AL-SIRĀJĪYYAH TRANSLATION WITH EXPLANATION & VIDEOS السراجية

بسم الله الرحمن الرحيم

Kitāb al-farāʼiḍ al-Sirājīyah (کتاب الفرائض السراجیه), commonly known simply as Al-Sirājīyah, is an authoritative text on Islāmic inheritance law in the Ḥanafī school of jurisprudence. It was authored by Siraj al-Din Muḥammad ibn Muḥammad al-Sajawandi, also known as Abū Tāhir Muḥammad al-Sajāwandī al-Ḥanafī with the honorific title Sirā al-Dīn (سراج الدین, lamp of the faith) who died c. 1203 CE or 600 AH. The book which covers the detailed rules and calculations for distributing inheritance according to Islāmic law has been studied and referenced for centuries in Islāmic legal education by successive generations of Muslim students and scholars alike.

The first English translation of the text with commentary was by Sir William Jones published in 1792. Al-Ḥaj Mahomed Ullah ibn S. Jung did a further English translation which was published in 1934. Both these translations have been used to compile a modern English translation that sticks closely to the Arabic text. The Arabic text in itself can be difficult to understand even for native Arabic speakers, therefore, in some instances, explanatory notes have been added. Words in ( ) denote Romanised Arabic text or alternative translation while text in [ ] is for clarification or explanation and may not be found in the original Arabic text. This work is intended for those studying this aspect of Islāmic law at a university or madrasah whose first language is English.

Comprehensive coverage of the subject in English according to the four Islāmic schools of jurisprudence by Dr. A. Hussain is available in book form [1] and perhaps online in the near future  insha'Allāh. Online videos will be loaded, insha'Allāh, to provide a detailed explanation of the text in English. These videos will not be based on the text of Al-Sirājīyah but on the text of the book entitled The Islamic Law of Wills and Inheritance.

_{A. Hussain, 2024}                          

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CONTENTS السراجية

INTRODUCTION  المُقَدِّمة

SECTION ON IMPEDIMENTS  فصل في الموانع

CHAPTER ON THE RULES OF DISTRIBUTION OF SHARES AND PERSONS ENTITLED TO IT  باب معرفة الفروض ومستحقيها

SECTION ON WOMEN   فصل في النساء

CHAPTER ON RESIDUARIES  باب العصبات

CHAPTER ON EXCLUSION   باب الحجب

CHAPTER ON COMMON DENOMINATOR OF FRACTIONS OF SHARES   باب مخارج الفروض

CHAPTER ON INCREASE  باب العول

SECTION ABOUT NUMBERS, EQUAL, MULTIPLE, HAVING COMMON FACTOR, AND PRIME TO ONE ANOTHER فصل في معرفة التماثل والتداخل والتوافق والتباين بين العددين

CHAPTER ON TAṢḤIḤ PROCESS OF DISTRIBUTION  باب التصحيح 

SECTION  فصل

RULES OF DISTRIBUTION OF THE PROPERTY AMONG HEIRS AND CREDITORS  فصل في قسمة التر كات بين الورثة و الغرماء

SECTION ABOUT COMPROMISE  فصل في التخارج

CHAPTER ON RETURN  باب الرد

CHAPTER ON THE SHARING OF THE GRANDFATHER   باب مقاسمة الجد

CHAPTER ON DEVOLUTION OF VESTED INHERITANCE  باب المناسخة

CHAPTER ON DISTANT KINDRED  باب ذوي الأرحام

SECTION ON THE FIRST CLASS  فصل في الصنف الأول

SECTION  فصل

SECTION ON THE SECOND CLASS  فصل في الصنف الثاني

SECTION ON THE THIRD CLASS  فصل في الصنف الثالث 

SECTION ON THE FOURTH CLASS  فصل في الصنف الرابع 

SECTION ON THEIR DESCENDANTS  فصل في أولادهم

SECTION ON THE HERMAPHRODITE   فصل في الخنثى

SECTION ON PREGNANCY  فصل في الحمل

SECTION ON THE MISSING PERSON  فصل في المفقود

SECTION ON THE APOSTATE   فصل في المرتد

SECTION ABOUT THE PRISONER   فصل في الأسير 

SECTION ON PERSONS DROWNED, BURNED OR BURIED IN RUINS  فصل في الغرقى والحرقى والهدمى

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بسم الله الرحمن الرحيم

الحمد لله رب العالمين حمد الشاكرين، والصلاة على خير البرية محمد وآله الطيبين الطاهرين، قال رسول الله صلى الله تعالى عليه وسلم: تعلموا الفرائض وعلموها الناس فإنها نصف العلم

قال علماؤنا رحمهم الله تعالى تتعلق بتركة الميت حقوق أربعة مرتبة الأول: يبدأ بتكفينه وتجهيزه من غير تبذير ولا تقتير ثم تقضى ديونه من جميع ما بقي من ماله، ثم تنفذ وصاياه من ثلث ما بقي بعد الدين، ثم يقسم الباقي بين ورثته بالكتاب والسنة وإجماع الأمة 

فيبدأ بأصحاب الفرائض وهم الذين لهم سهام مقدرة في كتاب الله تعالى، ثم بالعصبات من جهة النسب، والعصبة كل من يأخذ ما أبقته أصحاب الفرائض وعند الانفراد يحرز جميع المال، ثم بالعصبة من جهة السبب وهو مولى العتاقة، ثم عصبته على الترتيب، ثم الرد على ذوي الفروض النسبية بقدر حقوقهم، ثم ذوي الأرحام، ثم مولى الموالاة، ثم المقر له بالنسب على الغير بحيث لم يثبت نسبه بإقراره من ذلك الغير إذا مات المقر على إقراره، ثم الموصى له بجميع المال، ثم بيت المال

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Translation of key phrases

الحَمْدُ للهِ رَبِّ العَالَمِينَ حَمْدَ الشَّاكِرِينَ  1

1. Praise be to Allāh, the Lord of all worlds, praise of the thankful ones,

وَالصَّلَاةُ عَلَى خَيْرِ البَرِيَّةِ مُحَمَّدٍ وَآلِهِ الطَّيِّبِينَ الطَّاهِرِينَ 

2. and blessings upon the best of creation, Muḥammad, and his pure and righteous family.

قَالَ رَسُولُ اللهِ صَلَّى اللهُ تَعَالَى عَلَيْهِ وَسَلَّمَ  3

3. The Messenger of Allāh, peace and blessings of Allāh be upon him, said:

تَعَلَّمُوا الفَرَائِضَ وَعَلِّمُوهَا النَّاسَ فَإِنَّهَا نِصْفُ العِلْمِ  4

4. Learn the laws of inheritance and teach them to the people, for they are half of knowledge.

قَالَ عُلَمَاؤُنَا رَحِمَهُمُ اللهُ تَعَالَى  5

5. Our scholars, may Allāh have mercy on them, said:

تَتَعَلَّقُ بِتَرِكَةِ المَيِّتِ حُقُوقٌ أَرْبَعَةٌ مُرَتَّبَةٌ  6

• تَتَعَلَّقُ: Are attached
• بِتَرِكَةِ: To the estate
• المَيِّتِ: The deceased
• حُقُوقٌ: Rights
• مُرَتَّبَةٌ: Arranged

6. There are four rights attached to the estate of the deceased, arranged in order.

الأَوَّلُ: يُبْدَأُ بِتَكْفِينِهِ وَتَجْهِيزِهِ مِنْ غَيْرِ تَبْذِيرٍ وَلَا تَقْتِيرٍ 7 

• يُبْدَأُ: It begins
• بِتَكْفِينِهِ: With his shrouding
• وَتَجْهِيزِهِ: And his preparation (for burial)
• تَبْذِيرٍ: Extravagance
• تَقْتِيرٍ: Stinginess

7. First: His shrouding and preparation are to be done without extravagance or stinginess.

ثُمَّ تُقْضَى دُيُونُهُ مِنْ جَمِيعِ مَا بَقِيَ مِنْ مَالِهِ  8

• تُقْضَى: Are paid
• دُيُونُهُ: His debts
• جَمِيعِ: All
• بَقِيَ: Remains

8. Then his debts are paid from all that remains of his wealth.

ثُمَّ تُنَفَّذُ وَصَايَاهُ مِنْ ثُلُثِ مَا بَقِيَ بَعْدَ الدَّيْنِ  9

9. Then his bequests are carried out from a third of what remains after the debts.

ثُمَّ يُقَسَمُ البَاقِي بَيْنَ وَرَثَتِهِ بِالكِتَابِ وَالسُّنَّةِ وَإِجْمَاعِ الأُمَّةِ 10 

10. Then the remainder is divided among his heirs by the Book, the Sunnah, and the consensus of the Muslim community.

فَيُبْدَأُ بِأَصْحَابِ الفَرَائِضِ وَهُمُ الَّذِينَ لَهُمْ سِهَامٌ مُقَدَّرَةٌ فِي كِتَابِ اللهِ تَعَالَى 11

• سِهَامٌ: Shares (referring to portions or shares of inheritance)
• مُقَدَّرَةٌ: Specified or determined

11. The division starts with the ʿaṣḥāb al- farāʾiḍ (Qurʾānic heirs), who are those with specified shares in the Book of Allāh, the Exalted.

ثُمَّ بِالعَصَبَاتِ مِنْ جِهَةِ النَّسَبِ  12

• جِهَةِ: The side of
• النَّسَبِ: Lineage or kinship (blood relations)

12. Then with the ʿaṣabāt (residuaries) from the line of descent.

وَالعَصَبَةُ كُلُّ مَنْ يَأْخُذُ مَا أَبْقَتْهُ أَصْحَابُ الفَرَائِضِ  13

• كُلُّ: All or every
• يَأْخُذُ: Takes (or receives)
• أَبْقَتْهُ: Was is left (or remains after)

13. The ʿaṣabāt are all those who take what the ʿaṣḥāb al- farāʾiḍ (Qurʾānic heirs) leave.

وَعِنْدَ الانْفِرَادِ يُحْرِزُ جَمِيعَ المَالِ  14

• عِنْدَ: In the case of, or at the time of
• الانْفِرَادِ: Solitude, or being alone (in this context, meaning "when alone" or "in the absence of others")
• يُحْرِزُ: He/It acquires, or secures
• جَمِيعَ: All, the entirety
• المَالِ: The wealth, or property

14. And when there are no other heirs, they take all the wealth.

ثُمَّ بِالعَصَبَةِ مِنْ جِهَةِ السَّبَبِ وَهُوَ مَوْلَى العَتَاقَةِ  15

• جِهَةِ: the side of, or from the direction of
• السَّبَبِ: cause or reason 
• مَوْلَى: master 
• العَتَاقَةِ: emancipation (of a slave)

15. Then the ʿaṣabāt through association, which is the freed slave (mawlā al- ‘itāq).

     

ثُمَّ عَصَبَتُهُ عَلَى التَّرْتِيبِ  16

16. Then his ʿaṣabāt (residuaries) in order.

ثُمَّ الرَّدُّ عَلَى ذَوِي الفُرُوضِ النَّسَبِيَّةِ بِقَدْرِ حُقُوقِهِمْ  17

17. Then al-radd (return) to the ʿaṣḥāb al- farāʾiḍ (Qurʾānic heirs) according to their respective shares.

ثُمَّ ذَوِي الأَرْحَامِ  18

18. Then the dhawī al-arḥām (distant kindred).

ثُمَّ مَوْلَى المُوَالَاةِ  19

19. Then al-mawlā al-mawāla (successor by contract).

ثُمَّ المُقَرُّ لَهُ بِالنَّسَبِ عَلَى الغَيْرِ بِحَيْثُ لَمْ يَثْبُتْ نَسَبُهُ بِإِقْرَارِهِ مِنْ ذَلِكَ الغَيْرِ إِذَا مَاتَ المُقِرُّ عَلَى إِقْرَارِهِ   20

• المُقَرُّ: the one acknowledged (as a relative)
• بِالنَّسَبِ: by lineage (by blood)
• الغَيْرِ: another (referring to someone else)
• بِحَيْثُ: in such a way that
• لَمْ يَثْبُتْ: it is not established
• بِإِقْرَارِهِ: by his acknowledgment
• الغَيْرِ: other person
• المُقِرُّ: the one who acknowledges (makes acknowledgment)
• إِقْرَارِهِ: his acknowledgment

20. Then the al-muqirr lahu (acknowledged kinsman), in cases where his lineage was not established by that other person’s acknowledgment, if the acknowledger died still acknowledging it.

