the other, [and it is not appropriate to exclude both together; rather, if one of them is negated, the other is established], and here the prioritization is negated, so the inheritance is established. An example of this is if the grandson of the woman marries her granddaughter, and they have a child; the woman would be the child's mother's mother's mother, and she is [also] the child's father's father's mother. If the daughter's son marries her daughter's daughter, she is his mother's mother's mother and his mother's mother's father's mother. If the grandmother traces her descent through three lines, she inherits by them, [though] it is not possible for another inheriting grandmother to gather with her in the opinion of those who do not allow inheritance for more than three.
1017 - Issue: He said: (And the grandmother inherits while her son is alive).
The sum of it is that when the grandmother on the father's side has a son who is alive and an heir, then ‘Umar, Ibn Mas‘ud, Abu Musa, ‘Imran ibn al-Husayn, and Abu al-Tufayl, may Allah be pleased with them, have established her inheritance alongside her son. This was also stated by Shurayh, al-Hasan, Ibn Sirin, Jabir ibn Zayd, al-‘Anbari, Ishaq, and Ibn al-Mundhir, and it is the manifest position of the school of Ahmad ibn Hanbal, may Allah be pleased with him. Zayd ibn Thabit said: She does not inherit. This was also reported from ‘Uthman and ‘Ali, may Allah be pleased with them, and it is the view of Malik, al-Thawri, al-Awza‘i, Sa‘id ibn ‘Abd al-‘Aziz, al-Shafi‘i, Ibn Jabir, Abu Thawr, and the People of Opinion (Ashab al-Ra'y). It is also a report from Ahmad, transmitted by a group of his companions. There is no disagreement regarding her inheriting alongside her son if he is a paternal uncle or a father's uncle, because she does not trace her lineage through him. Those who excluded her by her son argued that she traces her lineage through him, so she does not inherit alongside him, just as the grandfather [is excluded] by the father, and the mother's mother [is excluded] by the mother. As for us, it is what was narrated by Ibn Mas‘ud, may Allah be pleased with him, who said: The first grandmother to whom the Messenger of Allah (may Allah bless him and grant him peace) gave
(7) Omitted from M. (8) In the original, with the addition: "min" (from). In M: "lahu" (for him). (1) Abu al-Tufayl ‘Amir ibn Wathilah ibn al-Asqa‘ al-Kinani, the last of those who saw the Prophet (may Allah bless him and grant him peace) in the world. He died in the year 100 or 110. Al-‘Ibar 1/118. (2) Abu Muhammad Sa‘id ibn ‘Abd al-‘Aziz al-Tanukhi, the jurist of the Levant after al-Awza‘i. He died in the year 167. Al-‘Ibar 1/250. (3) In M: "bi-abiha" (by her father).
الآخَرُ، [ولا ينْبَغِى أنَّ يُخِلَّ بهما جميعا، بل إذا انْتَفَى أحدُهما وُجِدَ الآخَرُ] (٧)، وههُنا قدِ انْتَفَى التَّرْجِيحُ فيَثْبُتُ التَّوْرِيثُ. وصُورَةُ ذلك، أَنْ يَتَزَوَّجَ ابنُ ابنِ المرأَةِ بِنْتَ بِنْتِها، فَيُولَدَ لهما وَلَدٌ، فتكونَ المَرْأةُ أُمَّ أُمِّ أُمِّهِ، وهى (٨) أُمُّ أَبِى أبِيهِ. وإِنْ تَزَوَّجَ ابْنُ بِنْتِها بِنْتَ بِنْتِها، فهى أُمُّ أُمِّ أُمِّهِ وأُمُّ أُمِّ أبِيهِ. وإنْ أَدْلَتِ الْجَدَّةُ بِثَلاثِ جِهاتٍ، تَرِثُ بِهِنَّ، لم يُمْكِنْ أَنْ يَجْتَمِعَ معها جَدَّةٌ أُخْرَى وَارْثَةٌ عندَ مَن لا يُوَرِّثُ أكْثَرَ مِن ثلاثٍ.
١٠١٧ - مسألة؛ قال: (وَالْجَدَّةُ تَرِثُ وَابْنُهَا حَيٌّ)
وجُمْلَتُه أنَّ الجَدَّةَ مِنْ قِبَلِ الأبِ إِذا كانَ ابْنُها حَيًّا وَارِثًا، فإِنَّ عمرَ، وابْنَ مَسْعُودٍ، وَأبا موسى، وعِمْرانَ بنَ الْحُصَيْنِ، وأبا الطُّفَيْلِ (١)، رَضِىَ اللهُ عنهم، وَرَّثُوها مع ابْنِها. وبه قال شُرَيْحٌ، والْحَسَنُ، وابْنُ سيرِينَ، وجابِرُ بن زَيْدٍ، والْعَنْبَرِىُّ، وإِسحاقُ، وابْنُ المُنْذِرِ، وهو ظَاهِرُ مذهبِ أحمدَ بنِ حَنْبَلٍ، رَضِىَ اللهُ عنه. وقَالَ زَيْدُ بنُ ثَابِتٍ: لَا تَرِثُ. ورُوِىَ ذلك عن عثمانَ، وعلىٍّ، رضِىَ اللهُ عنهما، وبه قال مَالِكٌ، والثَّوْرِيُّ، والأَوْزَاعِيُّ، وسَعِيدُ بنُ عبدِ العزيزِ (٢)، والشَّافعيُّ، وابنُ جَابِرٍ، وأَبو ثَوْرٍ، وأصْحابُ الرَّأْىِ. وهو روايةٌ عن أَحمدَ، رَواهُ عنه جَماعةٌ مِنْ أَصْحَابِهِ. ولا خِلافَ في تَوْريثِها مع ابْنِها إذا كانَ عَمًّا أَوْ عَمَّ أَبٍ؛ لِأنَّها لا تُدْلِى به. واحْتَجَّ مَنْ أَسْقَطَها بابْنِها (٣) بِأَنَّها تُدْلِى به، فلا تَرِثُ معه، كاْلجَدِّ مع الأَبِ، وأُمِّ الأُمِّ مع الأُمِّ. ولَنا، ما رَوَى ابْنُ مَسْعُودٍ، رَضِىَ اللهُ عنه، قال: أَوَّلُ جَدَّةٍ أَطْعَمَهَا رسولُ اللهِ -صلى اللَّه عليه وسلم-
(٧) سقط من: م.(٨) في الأصل، ازيادة: "من". وفي م: "له".(١) أبو الطفيل عامر بن واثلة بن الأسقع الكناني، آخر من رأى النبي -صلى اللَّه عليه وسلم- في الدنيا، توفى سنة مائة، أو سنة عَشرٍ ومائة. العبر ١/ ١١٨.(٢) أبو محمد سعيد بن عبد العزيز التنوخى، فقيه الشام بعد الأوزاعي، توفي سنة سبع وستين ومائة. العبر ١/ ٢٥٠.(٣) في م: "بأبيها".