承涉及密切與財富分配，即處理轉移的財產，死者的子孫。 In most of the early societies in ancient civilisation, the right to inherit the deceased properties is often given to the eldest son and male relatives.在大多數早期的古代文明社會中，有權繼承死者的財產往往是給大兒子和男性親屬。 Female relatives are given lesser right to inherit, and most of the time their right is denied.女性親屬給予較輕的繼承權，以及大部分的時間他們的權利被剝奪。 In fact, in the more modern civilization, the English Common Law did not give the right for women to own their properties until 1880s.事實上，在更現代的文明，英國普通法並沒有給出正確的婦女擁有自己的財產，直到19世紀 80年代。 The Married Women's Property Act was only approved by Parliament as late as 1882 in United Kingdom, to abolish the previous law which stated that a married woman cannot held any property independent from her husband.已婚婦女的財產法，只是通過議會遲至1882年在英國，廢除以前的法律的規定，已婚婦女可以不舉行任何財產獨立於自己的丈夫。 Similar situation happened in France, whereby this right was only recognised in 1930s, which is less than 100 years ago.類似的情況發生在法國，即只承認這一權利是在20世紀 30年代，這是不到100年以前。 This is how the early societies dealt with the matter of inheritance, where the treatment is favourable to men, while women were treated as the second class creations.這是早期社會如何處理此事的繼承，那裡的治療有利於男性，而婦女則視為二等創作。 This paper is intended to examine on how the unfair treatment on women is improved by the new set of rules introduced by本文旨在探討如何對婦女的不公平待遇提高了，新的組合規則介紹 Islam伊斯蘭教 , and at the same time trying to answer the critics on the unfair regulations on inheritance in Islamic environment.以及在同一時間來回答批評的不公平規定的繼承伊斯蘭環境。

More than 1400 years ago, Islam have outlined specifically the regulations concerning inheritance via the Holy Qur'an.超過 1400年以前，伊斯蘭教有明確規定所述有關繼承權通過古蘭經。 The regulation set in the Book is used as the basis of distribution of the deceased properties in Islam.該規例規定的書是用來作為分配依據，死者特性伊斯蘭教。 The該 question問題 is whether or not Islam dealt fairly with this matter, especially with regards to the distribution to women heirs?不論是伊斯蘭教公平的處理這件事情，特別是在分配方面對婦女的繼承人？ Firstly, whether or not Muslim women can inherit at all out of what is left behind by their family is not an issue, as the Holy Qur'an clearly stated:首先，穆斯林婦女是否可以繼承的東西在全力留下了他們的家庭是不是一個問題，因為古蘭經明確指出：

“From what is left by parents and those nearest related there is a share for men and a share for women , whether the property be small or large, a determinate share.” (Qur'? An-Nisa': 7) “從最後剩下的由家長及有關人士最近有一個共享的男子和一名婦女分享 ，不論是小型或大型物業，一個確定的份額。”（古蘭經'？安尼沙'：7）

And that is the clear revolution brought by Islam, as compared to the situation prior to the Islamic era.這是非常明確的伊斯蘭革命所帶來的，因為之前的情況相比，對伊斯蘭時代。 Before the Qur'?c injunction on inheritance, the Arabs tradition, in line with the early civilizations in the world, gave the entitlement on inheritance of the deceased properties exclusively to the male relatives.前古蘭經'？ç禁令的繼承，阿拉伯人的傳統，按照早期文明的世界，給了權利的繼承死者的財產專門為男性親屬。 While the jahiliyah tradition in Arab during that time considered a woman as an object that can be inherited and can be easily abused, Islam improved the status of a woman with regards to inheritance by giving her the right to inherit properties from her family.雖然jahiliyah傳統，在這段時間視為阿拉伯女性作為對象，可以繼承，可以很容易被濫用，伊斯蘭教的地位提高了一個女人與繼承方面給予她的權利，繼承財產由她的家人。 In light of this situation, we would see clearly how Islam via the divine revelation revealed to Prophet鑑於這種情況，我們會清楚地看到如何通過神聖的伊斯蘭教透露給先知的啟示 Muhammad穆罕默德 (PBUH) managed to overcome the problem of unfair treatment of the early societies, long before any modern society can create an unbiased law on inheritance which will benefit both men and women alike. （願他平安無恙）設法解決這個問題的不公平待遇的早期社會，長在任何現代社會能夠創造一個公正的法律上的繼承這將有利於男女雙方都。

