of a man and his children, like grandfathers, paternal uncles, and their children, and both males and females are treated equally therein. Al-Qadi mentioned that the children of a man do not enter into the term 'kinship' (qaraba) nor the 'people of his house' (ahl bayti). This is baseless; for the child of the Prophet (peace and blessings of Allah be upon him) is among the people of his house and his kin who were forbidden from charity, and were given from the share of the kin (dhawi al-qurba), and they are among his closest kin. How then could they not be considered his kin, when the Prophet (peace and blessings of Allah be upon him) said to Fatima, her two sons, and her husband: "O Allah, these are the people of my house (ahl bayti), so remove impurity from them and purify them with a thorough purification" (6)? If he makes a waqf for the kin of a man, or bequeaths to his kin, his child enters into it, without any disagreement that I know of. Al-Khiraqi counted them among the kin by his statement: "It does not exceed four generations of forefathers; because the Prophet (peace and blessings of Allah be upon him) did not go beyond the Banu Hashim with the share of the kin." He made Hashim the fourth ancestor, and he cannot be the fourth unless one counts the Prophet (peace and blessings of Allah be upon him) as an ancestor, because Hashim is only the fourth ancestor of the Prophet (peace and blessings of Allah be upon him).
Section: If he bequeaths to his 'aal' (family), it is like his 'kin' (qaraba). For in some narrations of Zayd ibn Arqam: "Who are the family (aal) of the Messenger of Allah (peace and blessings of Allah be upon him)?" He said: "His lineage and his clan who were forbidden from charity after him; the family of Ali, the family of al-Abbas, the family of Ja'far, and the family of Aqil." The root (asl) of 'aal' is 'ahl'; the ha was changed to a hamza, as they say: 'haraqtu al-maa' (I spilled water) and 'araqtuhu'. It is lengthened so that two hamzas do not come together. If he bequeaths to his 'itra' (offspring/descendants), Ahmad was hesitant regarding this. In common usage, it refers to his close clan and his children, both male and female, even if they descend further. Thus, the bequest is directed to them. Ibn Qutaybah interpreted it this way, saying (8): "[This is indicated by] the statement of Abu Bakr, may Allah be pleased with him: 'We are the 'itra' of the Prophet (peace and blessings of Allah be upon him), and his innermost group who grew from him.'" Tha'lab and Ibn al-A'rabi said: "The 'itra' are the children and the children's children." They did not include the clan in that. The first view is more correct and more well-known in people's custom, along with the fact that it is supported by the statement of Abu Bakr, may Allah be pleased with him, in an assembly of the companions of the Prophet (peace and blessings of Allah be upon him), and no one denied it, and they were
(6) Extracted by al-Tirmidhi, in: The Chapter on the Virtue of Fatima bint Muhammad (peace and blessings of Allah be upon him), from the chapters on merits (al-manaqib). 'Aridat al-Ahwadhi 13/249. And Imam Ahmad, in: al-Musnad 6/292, 298, 304. (7) Omitted from: (A), (M). (8) In Gharib al-Hadith 1/230. (9) In the original: "'alayhi" (on it).