ثُمَّ المُوصَى لَهُ بِجَمِيعِ المَالِ  21

21. Then al-mūṣā lahu (universal legatee), the one to whom all the wealth was bequeathed.

ثُمَّ بَيْتُ المَالِ  22

22. Then bayt al-māl (public treasury of the Muslims).

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Meaning and explanation

Praise be to Allāh, Lord of all the worlds, the praise of the grateful, and blessings be upon the best of creation, Muḥammad, and his pure and noble family. The Messenger of Allāh, peace and blessings be upon him, said: Learn the laws of inheritance (al-farāʾiḍ) and teach them to the people, for they are half of knowledge.

Our scholars, may Allāh have mercy upon them, have stated that the estate of a deceased person is subject to four primary obligations. First, the deceased must be prepared for burial without extravagance or stinginess. Then, their debts must be settled using all remaining assets. Next, their Will (any bequests) should be executed, provided it does not exceed one-third of the estate after the debts have been paid. Finally, the remaining estate is distributed among the heirs according to the Qurʾān, Sunnah, and the consensus of the Islāmic scholars.

[The word farḍ is a specific term used to denote a duty or obligation imposed by Divine command, in one of its plural forms, farāʾiḍ, it is specifically used to refer to shares of inheritance allocated to relatives in the Qurʾān. The term ilm al-farāʾiḍ refers to the Islāmic inheritance law.]

The distribution of inheritance begins with those who have fixed shares, as specified in the Qurʾān. These are known as the ʿaṣḥāb al- farāʾiḍ (Qurʾānic heirs). Next comes the ʿaṣabāt nasabiyya (residuaries by blood), which refers to those relatives who inherit the remainder after the fixed shares have been distributed. If there are no ʿaṣḥāb al- farāʾiḍ, the aṣabāt nasabiyya inherit the entire estate. Thereafter, the ʿaṣabāt by some special reason, that is al-mawlā al-‘ itāq, the master of a freed slave followed by his own ʿaṣabāt in order. [If there are no ʿaṣabāt after [distributing the obligatory fixed shares], any excess is returned to those ʿashab al-farāʾiḍ entitled to al-radd (return) in proportion to their original shares. Thereafter, the inheritance goes to the dhawī al-arḥām (distant kindred), followed by the successor by contract, mawlā al-mawāla, and then to someone who is acknowledged as a relative by another, al-muqirr lahu (acknowledged kinsman) provided that this claim is not proven by blood relationship and the deceased dies maintaining this claim. Finally, if there are no other eligible heirs, the entire estate goes to the person to whom the deceased bequeathed all his possessions, al-mūṣā lahu, and then finally to the public treasury of the Muslims, bayt al-māl al-muslimeen.

[Heirs are classified into the following classes based on order of inheritance:

1. ʿAṣḥāb al-farāʾiḍ (Qurʾānic heirs or Sharers)

• These are heirs who have been designated a share in the Qurʾān, nine heirs in total. A further three heirs have been added by Muslim jurists using qiyās (analogy), namely the granddaughter through son, true grandfather and true grandmother. See details later.

2. ʿaṣabāt nasabiyya (Residuaries by reason of blood relationship)

• Residuaries can be by blood (ʿaṣabāt nasabiyya) or by special reason (ʿaṣabāt sababiyya).

• ʿaṣabāt nasabiyya are relatives of the deceased between whom and the deceased no female intervenes. Hence, all residuaries are related to the deceased through a male line.

• Four female relatives can also inherit as ʿaṣabāt nasabiyya: these are the daughter, granddaughter through son no matter how distant, full sister and consanguine sister (paternal half-sister).

3. ʿaṣabāt sababiyya (residuary by special reason) e.g. al-mawlā al-‘itāq

• Master of an emancipated slave and the male residuary heirs of the manumitter.

• Mawlā al-‘itāq has been placed above the distant kindred in priority in line with the view of  Zayd bin Thābit, ʿAbd Allāh bin Mas‘ūd (t) places the mawlā al-‘itāq after the distant kindred.

4. Dhawī al-arḥām (Distant kindred), 

• These are all those blood relatives of the deceased who are neither āṣḥāb al-farāʾiḍ nor ʿaṣabāt nasabiyya.

5. Mawlā al-mawāla (Successor by contract)

• a successor by contract (or contractual heir) is a person who is entitled to inherit as a result of a contract of clientship (’aqd al-mawalāt) made with the deceased.

6. Al-muqirr lahu (Acknowledged kinsman)

• acknowledged kinsman is a person of unknown descent whose kinship has been acknowledged by the deceased not through himself but through another.

7. Al-mūṣā lahu (Universal legatee)

• universal legatee is the person to whom the deceased has bequeathed the whole of his property by Will when there are no heirs whatsoever.

8. Bayt al-māl (Public treasury of the Muslims)]

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فصل في الموانع

SECTION ON IMPEDIMENTS

المانع من الإرث أربعة: ارّقّ و افرا كان أو ناقصاً والقتل الذي يتعلق به وجوب القصاص أو الكفارة، واختلاف الدينين، واختلاف الدارين إما حقيقة كالحربى والذمى أو حكما كالمستأمن والذمي أو الحربيين من دارين مختلفين، والدار إنما تختلف باختلاف المنعة والملك لانقطاع العصمة فيم

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Translation of key phrases

المَانِعُ مِنَ الإِرْثِ أَرْبَعَةٌ  1

1. The impediments to inheritance are four:

الرِّقُّ إِفْرَاقًا أَوْ نَاقِصًا  2

2. Slavery, whether complete or partial.

وَالقَتْلُ الَّذِي يَتَعَلَّقُ بِهِ وُجُوبُ القِصَاصِ أَوِ الكَفَّارَةِ  3

• القَتْلُ: killing
• يَتَعَلَّقُ: is attached to
• وُجُوبُ: obligation
• القِصَاصِ: legal equal retaliation
• لكَفَّارَةِ: expiation

3. And killing that results in qiṣāṣ (equal retaliation) or kaffāra (expiation).

وَاخْتِلَافُ الدِّينَيْنِ  4

4. And the difference in religions.

وَاخْتِلَافُ الدَّارَيْنِ  5

5. And the difference of domicile (jurisdiction),

إِمَّا حَقِيقَةً كَالحَرْبِيِّ وَالذِّمِّيِّ  6

6. either literally, like between a combatant and a dhimmi,

أَوْ حُكْمًا كَالمُسْتَأْمِنِ وَالذِّمِّيِّ  7

7. or legally, like between a temporary resident and a dhimmi,

أَوِ الحَرْبِيَّيْنِ مِنْ دَارَيْنِ مُخْتَلِفَيْنِ  8

8. or between two combatants from different territories.

وَالدَّارُ إِنَّمَا تَخْتَلِفُ بِاخْتِلَافِ المَنَعَةِ وَالمُلْكِ  9

9. The domicile differs due to the difference in protection and sovereignty,

لِانْقِطَاعِ العِصْمَةِ فِيهِمْ  10

10. because the bond of protection between them is severed.

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Meaning and explanation

There are four impediments to the right of succession: (i) slavery, whether complete or partial; (ii) homicide, which is punishable by retaliation or expiation; (iii) difference in religion; and (iv) difference in domicile. 

The latter can be actual, as in the case of an alien enemy (ḥarabi) and a protected non-Muslim subject (dhimmi), or constructive, as in the case of a temporary resident (musta’min) and a protected non-Muslim. Additionally, it can refer to two alien enemies (ḥarabis) from different countries, where the difference in domicile arises due to allegiance to different powers and rulers, when there is no alliance between them.

[Historically slavery was subdivided into two categories: complete (entire) and partial (qualified). Partial slaves were of three types: mukātib (مُكَاتب), mudabbar (مُدَبَّر) and umm al-wald (أم الولد). Mukātib slave was one who had negotiated a contract with his owner for eventual freedom. This contract typically involved the slave paying a sum of money to their owner in instalments. A mudabbar slave was one who had been promised freedom such as upon death of the master. Umm al-wald was a female slave who has borne a child to her master, she was to be emancipated unconditionally upon the death of her master.

Direct killing by a mature (bāligh) and sane person which allows for equal retaliation (qiṣāṣ) or expiation (kaffāra) obligatory or preferred on the killer is a bar to inheritance.  

A Muslim does not inherit from a non-Muslim and vice versa. Apostates do not inherit from either nor even from each other. 

Dhimmis are non-Muslims in a Muslim state who pay jazia (جزية) tax and are protected by law. Harabis are non-Muslim enemies and musta’mins are non-Muslims living in an Islāmic state for the purposes of trade with permission of the government, they become dhimmis after one year. A harabi living in a non-Islāmic state an his father living in an Islāmic state are not entitled to inherit from each other under Islāmic law. Two harabis of two different states living an Islāmic state do not inherit from each other. A dhimmi and a musta’min living in an Islāmic state do not inherit from each other. Two dhimmis or two musta’mins living in an Islāmic state do inherit from each other.]