A comparison can also be established between this rule on inheritance as set in the Holy Qur'?一個比較也可以此規則之間建立的繼承一如聖古蘭經'？ with that of the other sister religions.與該宗教的其他姐妹。 Let us see the Biblical injunction on this matter, via the revelation to Moses in the Old Testament.讓我們看看聖經的禁令就此事，通過啟示摩西在舊約。

“Moses brought their case before the Lord. “摩西把他們的案件，在耶和華面前。 And the Lord spoke to Moses, saying : The daughters of Zelophehad are right in what they are saying, you shall indeed let them possess inheritance among their father's brothers and pass the inheritance of their father on to them, You shall also say to the Israelites, 'If a man dies, and has no son, then you shall pass his inheritance on to his daughter. If he has no daughter, then you shall give his inheritance to his brothers. 和上帝對摩西說：在女兒瑪拿西是對在他們在說什麼，你應確實讓他們擁有的承繼其父親的兄弟通過繼承其父親到他們，你也應告訴以色列人，'如果一個男人死了，並沒有兒子，那麼你會把他的繼承到他的女兒。如果他沒有女兒，然後你要給他繼承他的兄弟。 If he has no brothers, then you shall give his inheritance to his father's brothers. 如果他沒有兄弟，那麼你要給他繼承他父親的兄弟。 And if his father has no brothers, then you shall give his inheritance to the nearest kinsman of his clan, and he shall possess it. 如果他的父親沒有兄弟，那麼你要給他到最近的親屬繼承他的家族，他必得。 It shall be for the Israelites a statute and ordinance, as the Lord commanded Moses.” (Numbers 27: 5-11) 它應當對以色列人一章程和條例，作為神吩咐摩西的。“（民數記27：5-11）

Looking at the injunction in the above verses, a daughter can only inherit his father's property in the absence of a son.縱觀上述詩句的強制令，女兒只能繼承他父親的財產，由於缺乏一個兒子。 In the case, when there is even one son left, the rights of the daughter will be denied altogether.在情況下，當有一個兒子，甚至離開，女兒的權利將完全被剝奪。 This treatment is somewhat quite biased.這種待遇是很有些偏頗。 In addition, the most important question is, where are the rights of the widow? Numbers 27 continues to outline the list of heirs entitled for the properties left, without a single woman mentioned as the legal heir, not even the widow.此外，最重要的問題是， 哪裡的權利的寡婦？號碼27繼續概述題為繼承人名單的屬性左，沒有一個單一的女子提到的合法繼承者，甚至連寡婦。 One would ask, what is the future of the widow when she is left with no means of support?人們會問，什麼是未來的遺孀，當她是在沒有辦法的支持？

Now we shall compare this to the injunction via the revelation in the Holy Qur'?現在，我們將比較此禁令通過啟示的神聖古蘭經'？

“God (thus) direct you as regards your children's (inheritance) : to the male, a portion equal to that of two females. “上帝（因此）你就直接孩子的（繼承）：對男性，這相當於一部分的兩名女性。 If only daughters, two or more, their share is two-thirds of the inheritance. 如果只有女兒，兩個或兩個以上的份額，是三分之二的遺產。 If only one, her share is a half. 如果只有一個，她的共享是一個一半。 For parents, a sixth share of the inheritance to each, if the deceased left children. 對於父母，第六個份額的繼承每個，如果死者留下的子女。 If no children, and the parents are the (only) heirs, the mother has a third. 如果沒有孩子，父母是（只）繼承人，母親的三分之一。 If the deceased has brothers (or sisters) the mother has a sixth. 如果死者的兄弟（或姐妹）的母親有一個第六名。 After payment of legacy and 付款後的遺產， debts 債務 . 。 Ye know not whether the parents or your children are nearest to you in benefit. 你們不知道是否他們的父母或你的孩子離你最近的好處。 These are settled portions ordained by God, and God is All Knowing, All Wise.” (An-Nisa': 11) 這是解決部分祝神，神是全知的，所有的智者。“（安尼沙'：11）

The above verse clearly protects the right of both male and female heirs, whereby it guarantees the right of the sons, daughters, parents as well as brothers and sisters, in a manner not available in Numbers 27.上述詩句明確保護的權利包括男性和女性繼承人，即它保證正確的兒子，女兒，父母以及兄弟姐妹，其方式不具備的數 27。 The Holy Qur'?continues by outlining the following:神聖的古蘭經'？繼續通過概述如下：