الرَّجُلِ وأوْلَادُهُم، كالأجْدَادِ والأعْمامِ وأَوْلَادِهم، ويَسْتَوِى فيه الذُّكُورُ والإِنَاثُ. وذَكَرَ القاضي أنَّ أوْلَادَ الرَّجُلِ لا يَدْخُلُوَنَ في اسْمِ القَرَابةِ، ولا أهْل بَيْتِه. وليس هذا بشيءٍ، فإنَّ وَلَدَ النبيِّ -صلى اللَّه عليه وسلم- من أهلِ بَيْتِه وأقَارِبهِ الذين حُرِمُوا الصَّدَقَةَ، وأُعْطُوا من سَهْمِ ذِى القُرْبَى، وهم مِن أقْرَبِ أقَارِبِه، فكيف لا يَكُونُونَ من أقَارِبه، وقد قال النبيُّ -صلى اللَّه عليه وسلم- لِفَاطِمَةَ ووَلَدَيْها وزَوْجِها: "اللَّهُمَّ هؤُلاءِ أهْلُ بَيْتِى، فأَذْهِبْ عَنْهُمُ الرِّجْسَ وطَهِّرْهُمْ تَطْهِيرًا" (٦)؟ ولو وَقَفَ على أقَارِب رَجُلٍ، أو أوْصَى لأقَارِبِه، دَخَلَ فيه ولدُه، بغير خِلَافٍ عَلِمْتُه. والخِرَقِىُّ قد (٧) عَدَّهُم في القَرَابةِ بقولِه: "لا يُجَاوِزُ بها أرْبَعةَ آباءٍ؛ لأنَّ النَّبىَّ -صلى اللَّه عليه وسلم- لم يُجَاوِزْ بَنِى هاشِمٍ بسَهْمِ ذِى القُرْبَى". فجعل هاشِمًا الأَب الرَّابِعَ، ولا يكونُ رَابِعًا إلَّا أن يَعُدَّ النبيَّ -صلى اللَّه عليه وسلم- أبًا، لأنَّ هاشِمًا إنَّما هو رابِعُ النبيِّ -صلى اللَّه عليه وسلم-.
فصل: وإن وَصَّى لآلِه، فهو مثلُ قَرَابَتِه، فإنَّ في بعضِ ألْفاظِ زَيْدِ بن أرْقَمَ: من آل رَسُولِ اللَّه -صلى اللَّه عليه وسلم-؟ قال: أصْلُه، وعَشِيرَتُه الذين حُرِمُوا الصَّدَقَة بعدَه؛ آل عَلِىٍّ، وآل العَبَّاسِ، وآل جَعْفَرٍ، وآل عَقِيلٍ. والأصْلُ في آلِ أهْلٌ، فقُلِبَتِ الهاءُ هَمْزَةً، كما قالوا: هَرَقْتُ الماءَ وأَرَقْتُه. ومُدَّتْ لئَلَّا تَجْتَمِعَ هَمْزَتَانِ. وإن وَصَّى لِعِتْرَتِه، فقد تَوَقَّفَ أحْمدُ في ذلك، وهو في عُرْفِ الناسِ عَشِيرَتُه الأدْنُون، وولدُه الذُّكُور والإِنَاثُ وإن سَفَلُوا، فتُصْرَفُ الوَصِيّةُ إليهم، وبذلك فَسَّرَهُ ابن قُتَيْبةَ، قال (٨): ويَدُلُّ [على ذلك] (٩) قولُ أبى بَكْرٍ، رَضِىَ اللَّه عنه: نحن عِتْرَةُ النبيِّ -صلى اللَّه عليه وسلم-، وبَيضَتُه التي تَفَقَّأَتْ عنه. وقال ثَعْلَبٌ، وابنُ الأعْرَابِىِّ: العِتْرَةُ الأَوْلادُ، وأوْلَادُ الأَوْلَادِ. ولم يُدْخِلَا في ذلك العَشِيرَةَ، والأوَّلُ أصَحُّ وأشْهَرُ في عُرْفِ الناسِ، مع أنَّه قد دَلَّ على صِحّتِه قولُ أبى بكرٍ، رَضِىَ اللَّه عنه، في مَحْفَلٍ من أصْحابِ النبيِّ -صلى اللَّه عليه وسلم-، فلم يُنْكِرْهُ أحدٌ، وهم
(٦) أخرجه الترمذي، في: باب فضل فاطمة بنت محمد -صلى اللَّه عليه وسلم-، من أبواب المناقب. عارضة الأحوذى ١٣/ ٢٤٩. والإِمام أحمد، في: المسند ٦/ ٢٩٢، ٢٩٨، ٣٠٤.(٧) سقط من: أ، م.(٨) في غريب الحديث ١/ ٢٣٠.(٩) في الأصل: "عليه".
