sisters from both parents, or from a father, it is from seventy-two according to those who equalize them, and from one hundred and eight according to those who prefer [the male]. The opinion of the people of Iraq is that it is from twenty-seven, like the children of sons.
Section: If you have with you children of daughters or (7) sisters, you divide the estate between their mothers according to their number; whatever amount goes to each of them belongs to her children equally according to those who equalize, and according to those who prefer, he assigns it between them according to their inheritance. The companions of Abu Hanifah differed: Abu Yusuf held the view of dividing the estate between them according to their number (8) without considering their mothers, provided they are equal, or [if they are from] those through whom they derive their relation—from the fathers and mothers—to the daughters of the deceased, with the male receiving the share of two females, like the children of sons. Muhammad ibn al-Hasan held that whoever derives their relation through a son, is considered a son even if female, and whoever derives their relation through a female is considered a female even if male, and he considered those through whom they derive their relation to be equivalent to the number of those deriving it, then he divided [the estate] between them according to their number. So whatever the child of the son received, he divided it between them with the male receiving the share of two females, and whatever the child of the female received, he divided it between them likewise.
Issues: Among them is: a daughter of a daughter's son, and a son of a daughter's daughter. According to the opinion of those who equalize, the estate is divided between them in halves. According to the opinion of those who prefer [the male], if they are from the children of two daughters (9), it is likewise. But if they are from the children of one daughter, the estate is between her son and her daughter; her son receives two-thirds and her daughter receives one-third. Whatever her son receives belongs to his daughter, and whatever her daughter receives belongs to her son, so it results in the daughter having two shares and the son having one share. The opinion of Muhammad is the same. The opinion of Abu Yusuf is that the son has two shares and the daughter has one share, like the son of the deceased and his daughter. Two sons of a daughter's daughter, and a son of a daughter's son: according to the opinion of those who equalize, the son of the daughter's son has the half, and the remainder is between the others in three parts, regardless of whether they are from the children of a daughter or from the children of two daughters (9). According to the opinion of those who prefer, if they are from the children of two daughters (9), then the son of the daughter's son has the half, and the other half is between the others in five parts. And if they are from the children of [one] daughter, then the son of the daughter's son has two-thirds, and the remaining third is for the others in five parts; because the estate was for the first daughter, so it was divided between her son and her daughter into thirds, with the son having two shares, so they are for his son, and the daughter having two shares, which are for her children. The opinion of Muhammad is that it is divided between them in five parts, with the son of the son having
(7) In the margin of [A]: "or children". And this is the intended meaning. (8) In the original, [B], [M]: "adadahunna" (their [fem.] number). (9) In [B], [M]: "banin" (sons).
أَخَوَاتٍ من أَبَوَيْنِ، أو مِنْ أَبٍ، فَهِىَ مِنِ اثْنَيْنِ وسَبْعينَ، عند مَن سَوَّى. ومِنْ مائةٍ وثمانيةٍ عندَ مَنْ فَضَّلَ. وقَوْلُ أَهْلِ العِرَاقِ: هِىَ مِنْ سَبْعَةٍ وَعِشْرينَ كأَوْلادِ البَنِينَ.