“In what your wives leave, your share is a half, if they leave no child. 他說：“你的妻子離開，你的共享是一個半，如果他們不留下任何子女。 But if they leave a child, ye get a fourth, after payment of legacies and debt. 但是，如果他們留下一個孩子，你們獲得了第四，付款後的遺留問題和債務。 In what ye leave, their share is a fourth, if ye leave no child. 在你們離開什麼，它們所佔的份額是四分之一，如果你們不留孩子。 But if ye leave a child, they get an eight, after payment of legacies and debts. 但是，如果你們留下的孩子，他們得到一個8，付款後的遺留問題和債務。 If the man or woman whose inheritance is in question, has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth. 如果男人還是女人的繼承問題，長輩也沒有留下後代，但留下了一個兄弟或姐妹，每個人的兩個得到一個第六名。 But if more than two, they share in a third, after payment of legacies and debts, so that no loss is caused. 但是，如果超過兩個，他們分享了三分之一，後付款的遺產和債務，所以沒有造成損失的。 Thus is it ordained by God, and God is All-knowing, Most Forbearing.” (An-Nisa': 12 ) 因此，它注定是上帝，上帝是全知的，最多忍。“（安尼沙'：12）

In contrast to the Biblical injunction via Numbers 27, Qur'?specifically includes the right of the widow together in this verse.相對於聖經的禁令通過數字 27，古蘭經'？具體包括正確的遺孀一起在這個詩句。 This verse, together with verse 176 of the same sura also outlines the distribution in the situation where there is no ascendants or descendants of the deceased, in which it still gives a fair right to both male and female.這節經文，連同詩 176同蘇拉還概述了分佈的情況下，沒有長輩或後代的死者，其中還給出了一個公平的權利，包括男性和女性。 Needless to say, the rules on inheritance stated via the Qur'?is complete, and the most important factor, is that it protects the right of both male and female heirs, the quality in which is not available prior to the Islamic era.不用說，在繼承的規則表示通過古蘭經'？是完整的，最重要的因素是，它保護的權利包括男性和女性繼承人，質量是在以前沒有對伊斯蘭時代。

The attacks upon the Islamic inheritance law however concentrates on the issue of the “inequality” between the share inherited by a man and the share inherited by a woman, as stated via verse 11 and 12 of An-Nisa'.這些襲擊後，伊斯蘭繼承法但集中在這個問題上的“不平等”之間的繼承份額由一名男子和一名婦女繼承的份額，正如通過詩句 11日和12安尼沙'。 Looking at these verses in isolation, it is easy for the ignorant critics to conclude that while the Qur'?still protects the right of the women heirs, it is being done “unfairly” by giving lesser right than that enjoyed by men heirs (although this so-called “unfair” treatment only applies to the children, while parents and siblings are treated equally in both verses regardless of gender).回顧這些經文孤立的，它是無知的批評容易得出結論，雖然古蘭經'？還保護了婦女的權利繼承人，它正在做“不公平”給予較輕享有的權利比男性繼承人（雖然這個所謂的“不公平”待遇只適用於兒童，而父母和兄弟姐妹均一視同仁，不論男女都詩句）。

However, we shall examine this rule together with other rules set by Islam in relation to properties to see the balance and the value behind the regulations outlined in An-Nisa' verse 11-12.不過，我們會研究這個規則與其他規則與伊斯蘭教的物業看到的平衡和規則背後的價值概述了安尼沙'詩句 11-12。 First, we have to see the overall responsibilities of a man with regard to woman in Islamic context:首先，我們看到一個人的整體責任就婦女在伊斯蘭背景：

“Men are the protectors and maintainers of women, because God has give the one more (strength) than the other, and because they support them from their means.” (An-Nisa':34) “男人的保護者和維護者的婦女，因為上帝已經給一個以上（強度）比其他，因為他們從自己的經濟能力支持他們。”（安尼沙'：34）

