If a divorce occurs during a terminal illness (marad al-makfuf), and he subsequently dies from that same illness while she is still in her waiting period, she inherits from him, but he does not inherit from her if she dies. This is narrated from Umar and Uthman (may God be pleased with both of them). It is the position held by Urwah, Shurayh, al-Hasan, al-Sha'bi, al-Nakha'i, al-Thawri, Abu Hanifah among the people of Iraq, Malik among the people of Medina, and Ibn Abi Layla. It is also the old opinion (qadim) of al-Shafi'i. It is narrated from [Utbah ibn] Abdullah ibn al-Zubayr that a woman who is definitively divorced (mabtuta) does not inherit. This is also narrated from Ali and Abd al-Rahman ibn Awf, and it is the new opinion (jadid) of al-Shafi'i, because she is a permanently separated woman (ba'in), so she does not inherit, just like a woman separated in health, or as if the divorce were her own choice; and because the causes of inheritance are limited to kinship, marriage, and wala', and she possesses none of these causes. Our argument is that Uthman (may God be pleased with him) granted inheritance to Tumadir bint al-Asbagh al-Kalbiyyah from Abd al-Rahman ibn Awf after he had divorced her during his terminal illness, definitively separating her. This was widely known among the Companions and was not disputed, thus becoming a consensus (ijma'). No disagreement regarding this has been established from Ali or Abd al-Rahman. Rather, Urwah narrated from Uthman that he said to Abd al-Rahman: "If you die, I will certainly make her inherit from you." He replied: "I am aware of that." What is narrated from Ibn al-Zubayr, if authentic, is superseded by the consensus. Furthermore, the husband intended a corrupt intent regarding the inheritance, so he is opposed by the opposite of his intent, like a killer who seeks to hasten the inheritance and is punished by being deprived of it. Once this is established, the well-known position from Ahmad is that she inherits from him during her waiting period and thereafter, as long as she does not remarry. Abu Bakr said: There is no difference of opinion in the school of Abu Abdullah regarding a woman who has been consummated with: if a terminally ill man divorces her, she inherits from him during her waiting period and after it, as long as she does not remarry. This is narrated from al-Hasan, and it is the position of al-Batti, Humayd, Ibn Abi Layla, some of the Basrans, the companions of al-Hasan, and Malik among the people of
(54) Omitted from the original. (55) In A: "And this". (56) Reported by al-Bayhaqi, in: The Chapter on what has been said regarding the inheritance of the definitively divorced woman during a terminal illness, from the Book of Khul' and Divorce. Al-Sunan al-Kubra 7/362, 363. And al-Shafi'i, see: The Book of Inheritance (Fara'id), from the arrangement of the Musnad 2/193. (57) In M there is an addition: "in". (58) Omitted from A.
الطَّلاقُ فى المرضِ الْمَخُوفِ، ثم مات من مَرَضِه ذلك فى عِدَّتِها، وَرِثَتْه ولم يَرِثْها إن ماتت. يُرْوَى هذا عن عمرَ، وعثمانَ، رَضِىَ اللَّهُ عنهما. وبه قال عُرْوةُ، وشُرَيْحٌ، والحَسَنُ، والشَّعْبِىُّ، والنَّخَعِىُّ، والثَّوْرِىُّ، وأبو حنيفةَ فى أهل العراقِ، ومالكٌ فى أهلِ المدينةِ، وابنُ أبى ليلَى. وهو قولُ الشافِعىِّ فى القَدِيم. ورُوِىَ عن [عُتْبةَ بن] (٥٤) عبدِ اللَّه ابن الزُّبَيرِ: لا تَرِثُ مَبْتُوتة. ورُوِىَ ذلك عن علىٍّ، وعبدِ الرحمن بن عَوْفٍ. وهو (٥٥) قولُ الشافِعىِّ الجديدُ؛ لأنَّها بائِنٌ، فلا تَرِثُ، كالبائنِ فى الصِّحَّةِ، أو كما لو كان الطَّلاقُ باخْتِيارها، ولأنَّ أسبابَ المِيراثِ مَحْصُورةٌ فى رَحِمٍ ونكاحٍ ووَلاءٍ، وليس لها شىءٌ من هذه الأسْباب. ولَنا، أَنَّ عثمانَ، رَضِىَ اللَّهُ عنه، وَرَّثَ تُماضِرَ بنتَ الأصْبَغِ الكَلْبِيَّةَ من عبدِ الرحمنِ بن عَوْفٍ، وكان طَلَّقها فى مرضِه فبَتَّها (٥٦). واشْتَهر ذلك فى الصحابةِ فلم يُنْكَرْ، فكان إجماعًا. ولم يَثْبُتْ عن علِىٍّ ولا عبدِ الرحمنِ خلافٌ فى هذا، بل قد رَوَى عُرْوةُ عن عثمانَ أنَّه قال لعبدِ الرحمنِ: لئِن مِتَّ لأُوَرِّثَنْها منك. قال: قد عَلِمتُ ذلك. وما رُوِىَ عن ابنِ الزُّبَيْرِ إن صَحَّ (٥٧)، فهو مَسْبوقٌ بالإِجْماعِ. ولأنَّ هذا قَصَدَ قَصْدًا فاسدًا فى الميراثِ، فعُورِضَ بنَقِيض قَصْدِه، كالقاتِلِ القاصِدِ اسْتِعجالَ الميراثِ يُعاقَبُ بحِرْمانِه. إذا ثَبَتَ هذا، فالمشْهورُ عن أحمدَ أنَّها تَرِثُه فى العِدَّةِ وبَعْدَها ما لم تتزوجْ. قال أبو بكرٍ: لا يخْتَلِفُ قولُ أبى عبدِ اللَّه فى المَدْخولِ بها، إذا طَلَّقها المريضُ، أنَّها تَرِثُه فى العِدَّة، وبعدَها (٥٨) ما لم تتزَوَّجْ. رُوِى ذلك عن الحسنِ. وهو قولُ الْبَتِّىِّ، وحُمَيدٍ، وابنِ أبى لَيْلَى، وبعضِ البَصْريِّين، وأصْحابِ الحَسَنِ، ومالكٍ فى أفل
(٥٤) سقط من: الأصل.(٥٥) فى أ: "وهذا".(٥٦) أخرجه البيهقى، فى: باب ما جاء فى توريث المبتوته فى مرض الموت، من كتاب الخلع والطلاق. السنن الكبرى ٧/ ٣٦٢، ٣٦٣. والشافعى، انظر: كتاب الفرائض. من ترتيب المسند ٢/ ١٩٣.(٥٧) فى م زيادة: "فى".(٥٨) سقط من: أ.
