Overview (Verses 13 - 14)

When God’s Laws Are Obeyed
 
These are the bounds set by God. Whoever obeys God and His Messenger, him will He admit into gardens through which running waters flow, there to dwell forever. That is the supreme triumph. But whoever disobeys God and His Messenger, and transgresses His bounds, him will He commit to the fire, there to abide forever; and shameful torment awaits him. (Verses 13-14)
 
These two verses serve as further emphasis to the basic rule of Islam that makes it absolutely clear that the authority to legislate belongs to God alone. Any contravention of this rule constitutes disobedience to God and rejection of Islam altogether. This is re-emphasised in these two verses which describe the shares specified for the distribution of the estate of a deceased person among his or her heirs as bounds set by God. These verses serve as a clear definition of relations within the family and social and economic relations in the society at large. The rulings they give on how the estate of the deceased is to be shared out are final. When they are properly respected and God and His Messenger are obeyed in these legal provisions, the reward is great: it is nothing less than Paradise, forever, which is indeed a supreme triumph. When they are contravened by disobedience to God and His Messenger, the result is an everlasting fire and a shameful torment.
 
But why is such a great and final destiny dependent on obedience or disobedience in a legal provision that tackles an aspect of secondary importance like the provision of inheritance? This provision speaks only of small details and its reward may appear to be out of proportion with its nature.
 
Several verses in the sūrah clarify this matter and put it into proper perspective. These verses explain the meaning of religion, true faith and the limits of Islam. We will attempt, however, to give a brief clarification of this issue considering that the two verses we are discussing today, which come as a comment on the legislation of inheritance, are of vital importance.
 
The central question posed by Islam, and indeed by all Divine faith ever since God sent His first messenger to mankind, is: to whom does Godhead on earth belong? and to whom belongs the Lordship of mankind? The answer to both parts of this question makes all the difference not only with regard to faith but to human life altogether.
 
If the answer is that both Godhead and Lordship in the universe belong to God alone, without associating any partners with Him, then that is the essence of true faith and proper submission to God. That is the religion of Islam. If, on the other hand, the answer is that they belong to God’s partners, with or without Him, then that is idolatry, or total rejection of faith.
 
When Godhead and Lordship in the universe belong to God alone, all creatures must submit to Him and obey all His commandments. This means that they must follow the system and the constitution He has chosen for them. He alone can make that choice and He alone can legislate for people, giving them the values, standards, and the social systems to establish and maintain. No one else, whether an individual or a group, can share that authority with Him except on the basis of His law and constitution. That authority is the total sum and the practical result of Godhead and Lordship. When it is given to someone else, then submission and obedience are offered to beings other than God. The practical effect of that is the implementation of regulations, laws, values, and standards established by human beings without any reference to God’s Book and authority. In such a situation, there can be no proper faith and no Islam. There can only be transgression and a total denial of the faith.
 
This is the true essence of the whole matter. In this light, transgression of the bounds set by God is the same whether it relates to one aspect of God’s laws or to the whole of Islamic law. In both cases, the transgression represents a rebellion against faith. What makes all the difference is the basic rule that shapes human societies. That rule seeks a clear and definite answer to the question of whether Godhead and Lordship are given to God alone, or they are being usurped by people. In this context, verbal claims of adherence to Islam count for little unless they are given their proper practical effect.
 
This is the essential fact stressed in this comment which makes a link between the sharing out of inheritance, obedience to God and His Messenger and the ultimate reward of Paradise, the reward to be enjoyed forever. This principle is the subject matter of many verses in this sūrah, which throw ample light on it, in order to make it totally clear, and absolutely indisputable. Everyone who claims to be a Muslim must understand that basic fact so that he can determine whether he is truly a Muslim who lives his faith.
 
We still have to add a concluding word about the Islamic system of inheritance. It is a fair system that satisfies the needs of human nature and those of family life. This becomes most obviously apparent when we compare it with any system, old or new, known to man anywhere in the world.
 
This system takes fully into account the concept of mutual care and security within the family. It apportions shares according to the duty of each member of the family. When heirs of the first degree, such as parents and children, have taken their defined shares, the strongest claim to a portion of the deceased’s inheritance belongs to his nearest relatives on his father’s side. It is those relatives who are also required to take care of him and to contribute to the satisfaction of his liabilities in any emergency. When we consider this aspect, the system appears to be both balanced and perfect.
 
This system takes into account the fact that all mankind originated from a single soul. Hence, it does not deprive a woman or a child of their shares simply because of their sex or minority. It does not favour one sex over another, except in relation to their respective duties within the concept of mutual care within the family.
 
It also takes into account all aspects of human nature. It is for this reason that children are given priority in inheritance over all other relatives. The new generation represents human survival and continuation of the family. Hence it is more deserving of care. The Islamic system, however, does not deprive parents or grandparents or other relations of their shares. Each has his or her portion.
 
Moreover, the Islamic system of inheritance is most suitable to human nature. It satisfies the natural desire of every human being to maintain his relations with his offspring in the sense that his children represent the continuity of his existence. It reassures a man who has exerted his efforts to save a portion of his earnings that his own children will not be deprived of the fruits of his efforts. They inherit him when he dies. This motivates him to double his efforts which, in turn, benefits society as a whole, without prejudice to the concept of mutual social care and security on which Islam lays strong emphasis.
 
Finally, the Islamic system of inheritance ensures that wealth accumulated by every generation is divided and redistributed. This ensures that vast wealth does not remain in a few hands, as happens in systems that give all inheritance to the eldest son or appoint very few heirs. From this point of view, it is an effective tool for economic reorganisation within the community for it rids it of excesses without any direct intervention by the authorities. Such intervention is normally received with natural distaste. This continuing process of division and redistribution takes place without ill-feeling because it understands human motives and satisfies them. That is the basic difference between Divine and man-made legislation.