as if they were alive, then you divide the wealth among them according to what the fixed share (faridah) dictates. Whatever goes to each of them is for the one who derives their kinship through them, provided that some of them do not precede others. If some of them precede others and they are from the same side, then the one closer to the heir is worthier. If they are from two sides, the distant one is assigned a status until he reaches the one he derives his kinship through, and he takes his share, whether the close one is excluded by him or not. This is the apparent view of Ahmad, may Allah be pleased with him. A group of his companions narrated from him regarding a maternal aunt, a maternal aunt's daughter, and a paternal uncle's daughter, that the maternal aunt receives the third, the paternal uncle's daughter receives two-thirds, and the maternal aunt's daughter is given nothing. Hanbal narrated from him that he said: Sufyan said something excellent: If there is a maternal aunt and a paternal uncle's daughter, the maternal aunt is given the third, and the paternal uncle's daughter is given two-thirds. The outward implication of this supports what we have stated. This is the view of al-Thawri, Muhammad ibn Salim, and al-Hasan ibn Salih. Dirar ibn Surad said: If the distant one, when assigned a status, excludes the close one, then the close one is worthier; and if he does not exclude him, the distant one is assigned a status until he reaches the heir. The rest of those who assign statuses said: The one who is more preceding to the heir is worthier in all cases. They did not differ, to my knowledge, in prioritizing the more preceding one if he is from the same side, except for Nu'aym and Muhammad ibn Salim, for they both said regarding a paternal aunt and a paternal aunt's daughter: The wealth is between them in two halves. I do not know of any of our companions, nor anyone else, who counted the sides and clarified them, except for Abu al-Khattab; for he counted them as five sides: paternal, maternal, filiation, sibling, and agnate (paternal unclehood). This leads to the conclusion that the paternal uncle's daughter from the mother's side, or the paternal aunt's daughter from the mother's side, would exclude the paternal uncle's daughter from both parents, and I do not know of anyone who stated this. Al-Khiraqi mentioned this regarding three paternal cousins from different categories, that the wealth belongs to the paternal uncle's daughter from both parents. And the explanation
(10) In [A]: "warith" (heir). (11) Omitted from: the Original, [A]. (12) Muhammad ibn Salim al-Hamadani al-Kufi, the specialist in inheritance (al-faradi). He narrated from 'Ata' and al-Sha'bi, and al-Thawri and al-Hasan ibn Salih narrated from him. Tahdhib al-Tahdhib 9/176. (13) Dirar ibn Surad, a Kufan, attributed to Shi'ism. He was a jurist knowledgeable in the laws of inheritance. He narrated from Ibn 'Uyaynah and others, and al-Bukhari narrated from him. Tahdhib al-Tahdhib 4/456, 457. (14) In [M]: "ibnat" (daughter).
كأنَّهم أحياءٌ، فقسَّمْتَ المالَ بينهم على ما تُوجِبُهُ الفَريضَةُ، فما صارَ لِكُلِّ واحِدٍ (١٠) منهم (١١)، فهو لِمَنْ أَدْلَى بِهِ، إذا لم يَسْبِقْ بعضُهُم بعْضًا، فإن سَبَقَ بَعْضُهم بَعْضًا، وكانوا من جِهَةٍ واحِدَةٍ، فالسَّابِقُ إلى الوارِثِ أَوْلَى. وإن كانوا مِنْ وِجْهَتَيْنِ، نُزِّلَ البعيدُ حتى يَلْحَقَ بمَنْ أَدْلَى به، فيأخُذُ نصيبَه، سواءٌ سقطَ به القريبُ أو لم يَسْقُطْ. هذا ظاهِرُ كلامِ أحمدَ رضى اللَّه عنه. ونَقَلَ عنهُ جماعَةٌ من أصحابِهِ في خالَةٍ وبنتِ خالَةٍ وبنتِ ابنِ عمٍّ، للخالَةِ الثُّلُثُ، ولابنَةِ ابنِ العَمِّ الثُّلُثانِ، ولا تُعْطَى بِنْتُ الخالَةِ شَيْئًا. ونقلَ حنبلُ عنه، أَنَّه قال: قال سُفْيانُ قولًا حَسَنًا: إذا كانَتْ خالَةٌ وبنتُ ابنِ العَمِّ، تُعْطَى الخالَةُ الثُّلُثَ، وتُعْطَى بنتُ ابن العَمَّ الثُّلُثَيْنِ. وظاهِرُ هذا يدُلُّ علَى ما قُلْناهُ. وهو قولُ الثَّوْرِىِّ، ومحمدِ بنِ سالمٍ (١٢)، والحَسَنِ بنِ صالحٍ. وقالَ ضِرار بنُ صُرَد (١٣): إن كانَ البَعيدُ إذا نُزِّلَ أَسْقَطَ القَريبَ، فالقَريبُ أَوْلَى، وإن لم يَكُنْ يُسْقِطُهُ نُزِّلَ البعيدُ حتَّى يَلْحَقَ بالوارِثِ. وقالَ سائرُ المُنَزِّلينَ: الأسْبَقُ إلى الوارِثِ أَوْلَى بكُلِّ حالٍ. ولم يخْتَلِفوا فيما علِمتُ في تقديمِ الأَسْبَقِ، إذا كانَ من جِهَةٍ واحِدَةٍ، إلَّا نُعَيْمًا، ومحمدَ بنَ سالِمٍ، فإنَّهما قالا في عَمَّةٍ وبنتِ عَمَّةٍ: المالُ بينهما نِصْفَيْنِ. ولم أعلَمْ أحَدًا من أصحابِنا، ولا من غيرِهم، عَدَّ الجهاتِ، وبيَّنَها، إلَّا أَبا الخطَّابِ، فإنَّه عدَّها خمسَ جهاتٍ، الأُبوَّة، والأُمومَةَ، والبُنُوَّةَ، والأُخُوَّةَ، والعُمومَةَ. وهذا يُفْضِى إلى أنَّ بِنْتَ (١٤) العَمِّ من الأُمِّ، أَوْ بِنْتَ العَمَّةِ من الأُمِّ، مُسْقِطَةٌ لبنتِ العَمِّ من الأبَوَيْنِ، ولا أَعْلَمُ أحَدًا قال به. وقد ذَكَرَ الخِرَقِىُّ هذا في ثلاثِ بناتِ عُمومَةٍ مُفْتَرِقِينَ، أنَّ المالَ لبِنتِ العَمِّ من الأبَوَيْنِ. وبَيانُ
(١٠) في أ: "وارث".(١١) سقط من: الأصل، أ.(١٢) محمد بن سالم الهمداني الكوفى الفرضى، روى عن عطاء والشعبي، وروى عنه الثوري والحسن بن صالح. تهذيب التهذيب ٩/ ١٧٦.(١٣) ضرار بن صرد، كوفى ينسب إلى التشيع، وكان فقيها عالما بالفرائض، روى عن ابن عيينة وغيره، وعنه البخاري. تهذيب التهذيب ٤/ ٤٥٦، ٤٥٧.(١٤) في م: "ابنة".