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باب معرفة الفروض ومستحقيها

CHAPTER ON THE RULES OF DISTRIBUTION OF SHARES AND PERSONS ENTITLED TO IT 

الفروض المقدرة في كتاب الله تعالى ستة: النصف والربع والثمن والثلثان والثلث والسدس على التضعيف والتنصيف، وأصحاب هذه السهام اثنا عشر نفراً: أربعة من الرجال وهم الأب والجد الصحيح وهو أب الأب وإن علا والأخ لأم والزوج، وثمان من النساء وهن الزوجة والبنت وبنت الابن وإن سفلت والأخت لأب وأم والأخت لأب والأخت لأم والأم والجدة الصحيحة وهي التي لا يدخل في نسبتها إلى الميت جد فاسد، أما الأب فله أحوال ثلاث: الفرض المطلق وهو السدس، وذلك مع الابن أو ابن الابن وإن سفل، والفرض والتعصيب معاً، وذلك مع الابنة أو ابنة الابن وإن سفلت، والتعصيب المحض، وذلك عند عدم الولد وولد الابن وإن سفل. والجد الصحيح كالأب إلا في أربع مسائل وسنذكرها في مواضعها إن شاء الله تعالى، ويسقط الجد بالأب؛ لأن الأب أصل في قرابة الجد إلى الميت، والجد الصحيح هو الذي لا تدخل في نسبته إلى الميت أم. وأما لأولاد الأم فأحوال ثلاث: السدس للواحد، والثلث بين الاثنين فصاعدا ذكورهم وإناثهم في القسمة والاستحقاق سواء ويسقطون بالولد وولد الابن وإن سفل وبالأب والجد بالاتفاق. وأما للزوج فحالتان: النصف عند عدم الولد وولد الابن وإن سفل، والربع مع الولد أو ولد الابن وإن سفل

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Translation of key phrases

الفُرُوضُ المُقَدَّرَةُ فِي كِتَابِ اللهِ تَعَالَى سِتَّةٌ  1

• الوُضُ : the portions or the shares
• المُقَدَّرَةُ : prescribed
• سِتَّةٌ : six

1. The obligatory shares in the Book of Allāh, the Exalted, are six:

النِّصْفُ  2

2. One half.

وَالرُّبُعُ  3

3. One fourth.

وَالثُّمُنُ  4

4. One-eighth.

وَالثُّلُثَانِ  5

5. Two-thirds.

وَالثُّلُثُ  6

6. One-third.

وَالسُّدُسُ  7

7. One-sixth.

عَلَى التَّضْعِيفِ وَالتَّنْصِيفِ  8

8. Based on doubling and halving.

وَأَصْحَابُ هَذِهِ السِّهَامِ اثْنَا عَشَرَ نَفَرًا  9

9. And the holders of these shares are twelve individuals:

أَرْبَعَةٌ مِنَ الرِّجَالِ  10

10. Four from the men:

وَهُمُ الأَبُ  11

11. They are the father,

وَالجَدُّ الصَّحِيحُ وَهُوَ أَبُو الأَبِ وَإِنْ عَلَا  12

• الجَدُّ : grandfather
• الصَّحِيحُ : true

12. The true grandfather, who is the father of the father, and even if higher (in lineage).

وَالأَخُ لِأُمٍّ  13

13. The maternal half-brother.

وَالزَّوْجُ  14

14. And the husband.

وَثَمَانٍ مِنَ النِّسَاءِ  15

15. And eight from the women:

وَهُنَّ الزَّوْجَةُ  16

16. They are the wife,

وَالبِنْتُ  17

17. The daughter,

وَبِنْتُ الابْنِ وَإِنْ سَفَلَتْ  18

• وَإِنْ : even if
• سَفَلَ : he goes lower (referring to lower in lineage/ generations)

18. The son’s daughter, and further lower (in lineage).

وَالأُخْتُ لِأَبٍ وَأُمٍّ  19

19. The full sister.

وَالأُخْتُ لِأَبٍ  20

20. The paternal half-sister.

وَالأُخْتُ لِأُمٍّ  21

21. The maternal half-sister.

وَالأُمُّ  22

22. And the mother.

وَالجَدَّةُ الصَّحِيحَةُ  23

23. And the true grandmother,

وَهِيَ الَّتِي لاَ يَدْخُلُ فِي نِسْبَتِهَا إِلَى المَيِّتِ جَدٌّ فَاسِدٌ  24

24. Who is the one in whose lineage there is no false grandfather involved in her relation to the deceased.

أَمَّا الأَبُ فَلَهُ أَحْوَالٌ ثَلاَثٌ  24

25. As for the father, he has three situations:

الفَرْضُ المُطْلَقُ وَهُوَ السُّدُسُ  26

26. The absolute obligatory share, which is one-sixth.

وَذَلِكَ مَعَ الابْنِ أَوْ ابْنِ الابْنِ وَإِنْ سَفَلَ  27

27. And that is with the son or the son of the son, or even lower (in lineage).

وَالفَرْضُ وَالتَّعْصِيبُ مَعًا  28

28. And both the obligatory share and residuary inheritance together.

وَذَلِكَ مَعَ الابْنَةِ أَوِ ابْنَةِ الابْنِ وَإِنْ سَفَلَتْ  29

29. And that is with the daughter or the son’s daughter, or even lower (in lineage).

وَالتَّعْصِيبُ المَحْضُ  30

30. And pure residuary inheritance.

وَذَلِكَ عِنْدَ عَدَمِ الوَلَدِ وَوَلَدِ الابْنِ وَإِنْ سَفَلَ  31

31. And that is in the absence of a child or the son’s child, or even lower (in lineage).

وَالجَدُّ الصَّحِيحُ كالأَبِ إِلاَّ فِي أَرْبَعِ مَسَائِلَ  32

• الجَدُّ الصَّحِيحُ: true grandfather

32. And the true grandfather is like the father except in four matters.

وَسَنَذْكُرُهَا فِي مَوَاضِعِهَا إِنْ شَاءَ اللهُ تَعَالَى  33

33. And we will mention them in their respective places, if Allāh, the Exalted, wills.

وَيَسْقُطُ الجَدُّ بِالأَبِ  34

34. And the grandfather is excluded by the presence of the father.

لِأَنَّ الأَبَ أَصْلٌ فِي قَرَابَةِ الجَدِّ إِلَى المَيِّتِ  35

•  أَصْلٌ : is the root/ origin
•  قَرَابَةِ : kinship/ lineage
•  المَيِّتِ : the deceased

35. Because the father is the root in the lineage of the grandfather to the deceased.

وَالجَدُّ الصَّحِيحُ هُوَ الَّذِي لاَ تَدْخُلُ فِي نِسْبَتِهِ إِلَى المَيِّتِ أُمٌّ  36

36. And the true grandfather is the one in whose relation to the deceased there is no mother (female) intervenes.

وَأَمَّا لأَوْلَادِ الأُمِّ فَأَحْوَالٌ ثَلاَثٌ  37

37. As for the maternal half-siblings, they have three situations:

السُّدُسُ لِلْوَاحِدِ  38

38. One-sixth for one (half-sibling).

وَالثُّلُثُ بَيْنَ الاِثْنَيْنِ فَصَاعِدًا ذُكُورِهِمْ وَإِنَاثِهِمْ  39

39. And one-third shared between two or more of them, male and female.

فِي القِسْمَةِ وَالاِسْتِحْقَاقِ سَوَاءٌ  40

• القِسْمَةِ : the division
• الاِسْتِحْقَاقِ : the entitlement
• سَوَاءٌ : equal 

40. In division and entitlement, they are equal.

وَيَسْقُطُونَ بِالوَلَدِ وَوَلَدِ الابْنِ وَإِنْ سَفَلَ  41

• يَسْقُطُونَ : they are excluded

41. And they are excluded (from inheritance) by the presence of a child or the son’s child, or even lower (in lineage).

وَبِالأَبِ وَالجَدِّ بِالاِتِّفَاقِ  42

• بِالاِتِّفَاقِ : by agreement

42. And by the father and grandfather, by agreement.

وَأَمَّا لِلزَّوْجِ فَحَالَتَانِ  43

43. As for the husband, he has two situations:

النِّصْفُ عِنْدَ عَدَمِ الوَلَدِ وَوَلَدِ الابْنِ وَإِنْ سَفَلَ  44

44. One half in the absence of a child or the son’s child, or even if lower (in lineage).

وَالرُّبُعُ مَعَ الوَلَدِ أَوْ وَلَدِ الابْنِ وَإِنْ سَفَلَ  45

45. And one-fourth with a child or the son’s child, or even if lower (in lineage).

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Meaning and explanation

The Qurʾān outlines six fixed shares for inheritance: a half, a quarter, an eighth, two-thirds, a third, and a sixth; simply put a third and a quarter doubled and halved. There are twelve individuals who are entitled to these fixed shares: four men and eight women. The four men are: the father, the true grandfather (which is the father of father, the father of father of father, and so on), the maternal half-brother (uterine brother) and the husband. The eight women are: the wife, the daughter, the agnatic granddaughter (granddaughter through son or great granddaughter through son of son and so on), the full sister, the paternal half-sister (consanguine sister), the maternal half-sister (uterine sister), the mother, and the true grandmother (whose lineage to the deceased is not intervened by a false grandfather). 

[The true grandmother includes mother of mother, mother of mother of mother; mother of father, mother of mother of father; mother of father of father; and more remote great great grandmothers.]

The father inherits as a Qurʾānic heir, as a residuary or in dual capacity. The father's inheritance can varies depending on three conditions: (i) the father receives a fixed share of one sixth of the estate when there is a son or agnatic grandson* present (no matter how distant) among the heirs; (ii) the father inherits both a fixed share and the remaining estate when he is the closest male relative (ʿaṣaba) in the absence of a son or an agnatic grandson* but when there is a daughter or agnatic granddaughter present (no matter how distant); (iii) the father inherits solely due to his agnatic relationship [with the deceased] in the absence of any son, any agnatic grandson as well as absence of any daughters and agnatic granddaughters** (no matter how distant).

[*An agnatic grandson is a son through a son is called which includes the son of a son; the son of a son of a son, and so on. 

**An agnatic granddaughter a daughter through a son is called which includes the daughter of a son; the daughter of a son of a son; the daughter of a son of a son of a son, and so on.]

A true grandfather's inheritance rights are generally similar to those of a father in his absence, except in four specific situations that we will discuss later. If the father is present, the grandfather is totally excluded as the father is the link in the lineage of the grandfather to the deceased. A true grandfather is one whose lineage to the deceased is solely through male ancestors, without any female ancestors intervening. [The true grandfather includes father of father, father of father of father and so on no matter how high up the family tree.]

For the maternal half-siblings (uterine siblings), there are three possible scenarios: (i) if there is only one maternal half-sibling, he/ she inherits one-sixth of the estate; (ii) if there are two or more maternal halfsiblings (whether male or female), they together inherit one-third of the estate, dividing it equally among themselves; (iii) the maternal half-siblings are totally excluded by the presence of a son or agnatic grandson (no matter how distant) or daughter or agnatic granddaughter or by the presence of the father or true grandfather no matter how distant.

The husband inherits either: (i) one-half of the estate if there is no child or agnatic grandchild* (regardless of how distant) of the deceased. (ii) one-quarter of the estate in the presence of a child or an agnatic grandchild* (regardless of how distant). 

[*Agnatic grandchild includes agnatic grandsons and agnatic granddaughters as explained above.]

