the remainder is for the son of the brother; because the son of the son, even if lower in rank, is a son, whereas the son of the brother is not a brother.
Section: Four categories of males make their sisters agnatic heirs (ta'sib), thereby preventing them from their fixed share (fard), and they share what they inherit, with the male receiving the equivalent of the portion of two females. They are the son, the son of the son however low he descends, the brother from both parents, and the brother from the father. As for the rest of the agnatic heirs (asabat), the males inherit exclusively without the females, and they are the sons of the brother, the paternal uncles, and their sons. This is due to the saying of Allah the Almighty: "Allah instructs you concerning your children: for the male, what is equal to the share of two females." This verse covers children and the children of the son. Allah the Almighty also said: "But if there are brothers and sisters, then the male shall have the equivalent of the portion of two females." This covers the offspring of both parents and the offspring of the father. They are treated as participants because men and women are all heirs; if a fixed share were prescribed for the women, it would lead to favoring the female over the male, or equating her with him, or excluding him entirely; thus, division by portion (muqasamah) is more just and appropriate. Regarding the other agnatic heirs, their sisters are not among the inheritors, for they do not have a fixed share, nor do they inherit as sole heirs, so they do not inherit anything alongside their brothers. There is no disagreement regarding this, by the praise of Allah and His grace.
1001 - Issue; he said: (And for the mother is the one-third, if there is not except one brother or one sister, and he does not have offspring or son's offspring. If he has offspring, or two brothers, or two sisters, then she has only the one-sixth.)
The sum of this is that the mother has three states. A state in which she inherits the one-third under two conditions: first, the absence of offspring and son's offspring, both male and female. Second, the absence of two or more brothers or sisters, from any side, whether they be male and female, or only males, or only females. In this state, she has the one-third, without any disagreement known to us among the scholars. The second state is that she has the one-sixth if...
(11) Surah al-Nisa 11. (12) In M: "the agnatic heirs (al-'asabat)". (1) Omitted from: M.
الباقى لابنِ الأَخِ؛ لأنَّ ابنَ الابنِ وإن نزلَ ابنٌ، وابنَ الأخِ ليس بأخٍ.
فصل: أربعةٌ مِن الذُّكورِ يُعَصِّبونَ أخَواتِهم، فيَمنعونَهُنَّ الفَرْضَ، ويَقْتَسِمونَ ما وَرِثوا، للذَّكرِ مثلُ حظِّ الأُنْثَيَيْنِ، وهم الابنُ، وابنُ الابنِ وإن نَزَلَ، والأخُ مِن الأَبوَينِ، والأَخُ مِن الأَبِ. وسائرُ العَصَبَاتِ يَنْفَرِدُ الذُّكورُ بالميراثِ دونَ الإِناثِ، وهم بنو الأَخِ والأَعْمامِ، وبَنُوهم؛ وذلك لقولِ اللهِ تعالى: {يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ} (١١). فهذه الآيةُ تناولَت الأَولادَ، وأوْلادَ الابْنِ. وقال تعالى: {وَإِنْ كَانُوا إِخْوَةً رِجَالًا وَنِسَاءً فَلِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ}. فتَناولَتْ ولدَ الأبَويْنِ، وولدَ الأبِ. وإنَّما اشْتَركُوا؛ لأنَّ الرِّجالَ والنساءَ كلَّهم وُرَّاثٌ، فلو فُرِضَ للنِّساءِ فَرْضٌ أَفْضَى إلى تَفْضِيلِ الأُنْثَى على الذَّكَرِ، أو مُساواتِها إيَّاه، أو إسْقاطِه بالكُلِّيةِ، فكانَتِ المُقاسَمةُ أعدَلَ وأوْلَى. وسائرُ العَصَباتِ (١٢) ليس أَخَواتُهم مِن أهلِ المِيراثِ، فإنَّهُنَّ لسنَ بِذَواتِ فَرْضٍ، ولا يَرِثْنَ مُنْفَرِداتٍ، فلا يَرِثْنَ مع أخَواتِهنَّ شيئًا. وهذا لا خِلافَ فيهِ، بحمدِ اللهِ ومِنَّتهِ.
١٠٠١ - مسألة؛ قال: (وَلِلْأُمِّ الثُّلُثُ، إِذَا لَمْ يَكُنْ إِلَّا أَخٌ وَاحِدٌ أَوْ أُخْتٌ وَاحِدَةٌ، وَلَمْ يَكُنْ لَهُ (١) وَلَد، وَلَا وَلَدُ ابْنٍ. فَإِنْ كَانَ لَهُ وَلَدٌ، أَوْ أَخَوَانِ، أَوْ أُخْتَانِ، فَلَيْسَ لَهَا إلَّا السُّدُسُ)
وجملةُ ذلك أنَّ للأُمِّ ثلاثةَ أحْوالٍ: حالٌ تَرِثُ فيها الثُّلثَ بشَرْطينِ؛ أحدُهما، عَدَمُ الوَلدِ، ووَلدِ الابنِ، مِن الذُّكورِ والإِناثِ. والثانى، عَدَمُ الابْنَيْنِ فصَاعدًا مِن الإِخوةِ والأَخواتِ، مِن أىِّ الجِهاتِ كانوا، ذُكورًا وإناثًا، أو ذُكورًا أو إناثا، فلها في هذه الحالِ الثُّلُثُ. بلا خلافٍ نَعلمُه بينَ أهلِ العلمِ. الحالُ الثاني، لها السُّدُسُ، إذا لم
(١١) سورة النساء ١١.(١٢) في م: "العصابات".(١) سقط من: م.
