based on mutual support, and they are among those who provide it, and because the agnates in bearing the blood money are like they are in inheritance in terms of prioritizing the closest and then the next closest; his fathers and sons are the most entitled of the agnates to his inheritance, so they are the most worthy of bearing his blood money. The second narration is that his fathers and sons are not part of the 'aqilah, and this is the opinion of al-Shafi'i; because Abu Hurayrah reported, saying: Two women from Hudhayl fought, and one of them threw a stone at the other and killed her. They brought the case to the Messenger of Allah (may Allah bless him and grant him peace), and he decreed the blood money for the woman to be upon her 'aqilah, while her children and those with them inherited from her. Agreed upon. In another narration: Then the killer died, and the Prophet (may Allah bless him and grant him peace) assigned her inheritance to her children and the blood money to the agnates. Narrated by Abu Dawud and al-Nasa'i. In a narration from Jabir ibn 'Abd Allah, he said: The Messenger of Allah (may Allah bless him and grant him peace) assigned the blood money of the killed woman to her 'aqilah and exonerated her husband and her children. He said: The 'aqilah of the killed woman said: "Her inheritance is ours." The Messenger of Allah (may Allah bless him and grant him peace) said: "Her inheritance is for her husband and her children." Narrated by Abu Dawud. If this is established regarding children, we draw an analogy for the father, because he is in the same position. Moreover, the wealth of his child and his father is like his own wealth; for this reason, the testimony of either of them for him is not accepted, nor is his testimony for them, and each of them is obligated to spend on the other if the other is in need while the former is affluent, and they are emancipated if he possesses them. Therefore, blood money is not required from his wealth, just as it is not required from the wealth of the killer. The apparent text of al-Khiraqi indicates that there are two narrations regarding the brothers, just as with the child and the father, while others among our companions consider them to be among the 'aqilah in all circumstances, and I do not know of any disagreement on this from others.
Section: If the child is a son of a paternal uncle, or if the father [or the child] is a mawla (freedman) or an agnate
(7) Its reference was previously provided in 11/463. (8) Omitted from: M. (9) Omitted from: M. (10) Its reference was previously provided in 11/463. (11) In: Kitab al-Diyat, Chapter on the Blood Money for a Fetus, Sunan Abi Dawud 2/498. It was also recorded by Ibn Majah, in: Kitab al-Diyat, Chapter on the 'Aql of the Woman falling upon her agnates and her inheritance to her children, Sunan Ibn Majah 2/884. (12) In M: "minhuma" (from both of them). (13) In the original: "aw 'ataqa". (14) In B and M: "walid".
على التَّناصُرِ، وهم من أهْلِه، ولأنَّ العَصَبةَ في تَحَمُّلِ العَقْلِ كهُمْ في المِيراثِ، في تقْديمِ الأَقْرَبِ فالأَقربِ، وآباؤُه وأبناؤُه أحَقُّ العَصَباتِ بميراثِه، فكانوا أوْلَى بتَحَمُّلِ عَقْلِه. والرِّواية الثانية، ليس آباؤُه وأبناؤُه من العاقلةِ، وهو قولُ الشافعىِّ؛ لما رَوَى أبو هُرَيْرةَ، قال (٧): اقْتَتلَتِ امرأتانِ من هُذَيْلٍ، فرَمَتْ إحْداهُما الأُخْرَى بحجَرٍ (٨)، فقَتَلَتْها، فاخْتَصَمُوا إلى رسولِ اللَّه -صلى اللَّه عليه وسلم-، فقَضَى [رسولُ اللَّه -صلى اللَّه عليه وسلم-] (٩) بدِيَةِ المرأةِ على عاقِلَتِها، ووَرِثَها ولَدُها ومَنْ معهم. مُتَّفَقٌ عليه (١٠). وفي روايةٍ: ثم ماتتِ القاتلةُ، فجعل النَّبِىُّ -صلى اللَّه عليه وسلم- مِيراثَها لِبَنِيها، والعَقْلَ على العَصَبةِ. روَاه أبو داودَ، والنَّسائِىُّ (١١). وفي روايةٍ عن جابرِ بن عبدِ اللَّه، قال: فجَعَلَ رسولُ اللَّه -صلى اللَّه عليه وسلم- دِيَةَ المَقْتُولةِ على عاقِلَتِها، وبَرَّأَ زَوْجَها ووَلَدَها. قال: فقالتْ عاقِلَةُ المَقْتُولةِ: ميراثُها لنا. فقال رسولُ اللَّه -صلى اللَّه عليه وسلم-: "مِيرَاثُها لِزَوْجِها ووَلَدِهَا". رواه أبو داودَ (١١). إذا ثبَتَ هذا في الأوْلادِ، قِسْنَا عليه الوالدَ؛ لأنَّه في مَعْناه، ولأنَّ مالَ ولَدِه ووالِدِه كمالِه، ولهذا لم تُقْبَلْ شهادَتُهما له، ولا شَهادَتُه لهما، ووَجَبَ على كلِّ واحدٍ منهم (١٢) الإِنْفاقُ على الآخَرِ إذا كان مُحْتاجًا، والآخَرُ مُوسِرًا، وعَتَقَ (١٣) عليه إذا مَلَكَه، فلا تَجِبُ في مالِه دِيَةٌ، كما لم يَجِبْ في مالِ القاتِلِ. وظاهرُ كَلامِ الْخِرَقِىِّ، أنَّ في الإِخْوَةِ رِوَايتَيْنِ، كالوَلَدِ والوالِدِ، وغيرُه من أصحابِنا يَجْعَلُونَهم من العاقلةِ بكلِّ حالٍ، ولا أعلمُ فيه عن غيرِهم خِلافًا.
فصل: فإن كان الولَدُ ابنَ ابنِ عَمٍّ، أو كان الوالِدُ [أو الولدُ] (١٤) مَوْلًى أو عَصَبةَ
(٧) تقدم تخريجه، في: ١١/ ٤٦٣.(٨) سقط من: م.(٩) سقط من: م.(١٠) تقدم تخريجه، في: ١١/ ٤٦٣.(١١) في: باب دية الجنين، من كتاب الديات. سنن أبي داود ٢/ ٤٩٨.كما أخرجه ابن ماجه، في: باب عقل المرأة على عصبتها وميراثها لولدها، من كتاب الديات. سنن ابن ماجه ٢/ ٨٨٤.(١٢) في م: "منهما".(١٣) في الأصل: "أو عتق".(١٤) في ب، م: "والد".