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 فصل في النساء

SECTION ON WOMEN

أما للزوجات فحالتان: الربع للواحدة فصاعدة عند عدم الولد وولد الابن وإن سفل، والثمن مع الولد أو ولد الابن وإن سفل وأما لبنات الصلب فأحوال ثلاث: النصف للواحدة، والثلثان للاثنتين فصاعدة، ومع الابن للذكر مثل حظ الانثيين وهو يعصبهن، وبنات الابن كبنات الصلب ولهن أحوال ست: النصف للواحدة، والثلثان للاثنتين فصاعدة عند عدم بنات الصلب، ولهن السدس مع الواحدة الصلبية تكملة للثلثين، ولا يرثن مع الصلبيتين، إلا أن يكون بحذائهن أو أسفل منهن غلام فيعصبهن والباقي بينهم للذكر مثل حظ الانثيين، ويسقطن بالابن، ولو ترك ثلاث بنات ابن بعضهن أسفل من بعض وثلث بنات ابن ابن ابن آخر بعضهن أسفل من بعض بهذه الصورة 

العليا من الفريق الأول لا يوازيها أحد، والوسطى من الفريق الأول توازيها العليا من الفريق الثاني، والسفلى من الفريق الأول توازيها الوسطى من الفريق الثاني والعليا من الفريق الثالث، والسفلى من الفريق الثاني توازيها الوسطى من الفريق الثالث، والسفلى من الفريق الثالث لا يوازيها أحد، إذا عرفت هذا فنقول للعليا من الفريق الأول النصف، وللوسطى من الفريق الأول مع من يوازيها السدس تكملة للثلثين، ولا شيء للسفليات إلا أن يكون معهن غلام فيعصبهن من كانت بحذائه ومن كانت فوقه ممن لم تكن ذات سهم ويسقط من دونه. وأما للأخوات لأب وأم فأحوال خمس: النصف للواحدة، والثلثان للاثنتين فصاعدة، ومع الأخ لأب وأم للذكر مثل حظ الأنثيين يصرن به عصبة لاستوائهم في القرابة إلى الميت، ولهن الباقي مع البنات أو بنات الابن لقوله عليه السلام: ((اجعلوا الأخوات مع البنات عصبة)). والأخوات لأب كالأخوات لأب وأم، ولهن أحوال سبع: النصف للواحدة، والثلثان للاثنتين فصاعدة عند عدم الأخوات لأب وأم، ولهن السدس مع الأخت لأب وأم تكملة للثلثين، ولا يرثن مع الأختين لأب وأم، إلا أن يكون معهن أخ لأب فيعصبهن والباقي بينهم للذكر مثل حظ الانثيين، والسادسة: أن يصرن عصبة مع البنات أو بنات الابن لما ذكرنا، وبنو الأعيان والعلات كلهم يسقطون بالابن وابن الابن وإن سفل، وبالأب بالاتفاق، وبالجد عند أبي حنيفة، ويسقط بنو العلات أيضا بالأخ لأب وأم، وبالأخت لأب وأم إذا صارت عصبة. وأما للأم فأحوال ثلاث: السدس مع الولد أو ولد الابن وإن سفل أو مع الاثنين من الإخوة والأخوات فصاعدا من أي جهة كانا، وثلث لكل عند عدم هؤلاء المذكورين، وثلث ما بقي بعد فرض أحد الزوجين، وذلك في مسئلتين: زوج وأبوين، وزوجة وأبوين، ولو كان مكان الأب جد فللأم ثلث جميع المال إلا عند أبي يوسف رحمه الله تعالى فإن لها ثلث الباقي. وللجدة السدس لأم كانت أو لأب واحدة كانت أو أكثر إذا كن ثابتات متحاذيات في الدرجة، ويسقطن كلهن بالأم والأبويات أيضا بالأب وكذلك بالجد إلا أم الأب وإن علت فإنها ترث مع الجد لأنها ليست من قبله، والقربى من أي جهة كانت تحجب البعدى من أي جهة كانت وارثة كانت القربى أو محجوبة وإذا كانت الجدة ذات قرابة واحدة كأم أم الأب والأخرى ذات قرابتين أو أكثر كأم أم الأم وهي أيضا أم أب الأب بهذه الصورة

يقسم السدس بينهما عند أبي يوسف رحمه الله تعالى أنصافا باعتبار الأبدان، وعند محمد رحمه الله تعالى أثلاثا باعتبار الجهات

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Translation of key phrases

أَمَّا لِلزَّوْجَاتِ فَحَالَتَانِ  1.

1. As for the wives, there are two situations:

الرُّبُعُ لِلْوَاحِدَةِ فَصَاعِدَةً عِنْدَ عَدَمِ الْوَلَدِ وَوَلَدِ الْاِبْنِ وَإِنْ سَفَلَ  2.

2. A quarter for the one (wife) and above (i.e., for more wives), in the absence of children or the son’s children, or even lower (in lineage).

وَالثُّمُنُ مَعَ الْوَلَدِ أَوْ وَلَدِ الْاِبْنِ وَإِنْ سَفَلَ  3.

3. And one-eighth in the presence of a child or the son’s child, or even lower (in lineage).

وَأَمَّا لِبَنَاتِ الصُّلْبِ فَأَحْوَالٌ ثَلَاثٌ  4.

• بَنَاتِ : daughters
• الصُّلْبِ : of direct descent (of the loins)

4. As for the daughters of direct descent (literally loins), there are three situations:

النِّصْفُ لِلْوَاحِدَةِ  5.

5. Half for one daughter,

وَالثُّلُثَانِ لِلِاثْنَتَيْنِ فَصَاعِدَةً  6.

6. And two-thirds for two or more [daughters].

وَمَعَ الْاِبْنِ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ وَهُوَ يُعَصِّبُهُنَّ  7.

7. And with the presence of a son, the male gets the share of two females, and he converts them [daughters] intoʿaṣabāt (residuaries).

وَبَنَاتُ الْاِبْنِ كَبَنَاتِ الصُّلْبِ  8.

8. And the daughters of the son are like the daughters of direct descent.

وَلَهُنَّ أَحْوَالٌ سِتٌّ  9.

9. They have six situations:

النِّصْفُ لِلْوَاحِدَةِ  10.

10. Half for one,

وَالثُّلُثَانِ لِلِاثْنَتَيْنِ فَصَاعِدَةً عِنْدَ عَدَمِ بَنَاتِ الصُّلْبِ  11.

• الثُّلُثَانِ : two-thirds
• لِلِاثْنَتَيْنِ : for the two (females)
• فَصَاعِدَةً : or more
• عِنْدَ : in the case of
• عَدَمِ : absence
• بَنَاتِ : daughters
• الصُّلْبِ : of direct descent (of the loins) 

11. And two-thirds for two or more when there are no daughters of direct descent.

وَلَهُنَّ السُّدُسُ مَعَ الْوَاحِدَةِ الصُّلْبِيَّةِ تَكْمِلَةً لِلثُّلُثَيْنِ  12.

12. And they get one-sixth with one daughter of direct descent to complete two-thirds.

وَلَا يَرِثْنَ مَعَ الصُّلْبِيَّتَيْنِ  13 

13. And they do not inherit with two daughters of direct descent.

إِلَّا أَنْ يَكُونَ بِحِذَائِهِنَّ أَوْ أَسْفَلَ مِنْهُنَّ غُلَامٌ  14

14. Unless there is a boy at their level or lower.

فَيُعَصِّبُهُنَّ  15

15. Then he converts them into ʿaṣabāt (residuaries).

وَالْبَاقِي بَيْنَهُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ  16

16. And the remainder is divided among them, with the male receiving the share of two females.

وَيَسْقُطْنَ بِالْاِبْنِ  17

17. And they are excluded by the presence of a son.

وَلَوْ تَرَكَ ثَلَاثَ بَنَاتِ اِبْنٍ بَعْضُهُنَّ أَسْفَلُ مِنْ بَعْضٍ  18

18. And if he left three daughters of a son, with some of them being lower than others,

وَثُلْثَ بَنَاتِ اِبْنِ اِبْنٍ آخَرَ بَعْضُهُنَّ أَسْفَلُ مِنْ بَعْضٍ  19

19. And a third of daughters of another son’s son, with some of them being lower than others,

وَثَلَاثَ بَنَاتِ اِبْنِ اِبْنِ اِبْنٍ آخَرَ بَعْضُهُنَّ أَسْفَلُ مِنْ بَعْضٍ  20

20. And three daughters of another son’s son’s son, with some of them being lower than others,

بِهَذِهِ الصُّورَةِ  21

21. In this case:

العُلْيَا مِنَ الفَرِيقِ الأَوَّلِ لَا يُوَازِيهَا أَحَدٌ  22

22. The highest from the first group is not matched by anyone.

وَالوُسْطَى مِنَ الفَرِيقِ الأَوَّلِ تُوَازِيهَا العُلْيَا مِنَ الفَرِيقِ الثَّانِي  23

23. And the middle from the first group is matched by the highest from the second group.

وَالسُّفْلَى مِنَ الفَرِيقِ الأَوَّلِ تُوَازِيهَا الوُسْطَى مِنَ الفَرِيقِ الثَّانِي وَالعُلْيَا مِنَ الفَرِيقِ الثَّالِثِ  24

24. And the lowest from the first group is matched by the middle from the second group and the highest from the third group.

وَالسُّفْلَى مِنَ الفَرِيقِ الثَّانِي تُوَازِيهَا الوُسْطَى مِنَ الفَرِيقِ الثَّالِثِ  25

25. And the lowest from the second group is matched by the middle from the third group.

وَالسُّفْلَى مِنَ الفَرِيقِ الثَّالِثِ لَا يُوَازِيهَا أَحَدٌ  26

26. And the lowest from the third group is not matched by anyone.

إِذَا عَرَفْتَ هَذَا فَنَقُولُ لِلْعُلْيَا مِنَ الفَرِيقِ الأَوَّلِ النِّصْفُ  27

27. If you understand this, then we say that the highest from the first group gets half.

وَلِلْوُسْطَى مِنَ الفَرِيقِ الأَوَّلِ مَعَ مَنْ يُوَازِيهَا السُّدُسُ تَكْمِلَةً لِلثُّلُثَيْنِ  28

28. And for the middle from the first group, along with those who match her, the sixth, to complete two-thirds.

وَلَا شَيْءَ لِلسُّفْلِيَّاتِ إِلَّا أَنْ يَكُونَ مَعَهُنَّ غُلَامٌ فَيُعَصِّبُهُنَّ  29

• لِلسُّفْلِيَّاتِ : for the lower ones
• فَيُعَصِّبُهُنَّ : so he makes them 'agnates' (residuaries)

29. And nothing for the lowest ones unless there is a boy with them, and he converts them into ʿaṣabāt,

مَنْ كَانَتْ بِحِذَائِهِ وَمَنْ كَانَتْ فَوْقَهُ مِمَّنْ لَمْ تَكُنْ ذَاتَ سَهْمٍ  30

30. those who are at his level and those above him who have no fixed share.

وَيَسْقُطُ مَنْ دُونَهُ 31 

31. And those below him are excluded.

وَأَمَّا لِلْأَخَوَاتِ لِأَبٍ وَأُمٍّ فَأَحْوَالٌ خَمْسٌ  32

32. As for the full sisters, they have five cases.

النِّصْفُ لِلْوَاحِدَةِ  33

33. Half for one.

وَالثُّلُثَانِ لِلِاثْنَتَيْنِ فَصَاعِدَةً  34

34. And two-thirds for two or more.

وَمَعَ الأَخِ لِأَبٍ وَأُمٍّ لِلذَّكَرِ مِثْلُ حَظِّ الأُنْثَيَيْنِ  35

35. And with a full brother, the male gets the share of two females.

يَصِيرْنَ بِهِ عَصَبَةً لِاسْتِوَائِهِمْ فِي القَرَابَةِ إِلَى المَيِّتِ  36

• يَصِيرْنَ : they become
• لِاسْتِوَائِهِمْ : due to their equality
• القَرَابَةِ : kinship
• المَيِّتِ : the deceased

36. They become converted into ʿaṣabāt with him due to their equal degree of kinship to the deceased.

وَلَهُنَّ البَاقِي مَعَ البَنَاتِ أَوْ بَنَاتِ الِابْنِ  37

37. They get the remainder with daughters or daughters of son.

لِقَوْلِهِ عَلَيْهِ السَّلَامُ: اجْعَلُوا الأَخَوَاتِ مَعَ البَنَاتِ عَصَبَةً  38

38. As the Prophet, peace be upon him, said: "Make the sisters ʿaṣabāt with the daughters."

وَالأَخَوَاتُ لِأَبٍ كَالأَخَوَاتِ لِأَبٍ وَأُمٍّ  39

39. And the paternal half-sisters (consanguine sisters) are like the sisters from both the father and mother.

وَلَهُنَّ أَحْوَالٌ سَبْعٌ  40

40. And they have seven conditions.

النِّصْفُ لِلْوَاحِدَةِ  41

41. Half for one.

وَالثُّلُثَانِ لِلِاثْنَتَيْنِ فَصَاعِدَةً  42

42. And two-thirds for two or more.

عِنْدَ عَدَمِ الأَخَوَاتِ لِأَبٍ وَأُمٍّ  43

43. When there are no sisters from both the father and mother.

وَلَهُنَّ السُّدُسُ مَعَ الأُخْتِ لِأَبٍ وَأُمٍّ تَكْمِلَةً لِلثُّلُثَيْنِ  44

44. And they get one-sixth along with a sister from both the father and mother to complete two-thirds.

وَلَا يَرِثْنَ مَعَ الأُخْتَيْنِ لِأَبٍ وَأُمٍّ  45

45. And they do not inherit with two sisters from both the father and mother [full sisters].

إِلَّا أَنْ يَكُونَ مَعَهُنَّ أَخٌ لِأَبٍ فَيُعَصِّبُهُنَّ  46

46. Unless there is a brother from the father with them, and converts them into ʿaṣabāt.

وَالْبَاقِي بَيْنَهُمْ لِلذَّكَرِ مِثْلُ حَظِّ الأُنْثَيَيْنِ  47

47. And the remainder is divided between them, with the male getting the share of two females.

وَالسَّادِسَةُ: أَنْ يَصِيرْنَ عَصَبَةً مَعَ الْبَنَاتِ أَوْ بَنَاتِ الِابْنِ لِمَا ذَكَرْنَا  48

48. And the sixth condition is that they become ʿaṣabāt with daughters or the daughters of the son, as we have mentioned.

