regarding that, because the noun encompasses everyone. Allah the Almighty said: {Allah enjoins you concerning your children: for the male is the equivalent of the portion of two females} (1). He also said: {Allah has not taken any offspring} (2). He negated both the male and female entirely. If he says: "To my sons (baniyya)," or "To the sons of someone," it is for the males to the exclusion of females and hermaphrodites. This is the opinion of the majority, and it is the view of Al-Shafi'i and the scholars of rational deduction (Ashab al-Ra'y). Al-Hasan, Ishaq, and Abu Thawr said: It is for the male and female alike, because if one bequeaths to the sons of someone while they are a tribe, the male and female are included therein. Al-Thawri said: If they are both males and females, it is between them, but if they are daughters with no male among them, they receive nothing; because whenever males and females congregate, the masculine gender in language predominates, and the females are included, such as in the terms "the Muslims" (al-muslimin) and "the polytheists" (al-mushrikin). Our position is that the term "sons" (al-banin) specifically denotes the males. Allah the Almighty said: {Has He chosen daughters over sons?} (4). He also said: {Or has He taken daughters from what He creates and favored you with sons?} (5). He said: {Beautified for people is the love of that which they desire - of women and sons} (6). And: {Wealth and sons are the adornment of the worldly life} (7). He has informed us that they do not desire daughters, saying: {And they attribute to Allah daughters - exalted is He - and for themselves is what they desire! And when one of them is given news of [the birth of] a female...} (8) to the end of the verse. They are only included in the term when they become a tribe, because the name has been transferred among them from its literal meaning to conventional usage (urf). For this reason, a woman says: "I am from the sons of such-and-such (Bani fulan)," when she refers herself to the tribe, but she does not say that when she is tracing her lineage to her father.
(1) Surah Al-Nisa, 11. (2) Surah Al-Mu'minun, 91. (3) In A, M: "fi" (in). (4) Surah Al-Saffat, 153. (5) Surah Al-Zukhruf, 16. (6) Surah Al-Imran, 14. (7) Surah Al-Kahf, 46. (8) Surah Al-Nahl, 57-58.
في ذلك؛ لأنَّ الاسْمَ يَشْمَلُ الجَمِيعَ. قال اللهُ تعالى: {يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ} (١). وقال تعالى: {مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ} (٢). نَفَى (٣) الذَّكَرَ والأُنْثَى جَمِيعًا، وإن قال: لِبَنِيَّ، أو بَنِى فُلَانٍ. فهو لِلذُّكُورِ دون الإِنَاثِ والخَنَاثَى. هذا قول الجُمُهُورِ. وبه قال الشافِعِيُّ، وأصْحابُ الرَّأْى. وقال الحَسَنُ، وإسحاقُ، وأبو ثَوْرٍ: هو لِلذَّكرِ والأُنْثى جَمِيعًا؛ لأنَّه لو أَوْصَى لِبَنِى فُلانٍ وهم قَبِيلَةٌ، دَخَلَ فيه الذَّكَرُ والأُنْثَى. وقال الثَّوْرِيُّ: إن كانوا ذُكُورًا وإنَاثًا، فهو بينهم، وإن كُنَ بَنَاتٍ لا ذَكَرَ مَعَهُنَّ، فلا شىءَ لهنَّ؛ لأنَّه متى اجْتَمَعَ الذُّكُورُ والإِنَاثُ غَلَبَ لَفْظُ التَّذْكِيرِ، ودَخَلَ فيه الإِنَاثُ، كلَفْظِ المُسْلِمينَ والمُشْرِكِينَ. ولَنا، أنَّ لَفْظَ البَنِينَ يَخْتَصُّ الذُّكُورَ، قال اللَّه تعالى: {أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ} (٤). وقال تعالى: {أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَاكُمْ بِالْبَنِينَ} (٥). وقال: {زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ} (٦). وقال: {الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا} (٧). وقد أخْبَرَ أَنَّهم لا يَشْتَهُونَ البَنَاتِ. فقال: {وَيَجْعَلُونَ لِلَّهِ الْبَنَاتِ سُبْحَانَهُ وَلَهُمْ مَا يَشْتَهُونَ (٥٧) وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَى} (٨). الآية. وإنَّما دَخَلُوا في الاسْمِ إذا صارُوا قَبِيلةً؛ لأنَّ الاسْمَ نُقِلَ فيهم عن الحَقِيقةِ إلى العُرْفِ، ولهذا تقول المرْأةُ: أنا من بَنِى فُلَانٍ. إذا انْتَسَبَتْ إلى القَبِيلَةِ، ولا تقول ذلك إذا انْتَسَبَتْ إلى أَبِيها.
(١) سورة النساء ١١.(٢) سورة المؤمنون ٩١.(٣) في أ، م: "في".(٤) سورة الصافات ١٥٣.(٥) سورة الزخرف ١٦.(٦) سورة آل عمران ١٤.(٧) سورة الكهف ٤٦.(٨) سورة النحل ٥٧، ٥٨.
