He said: "Then no." (13) He already knew that fresh dates decrease, but he used this to alert the inquirer to the cause for the prohibition of the sale; it is the same here.
Section: There is no disagreement among the scholars regarding the desirability of equality and the dislike of favoring some over others. Ibrahim said: They used to consider it desirable to treat them equally, even in kissing. Once this is established, the desirable equality is to distribute among them according to Allah the Almighty's division of inheritance, giving the male the equivalent of the portion of two females. This is the opinion of Ata, Shurayh, Ishaq, and Muhammad ibn al-Hasan. Shurayh said to a man who had distributed his wealth among his children: "Return them to the shares and obligatory portions of Allah the Almighty." Ata said: "They would not distribute except according to the Book of Allah the Almighty." Abu Hanifah, Malik, al-Shafi'i, and Ibn al-Mubarak said: The female is given the same as the male; because the Prophet - peace and blessings of Allah be upon him - said to Bashir ibn Sa'd: "Treat them equally." [He justified this by saying: "Does it please you that they would be equal in their righteousness to you?" He said: Yes. He said: "Then treat them equally."] (14) The daughter is like the son in the entitlement to her righteousness, and likewise in her gift. It is narrated from Ibn Abbas that he said: The Messenger of Allah said: "Treat your children equally in giving, and had I been one to favor anyone, (15) I would have favored women over men." Narrated by Sa'id in his "Sunan" (16). Also, because it is a gift during life, the male and female are equal in it, like support and clothing. Our position is that Allah the Almighty distributed among them, granting the male the equivalent of the portion of two females; the most appropriate to follow is the division of Allah. Also, because a gift in life is one of the two states of giving, the male is given the equivalent of the portion (17) of two females, as in the state of death; meaning inheritance. This is confirmed by the fact that a gift is an acceleration of what would be after death, so it should
(13) Its takhrij (authentication/referencing) preceded in: 6/67. (14) Omitted from the original. Note for consideration. (15) Omitted from [M]. (16) Extracted by al-Bayhaqi, in: The Chapter on the Sunnah Regarding Equality Between Children in Gifts, from the Book of Gifts. Al-Sunan al-Kubra 6/177. The author of Kanz al-Ummal attributed it to Sa'id ibn Mansur and al-Tabarani, in: The Chapter on Fairness in Giving to Them, from the Book of Marriage, with the wording: "Had I been one to favor anyone, I would have favored women." Kanz al-Ummal 16/446. (17) Omitted from [M].
قال: "فَلَا إذًا" (١٣). وقد عَلِمَ أن الرُّطَبَ يَنْقُصُ، لكن نَبَّه السائِلَ بهذا على عِلَّةِ المَنْعِ من البَيْعِ، كذا ههُنا.
فصل: ولا خِلَافَ بين أهْلِ العِلْمِ في اسْتِحْبابِ التَّسْوِيَةِ، وكَرَاهةِ التَّفْضِيلِ. قال إبراهيمُ: كانوا يَسْتَحِبُّونَ أن يُسَوُّوا بينهم حتى في القُبَلِ. إذا ثَبَتَ هذا، فالتَّسْوِيَةُ المُسْتَحَبَّةُ أن يُقَسِّمَ بينهم على حَسَبِ قِسْمَةِ اللهِ تَعالَى المِيرَاثَ، فَيُجْعَلَ لِلذَّكَرِ مثلَ حَظِّ الأُنْثَيَيْنِ. وبهذا قال عَطَاءٌ، وشُرَيْحٌ، وإسحاقُ، ومحمدُ بن الحَسَنِ. قال شُرَيْحٌ لِرَجُلٍ قَسَّمَ مالَه بين وَلَدِه: ارْدُدْهم إلى سِهَامِ اللَّه تَعالَى وفَرَائِضِه. وقال عَطَاءٌ: ما كانوا يُقَسِّمُونَ إلَّا على كِتَابِ اللَّه تعالى. وقال أبو حنيفةَ، ومالِكٌ، والشافِعِىُّ، وابنُ المُبَارَكِ: تُعْطَى الأُنْثَى مثلَ ما يُعْطَى الذَّكَرُ؛ لأنَّ النبيَّ -صلى اللَّه عليه وسلم- قال لِبَشِيرِ بن سَعْدٍ: "سَوِّ بَيْنَهُم". [وعَلَّلَ ذلك بقَوْلِه: "أَيَسُرُّكَ أنْ يَسْتَوُوا فِي بِرِّكَ؟ ". قال: نعم. قال: "فَسَوِّ بَيْنَهُم"] (١٤). والبِنْتُ كالابْنِ في اسْتِحْقاقِ بِرِّهَا، وكذلك في عَطِيَّتِها. وعن ابنِ عَبّاسٍ قال: قال رَسولُ اللهِ: "سَوُّوا بَيْنَ أوْلَادِكُم فِي الْعَطِيَّةِ، ولَوْ كُنْتُ مُؤْثِرًا لِأَحَدٍ (١٥) لَآثَرْتُ النِّسَاءَ عَلَى الرِّجَالِ". رَوَاهُ سَعِيدٌ في "سُنَنِه" (١٦). ولأنَّها عَطِيَّةٌ في الحَياةِ، فاسْتَوَى فيها الذَّكَرُ والأُنْثَى، كالنَّفَقَةِ والكُسْوَةِ. ولَنا، أنَّ اللهَ تعالى قَسَّمَ بينهم، فجَعَلَ لِلذَّكَرِ مِثْلَ حَظِّ الأُنْثَيَيْنِ، وأَوْلَى ما اقُتُدِىَ بقِسْمَةِ اللهِ، ولأنَّ العَطِيّةَ في الحيَاةِ أحَدُ حَالَىِ العَطِيَّةِ، فيُجْعَلُ لِلذَّكَرِ منها مِثْلُ حَظِّ (١٧) الأُنْثَيَيْنِ، كحَالَةِ المَوْتِ. يَعْنِى المِيرَاثَ. يُحَقِّقُه أنَّ العَطِيَّةَ اسْتِعْجَالٌ لما يكونُ بعد المَوْتِ، فيَنْبَغِى
(١٣) تقدم تخريجه في: ٦/ ٦٧.(١٤) سقط من: الأصل. نقل نظر.(١٥) سقط من: م.(١٦) وأخرجه البيهقي، في: باب السنة في التسوية بين الأولاد في العطية، من كتاب الهبات. السنن الكبرى ٦/ ١٧٧. وعزاه صاحب كنز العمال، لسعيد بن منصور، والطبراني، في: باب في العدل بين العطية لهم، من كتاب النكاح. بلفظ: "فلو كنت مفضلا أحدًا لفضلت النساء". كنز العمال ١٦/ ٤٤٦.(١٧) سقط من: م.