The Holy Qur'?made it clear in the above verse that the provision for maintenance of a woman is the responsibility of a man.神聖的古蘭經'？清楚在上述詩句，這項規定對於維護一個女人是男人的責任。 Under the sharia' law:根據伊斯蘭教教法定律 ：

a) For a single woman, the maintenance should be provided by her father. 1）對於單身女性，應提供維修由她的父親。 In the absence of her father, her male relatives, including brothers, grandfather and uncles, are responsible for the provision of her maintenance.在沒有她的父親，她的男性親屬，包括兄弟，祖父和叔叔，負責為她提供維修。

b) The provision for maintenance of a married woman is exclusively the responsibility of her husband (An-Nisa':5), and a husband is required to pay the dowry for his wife upon marriage (An-Nisa':4). b）提供用於維修已婚婦女的責任完全是她的丈夫（安尼沙'：5），並要求丈夫支付嫁妝妻子結婚後（安尼沙'：4）。 This dowry is exclusively owned by the wife, and the husband has no right to take it back even upon divorce (An-Nisa':20-21)這完全是嫁妝所擁有的妻子，丈夫無權把它收回，甚至在離婚（安尼沙':20 - 21）

c) A woman has no financial obligation at all, and whatever she earns or inherits is exclusively her own property.三）一個女人沒有在所有的財政義務，也不論她是專門賺或繼承自己的財產。 She is free to spend her treasure the way she wants it, and a husband has no right to take even a single cent, except what is willingly given by her.她是自由的方式度過她珍惜她想要它，丈夫無權採取甚至是一分一毫，除了什麼是心甘情願地給她。

d) Upon divorce, a husband is required to pay for her mut'ah (Al-Baqarah:241 ) and maintenance during 'iddah (Al-Talaq : 6).四）離婚後，丈夫必須支付她mut'ah（古蘭經：241）和維修期間，'iddah（鋁Talaq：6）。 The responsibility for the maintenance of the children upon divorce is on the shoulder of the husband (Al-Baqarah:233)該負責維修離婚後的子女是在丈夫的肩膀（古蘭經：233）

By examining the points as stated above, one could see how heavy is the financial responsibility assigned to a man, with regards to the maintenance of a woman, while woman has very little, and more often than not, no financial obligation at all.通過檢查點，如上所述，人們可以看到的是多麼沉重的財政責任分配給一個人，關於對維護一個女人，而女人很少，往往沒有，沒有財政義務的。 If the right of a woman to inherit is denied, it would be unfair for her as she's related to the deceased.如果一個女人的權利被剝奪繼承，這將是不公平的她，因為她的有關死者。 The right is still given to the women, as a protection to the women in case of any dispute, which may result in the insecurity or oppression to the women themselves.右邊是仍然給予婦女，作為保護婦女如有任何爭議，這可能導致不安全或壓迫的婦女自己。 However, if the share of the properties assigned equally between a man and a woman, it will be unjust for the man as he has greater financial responsibility than the woman.但是，如果該共享的屬性分配同樣一個男人和女人，這將是不公正的人，因為他有更大的財政責任比女人。 This is the value behind this injunction, in which most critics failed to consider.這是禁令背後的價值，其中大多數批評家沒有考慮到。 Islam outlines this matter beautifully, by creating a balance between the rights enjoyed by both men and women.伊斯蘭教綱要此事美麗，創造一個平衡的權利享有的男子和婦女。 It is clear that, no one is therefore worse off as a result of this rule.很明顯，沒有人因此差，結果這條規則。

The accusations of inequality and unfairness of the Islamic law on inheritance therefore stands with no basis for the claims.在不平等和不公平的指責，伊斯蘭法的繼承，因此主張沒有依據的索賠。 While the modern society struggles to define the best way to protect the rights of both men and women alike, Islam is a step ahead by outlining the most refined and specific rules on inheritance that is known to the civilised world, 1300 years in雖然現代社會的鬥爭，以確定如何最好地保護的權利的男人和女人一樣，伊斯蘭是一個領先一步概述了最精緻的繼承和具體規則是已知的文明世界，1300年 advance推進 . 。 What is more amazing is that while Islam emerge at the time when the status of a woman was at an all-time low and her rights were totally deprived, Islam has never failed to gradually improve the status of the women to the highest standard by giving a fair treatment to them, which is beyond imagination if the situation 1400 years ago is taken into consideration.什麼是更令人驚訝的是，雖然出現在伊斯蘭教的地位的時候，一名女子在一所有歷史低位，她的權利被完全剝奪，伊斯蘭教從來沒有逐步提高婦女地位的最高標準給予一個公平的對待，這是無法想像，如果1400年以前的情況是考慮。

And only God knows best!而且，只有上帝知道最好的！