as a sister. And all of this is the meaning of Ibn al-Labban's words.
Section: The cases in which two kinship relations meet, and inheritance through both is valid, are six. One is among males: a paternal uncle who is also a maternal half-brother. Five are among females: a daughter who is also a sister, or a granddaughter; a mother who is also a sister; a paternal grandmother who is also a paternal sister; and a paternal grandmother who is also a maternal half-sister. Those who make them inherit by the stronger of the two kinship relations, make them inherit by daughterhood and motherhood, excluding sisterhood, and [exclude] the daughterhood of the son. They disagreed regarding the grandmother if she is a sister. Some said: Grandparenthood is stronger, because it is a lineage that is not excluded by a child. Others said: Sisterhood is stronger, because it is more abundant in inheritance (16). Ibn Surayj and others said: This is the correct view. Whoever makes them inherit by the stronger of the two kinship relations does not exclude the mother by her own sisters, except for what Sahnun reported from Malik, that he did exclude her by that. The correct view from him is the former. Whoever makes them inherit by both kinship relations excludes her by that. Whenever the daughter is a sister, and the deceased is a man, she is a maternal half-sister; if it is a woman, she is a paternal sister. If it is said: a mother who is a maternal half-sister, or a paternal grandmother who is a maternal half-sister, this is impossible.
Cases of this: A Magian married his daughter and she bore him a daughter, then he died leaving them behind. They have two-thirds, because they are two daughters, and the eldest does not inherit anything by marriage according to their collective opinion. If the eldest dies after him, she has left behind a daughter who is a paternal sister, so she has the half by daughterhood, and the remainder by sisterhood. If the youngest dies before the eldest, she has left behind a mother who is a paternal sister, so she has the half [by daughterhood], and the third by both kinship relations. Whoever makes them inherit by the stronger of the two kinship relations does not make her inherit anything by sisterhood in both cases. Ibn Surayj said: Al-Shafi'i's statement—may Allah be pleased with him—permits her inheriting by both kinship relations in both cases; because he did not forbid inheriting from a person by both a fixed share (fard) and agnacy (ta'sib), for he permitted the inheritance of a paternal cousin if he were a husband or a maternal half-brother, but inheritance by two fixed shares was forbidden. If the Magian had two daughters by her, then he died and the eldest died after him, she has left behind two daughters who are two paternal sisters. If the eldest does not die, but rather one of the two young ones dies, she has left behind a full sister and a mother who is a paternal sister; her mother has the sixth for being a mother, and the sixth for being a paternal sister, and she was excluded by herself and her sister
(16) In manuscript M: "mirathuha" (her inheritance).
بكَوْنِها أُخْتًا شَيْئًا. وهذا كُلُّه معنى كلامِ ابْنِ اللَّبَّانِ.
فصل: والمسائِلُ التى تَجْتَمِعُ فيها قَرابَتانِ، يَصِحُّ الإرْثُ بهما سِتٌ؛ إحْداهُنَّ فى الذُّكورِ، وهى عَمٌّ هو أخٌ لأمٍّ، وخَمْسٌ فى الإناثِ، وهى بِنْتٌ هى أُخْتٌ، أو بِنْتُ ابنٍ، وأُمُّ هى أُخْتٌ، وأُمُّ أُمٍّ هى أُخْتٌ لِأَبٍ، وأُمُّ أَبٍ هى أُخْتٌ لِأُمٍّ، فمَنْ وَرَّثَهم بأقْوَى القَرابَتَيْنِ، وَرَّثَهم بالبُنُوَّةِ والأُمُومَةِ، دُونَ الأُخُوَّةِ، وبُنُوَّةِ الابْنِ. واخْتَلفوا فى الجَدَّةِ إذا كانتْ أُخْتًا، فمنهم مَنْ قال: الجُدودةُ أقْوَى؛ لأنَّها جِهَةُ وِلادَةٍ لا تَسْقُطُ بِالْوَلَدِ. ومنهم مَنْ قال: الأُخُوَّةُ أقْوَى؛ لأنَّها أكْثَرُ مِيراثًا (١٦). قال ابن سُرَيْجٍ وغَيْرُه: هو الصّحيحُ. ومَنْ وَرَّثَ بِأَقْوى القَرابَتَيْنِ لَم يَحْجُبِ الأُمَّ بإخْوَةِ نَفْسِها، إلَّا ما حَكاه سَحْنُونُ، عن مالكٍ، أنَّه حَجَبها بذلك. والصَّحِيحُ عنه الأوّلُ. ومَنْ وَرَّثَ بالْقَرابَتَيْنِ حَجَبها بِذلك. ومتى كانتِ البِنْتُ أُخْتًا، والميِّتُ رَجُلٌ، فهى أُخْتٌ لأُمٍّ، وإِنْ كان امْرأةً فهى أُخْتٌ لِأَبٍ. وإِنْ قيل: أُمٌّ هى أُخْتٌ لأُمٍّ، أو أُمُّ أُمٍّ هى أُخْتٌ لأُمٍّ، أو أُمُّ أبٍ هى أُخْتٌ لِأَبٍ. فهو محالٌ.
مسائل من ذلك: مَجُوسِىٌّ تَزَوَّجَ ابْنَتَه، فأوْلَدها بنتًا، ثمَّ ماتَ عنهما، فلهما الثُّلُثانِ، لأنَّهما ابْنَتانِ، ولا تَرِثُ الكُبْرَى بالزَّوْجِيّةِ شيئًا فى قولِهم جميعًا. فإنْ ماتَتِ الكُبْرى بعدَه، فقد تَرَكَتْ بِنتًا، هى أُخْتٌ لأبٍ، فلها النِّصْفُ بالبُنُوَّةِ، والباقى بالأُخُوَّةِ، وإِنْ ماتَتِ الصُّغْرى قبلَ الكُبْرى، فقد تَرَكَتْ أُمًّا، هى أُخْتٌ لأَبٍ، فلها النّصْفُ، والثُّلُثُ بالقَرابَتَيْنِ، ومَنْ وَرَّثَ بِأَقْوَى القَرابَتَيْنِ لم يُوَرِّثْها بالأُخُوَّةِ شيئًا فى المسْأَلَتَيْنِ. وقال ابنُ سُرَيْجٍ: يَحْتَمِلُ قَوْلُ الشّافِعىِّ رَضِىَ اللَّهُ عنه تَوْريثَها بالقَرابَتَيْنِ فى المسْأَلَتَيْنِ؛ لأنَّه لم يَمْنَعْ تَوْريثَ الشَّخْصِ بِفَرْضٍ وتَعْصيبٍ، لتوْريثِه ابْنَ العَمِّ إذا كان زَوْجًا، أو أخًا لأُمٍّ، وإنَّما مُنِعَ الإِرْثُ بِفَرْضَيْنِ. فإنْ كان المجوسِىُّ أوْلَدَها بِنْتَيْنِ، ثُمّ ماتَ وماتَتِ الْكُبْرى بَعْدَه، فقد تَرَكَتْ بِنْتَيْنِ، هما أُخْتانِ لأَبٍ، وإِنْ لم تَمُتِ الْكُبْرى، بل ماتتْ إحْدى الصّغيرَتَيْنِ، فقد تَرَكَتْ أُخْتًا لِأَبَوَيْنِ، وأمًّا هى أُخْتٌ لِأَبٍ؛ فلأُمِّها السُّدُسُ بِكَوْنِها أُمًّا، والسُّدُسُ بِكَوْنِها أُخْتًا لِأَبٍ، وانْحَجَبَتْ بِنَفْسِها وأُخْتِها
(١٦) فى م: "ميراثها".
