regarding his choice, and he remains in a state of unknown lineage forever. This is the opinion of Malik. Ibn Hamid said: He is left until he reaches maturity, at which point he chooses to affiliate himself with one of them. This is the new opinion of al-Shafi'i; he said in his old opinion: He is left until he reaches the age of discernment, which is seven or eight years, then he affiliates himself with one of them. His maintenance is upon both of them until he affiliates himself with one of them, then the other may seek reimbursement from him for what he spent. If two people claim a foundling (laqit), he is shown to the qafa with them. If the child claimed in these situations dies before being shown to the qafa, and he has a child, his child is shown to the qafa with the claimants. If the two men die, he is shown to the qafa with their 'asaba (agnatic heirs). If more than two claim him, and the qafa attach him to them, he is attached. Ahmad has explicitly stated that he may be attached to three, and the implication of this is that he may be attached to them even if they are numerous. The Qadi said: He may not be attached to more than three. This is the opinion of Muhammad ibn al-Hasan. It is also reported from Abu Yusuf. Ibn Hamid said: He may not be attached to more than two. This is also reported from Abu Yusuf. Al-Thawri, Abu Hanifa and his companions, Sharik, and Yahya ibn Adam said: The qafa have no authority; rather, if one of them precedes the other in the claim, he is his son. If they claim him together, he is the son of both. Likewise, if the number of men who had intercourse is large and they claim him together, he belongs to all of them. It is reported from 'Ali, may Allah be pleased with him, that he ruled in such a case using drawing lots and an oath. Ibn Abi Layla and Ishaq held this view. A similar view is reported from Ahmad when there are no qafa. We have already mentioned most of these issues explained and provided with evidence in their respective places; the purpose here is to mention the inheritance of the claimed child, inheritance from him, and an explanation of his issues.
Issue: If he is attached to two men, and he dies, leaving his mother who is a free woman, she receives one-third, and the remainder goes to the two men. If each of them has a son other than him, or one of them has two sons, his mother receives one-sixth. If one of the two fathers dies and he has another son, his wealth is divided between them in two halves. If the boy dies after that, his mother receives one-sixth, and the remainder goes to the surviving father; his brothers receive nothing, as they are blocked by the surviving father. If the boy left a son, the surviving father receives one-sixth, and the remainder goes to his son. If he dies before
(82) Omitted from M. (83) In M: "that he". (84) In the original and A: "by the call/invitation" [a scribal error for 'claim'].
لِاخْتيارِه، ويَبْقَى على الجَهالةِ أبدًا. وهو قولُ (٨٢) مالكٍ. وقال ابنُ حامدٍ: يُتْركُ حتى يَبْلُغ فيَنْتَسِبَ إلى أحدِهما. وهو قولُ الشافعىِّ الجديد، وقال فى القديمِ: يُتْرَكُ حتى يُمَيِّزَ، وذلك لِسَبْعٍ أو ثَمانٍ، فيَنْتَسِبَ إلى أحدِهما، ونفقَتُه عليهما، إلى أن ينْتَسِبَ إلى أحدِهما، فيرْجِعَ الآخرُ عليه بما أَنْفَقَ. وإذا ادَّعَى اللَّقِيطَ اثنانِ، أُرِىَ القافةَ معهما. وإن مات الولدُ المُدَّعَى فى هذه المواضعِ قبلَ أن يُرَى القافةَ، وله ولدٌ، أُرِىَ ولدهُ القافةَ مع المُدَّعِينَ. ولو مات الرَّجُلانِ أُرِىَ الْقافةَ مع عَصَبتِهما. وإن ادَّعاه أكثرُ من اثْنَيْنِ، فألحقَتْه القافةُ بهم، لَحِقَ. وقد نَصَّ أحمدُ على أنَّه يُلْحَقُ بثلاثةٍ، ومُقْتَضَى هذا أن (٨٣) يُلْحَقَ بهم وإن كَثُرُوا. وقال القاضى: لا يُلْحَقُ بأكثرَ من ثلاثةٍ. وهو قولُ محمدِ بن الحسنِ. ورُوِىَ عن أبى يوسفَ. وقال ابنُ حامدٍ: لا يُلْحَقُ بأكثرَ من اثْنَيْنِ. ورُوِىَ أيضًا عن أبى يوسفَ. وقال الثَّوْرِىُّ، وأبو حنيفةَ وأصحابُه، وشَرِيكٌ، ويحيى بن آدَمَ: لا حكمَ للقافةِ، بل إذا سَبَقَ أحدُهما بالدَّعْوَى (٨٤)، فهو ابنُه. فإن ادَّعيَاه معا، فهو ابْنُهما. وكذلك إن كَثُرَ الواطِئُون وادَّعَوْه معا، فإنَّه يكونُ لهم جميعا. ورُوِىَ عن علىٍّ، رَضِىَ اللَّهُ عنه، أنَّه قَضَى فى ذلك بالقُرْعةِ واليَمِينِ. وبه قال ابنُ أبى لَيْلَى، وإسحاقُ. وعن أحمدَ نحوُه إذا عُدِمَت القافةُ. وقد ذَكَرْنا أكثرَ هذه المسائل مَشْرُوحةً مَدْلُولًا عليها فى مواضِعِها، والغرضُ ههُنا ذِكْرُ مِيرَاثِ المُدَّعَى، والتَّوْرِيثُ منه، وبيانُ مَسائِله.
مسألة: إذا أُلْحِقَ باثْنَيْنِ، فمات، وتَرَكَ أُمَّه حُرّةً، فلها الثُّلُثُ، والباقِى لهما، فإن كان لكلِّ واحدٍ منهما ابنٌ سِوَاهُ، أو لأحَدِهما ابْنانِ، فلأُمِّه السُّدُسُ. فإن مات أحدُ الأبوَيْنِ، وله ابنٌ آخرُ، فمالُه بينهما نِصْفَيْنِ، فإن مات الغلامُ بعدَ ذلك، فلأُمِّه السدسُ، والباقى للباقى من أبوَيْه، ولا شىءَ لإِخْوَتِه؛ لأنَّهما مَحْجُوبانِ بالأَبِ الباقى. فإن كان الغلامُ تَرَكَ ابنًا، فللباقِى من الأبَوينِ السدسُ، والباقى لِابْنِه. وإن مات قبلَ
(٨٢) سقط من: م.(٨٣) فى م: "أنه".(٨٤) فى الأصل، أ: "بالدعوة".