without a mother below her. Narrated by Abu Dawud. This indicates that she does not inherit anything with her. This is because the grandmother is related through the mother, so she is excluded by her, just as the grandfather is excluded by the father, and the son of the son by the son. As for the mother of the father, she only inherits the inheritance of a mother because she is a mother, and for that reason, she inherits while her son is alive, whereas if her inheritance were from his direction, she would not inherit while he is present.
1015 - Problem: He said: (And likewise, if they are many, they do not increase beyond the sixth as a fixed share.)
The scholars are in consensus that the inheritance of the grandmothers is the sixth, even if they are many, and that is due to what we have narrated of the report, and that Umar shared it between them. Something similar to that has been reported from Abu Bakr, may Allah be pleased with him. Sa'id narrated, citing Sufyan and Hushaym, from Yahya ibn Sa'id, from al-Qasim ibn Muhammad, who said: The two grandmothers came to Abu Bakr, may Allah be pleased with him, and he gave the inheritance to the mother of the mother, to the exclusion of the mother of the father. 'Abd al-Rahman ibn Suhayl ibn Harithah, who had witnessed Badr, said to him: "O Caliph of the Messenger of Allah, you have given to the one who, if she died, would not have him inherit from her, and you have prevented the one who, if she died, would have him inherit from her!" So Abu Bakr divided the sixth between them. This is because they are a number in which no male participates, so their many and their single are equal, like the wives. Al-Khiraqi’s statement: "They do not increase beyond the sixth as a fixed share," he means by it to guard against their increase through the Radd (return), for they do receive an increase over the sixth in the Radd, according to what has already been mentioned.
Section: There is no disagreement among the scholars regarding the inheritance of two grandmothers: the mother of the mother and the mother of the father. Likewise, if they ascend and are equal in closeness, such as the mother of the mother of the mother and the mother of the mother of the father, except for what was narrated from Dawud that he does not grant the mother of the mother of the father anything, because he does not inherit from her, so she does not inherit from him, and because she is not mentioned in the report. Our evidence is that the Prophet, peace and blessings of Allah be upon him,
(3) In: Chapter on the Grandmother, from the Book of Fara'id. Sunan Abi Dawud 2/110. (1) Its verification has been provided previously on page 54. (2) In: Chapter on Grandmothers, al-Sunan 1/55. (3) Reported by al-Bayhaqi, in: Chapter on the fixed share of the grandmother and the two grandmothers, from the Book of Fara'id. al-Sunan al-Kubra 6/235. And al-Daraqutni, in: Book of Fara'id. Sunan al-Daraqutni 4/90, 91.
يَكُنْ دُونَها أُمٌّ. رَوَاهُ أبو دَاوُدَ (٣). وهذا يَدُلُّ على أَنَّهَا لَا تَرِثُ معها شَيْئًا. ولِأَنَّ الْجَدَّةَ تُدْلِى بالْأُمِّ، فسَقَطَتْ بها، كسُقوطِ الْجَدِّ بِالْأَبِ، وابْنُ الابْنِ به. فأَمَّا أُمُّ الْأَبِ، فإِنَّها أيضًا إِنَّمَا تَرِثُ مِيرَاثَ أُمٍّ؛ لأنَّها أُمٌّ، ولذلك تَرِثُ وابْنُها حَىٌّ، ولو كان مِيرَاثُهَا مِنْ جِهَتِه ما وَرِثَتْ مع وُجُودِهِ.
١٠١٥ - مسألة؛ قال: (وَكَذَلِكَ إنْ كَثُرْنَ، لَمْ يَزِدْنَ عَلَى السُّدُسِ فَرْضًا)
أجْمَعَ أهْلُ الْعِلْمِ على أنَّ مِيرَاثَ الْجَدَّاتِ السُّدُسُ، وإِنْ كَثُرْنَ، وذلك لِمَا رَوَيْنَا مِن الْخَبَرِ (١)، وأنَّ عمرَ شَرَّكَ بينهما. وقد رُوِىَ نحوُ ذلِك عن أبي بكرٍ رَضِىَ اللهُ عنه، فرَوَى سَعِيدٌ (٢)، ثنا سُفْيَانُ، وهُشَيْمٌ، عن يحيى بنِ سَعِيدٍ، عن الْقَاسِمِ بنِ محمدٍ، قال: جَاءَتِ الْجَدَّتَانِ إِلى أبى بكرٍ، رَضِىَ اللهُ عنه، فأَعْطَى أُمَّ الْأُمِّ الْمِيرَاثَ دُونَ أُمِّ الْأَبِ. فقال له عبدُ الرحمنِ بنُ سُهَيْلِ بنِ حَارِثَةَ، وكان شَهِدَ بِدرًا: يا خليفةَ رسول اللهِ، أَعْطَيْتَ التي إنْ مَاتَتْ لم يَرِثْها، ومَنَعْتَ التي لو ماتَتْ وَرِثَها! فجعل أبو بكرٍ السُّدُسَ بينهما (٣). ولأنَّهنَّ ذَواتُ عَددٍ لا يَشْرَكُهُنَّ ذكَرٌ، فاسْتَوى كثيرُهُنَّ ووَاحِدَتُهُنَّ، كالزَّوجاتِ. وقَوْلُ الخِرَقِىِّ: "لَمْ يَزِدْنَ عَلَى السُّدُسِ فَرْضًا". يريدُ به التحرُّزَ مِنْ زِيادتهنَّ بالرَّدِّ، فإنَّهنَّ يَأْخُذْن في الرَّدِّ زيادةً على السُّدُسِ، على ما قد مضَى ذِكْرُهُ.
فصل: ولا خلافَ بين أَهْلِ العِلْمِ في تَوْرِيثِ جَدَّتينِ؛ أُمِّ الْأُمِّ، وأُمِّ الأَبِ. وكذلك إنْ عَلَتَا وكانتا في القُرْبِ سَواءً، كأُمِّ أُمِّ أُمٍّ وأُمِّ أُمِّ أبٍ، إِلَّا ما حُكِىَ عن داودَ، أَنَّه لا يُوَرِّثُ أُمَّ أُمِّ الأبِ شيئا؛ لأنَّهُ لا يَرِثُها فَلا تَرِثُهُ، ولأنَّها غَيْرُ مَذْكورةٍ فِي الْخَبَرَ. ولَنا، أنَّ النبيَّ -صلى اللَّه عليه وسلم-
(٣) في: باب في الجدة، من كتاب الفرائض. سنن أبي داود ٢/ ١١٠.(١) تقدم تخريجه في صفحة ٥٤.(٢) في: باب الجدات، السنن ١/ ٥٥.(٣) وأخرجه البيهقي، في: باب فرض الجدة والجدتين، من كتاب الفرائض. السنن الكبرى ٦/ ٢٣٥. والدارقطني، في: كتاب الفرائض. سنن الدارقطني ٤/ ٩٠، ٩١.