That is allalso and in fact it did not start till the beginning of the Abasi khalifate.
It is a twisting of the grammar to get the desired meaning of doulbe for the males than the emales, but what the text says is not that.
If I say: you get the same as both of us. I am saying that I get a part, the other person or erson included in the us, get a part and that the person I am addrssing gets a art which is the same as mine or as the art of any of the others included in the us, it does not mean that he gets what I get, plus what any other included in the us gets.
Another: you make a deposit in my account for the ame amount as the other two people have done. It means you make a deposit for the same amount each of the othe rdid, not the sum of both deposits.
It is very simple but it has been twisted to play for males.
It is clear in the Qur'an that every person, not any group of persons, get a share, so there is no share that is shared by the two females, but a share for each. It is the same as in aya
6.143
Sahih International: [They are] eight mates - of the sheep, two and of the goats, two. Say, "Is it the two males He has forbidden or the two females or that which the wombs of the two females contain? Inform me with knowledge, if you should be truthful."
This the "the wombs of the two females" is exactly the same construction as in 4.11 "part of the two females", and it is clear that it is not speaking about the females sharing in one or in any number of wombs for both of them, but that each female has her own womb, just one for each.
The traiditional meaning artificially given to this aya is a disgrce and a shame. The the Revealer of the Qur'an was quite caable of saying to the male double than to the female, or for the female half as for the male, but it does not say that. It says to the male like the part of the two females. It is a mock of the divine language and a mock of legality and legal sense and practice to make the text mean half for the female.
Nowhere in the Qur'an is contemplated a common share for any number of heirs. Each has his or her share clearly stated and undivided.
And if you look at all the ayas regarding inheritance, you will see that FIRST the share of the females are fixed and then what is left after fixing those shares is for the males. And in 4.11 the portions for the children are distributed depending on th number of females present. Trnaslations usually add somethig like if there is [only] daughters, or something of the sort, but in the text there is no "only". That "only" is an addition straneous to the text, and it is clear that it is speaking always about the children of both sexes.
On the other hand, if we are analytical it is clear that in order to give something to the male in that sentence, the amount for the emales has already been fixed, otherwise you could not speak about the part of the two females, so how would you do to ake room for a part after that that would be double the two parts of the two females. It becomes nonsense.
Also to be born in mind is that those are limits that cannot be ignored, that is anybody can be benefited with more than the limits, but cannot get less, and also, everybody sould make a will, so that he or she can personally provide for any person who may be and a disadvantage that makes him or her deserve a greater share.
In fact the Qur'anic laws in inheritance as regards family memebers are similar to other legal systems except for those that have punished women with no inheritance or less inheritance. Also there is a duty to give to the disppossessed of society and the needy.
Salaam