وَبَنُو الأَعْيَانِ وَالعَلَاتُ كُلُّهُمْ يَسْقُطُونَ بِالِابْنِ وَابْنِ الِابْنِ وَإِنْ سَفَلَ  49

• بَنُو : the sons of or the children of
• الأَعْيَانِ : full-blooded siblings (those sharing both mother and father)
• وَالعَلَاتُ : and the paternal half-siblings (same father but different mothers)
• يَسْقُطُونَ : they are excluded
• وَابْنِ الِابْنِ : and the son of the son
• وَإِنْ سَفَلَ : even if he is lower (in lineage)

49. And the full brothers and half-brothers (through the father) are all excluded by the son or the son's son, even if lower (in lineage).

وَبِالأَبِ بِالِاتِّفَاقِ  50

50. And they are excluded by the father by agreement.

وَبِالجَدِّ عِنْدَ أَبِي حَنِيفَةَ  51

51. And by the grandfather, according to Abū Ḥanifa.

وَيَسْقُطُ بَنُو العَلَاتِ أَيْضًا بِالأَخِ لِأَبٍ وَأُمٍّ  52

52. And the half-brothers (through the father) are also excluded by the brother through both the father and mother.

وَبِالأُخْتِ لِأَبٍ وَأُمٍّ إِذَا صَارَتْ عَصَبَةً  53

53. And by the sister through both father and mother if she becomes ʿaṣabāt '.

وَأَمَّا لِلأُمِّ فَأَحْوَالٌ ثَلَاثٌ 54 

54. As for the mother, she has three conditions.

السُّدُسُ مَعَ الْوَلَدِ أَوْ وَلَدِ الِابْنِ وَإِنْ سَفَلَ  55

55. One-sixth with the child or the son's child, even if lower (in lineage).

أَوْ مَعَ الِاثْنَيْنِ مِنَ الإِخْوَةِ وَالأَخَوَاتِ فَصَاعِدًا مِنْ أَيِّ جِهَةٍ كَانَا 56 

56. or with the two brothers and sisters, or more, from whichever side they are (maternal or paternal).

وَثُلُثٌ لِلْكُلِّ عِنْدَ عَدَمِ هَؤُلَاءِ المَذْكُورِينَ  57

57. And one-third of everything if none of the aforementioned exists.

وَثُلُثُ مَا بَقِي بَعْدَ فَرْضِ أَحَدِ الزَّوْجَيْنِ 58 

58. And one-third of what remains after the fixed share of one of the spouses.

وَذَلِكَ فِي مَسْأَلَتَيْنِ: زَوْجٍ وَأَبَوَيْنِ، وَزَوْجَةٍ وَأَبَوَيْنِ 59 

59. And that is in two cases: husband and two parents, or wife and two parents.

وَلَوْ كَانَ مَكَانَ الأَبِ جَدٌّ فَلِلأُمِّ ثُلُثُ جَمِيعِ المَالِ 60 

60. And if instead of the father, there is a grandfather, then for the mother is one-third of the entire wealth.

إِلَّا عِنْدَ أَبِي يُوسُفَ رَحِمَهُ اللَّهُ تَعَالَى فَإِنَّ لَهَا ثُلُثَ البَاقِي  61

61. Except according to Abū Yūsuf , may Allāh have mercy on him, for she has one-third of what remains.

وَلِلْجَدَّةِ السُّدُسُ لِأُمٍّ كَانَتْ أَوْ لِأَبٍ  62

62. And the grandmother gets one-sixth, whether she is from the mother's side or the father's side.

وَاحِدَةً كَانَتْ أَوْ أَكْثَرَ  63

63. Whether there is one or more.

إِذَا كُنَّ ثَابِتَاتٍ مُتَحَاذِيَاتٍ فِي الدَّرَجَةِ  64

• ثَابِتَاتٍ : confirmed/ established
• مُتَحَاذِيَاتٍ : aligned/ same
• الدَّرَجَةِ : the degree

64. If they are confirmed and at the same level of degree.

وَيَسْقُطْنَ كُلُّهُنَّ بِالأُمِّ  65

65. And they are all excluded by the mother.

وَالأَبَوِيَّاتِ أَيْضًا بِالأَبِ  66.

• الأَبَوِيَّاتِ : females related through the father

66. And the paternal grandmothers are also excluded by the father.

وَكَذَلِكَ بِالجَدِّ إِلَّا أُمَّ الأَبِ وَإِنْ عَلَتْ  67

• وَكَذَلِكَ : and likewise
• عَلَتْ : she is of higher lineage/ distant

67. And likewise by the grandfather, except for the paternal grandmother, even if distant.

فَإِنَّهَا تَرِثُ مَعَ الجَدِّ لِأَنَّهَا لَيْسَتْ مِنْ قِبَلِهِ  68

68. For she inherits with the grandfather because she is not from his lineage.

وَالقُرْبَى مِنْ أَيِّ جِهَةٍ كَانَتْ تَحْجُبُ البُعْدَى مِنْ أَيِّ جِهَةٍ كَانَتْ 69 

69. And the closer relative, from whatever side, excludes the more distant relative, from whatever side.

وَارِثَةً كَانَتْ القُرْبَى أَوْ مَحْجُوبَةً 70 

70. Whether the closer one is inheriting or excluded.

وَإِذَا كَانَتِ الجَدَّةُ ذَاتَ قَرَابَةٍ وَاحِدَةٍ كَأُمِّ أُمِّ الأَبِ  71

71. And if the grandmother has one lineage, like the mother of the father’s mother.

وَالأُخْرَى ذَاتَ قَرَابَتَيْنِ أَوْ أَكْثَرَ كَأُمِّ أُمِّ الأُمِّ وَهِيَ أَيْضًا أُمُّ أَبِ الأَبِ بِهَذِهِ الصُّورَةِ  72

72. And the other has two or more lineages, like the mother of the mother’s mother, and she is also the mother of the father's father in this situation.

يُقْسَمُ السُّدُسُ بَيْنَهُمَا  73

73. The sixth is divided between them

عِنْدَ أَبِي يُوسُفَ رَحِمَهُ اللهُ تَعَالَى 74 

74. According to Abū Yūsuf, may Allāh have mercy on him

أَنْصَافًا بِاعْتِبَارِ الْأَبْدَانِ  75

75. In halves, considering the individuals

وَعِنْدَ مُحَمَّدٍ رَحِمَهُ اللهُ تَعَالَى 76 

76. And according to Muḥammad (al-Shaybānī), may Allāh have mercy on him

أَثْلَاثًا بِاعْتِبَارِ الْجِهَاتِ  77

77. In thirds, considering the relations.

_______________

Meaning and Explanation

Regarding wives, there are two cases: (i) one fourth for one wife or more if there is no child and no agnatic grandchild* (regardless of how distant) of the deceased; (ii) one eighth for one wife or more in the presence of a child or an agnatic grandchild (regardless of how distant).

[*Agnatic grandchild includes agnatic grandsons and agnatic granddaughters as explained above.] 

As for daughters there are three cases: (i) one half for one daughter; (ii) two thirds for two or more daughters or more, distributed equally; (iii) In the presence of a son the rule is, the son(s) converts the daughters into ʿaṣabāt (agnates) and each male inherits the share of two females.

The agnatic granddaughters* inherit in a similar manner daughters in the absence of daughters and they have six cases: (i) one half if there is only one son’s daughter. (ii) two thirds for two son’s daughters or more divided equally; (iii) in the presence of one daughter the sons’ daughters together receive one sixth, so the combined share of daughters and granddaughters’ through sons is a two thirds share; (iv) in the presence of two or more daughters the sons’ daughters are totally excluded (v) unless there is a son’s son of equal footing or lower, who converts them  into ʿaṣabāt (agnates), then the remainder is divided among them according to rule for the male is the share of two females,; (vi) daughters through a son [no matter how low down the line of descent] are totally excluded by the presence of a son. 

[*An agnatic granddaughter a daughter through a son is called which includes the daughter of a son; the daughter of a son of a son; the daughter of a son of a son of a son, and so on.]

If a person leaves three agnatic granddaughters, three agnatic great granddaughters, and three agnatic great great granddaughters in the manner below:

In the above example, all the daughters are through son. The first daughter, A, in the first group has no one equal in degree; the middle daughter, B, of the first group is equal in degree to the first daughter, C, of the second group; and the last daughter, D, of the first group is equal to the middle daughter, E, of the second group and also to the first daughter, F, of the third group; the last daughter, G, of the second group is equal to the middle daughter, H, of the third group; and the last daughter, I, of the third group has no equal in degree at all. When you have understood this then we observe that the first daughter, A, will receive one half share; and the middle one B of the first group has one sixth share together with her equal in degree C, thus making up two thirds; but those in lower degrees would take nothing unless there is a son with them who would convert them and all those daughters who are above him (who have got no share otherwise) into residuaries; but those daughters who are below him would be excluded.

For full sisters with the same father and mother there are five cases:  (i) one half share if there is only one full sister; (ii) two-thirds share if there are two or more full sisters and (iii) if there is full brother by the same father and mother, he will convert them into residuaries (ʿasaba bighayrihā) with the full brother taking the share of two full sisters; (iv) and when inheriting with daughters or with agnatic granddaughters (no matter how distant) the full sister(s) inherit as residuaries (ʿasaba ma‘a ghayrihā) taking the remainder of the estate; as held by the Prophet (peace be upon him) "Make sisters residuaries with daughters". [(v) Sisters (of all types) are totally excluded by a son and agnatic grandson (no matter how distant) as well as by the father and true grandfather (no matter how high up the family tree)].

