with the sixth, so it becomes thirty-six; for the mother twelve, for the sister likewise, and for the uncle nine. We withhold three, from which the mother claims two shares, the uncle claims one, and the sister claims all of them, such that two shares are between her and the mother, and one share is between her and the uncle. A husband, a grandfather, and a pregnant mother; she gave birth to a son and a daughter, and one of them cried out, then the crying out was heard a second time, and it was not known from whom it was? If the crying out was repeated from the daughter, then it is the Akdariyyah case, and she died leaving four, between her mother and her grandfather, so it is valid from eighty-one. If it was repeated from the brother, he does not inherit anything, and the issue is from six, of which the grandfather has one share. If it was from both of them, the mother has the sixth, the husband has the half, the grandfather has the sixth, and they both have the sixth over three, so it is valid from eighteen. The three that they both have are between the grandfather and the mother over three, so the mother gets four, and the grandfather gets five from eighteen, which corresponds to eighty-one by ninths, so it becomes one hundred and sixty-two; the husband has his due from the Akdariyyah of fifty-four, the mother has two-ninths of the wealth from the issue of both of them crying out together, thirty-six, and the grandfather has the sixth from the issue of the brother crying out alone, twenty-seven. Forty-five remain, from which the husband claims twenty-seven, the mother claims eighteen, and the grandfather claims thirty-seven. The eight remaining are added to the mother, so it is possible that they be paid to her, because the husband and the grandfather acknowledge it for her.

Section: If the belly of a pregnant woman is struck and she miscarries, the striker is liable for a Ghurrah (indemnity) inherited from the fetus, as if it had been born alive. This is the opinion of Malik, Abu Hanifah, al-Shafi'i, and the rest of the jurists, except for something narrated from Rabi'ah and al-Layth, which is an irregularity that is not to be relied upon. If it is said: How do you make others inherit from him when he does not inherit? We say: We make others inherit from him because the obligatory payment is a substitute for him, so his heirs inherited it, just like the blood money (Diyah) of anyone other than a fetus. As for his inheriting, one of its conditions is that he be alive at the time of the death of the one he is inheriting from, and this is not established, so we do not make him inherit while there is doubt about his life.

Section: The blood money of the murdered person is inherited from him, like the rest of his wealth, except that there was a difference of opinion regarding it