one-sixth. Regarding the remainder, there are two opinions: one is that it belongs to her by way of return (radd). The second is that it belongs to the father's maternal uncle. According to the opinion of 'Ali, the entire estate belongs to the grandmother. In the case of a maternal uncle, a paternal uncle, a father's maternal uncle, and the father of a maternal grandmother, the estate goes to the paternal uncle because he is the son of the woman who performed li'an. If there is no paternal uncle, it goes to the father of the maternal grandmother because he is her father. If there is no one, it goes to the father's maternal uncle, and if there is no one, it goes to the maternal uncle, because he is a relative through a uterine relation (dhu rahim). In the case of a daughter and a paternal uncle, the daughter receives one-half and the remainder goes to the paternal uncle. According to 'Ali's opinion, the entire estate goes to the daughter, because he gives precedence to return (radd) over the inheritance of the mother's agnates. In the case of a daughter, a mother, and a maternal uncle, the estate is divided between the daughter and the mother in four parts by fixed share and return, and nothing goes to the maternal uncle because he is not an agnate of the woman who performed li'an. If, instead of the maternal uncle, there were a father's maternal uncle, the remainder would go to him because he is an agnate of the woman who performed li'an. As for the grandson of the woman who performed li'an, if he leaves behind his paternal uncle and his father's paternal uncle, the estate goes to his paternal uncle because he is his agnate, and this ought to be a matter of consensus. Some people have said: "It is possible that the father's paternal uncle is more entitled because he is the son of the woman who performed li'an." This is a manifest error, because agnates are considered based on their closeness to the deceased, not to his fathers. If he leaves behind three grandmothers of equal status, one-sixth is shared between them, and the remainder is returned to them in one of the two narrations, which is the opinion of 'Ali. In the second narration, it goes to the mother of his father's father, which is the opinion of Ibn Mas'ud. If he leaves behind his mother, his grandmother, and his father's grandmother, the mother receives one-third, and nothing goes to his grandmother, while regarding the remainder, there are two narrations: one is that it is returned to the mother, and the second is that it belongs to the father's grandmother. If he leaves behind his maternal uncle, his father's maternal uncle, and his grandfather's maternal uncle, the estate goes to the grandfather's maternal uncle; if there is none, then to his maternal uncle, and nothing goes to the father's maternal uncle. As for the child of the daughter of the woman who performed li'an, the woman who performed li'an is not an agnate for them according to the consensus of all, because they have a known lineage from their father's side, who is the husband of the daughter of the woman who performed li'an. If the daughter of the woman who performed li'an emancipates a slave, then dies, then the master dies, and he leaves behind the mother of his mistress, she inherits the master's estate, because she is an agnate to her daughter, and the daughter is an agnate to her master according to one of the two perspectives we have already mentioned regarding the son of the woman who performed li'an.

Section: The ruling on the inheritance of the child of zina (fornication) in all that we have mentioned is the same as the ruling for the child of the woman who performed li'an, according to the opinions and differences we have stated, except that al-Hasan ibn Salih said: The agnates of the child of zina are all the Muslims, because his mother is not considered a "bed" (firash), unlike the child of the woman who performed li'an. The majority maintain equality between them because the lineage of each of them from his father is severed, except that the child of the woman who performed li'an joins the man who performed li'an if he claims his paternity, whereas the child of zina does not join the adulterer according to the majority opinion.