from the Prophet (peace and blessings of Allah be upon him) as a mursal (disconnected) narration. Wathilah ibn al-Asqa' narrated from the Prophet (peace and blessings of Allah be upon him), saying: "A woman possesses three inheritances: her freed slave, her foundling, and the child she disavowed through li'an." Also, from 'Abdullah ibn 'Ubayd ibn 'Umayr, who said: I wrote to a friend of mine from among the people of Medina, from the tribe of Banu Zurayq, asking him about the son of a woman who performed li'an, and for whom did the Messenger of Allah (peace and blessings of Allah be upon him) judge him? He wrote back to me: I asked and was informed that he judged him for his mother; she is in the position of his father and his mother. These were narrated by Abu Dawud. This is because she stood in the position of his mother and father regarding his affiliation to her, so she stood in their position in holding the right to his inheritance; and because the agnates of the mother trace their lineage through her, they do not inherit alongside her, just like the relatives of the father do with him. Zayd ibn Thabit used to grant inheritance from the son of a woman who performed li'an as he would from someone other than the son of a woman who performed li'an, and he did not consider her to be the agnate of her son, nor her agnates to be his agnates. If his mother was a freedwoman of a people, he would assign the remainder of her inheritance to her patron, and if she was not a freedwoman, he would assign it to the public treasury (bayt al-mal). A similar view is reported from Ibn Abbas, and this was the opinion of Sa'id ibn al-Musayyab, 'Urwah, Sulayman ibn Yasar, 'Umar ibn 'Abd al-'Aziz, Az-Zuhri, Rabi'ah, Abu Az-Zinad, Malik, the people of Medina, Ash-Shafi'i, Abu Hanifah and his two companions, and the people of Basra, except that Abu Hanifah and the people of Basra considered the ra'd (return) and the dhawi al-arham (uterine relatives) to be more entitled than the public treasury; this is because inheritance is established only by textual evidence, and there is no text regarding the inheritance of the mother exceeding one-third, nor for the inheritance of [a maternal brother] exceeding one-sixth, nor for the inheritance of the mother's father and his like among the mother's agnates, nor is there any analogy for it either, so there is no basis for establishing it. The basis for the view of Al-Khiraqi is the statement of the Prophet (peace and blessings of Allah be upon him): "Assign the fixed shares to their rightful owners, and whatever remains belongs to the nearest male relative."