And it being possible here, one should not resort to pure devotional worship (ta'abbud).
1030 - Issue: He said, (The People of Kinship [dhawū al-arḥām] are made heirs. He who has no prescribed share is placed in the position of the person whose share is named, from among those who are similar to him. Thus, the maternal uncle is placed in the position of the mother, and the paternal aunt is placed in the position of the father. There is another narration from Abu 'Abd Allah, may Allah have mercy on him, in which he placed her in the position of the paternal uncle; and the brother's daughter in the position of the brother, and every relative who has no prescribed share named for him is treated in this manner.)
The school of Abu 'Abd Allah regarding the inheritance of the People of Kinship is the school of 'Tanzil' (Assigning Status), which is that every one of them is assigned the status of the heir through whom they are related to the deceased, and thus they are given that heir's portion. If they are remote, they are brought down grade by grade until they reach the person through whom they are related, and they take that person's inheritance. If that person is one individual, they take the entire wealth. If they are a group, you divide the wealth among those through whom they are related, and whatever is obtained by each heir is assigned to the person who is related through them. If anything remains from the shares of the problem, it is returned to them according to the proportion of their shares. This is the view of 'Alqama, Masruq, al-Sha'bi, al-Nakha'i, Hammad, Nu'aym, Sharik, Ibn Abi Layla, al-Thawri, and everyone else who permitted them to inherit other than the people of kinship. It has been narrated from 'Ali and 'Abd Allah, may Allah be pleased with them, that they assigned the daughter of a daughter the status of a daughter, the daughter of a brother the status of a brother, the daughter of a sister the status of a sister, the paternal aunt the status of the father, and the maternal aunt the status of the mother. This has also been narrated from 'Umar, may Allah be pleased with him, regarding the paternal and maternal aunts. From 'Ali as well, it is narrated that he assigned the paternal aunt the status of the paternal uncle. This is also narrated from 'Alqama and Masruq, and it is the second narration from Ahmad. From al-Thawri and Abu 'Ubayd, it is narrated that they assigned her the status of the grandfather when there are children of brothers and sisters. Others assigned her the status of a grandmother. This disagreement concerning the paternal aunt occurred because she is related through four heir-producing categories: the father and the paternal uncle are her brothers, and the grandfather and grandmother are her parents. A group assigned the maternal aunt the status of a grandmother (2) because the grandmother is her mother. The correct view regarding this is assigning the paternal aunt the status of a father and the maternal aunt the status of a mother, for three reasons: First, what was narrated by al-Zuhri that
(1) Omitted from [M]. (2) Omitted from the original and [A].
وقَدْ أمْكَنَ ههُنا، فلا يُصارُ إلى التَّعَبُّدِ الْمَحْضِ.
١٠٣٠ - مسألة؛ قال: (ويُوَرَّثُ ذَوُو الْأَرْحامِ، فيُجْعَلُ مَنْ لم يُسَمَّ لَهُ فَريضَةٌ عَلَى مَنْزِلَةِ مَنْ سُمِّيَتْ له، ممَّنْ هُوَ نَحْوُه، فيُجْعَلُ الخَالُ بمَنْزِلَةِ الأُمِّ، والعَمَّةُ بمَنْزِلَةِ الْأَبِ. وعَنْ أَبِى عَبْدِ اللهِ، رحَمِهُ اللهُ، رِوَايَةٌ أُخرَى، أنَّهُ جَعَلَها بِمَنْزِلَةِ الْعَمِّ. وَبِنْتُ الْأَخِ بمَنْزِلَةِ الْأَخِ، وَكُلُّ ذِى رَحِمٍ لَمْ يُسَمَّ لَهُ فَرِيضَةٌ فَهُوَ عَلَى هذا النَّحْوِ)
مَذهبُ أبى عبدِ اللهِ في توريثِ ذَوى الأرْحامِ مَذْهَبُ أهلِ التَّنْزِيلِ، وهو أن يُنَزَّلَ كُلُّ واحدٍ منهم مَنْزِلَةَ مَنْ يَمُتُّ به من الوَرَثَةِ، فيُجْعَلَ له نصيبُهُ. فإِنْ بَعُدوا نُزِّلوا درجةً درجةً إلَى أن يصِلُوا إلى (١) مَنْ يَمُتُّون به، فيأخُذونَ مِيراثَه. فإن كان واحِدًا أخَذَ المالَ كلَّه، وإنْ كانوا جماعَةً قَسَمْتَ المالَ بين مَنْ يمتُّونَ به، فما حصَلَ لكُلِّ وارثٍ جُعِلَ لمن يَمُتُّ به. فإن بَقِىَ من سِهامِ المسألَةِ شَىْءٌ، رُدَّ عليهم على قَدْرِ سِهامِهم. وهذا قولُ عَلْقَمَةَ، ومسروقٍ، والشَّعْبِىِّ، والنَّخَعِىِّ، وحمَّادٍ، ونُعَيْمٍ، وشَرِيكٍ، وابْنِ أبى لَيْلَى، والثَّوْرِيِّ، وسائرِ من وَرَّثَهم غير أهلِ الْقَرابة. وقد رُوِىَ عن عليٍّ، وعبدِ اللَّه، رَضِىَ اللَّه عنهما، أنَّهما نزَّلا بنتَ البنتِ منزِلَةَ البنتِ، وبنتَ الأَخِ منزِلَةَ الأَخِ، وبنتَ الأُخْتِ منزِلَةَ الأُخْتِ، والعمَّةَ منزِلَةَ الأبِ، والخالَةَ منزِلَةَ الأُمِّ. ورُوِىَ ذلك عن عمرَ، رَضِىَ اللَّه عنه، في العَمَّةِ والخالَةِ. وعن عليٍّ أيضًا، أنَّه نزَّل العمَّةَ بمنزِلَةِ العَمِّ. ورُوِىَ ذلك عن عَلْقَمَةَ، ومَسْرُوقٍ. وهى الرِّوايَةُ الثانيةُ عن أحمدَ. وعن الثَّوْرِيِّ، وأبى عُبَيْدٍ، أنَّهما نزَّلاها مَنْزِلَةَ الجَدِّ مع ولَدِ الإِخوَةِ والأخَواتِ. ونزَّلها آخرونَ منزِلَةَ الجَدَّةِ. وإنَّما صار هذا الخِلافُ في العَمَّةِ؛ لأنَّها أَدْلَتْ بِأربَعِ جِهاتٍ وَارِثَاتٍ؛ فالأَبُ والعَمُّ أَخَواها، والجَدُّ والجَدَّةُ أَبَواها. ونزَّلَ قومٌ الخالَةَ منزِلَةَ (٢) جَدَّةٍ؛ لأنَّ الجَدَّةَ أمُّها. والصَّحيحُ من ذلك تنزيلُ العَمَّةِ أَبًا، والخالَةِ أُّمًّا، لوِجوهٍ ثلاثةٍ؛ أحدها، ما رَوَى الزُّهْرِىُّ، أنَّ
(١) سقط من: م.(٢) سقط من: الأصل، أ.
