Al-Quran Surah 8. Al-Anfal, Ayah 75

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وَالَّذِينَ آمَنُوا مِنْ بَعْدُ وَهَاجَرُوا وَجَاهَدُوا مَعَكُمْ فَأُولَٰئِكَ مِنْكُمْ ۚ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ ۗ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ


Asad : And as for those who henceforth come to believe,84 and who forsake the domain of evil and strive hard [in God's cause] together with you - these [too] shall belong to you;85 and they who are [thus] closely related have the highest claim on one another in [accordance with] God's decree.86 Verily. God has full knowledge of everything.
Khattab :

And those who later believed, migrated, and struggled alongside you, they are also with you. But only blood relatives are now entitled to inherit from one another, as ordained by Allah. Surely Allah has ˹full˺ knowledge of everything.1

Malik : Those who believed (embraced Islam) afterwards, migrated and joined you in Jihad - they too are your brothers, although according to the Book of Allah the blood relatives have greater rights on one other. Indeed Allah knows everything.
Pickthall : And those who afterwards believed and left their homes and strove along with you, they are of you; and those who are akin are nearer one to another in the ordinance of Allah. Lo! Allah is Knower of all things.
Yusuf Ali : And those who accept faith subsequently and adopt exile and fight for the faith in your company they are of you. But kindred by blood have prior rights against each other in the Book of Allah. Verily Allah is well acquainted with all things. 1244 1245
Transliteration : Waallatheena amanoo min baAAdu wahajaroo wajahadoo maAAakum faolaika minkum waoloo alarhami baAAduhum awla bibaAAdin fee kitabi Allahi inna Allaha bikulli shayin AAaleemun
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Asad   
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Asad 84 Although the expression alladhina amanu (lit., "those who have come to believe") is in the past tense, the words min ba'd ("afterwards" or "henceforth") indicate a future time in relation to the time at which this verse was revealed: hence, the whole sentence beginning with alladhina amanu must be understood as referring to the future (Manar X, 134f.; see also Razi's commentary on this verse).
Asad   
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Asad 85 I.e., they, too, shall belong to the brotherhood of Islam, in which the faith held in common supplies the decisive bond between believer and believer.
Asad   
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Asad 86 The classical commentators are of the opinion that this last clause refers to actual family relations, as distinct from the spiritual brotherhood based on a community of faith. According to these commentators, the above sentence abolished the custom which was prevalent among the early Muslims, whereby the ansar ("the helpers" - i.e., the newly-converted Muslims of Medina) concluded, individually, symbolic ties of brotherhood with the muhajirin ("the emigrants" from Mecca), who, almost without exception, arrived at Medina in a state of complete destitution: ties of brotherhood, that is, which entitled every muhajir to a share in the property of his "brother" from among the ansar, and, in the event of the latter's death, to a share in the inheritance left by him. The above verse is said to have prohibited such arrangements by stipulating that only actual close relations should henceforth have a claim to inheritance. To my mind, however, this interpretation is not convincing. Although the expression ulu 'l-arham is derived from the noun rahm (also spelt rihm and rahim), which literally signifies "womb", one should not forget that it is tropically used in the sense of "kinship", "relationship" or "close relationship" in general (i.e., not merely blood-relationship). Thus, "in the classical language, ulu 'l-arham means any relations: and in law, any relations that have no portion [of the inheritances termed fara'id]" (Lane III, 1056, citing, among other authorities, the Taj al-'Arus). In the present instance, the reference to "close relations" comes at the end of a passage which centres on the injunction that the believers must be "the friends and protectors (awliya') of one another", and that all later believers shall, similarly, be regarded as members of the Islamic brotherhood. If the reference to "close relations" were meant to be taken in its literal sense and conceived as alluding to laws of inheritance, it would be quite out of tune with the rest of the passage, which stresses the bonds of faith among true believers, as well as the moral obligations arising from these bonds. In my opinion, therefore, the above verse has no bearing on laws of inheritance, but is meant to summarize, as it were, the lesson of the preceding verses: All true believers, of all times, form one single community in the deepest sense of this word; and all who are thus closely related in spirit have the highest claim on one another in accordance with God's decree that "all believers are brethren" (49:10).

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Yusuf Ali   
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Yusuf Ali 1244 Those who come into the fold last are none the less brethren in the fullest acceptation of the term. But any special provisions made in the special circumstances of the first martyrs for the Cause will not of course apply to them as the special circumstances which made them necessary have ceased to exist. See next note.
Yusuf Ali   
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Yusuf Ali 1245 The Book of Allah,- i.e., the Eternal Decree, the Preserved Tablet (lxxxv. 22). Blood-relationship and its rights and duties do not depend on special circumstances of a temporary nature. Any temporary rights of mutual inheritance established between the early Emigrants and Helpers (n. 1239) would not apply after the revelation of this verse any more.
   
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29161

 This verse ended a previous ruling that allowed inheritance between Muslims from Mecca (Al-Muhâjirûn, the Emigrants) and Muslims from Medina (Al-Anṣâr, the Helpers). Now, only relatives can inherit from one another, whereas non-heirs can receive a share through bequest, up to one third of the estate. See 4:7, 11-13, 32-33, and 176.

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