Consanguine sisters (paternal half-sisters) inherit in a similar manner to full sisters, there are seven cases for them: (i) in the absence of full sisters if there is only one consanguine sister she inherits one half share; (ii) if there two or more consanguine sisters they together inherit a two-thirds share provided there are no full sisters; (iii) if consanguine sisters coexist with one full sister the consanguine sisters inherit one-sixth so the combined share of full sisters and consanguine sisters is two-thirds; (iv) they are totally excluded by the presence of two full sisters; (v) unless they coexist with a consanguine brother who would convert them into residuaries (ʿaaba bighayrihā), and then the residue will be distributed among them, the male taking the share of two females, and (vi) the consanguine sisters will be residuaries with daughters or with agnatic granddaughters as stated above. (vii) Full brothers, full sisters and consanguine brothers (paternal half-brothers) and consanguine sisters (paternal half-sisters) are all excluded by the son and the agnatic grandson no matter how distant, and by the father as agreed by all the jurists and also by the (true) grandfather (no matter how high up the family tree) as held by imām Abū Ḥanifa, may Allāh have mercy on him.  Consanguine brothers (paternal half-brothers) and consanguine sisters (paternal half-sisters) are excluded by full brothers and also by the full sisters when the latter inherit as residuary (ʿasaba ma‘a ghayrihā).

And for the mother there are three cases: (i) She inherits one sixth in the presence of a child or an agnatic grandchild no matter how distant or in the presence of two or more brothers or sisters whether full blood or half-blood; (ii) and she inherits one-third of the whole property if the aforementioned relations do not exist; (iii) after giving shares to the surviving husband or wife the mother inherits one-third of the residue in the following two cases, when the only heirs are the surviving spouse and both parents of the deceased. And if there exists the (true) grandfather instead of the father the mother takes a third of the whole property; but according to Imām Abū Yūsuf , may Allāh have mercy on him, mother takes one-third of the residue.

For the grandmother there is one-sixth share whether she is maternal or paternal, whether there is one or two true grandmothers provided all the true grandmothers are of equal degree; and all grandmothers are totally excluded by the presence of the mother. And (all) the paternal grandmothers are excluded by the father and similarly true paternal grandmothers will be excluded by the paternal grandfather if they are connected to the deceased through the true paternal grandfather; but true paternal grandmothers no matter distant would inherit with the paternal grandfather if they are not connected to the deceased through him; and the nearer true grandmother (maternal or paternal) excludes more remote true grandmothers on both sides (maternal and paternal), whether she (the nearer true grandmother) was entitled to inherit or is excluded. When there are two true grandmothers of equal degree, one true grandmother has a single relationship with the deceased e.g., the mother of the mother of the father and the other true grandmother has two or more such relationships with the deceased, e.g. the mother of the mother of the mother who is also the mother of the father of the father as in the case below. [So the mother of the mother of the mother and the mother of the father of the father is the same individual.] 

In such a case one-sixth is divided between them based on their persons (abdān), according to Abū Yūsuf , may Allāh have mercy on him, however according to Muḥammad (al-Shaybānī), may Allāh have mercy on him, division is in thirds based on their respective sides (jihāt). [So the true grandmother with dual connection to the deceased inherits 2/3 of one-sixth and the true grandmother with a single connection inherits 1/3 of one-sixth.]

a true grandmother (al-jaddah al-ṣaḥīḥah) is a female ancestor between whom and the deceased no false grandfather intervenes. [The Ḥanafī fiqh consider all true grandmothers as one group.

________________

باب العصبات

CHAPTER ON RESIDUARIES

العصبات النسبية ثلاثة: عصبة بنفسه، وعصبة بغيره، وعصبة مع غيره، أما العصبة بنفسه فكل ذكر لا تدخل في نسبته إلى الميت أنثى، وهم أربعة أصناف: جزء الميت، وأصله، وجزء أبيه، وجزء جده، الأقرب فالأقرب يرجحون بقرب الدرجة أعني أولاهم بالميراث جزء الميت أي: البنون، ثم بنوهم وإن سفلوا، ثم أصله أي: الأب، ثم الجد أي: أب الأب وإن علا، ثم جزء أبيه أي: الإخوة، ثم بنوهم وإن سفلوا، ثم جزء جده أي: الأعمام، ثم بنوهم وإن سفلوا، ثم يرجحون بقوة القرابة أعني به أن ذا القرابتين أولى من ذي قرابة واحدة ذكرا كان أو أنثى لقوله عليه السلام: ((إن أعيان بني الأم يتوارثون ذون بني العلات)) كالأخ لأب وأم أو الأخت لأب وأم إذا صارت عصبة مع البنت أولى من الأخ لأب والأخت لأب، وابن الأخ لأب وأم أولى من ابن الأخ لأب، وكذلك الحكم في أعمام الميت، ثم في أعمام أبيه، ثم في أعمام جده. وأما العصبة بغيره فأربع من النسوة وهن اللاتي فرضهن النصف والثلثان يصرن عصبة بإخوتهن كما ذكرنا في حالاتهن، ومن لا فرض لها من الإناث وأخوها عصبة لا تصير عصبة بأخيها كالعم والعمة المال كله للعم دون العمة. وأما العصبة مع غيره فكل أنثى تصير عصبة مع أنثى أخرى كالأخت مع البنت لما ذكرنا، وآخر العصبات مولى العتاقة، ثم عصبته على الترتيب الذي ذكرنا لقوله عليه السلام: ((الولاء لحمة كلحمة النسب))، ولا شيء للإناث من ورثة المعتق لقوله عليه السلام: ((ليس للنساء من الولاء إلا ماأعتقن أو أعتق من أعتقن أو كاتبن أو كاتب من كاتبن أو دبرن أو دبر من دبرن أو جر ولاء معتقهن أو معتق معتقهن»، ولو ترك أبا المعتق وابنه عند أبي يوسف رحمه الله سدس الولاء للأب والباقي للابن، وعند أبي حنيفة ومحمد رحمهما الله تعالى الولاء كله للابن ولا شيء للأب، ولو ترك ابن المعتق وجده فالولاء كله للابن بالاتفاق، ومن ملك ذا رحم محرم منه عتق عليه ويكون ولاؤه له بقدر الملك كثلاث بنات للكبرى ثلاثون دينارا وللصغرى عشرون دينارا فاشترتا أباهما بالخمسين ثم مات الأب وترك شيئا فالثلثان بينهن أثلاثا بالفرض والباقي بين مشتريتي الأب أخماسا بالولاء ثلاثة أخماسه للكبرى وخمساه للصغرى وتصح من خمسة وأربعين

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Translation of key phrases

العَصَبَاتُ النَّسَبِيَّةُ ثَلَاثَةٌ  1

1. The blood-related ʿaṣabāt  (ʿaṣabāt nasabiyya) are three types:

عَصَبَةٌ بِنَفْسِهِ، وَعَصَبَةٌ بِغَيْرِهِ، وَعَصَبَةٌ مَعَ غَيْرِهِ 2 

2. ʿAṣaba by himself, ʿaṣaba by others, and ʿaṣaba with others.

أَمَّا العَصَبَةُ بِنَفْسِهِ فَكُلُّ ذَكَرٍ لَا تَدْخُلُ فِي نِسْبَتِهِ إِلَى المَيِّتِ أُنْثَى 3

3. As for the ʿaṣaba by himself, it is every male in whose lineage to the deceased no female intervenes.

وَهُمْ أَرْبَعَةُ أَصْنَافٍ  4

4. And they are four categories:

جُزْءُ المَيِّتِ، وَأَصْلُهُ، وَجُزْءُ أَبِيهِ، وَجُزْءُ جَدِّهِ  5 

5. The offspring of the deceased, his origin, the offspring of his father, and the offspring of his grandfather.

الأَقْرَبُ فَالأَقْرَبُ يُرَجِّحُونَ بِقُرْبِ الدَّرَجَةِ 6 

6. The closer and then the closer is prioritised by proximity of degree (relation).

أَعْنِي أَوْلَاهُم بِالمِيرَاثِ جُزْءُ المَيِّتِ أَيْ: البَنُونَ  7

7. I mean the one most entitled to inheritance is the offspring of the deceased, meaning the sons.

ثُمَّ بَنُوهُم وَإِنْ سَفَلُوا، ثُمَّ أَصْلُهُ أَيْ: الأَبُ  8

8. Then their sons even if they are lower (in lineage), then his origin, meaning the father.

ثُمَّ الجَدُّ أَيْ: أَبُو الأَبِ وَإِنْ عَلَا  9

9. Then the grandfather, meaning the father of the father, even if he is higher (in lineage).

ثُمَّ جُزْءُ أَبِيهِ أَيْ: الإِخْوَةُ 10 

10. Then the offspring of his father, meaning the brothers.

ثُمَّ بَنُوهُم وَإِنْ سَفَلُوا  11

11. Then their sons, even if lower (in lineage).

ثُمَّ جُزْءُ جَدِّهِ أَيْ: الأَعْمَامُ  12

12. Then the offspring of his grandfather, meaning the paternal uncles.

ثُمَّ بَنُوهُم وَإِنْ سَفَلُوا  13

13. Then their sons, even if lower (in lineage).

ثُمَّ يُرَجِّحُونَ بِقُوَّةِ القَرَابَةِ  14

14. Then they are prioritized by the strength of kinship.

أَعْنِي بِهِ أَنَّ ذَا القَرَابَتَيْنِ أَوْلَى مِنْ ذِي قَرَابَةٍ وَاحِدَةٍ ذَكَرًا كَانَ أَوْ أُنْثَى  15

15. I mean by this that the one with two ties of kinship is more entitled than the one with one kinship tie, whether male or female.

لِقَوْلِهِ عَلَيْهِ السَّلَامُ  16

16. Due to his (peace be upon him) saying:

 إِنَّ أَعْيَانَ بَنِي الأُمِّ يَتَوَارَثُونَ دُونَ بَنِي العَلَاتِ 17 

17. “Indeed, the full-blood siblings (sharing both parents) inherit from each other, unlike the half-siblings (sharing only one parent).”

كَالأَخِ لِأَبٍ وَأُمٍّ أَوِ الأُخْتِ لِأَبٍ وَأُمٍّ إِذَا صَارَتْ عَصَبَةً مَعَ البِنْتِ  18

18. Like the brother from both the father and mother, or the sister from both the father and mother when she becomes ʿaṣaba with the daughter.

أَوْلَى مِنَ الأَخِ لِأَبٍ وَالأُخْتِ لِأَبٍ 19 

19. (She is) more entitled than the brother from the father or the sister from the father.

وَابْنُ الأَخِ لِأَبٍ وَأُمٍّ أَوْلَى مِنْ ابْنِ الأَخِ لِأَبٍ  20

20. And the son of the brother from both the father and mother is more entitled than the son of the brother from the father.

وَكَذَلِكَ الحُكْمُ فِي أَعْمَامِ المَيِّتِ، ثُمَّ فِي أَعْمَامِ أَبِيهِ، ثُمَّ فِي أَعْمَامِ جَدِّهِ  21

21. And the same ruling applies to the paternal uncles of the deceased, then to the paternal uncles of his father, then to the paternal uncles of his grandfather.

