through a claim, then another person came and claimed him, his lineage is not removed from the first, because a judgment was issued in his favor, and it is not removed by a mere claim. However, if the qafah attach him to the second person, he becomes attached to him, and he is cut off from the first; because they are evidence in attaching lineage, and the judgment established by a mere claim is removed by it, like testimony.
Section: If two people claim him, and the qafah attach him to both, he is attached to both and becomes their son; he inherits from them the inheritance of a son, and they both inherit from him the inheritance of a single father. This is narrated from Umar and Ali, may Allah be pleased with them. It is the position of Abu Thawr. The companions of reasoning (Ashab al-Ra'y) said: He is attached to both by mere claim. Al-Shafi'i said: He is not attached to more than one father, so if they attach him to both, their statement is rejected and it is not judged in their favor. He argued using a narration from Umar, may Allah be pleased with him, that the qafah said: "They have shared in him." Umar replied: "Assign him to whichever of them you wish." And because it is not conceivable for him to be from two men, so if the qafah attach him to both, we realize their falsehood, and thus their statement is rejected, just as if they had attached him to two mothers. Furthermore, if the two claimants had agreed upon that, it would not be established, and if each of them claimed him and produced evidence, both would be rejected. If it were permissible to attach him to both, it would have been established by their agreement and he would have been attached to them in the case of conflicting evidence. Our evidence is what Sa'id narrated in his Sunan: Sufyan informed us, from Yahya b. Sa'id, from Sulayman b. Yasar, from Umar, regarding a woman whom two men had intercourse with during one period of purity, and the qa'if said: "They have shared in him altogether." So he apportioned him between them. Through his chain of authority, from al-Sha'bi, he said: Ali used to say: "He is their son, and they are his parents; he inherits from them and they inherit from him." Zubayr b. Bakkar narrated it with his chain of authority from Umar.
(45) Omitted from: Al-Asl (the original manuscript). (46) Omitted from: Al-Asl. (47) In Al-Asl: "bi-ithnayn" (to two). (48) In Al-Asl: "al-mutada'ayn" (the claimants). (49) In M: "'an" (from). See: Al-Muwatta 2/740. (50) It was recorded by Imam Malik in: The Chapter on Adjudicating the Attachment of a Child to His Father, from the Book of Judiciary (Al-Aqdiya), Al-Muwatta 2/740, 741. And by al-Bayhaqi in: The Chapter on the Qafah and the Claiming of a Child, from the Book of Claims and Evidence (Al-Da'wa wa al-Bayyinat), Al-Sunan al-Kubra 10/263. (51) See: Irwa' al-Ghalil 6/27.
بالدَّعْوَى، ثم جاءَ آخَرُ فَادَّعاهُ، لم يَزُلْ نَسَبُه عن الأوَّلِ؛ لأنَّه حُكِمَ له (٤٥) به، فلا يَزُولُ بمُجَرَّدِ الدَّعْوَى. فإن أَلْحَقَتْهُ به القافَةُ، لَحِقَ به، وانْقَطَعَ عن الأوَّلِ؛ لأنَّها بَيِّنةٌ [في إلْحَاقِ النَّسَبِ، ويَزُولُ بها الحُكْمُ الثَّابِتُ بمُجَرَّدِ الدَّعْوَى، كالشَّهَادَةِ.
فصل] (٤٦): وإذا ادَّعاهُ اثْنانِ، فأَلْحَقَتْهُ القافَةُ بهما، لَحِقَ بهما، وكان ابْنَهُما، يَرِثُهُما مِيرَاثَ ابْنٍ، ويَرِثَانِه جَمِيعًا مِيرَاثَ أبٍ واحدٍ. وهذا يُرْوَى عن عمرَ، وعلىٍّ، رَضِىَ اللهُ عنهما. وهو قولُ أبى ثَوْرٍ. وقال أصْحابُ الرَّأْىِ: يُلْحَقُ بهما بمُجَرَّدِ الدَّعْوَى. وقال الشافِعِىُّ: لا يُلْحَقُ بأَكْثَرَ من والدٍ، فإذا ألْحَقَتْهُ بهما سَقَطَ قَوْلُهما، ولم يُحْكَمْ لهما. واحْتجَّ برِوَايةٍ عن عمرَ، رَضِىَ اللهُ عنه، أنَّ القافَةَ قالت: قد اشْتَرَكَا فيه. فقال عُمَرُ: وَالِ أيَّهما شِئْتَ. ولأنَّه لا يُتَصَوَّرُ كَوْنُه من رَجُلَيْنِ، فإذا ألْحَقَتْهُ القافَةُ بهما، تَبَيَّنَّا كَذِبَهُما، فسَقَطَ قَوْلُهما، كما لو أَلْحَقَتْهُ بأُمَّيْنِ (٤٧)، ولأن المُدَّعِيَيْنِ (٤٨) لو اتَّفَقَا على ذلك، لم يَثْبُتْ، ولو ادَّعاهُ كلُّ واحدٍ منهما، وأقَامَ بَيِّنَةً، سَقَطَتَا، ولو جازَ أن يُلْحَقَ بهما، لَثَبَتَ باتِّفَاقِهِما، وألْحِقَ بهما عندَ تَعَارُضِ بَيِّنَتِهما. ولَنا، ما رَوَى سَعِيدٌ، في "سُنَنِه": ثنا سُفْيانُ، عن يَحْيَى بن (٤٩) سَعِيدٍ، عن سليمانَ بن يَسَارٍ، عن عمرَ، في امْرَأةٍ وَطِئَها رَجُلانِ في طُهْرٍ، فقال القائِفُ: قد اشْتَرَكَا فيه جَمِيعًا. فجَعَلَه بينهما (٥٠). وبإسْنَادِه عن الشَّعْبِىِّ قال: وعلىٌّ يقول: هو ابْنُهُما، وهما أبَوَاه، يَرِثُهُما ويَرِثَانِه (٥١). ورَوَاهُ الزُّبَيْرُ بن بَكَّارٍ، بإسْنادِه عن عمرَ. وقال
(٤٥) سقط من: الأصل.(٤٦) سقط من: الأصل.(٤٧) في الأصل: "باثنين".(٤٨) في الأصل: "المتداعيين".(٤٩) في م: "عن". وانظر: الموطأ ٢/ ٧٤٠.(٥٠) وأخرجه الإِمام مالك، في: باب القضاء بإلحاق الولد بأبيه، من كتاب الأقضية. الموطأ ٢/ ٧٤٠، ٧٤١. والبيهقي، في: باب القافة ودعوى الولد، من كتاب الدعوى والبينات. السنن الكبرى ١٠/ ٢٦٣.(٥١) انظر: إرواء الغليل ٦/ ٢٧.