It is narrated from Ibn Salim that the distant [relative] is substituted until they are attached to their heir, so the estate is divided between them into four parts: three for the daughter and one share for the son. This is like a daughter, a daughter of a son's daughter's daughter, a daughter of a son's son's daughter, and two daughters of another son's son's daughter; the first has three-quarters of the estate, and the remaining quarter is between the rest in four parts, so you multiply them by the base of the issue, and it becomes sixteen. A son, a daughter of a daughter, and three daughters. A daughter and two sons of a son's daughter: these two receive nothing according to all [authorities] because their mother is excluded by the completion of the two-thirds by the daughters. The half is between the son and his sister in two parts, and the other half is in three parts, and it is sound (tashih) from twelve according to those who equalize, while those who prefer [the male] divide it between them into six parts, which is also the opinion of the people of kinship. A daughter of a daughter's daughter, another daughter of a son's daughter, and a daughter of a son's son's daughter: the estate is for this [latter] one, except according to the opinion of the people of kinship, for it is for the first two. According to the opinion of those who nullify the cause (sabab) and grant inheritance to the distant relative along with the near one, the estate is between the daughter of a son's daughter and the daughter of a son's son's daughter in four parts, and the other is excluded, because this one is the inheritor of the daughter in the first degree. A daughter of a daughter, another daughter of a daughter's daughter, and a daughter of a son's daughter: the estate is between the first and the last according to the practitioners of replacement (munazzilin). The people of kinship said: It is for the first one. Ibn Salim's opinion: It is for the first two, and the third is excluded.
1033 - Issue: He said: "And if there is a sister's son and another sister's daughter, the sister's son is given the right of his mother, which is the half, and the other sister's daughter is given the right of her mother, which is the half. And if there is a son, a sister's daughter, and another sister's daughter, then the son and the sister's daughter have the half between them in two halves, and the other sister's daughter has the half."
As for the first issue, there is no disagreement regarding it among the practitioners of replacement; because each of them has the inheritance of the one through whom they derive their relation. This is also the opinion of Muhammad ibn al-Hasan. Abu Yusuf said: They are considered by themselves, so it is
(11) Omitted from: the original [manuscript], A. (12) Omitted from: M.
حُكِىَ عن ابنِ سالمٍ في أنَّه يُنَزَّلُ البعيدُ حتى يُلحَقَ بوارِثِه (١١)، فيكونُ المالُ بينهما على أربعةٍ؛ للبنتِ ثلاثةٌ، وللابنِ سَهْمٌ، كبنتٍ وبنتِ ابنِ بنتِ بنتِ ابنٍ وبنتِ بنتِ ابنِ ابنٍ، وابْنَتا بنتِ ابنِ ابْنٍ (١٢) آخَرَ، للأُولَى ثلاثةُ أرباعِ المالِ، والرُّبُعُ الباقى بينَ الباقياتِ على أربعةٍ، فتَضْرِبُها في أصلِ المسألَةِ، تكُنْ من سِتَّةَ عشَرَ. ابنٌ وبنتُ بنتٍ، وثلاثُ بناتٍ. بنتٌ وابْنَا بنتِ ابنٍ، لا شَىْءَ لهَذينِ في قولِ الجَميعِ؛ لأنَّ أُمَّهما تَسْقُطُ باستكمالِ البناتِ الثُّلُثَيْنِ، ويكونُ النِّصفُ بين الابنِ وأُختِهِ علَى اثنَيْنِ، والنَّصفُ الآخَرُ على ثلاثٍ، وتَصِحُّ منَ اثنَىْ عشَرَ عند مَنْ سَوَّى، ومَنْ فضَّل جعلَها بينهم على سِتَّةٍ، وهو قولُ أهلِ القَرابةِ أيضًا. بنتُ بنتِ بنتٍ وبنتُ ابنِ بنتٍ أُخرَى وبنتُ بنتِ ابنِ ابنٍ، المالُ لهذِه، إلَّا في قَوْلِ أهلِ القَرابةِ، فإنَّه للأُولَيَيْنِ. وقولُ مَنْ أماتَ السبَبَ، وورَّث البعيدَ مع القريبِ، المالُ بَيْنَ بنتِ ابنِ بنتٍ، وبنتِ بنتِ ابنِ ابنٍ، علَى أربعَةٍ، وتَسقُطُ الأخرَى؛ لأنَّ هذه وارِثَةُ البنتِ في أَوَّلِ درَجَةٍ. بنتُ بنتٍ وبنتُ بنتِ بنتٍ أخرَى وبنتُ بنتِ ابنٍ، المالُ بَيْنَ الأُولَى والأخيرَةِ، علَى المُنَزِّلِينَ. وقال أهلُ القَرابةِ: هو للأُولَى. قولُ ابنِ سالمٍ: هو للأُولَيَيْنِ، وتَسْقُطُ الثالثةُ.
١٠٣٣ - مسألة؛ قال: (وَإِذَا كانَ ابْنُ أُخْتٍ، وبِنْتُ أُخْتٍ أُخْرَى، أُعْطِىَ ابْنُ الأُخْتِ حَقَّ أُمِّهِ النِّصْفَ، وبِنْتُ الأُخْتِ الأُخْرَى حَقَّ أُمِّها النِّصْفَ. وَإِنْ كانَ ابْنٌ، وبِنْتُ أُخْتٍ، وبِنْتُ أُخْتٍ أُخْرَى؛ فللابْنِ، وبِنْتِ الأُخْتِ، النِّصْفُ بَيْنَهما نِصْفَيْنِ، وَلِبِنْتِ الأُخْتِ الأُخْرَى النِّصْفُ)
أمَّا المسألةُ الأُولَى، فلا خِلافَ فيها بينَ المُنَزِّلِينَ؛ لأنَّ كُلَّ واحِدٍ منهما له مِيراثُ مَنْ أَدْلَى به. وهو قولُ محمدِ بنِ الحسَنِ أيضًا. وقال أبو يوسف: يُعْتَبَرونَ بأنفسِهم، فيكونُ
(١١) سقط من: الأصل، أ.(١٢) سقط من: م.