فصل: وإذا كان مَعَكَ أَوْلَادُ بَنَاتٍ أو (٧) أَخَوَاتٍ، قَسَّمتَ المالَ بَيْنَ أُمَّهَاتِهم عَلى عَدَدِهِنَّ فما أَصابَ كُلَّ وَاحِدَةٍ مِنْهُنَّ فهو لِوَلَدِها بالسَّوِيَّةِ عندَ مَنْ سَوَّى، وعندَ مَنْ فَضَّلَ جَعَلَهُ بينهم على حَسَبِ مِيراثِهم. واختلفَ أَصْحابُ أبى حنيفَةَ، فذَهبَ أَبو يوسُفَ إِلى قَسْمِ المالِ بينهم عَلى عَدَدِهم (٨) دُونَ مُراعَاةِ أُمَّهاتِهم إِذَا اسْتَوَوْا، أو ممَّن يُدْلُونَ بِهِ مِنَ الآباءِ والأُمَّهاتِ إِلى بَنَاتِ الميِّت، لِلذَّكَرِ مِثْلُ حَظِّ الأُنْثَيَيْنِ؛ كَأَوْلَادِ البنينَ. وجَعَلَ محمد بنُ الحسنِ مَنْ أَدْلَى بابنٍ ابنًا، وإِنْ كَان أُنثى، وَمَنْ أَدْلَى بِالأُنْثَى أُنْثَى وإِنْ كان ذَكرًا، وجعل المُدْلَى بِهمْ بِعَدَدِ الْمُدْلِينَ، ثم قَسَّمَ بينهم على عَدَدِهم، فما أصابَ وَلَدَ الابْنِ قَسَّمَه بينهم للذَّكَرِ مِثْلُ حَظِّ الأُنْثَيَيْنِ، وما أَصابَ وَلَدَ الأُنْثَى قَسَّمَه بينهم كذلك.
مسائل: من ذلك؛ بِنْتُ ابنِ بِنْتٍ، وابْنُ بِنْتِ بِنْتٍ، قَوْلُ مَنْ سَوَّى، المالُ بَيْنَهُمَا نِصْفَينِ، وقَوْلُ مَنْ فَضَّلَ، إِنْ كَانَا مِنْ وَلَدِ بِنْتَيْنِ (٩)، فكذلك، وإِنْ كانَا مِنْ وَلَدِ بِنْتٍ وَاحِدَةٍ، فالمالُ بَيْنَ ابْنِها وبِنْتِها، لابْنِها ثُلُثَاهُ، ولبنْتِها ثُلُثُهُ، فما أَصَابَ ابْنها فهو لِبِنْتِه، وما أَصَابَ بِنْتَها فهو لابْنِهَا، فيصيرُ للبنْتِ سَهْمَان، وللابْنِ سَهْمٌ، وقَوْلُ محمدٍ كذلك، وقَوْلُ أَبى يوسفَ للابْنِ سَهْمَان، وللبِنْتِ سَهْمٌ، كابْنِ الميِّتِ وبِنْتِهِ. ابْنَا بِنْتِ بِنْتٍ، وابْنُ ابْنِ بِنْتٍ، قَوْلُ مَنْ سَوَّى لابْنِ ابْنِ البنْتِ النِّصْفُ، والبَاقِى بينَ البَاقِينَ على ثلاثَةٍ، سَوَاءٌ كانوا مِنْ وَلَدِ بِنْتٍ، أو مِنْ وَلَدِ بِنْتَيْنِ (٩)، وقَوْلُ الْمُفَضِّلينَ إِنْ كَانُوا مِنْ وَلَدِ بِنْتَيْنِ (٩) فلابْنِ ابْنِ البِنْتِ النِّصْفُ، والنِّصْفُ الآخَرُ بَيْنَ الباقينَ على خَمْسَةٍ، وإِنْ كَانوا مِنْ وَلَدِ بِنْتٍ، فلابْنِ ابْنِ البِنْتِ الثُّلُثَانِ، والثُّلُثُ البَاقِى للباقينَ، على خَمْسَةٍ؛ لأَنَّ المالَ كان للبِنْتِ الأُولَى، فقُسِّم بينَ ابْنِها وبِنْتِها أثْلَاثًا، للابْنِ سَهْمانِ، فهما لابْنِه، وللبِنْتِ سَهْمَانِ، فهو لِوَلَدِها. قَوْلُ محمد يُقَسَّم بينهم على خَمْسَةٍ، لابْنِ الابْنِ
(٧) في حاشية ا: "أو أولاد". وهو المقصود.(٨) في الأصل، ب، م: "عددهن".(٩) في ب، م: "بنين".