وَأَمَّا العَصَبَةُ بِغَيْرِهِ فَأَرْبَعٌ مِنَ النِّسْوَةِ 22 

22. As for ʿaṣaba through others, it applies to four types of women:

وَهُنَّ اللَّاتِي فَرْضُهُنَّ النِّصْفُ وَالثُّلُثَانِ  23

23. And they are the ones whose shares are half and two-thirds.

يَصِرْنَ عَصَبَةً بِإِخْوَتِهِنَّ 24 

24. They become ʿaṣaba with their brothers.

كَمَا ذَكَرْنَا فِي حَالَاتِهِنَّ  25

25. As we have mentioned in their cases.

وَمَنْ لَا فَرْضَ لَهَا مِنَ الإِنَاثِ وَأَخُوهَا عَصَبَةٌ لَا تَصِيرُ عَصَبَةً بِأَخِيهَا  26

26. And those females who have no share, even if their brother is ʿaṣaba, they do not become ʿaṣaba with their brother.

كَالعَمِّ وَالعَمَّةِ المَالُ كُلُّهُ لِلْعَمِّ دُونَ العَمَّةِ  27

27. Like the uncle and the aunt, all the wealth goes to the uncle and not to the aunt.

وَأَمَّا العَصَبَةُ مَعَ غَيْرِهِ فَكُلُّ أُنْثَى تَصِيرُ عَصَبَةً مَعَ أُنْثَى أُخْرَى  28

28. As for ʿaṣaba with others, it is every female who becomes ʿaṣaba with another female.

كَالأُخْتِ مَعَ البِنْتِ لِمَا ذَكَرْنَا 29 

29. Like the sister with the daughter, as we have mentioned.

وَآخِرُ العَصَبَاتِ مَوْلَى العِتَاقَةِ 30 

30. And the last of the ʿaṣaba is the master of emancipation (freed slave).

ثُمَّ عَصَبَتُهُ عَلَى التَّرْتِيبِ الَّذِي ذَكَرْنَا  31

31. Then his ʿaṣaba in the order we mentioned.

لِقَوْلِهِ عَلَيْهِ السَّلَامُ 32 

32. Due to his (peace be upon him) saying:

الوَلَاءُ لُحْمَةٌ كَلُحْمَةِ النَّسَبِ 33 

• الوَلَاءُ : loyalty/ allegiance
• لُحْمَةٌ :  bond/ connection (literally flesh)
• كَلُحْمَةِ : like the bond
• النَّسَبِ : kinship/ lineage

33. “Loyalty (from emancipation) is a bond like the bond of blood relation.”

وَلَا شَيْءَ لِلإِنَاثِ مِنْ وُرَثَةِ المُعْتِقِ  34

34. And there is nothing for the females from the heirs of the emancipator.

لِقَوْلِهِ عَلَيْهِ السَّلَامُ 35 

35. Due to his (peace be upon him) saying:

لَيْسَ لِلنِّسَاءِ مِنَ الوَلَاءِ إِلَّا مَا أَعْتَقْنَ أَوْ أُعْتِقَ مِنْ أَعْتَقْنَ  36

36. There is nothing for women from (the right of) loyalty except what they themselves have freed or was freed by those they freed,

أَوْ كَاتَبْنَ أَوْ كَاتَبَ مَنْ كَاتَبْنَ  37

37. or those they entered into a contract of manumission with, or those who entered into such a contract with them,

أَوْ دَبَّرْنَ أَوْ دَبَّرَ مَنْ دَبَّرْنَ  38

38. or those they stipulated (to free upon death), or those whom they stipulated for others,

أَوْ جَرَّ وَلَاءُ مُعْتِقِهِنَّ أَوْ مُعْتِقِ مُعْتِقِهِنَّ  39

39. or if the allegiance of their emancipator or the emancipator of their emancipator was drawn (towards them).

وَلَوْ تَرَكَ أَبَا المُعْتِقِ وَابْنَهُ عِنْدَ أَبِي يُوسُفَ رَحِمَهُ اللهُ سُدُسُ الوَلَاءِ لِلأَبِ وَالبَاقِي لِلِابْنِ  40

40. If the emancipator left his father and son, then according to Abū Yūsuf , may Allāh have mercy on him, one-sixth of the loyalty is for the father, and the remainder is for the son.

وَعِنْدَ أَبِي حَنِيفَةَ وَمُحَمَّدٍ رَحِمَهُمَا اللهُ تَعَالَى الوَلَاءُ كُلُّهُ لِلِابْنِ وَلَا شَيْءَ لِلأَبِ  41

41. And according to Abū Ḥanifa and Muḥammad (al-Shaybānī), may Allāh have mercy on them both, all the loyalty goes to the son, and there is nothing for the father.

وَلَوْ تَرَكَ ابْنَ المُعْتِقِ وَجَدَّهُ فَالوَلَاءُ كُلُّهُ لِلِابْنِ بِالِاتِّفَاقِ  42

42. And if he left the emancipator's son and his grandfather, all the loyalty goes to the son by agreement.

وَمَنْ مَلَكَ ذَا رَحِمٍ مُحَرَّمٍ مِنْهُ عَتَقَ عَلَيْهِ  43

43. And whoever owns a blood relative who is prohibited (from marrying), they become emancipated for him (automatically).

وَيَكُونُ وَلَاؤُهُ لَهُ بِقَدْرِ المُلْكِ  44

44. And their loyalty belongs to him in proportion to his ownership.

كَثَلَاثِ بَنَاتٍ لِلْكُبْرَى ثَلَاثُونَ دِينَارًا وَلِلصُّغْرَى عِشْرُونَ دِينَارًا  45

45. Like three daughters, with the eldest owning thirty dinars, and the youngest owning twenty dinars,

فَاشْتَرَتَا أَبَاهُمَا بِالخَمْسِينَ  46

46. Then they both purchased their father for fifty.

ثُمَّ مَاتَ الأَبُ وَتَرَكَ شَيْئًا  47

47. Then the father died and left something behind.

فَالثُّلُثَانِ بَيْنَهُنَّ أَثْلَاثًا بِالفَرْضِ 48 

48. Then the two-thirds (of the inheritance) are divided among them in thirds by obligation (legal shares).

وَالبَاقِي بَيْنَ مُشْتَرِيَتَيْ الأَبِ أَخْمَاسًا بِالوَلَاءِ 49 

49. And the remainder is between the two daughters who purchased the father in fifths by loyalty.

ثَلَاثَةُ أَخْمَاسِهِ لِلْكُبْرَى وَخُمُسَاهُ لِلصُّغْرَى  50

50. Three-fifths of it for the eldest, and two-fifths for the youngest.

وَتَصِحُّ مِنْ خَمْسَةٍ وَأَرْبَعِينَ 51 

51. And it is validated from forty-five. 

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Meaning and Explanation

There are three types of ʿaṣabāt nasabiyya, residuaries related to the deceased by blood: (i) ʿaṣaba binafsihi are those who inherit as ʿaṣabāt in their own right [These are the male agnates]; (ii) ʿaṣaba bighayrihā are those who inherit as ʿaṣabāt in the right of another. [These are female relatives who are converted to ʿaṣabāt by their male agnate counterparts]; (iii) ʿaṣaba ma‘a ghayrihā and those who inherit as ʿaṣabāt when inheriting with others, namely with ʿaṣaba bighayrihā. ([The  two examples are the full sister and consanguine sister (paternal half-sister) when inheriting with the daughter or agnatic granddaughter].

An ʿaṣaba binafsihi is any male whose lineage to the deceased is entirely through a male line, and there are four classes: 

1. descendants of the deceased (i.e. son and agnatic grandson); 

2. ascendants of the deceased (i.e. the father and true grandfather); 

3. descendants of the father (i.e. full brother, consanguine brother and their own sons and agnatic grandsons); 

4. descendants of the [true] grandfather (i.e. paternal uncles, both full and consanguine and their own sons and agnatic grandsons).

5. Amongst the ʿaṣaba binafsihi there are rules of priority. 

   The rule of class dictates that Class I takes precedence over class II which takes precedence over class III which in turn takes precedence over class IV.

   Within each class the rule of degree dictates that the nearer in degree exclude the more remote within the limits of each class, so that the son excludes the grandson and the father excludes the grandfather, and so on.

   Amongst the collaterals (siblings) the rule of strength of blood tie operates within each class so that the full brother excludes the consanguine brother (paternal half-brother); the son of the full brother excludes the son of the consanguine brother, and so on.

   A full sister, inheriting as a residuary with the daughter will exclude the consanguine brother and the consanguine sister. Similarly, in the case of  the paternal uncles of the deceased and also in the case of the great paternal uncles [brothers of the paternal grandfather of the deceased.]

   ʿaṣaba in the right of another (ʿaṣaba bighayrihā) are four females who have fixed shares of inheritance, namely a half and two-thirds, and they become ʿaṣabat with their brothers, as previously mentioned. [The four females are daughter, agnatic granddaughter no matter how distant, full sister and consanguine sister (paternal half-sister). Women who do not have a fixed share and whose brother is an ʿaṣaba do not become agnates with their brother, such as the paternal aunt and paternal uncle; the entire estate goes to the paternal uncle, not the paternal aunt.

   [No female is a primary residuary but only becomes a residuary in the presence of a coexisting male residuary of the same degree and consanguine relationship to the deceased. This is the principle of taʾsīb. the case of the father converting the mother into a residuary when the only heirs are both parents and the surviving spouse is an exception to the rule.] 

   And as for the ʿaṣaba with others (ʿaṣaba ma‘a ghayrihā) every female becomes an ʿaṣaba with another female like the sister with the daughter as we have mentioned.

   [Anʿaṣaba ma‘a ghayrihā is an heir who becomes a residuary when inheriting with ʿaṣaba bighayrihā. The two examples are full sister and consanguine sister inheriting with a daughter or agnatic granddaughter no matter how distant. This is based on the tradition of the Prophet Muḥammad (peace be upon him).]

   The last of the ʿaṣabat in line is the master of the freed slave (mawlā alitāq), then his ʿaṣaba according to the order we've previously discussed, based on the Prophet's saying: “Manumission creates a bond as strong as a blood relation.” 

   Women generally do not inherit from freed slaves, as the Prophet (peace be upon him) said, “And there is no share for women among the heirs of the emancipator, based on the saying of the Prophet (peace be upon him): 'Women have no right to walāʾ except for what they have emancipated themselves, or what has been emancipated by those they have emancipated, or those they have set free through a contract of manumission, or those freed by someone they had contracted, or those they set free through a Will, or those freed by someone with whom they had a Will, or those whose allegiance (walāʾ) was tied to their emancipators or the emancipators of their emancipators.'” [So women do not inherit the rights of walāʾ unless the slave in question was directly freed by them, through various means such as manumission, contract, or a will.]

   There are differing opinions among scholars regarding the distribution of inheritance when a freed slave leaves behind a father and a son. According to Abū Yūsuf , the father inherits one-sixth, and the son inherits the remainder. But according to Abū Ḥanifa and Muḥammad (al-Shaybānī), the son inherits everything with nothing for the father. If a freed slave leaves behind a son and a paternal grandfather, then the son inherits everything by consensus. 

