from a relationship of ambiguity (wat' shubha) in Islam, one inherits through both. Furthermore, the prohibition of inheritance through them in Islam is due to their non-existence, and if their existence were conceivable, one would inherit through them, as evidenced by the fact that one has inherited through their equivalent in the case of a paternal cousin who is a husband, or a maternal half-brother. Ibn al-Labban said: "Their consideration is, in my view, flawed, because a grandmother can be a paternal sister. If they make her inherit by virtue of her being a grandmother, because the son excludes the sister but not her, they are then bound to make her inherit by virtue of her being a sister, since the mother excludes the grandmother but not her." They have contradicted the explicit text of the Book regarding the share of the sister, and they have made the grandmother inherit, for whom there is no explicit text in the Book regarding her share, and it is a matter of disagreement; some have said: "It is a sustenance (tu'mah), and not a specified fixed share." It also follows for them that if the deceased left behind his mother, and a maternal grandmother who is [also] a sister, they would not make her inherit anything; because the grandmother is barred, yet she is the stronger of the two kinship relations. And if they say: "We make her inherit with the mother by virtue of her being a sister," they have invalidated their own consideration of her being the stronger of the two kinships, and they have made sisterhood sometimes stronger and sometimes weaker. And if they say: "The stronger of the two kinships is sisterhood because its inheritance is more abundant," it is incumbent upon them, in the case of a mother who is [also] a sister, to make sisterhood stronger than the maternal relationship. It is also incumbent upon them, regarding the exclusion of her inheritance alongside the son and the full sister, that which was incumbent upon those who hold the view of prioritizing the grandmother alongside the mother. If they say: "Making her inherit by virtue of both kinships leads to the mother being excluded by her own self, if she is a sister, and the deceased has another sister." We say: "And what prevents this?" For Allah Almighty has excluded the mother by two sisters with His saying: {If he has siblings, then for his mother is the sixth} (15), without restricting it to other than her. Then they have [nonetheless] excluded her from the inheritance of the sister by her own self, so they have fallen into what they denied. Indeed, it is even greater, because they fled from the exclusion of reduction to the exclusion of total deprivation, and they deprived the fixed share which is more abundant entirely, in order to preserve a portion of the lesser share, and they contradicted the implications of four texts from the Book of Allah Almighty; for they gave the mother a third, whereas Allah only ordained for her with two sisters a sixth. The second is that Allah Almighty only ordained for each of the two sisters a third, yet they gave one of them the full half. The third is that Allah Almighty ordained two-thirds for the two sisters, and these are two sisters, yet they did not assign them the two-thirds. The fourth is that the requirement of the verse is that each of the two sisters should have a third, and this is a sister, yet they did not give her...