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 باب الحجب

CHAPTER ON EXCLUSION

الحجب على نوعين: حجب نقصان وهو حجب عن سهم إلى سهم، وذلك لخمسة نفر: للزوجين، والأم، وبنت الابن، والأخت لأب، وقد مر بيانه، وحجب حرمان، والورثة فيه فريقان: فريق لا يحجبون بحال ألبتة وهم ستة: الابن، والأب، والزوج، والبنت، والأم، والزوجة، وفريق يرثون بحال ويحجبون بحال، وهذا مبني على أصلين أحدهما: أن كل من يدلي إلى الميت بشخص لا يرث مع وجود ذلك الشخص سوى أولاد الأم؛ فإنهم يرثون معها لانعدام استحقاقها جميع التركة، والثاني الأقرب فالأقرب كما ذكرنا في العصبات، والمحروم لا يحجب عندنا، وعند ابن مسعود رضي الله تعالى عنه يحجب حجب النقصان كالكافر والقاتل والرقيق، والمحجوب يحجب بالاتفاق كالاثنين من الإخوة والأخوات فصاعدا من أي جهة كانا فإنهما لا يرثان مع الأب ولكن يحجبان الأم من الثلث إلى السدس

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Translation of key phrases

لحَجْبُ عَلَى نَوْعَيْنِ 1 

1. Exclusion (from inheritance) is of two types.

حَجْبُ نُقْصَانٍ وَهُوَ حَجْبٌ عَنْ سَهْمٍ إِلَى سَهْمٍ  2

2. The exclusion of reduction (partial exclusion), which is exclusion from one share to another share.

وَذَلِكَ لِخَمْسَةِ نَفَرٍ: لِلزَّوْجَيْنِ، وَالأُمِّ، وَبِنْتِ الابْنِ، وَالأُخْتِ لِأَبٍ 3 

3. And it applies to five individuals: the two spouses, the mother, the son's daughter, and the paternal half-sister (consanguine sister).

وَقَدْ مَرَّ بَيَانُهُ 4 

4. And its explanation has already passed (been explained).

وَحَجْبُ حِرْمَانٍ 5 

5. And the exclusion of deprivation (total exclusion).

وَالْوَرَثَةُ فِيهِ فَرِيقَانِ  6

6. (has) heirs in it of two groups.

فَرِيقٌ لَا يُحْجَبُونَ بِحَالٍ أَلْبَتَّةً  7

7. One group is never excluded in any case whatsoever.

وَهُمْ سِتَّةٌ: الابْنُ، وَالأَبُ، وَالزَّوْجُ، وَالْبِنْتُ، وَالأُمُّ، وَالزَّوْجَةُ  8

8. And they are six: the son, the father, the husband, the daughter, the mother, and the wife.

وَفَرِيقٌ يَرِثُونَ بِحَالٍ وَيُحْجَبُونَ بِحَالٍ  9

9. The other group inherits in one case and is excluded in another case.

وَهَـٰذَا مُبْنًى عَلَى أَصْلَيْنِ 10 

10. And this is based on two principles:

أَحَدُهُمَا: أَنَّ كُلَّ مَنْ يُدْلِي إِلَى الْمَيِّتِ بِشَخْصٍ لَا يَرِثُ مَعَ وُجُودِ ذَلِكَ الشَّخْصِ 11 

11. The first is that anyone who connects to the deceased through another person does not inherit as long as that person exists.

سِوَى أَوْلَادِ الأُمِّ؛ فَإِنَّهُمْ يَرِثُونَ مَعَهَا لانعِدام اسْتِحْقَاقِهَا جَمِيعَ التَّرِكَةِ  12

12. Except for the children of the mother, for they inherit with her due to the absence of her entitlement to the entire estate.

وَالثَّانِي: الْأَقْرَبُ فَالأَقْرَبُ كَمَا ذُكِرْنَا فِي الْعَصَبَاتِ  13

13. The second is that the nearer (in kinship), then the nearer, as we mentioned in the agnatic heirs.

وَالْمَحْرُومُ لَا يُحْجَبُ عِندَنَا  14

14. The one disqualified [from inheriting] does not exclude according to us.

وَعِندَ ابْنِ مَسْعُودٍ رَضِيَ اللَّهُ تَعَالَى عَنْهُ يُحْجَبُ حَجْبَ النُّقْصَانِ  15

15. According to Ibn Mas‘ūd, may Allāh be pleased with him, he can exclude by reduction.

كَالْكَافِرِ وَالْقَاتِلِ وَالرَّقِيقِ  16

16. Such as the disbeliever, the murderer, and the slave.

وَالْمَحْجُوبُ يُحْجَبُ بِالاتِّفَاقِ  17

17. The one excluded (from inheritance) is excluded by agreement.

كَالِاثْنَيْنِ مِنَ الإِخْوَةِ وَالأَخَوَاتِ فَصَاعِدًا مِنْ أَيِّ جِهَةٍ كَانَا  18

18. Like two or more brothers and sisters, from whatever side they are (whether paternal or maternal).

فَإِنَّهُمَا لَا يَرِثَانِ مَعَ الأَبِ  19

19. For they do not inherit when the father is present.

وَلَكِنْ يُحْجَبَانِ الأُمَّ مِنَ الثُّلُثِ إِلَى السُّدُسِ 20 

20. But they exclude the mother from inheriting one-third and reduce her share to one sixth.

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Meaning and Explanation

Exclusion is of two types: (i) Exclusion by reduction (ḥajb nuqṣān), which means exclusion from one share (sihām) to another share (sihām). This applies to five heirs: the two spouses, the mother, the agnatic granddaughter no mater how distant, and the consanguine sister (paternal half-sister), as previously explained;

[Some Qurʾānic heirs (aṣḥāb al-faraid) may be partially excluded (ḥajb nuqṣān) by the presence of other heirs or blood relatives of the deceased. These heirs who are partially excluded effectively have their share reduced under certain conditions.]

(ii) Exclusion by deprivation (ḥajb ḥirmān) is implies total exclusion by the presence of other heirs. One group of heirs are never excluded at all, these are six in number: the son, the father, the husband, the daughter, the mother, and the wife. The second group are those who inherit in some cases and are excluded in others. This is based on two principles: (i) an individual who is related to the deceased through another individual does not inherit in the presence of the latter, except for the mother’s children [uterine siblings]; they inherit with the mother because she is not entitled to the entire estate and (ii) the nearer relative is prioritised over the more distant, as mentioned in the case of agnates (ʿaṣabāt). [Son excludes grandson, father excludes grandfather and so on]

A person who is disqualified from inheriting (maḥrūm) due to an impediment cannot exclude others as held by our jurists ; but according to ibn Masood (peace be on him) he (the maḥrūm), can partially exclude others. But a person who is excluded from inheriting may exclude other heirs according to all jurists e.g., two or more brothers, and sisters whether full or half cannot inherit with the father of the deceased, yet they partially exclude the mother from a third share to a sixth share.

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 باب مخارج الفروض

CHAPTER ON COMMON DENOMINATOR OF FRACTIONS OF SHARES

اعلم أن الفروض المذكورة في كتاب الله نوعان الأول: النصف والربع والثمن، والثاني: الثلثان والثلث والسدس على التضعيف والتنصيف، فإذا جاء في المسائل من هذه الفروض أحاد أحاد فمخرج كل فرض سميه إلا النصف وهو من اثنين كالربع من أربعة والثمن من ثمانية والثلث من ثلاثة، وإذا جاء مثنى أو ثلاث وهما من نوع واحد فكل عدد يكون مخرجا لجزء فذلك العدد أيضا يكون مخرجا لضعف ذلك الجزء ولضعف ضعفه كالستة هي مخرج للسدس ولضعفه ولضعف ضعفه، وإذا اختلط النصف من الأول بكل الثاني أو ببعضه فهو من ستة، وإذا اختلط الربع بكل الثاني أو ببعضه فهو من اثني عشر، وإذا اختلط الثمن بكل الثاني أو ببعضه فهو من أربعة وعشرين

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Translation of key phrases

اِعْلَمْ أَنَّ الفُرُوضَ المَذْكُورَةَ فِي كِتَابِ اللهِ نَوْعَانِ  1

1. Know that the obligatory shares (of inheritance) mentioned in the Book of Allāh are of two types.

الأَوَّلُ: النِّصْفُ وَالرُّبُعُ وَالثُّمُنُ  2

2. The first: half, one quarter, and one eighth.

وَالثَّانِي: الثُّلُثَانِ وَالثُّلُثُ وَالسُّدُسُ  3 

3. And the second: two-thirds, one-third, and one sixth.

عَلَى التَّضْعِيفِ وَالتَّنْصِيفِ  4

4. Upon doubling and halving.

فَإِذَا جَاءَ فِي المَسَائِلِ مِنْ هَذِهِ الفُرُوضِ أُحَادٌ أُحَادٌ  5

5. So, if these shares appear individually in the issues (of inheritance),

فَمَخْرَجُ كُلِّ فَرْضٍ سُمِّيَهُ  6

6. The denominator (divisor) of each share is what it is named after.

إِلَّا النِّصْفُ وَهُوَ مِنِ اثْنَيْنِ كَالرُّبُعِ مِنْ أَرْبَعَةٍ  7

7. Except for the half, which is from two, like the quarter is from four.

وَالثُّمُنِ مِنْ ثَمَانِيَةٍ  8

8. And the eighth is from eight.

وَالثُّلُثِ مِنْ ثَلاثَةٍ  9

9. And the third is from three.

وَإِذَا جَاءَ مَثْنَى أَوْ ثُلَاثَ 10. 

10. And if two or three (shares of the same type) appear,

وَهُمَا مِنْ نَوْعٍ وَاحِدٍ  11

11. And they are of the same type,

فَكُلُّ عَدَدٍ يَكُونُ مَخْرَجًا لِجُزْءٍ  12

12. Then any number that is a denominator for a single share

فَذَلِكَ العَدَدُ أَيْضًا يَكُونُ مَخْرَجًا لِضِعْفِ ذَلِكَ الجُزْءِ  13

13. That number will also be the denominator for twice that share.

وَلِضِعْفِ ضِعْفِهِ كَالسِّتَّةِ  14

14. And for four times that share, like six (is a denominator).

هِيَ مَخْرَجٌ لِلسُّدُسِ 15 

15. It is a denominator for one sixth.

وَلِضِعْفِهِ، وَلِضِعْفِ ضِعْفِهِ  16

16. And for its double, and for its quadruple.

وَإِذَا اخْتَلَطَ النِّصْفُ مِنَ الأَوَّلِ بِكُلِّ الثَّانِي أَوْ بِبَعْضِهِ  17

17. And if half from the first (set of shares) is mixed with all or part of the second,

فَهُوَ مِنْ سِتَّةٍ  18

18. Then it is from six.

وَإِذَا اخْتَلَطَ الرُّبُعُ بِكُلِّ الثَّانِي أَوْ بِبَعْضِهِ  19

19. And if the quarter is mixed with all or part of the second,

فَهُوَ مِنْ اثْنَيْ عَشَرَ  20

20. Then it is from twelve.

وَإِذَا اخْتَلَطَ الثُّمُنُ بِكُلِّ الثَّانِي أَوْ بِبَعْضِهِ  21

21. And if the eighth is mixed with all or part of the second,

فَهُوَ مِنْ أَرْبَعَةٍ وَعِشْرِينَ  22

22. Then it is from twenty-four.

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Translation of key phrases

Learn (know) that the fixed shares mentioned in the Book of Allāh are of two types: the first type: one-half, one quarter, and one-eighth and the second type: two thirds, one-third, and one sixth, based on doubling and halving.

Thus if these shares occur in any case one by one then the makhraj (denominator) is that by which the share derives its name e.g., a half whose makhraj is 2 and a fourth whose makhraj is 4, and an eighth whose makhraj is 8 and a third whose makhraj is 3, but if these fractions occur by two or three, at a time and  they happen to be of the same kind then the denominator of one is the denominator of its twice and thrice the number, e, g., 6 is the denominator of 1/6 and so is of its double  i.e., 2/3; but if half belonging to the first class is mixed with all or some of the second class then the denominator must be 6, and when a fourth is mixed with all or some of the second class then the denominator must be 12, and when a eighth is mixed with all or some of the second class then the denominator must be 24.

Group 1: 1/2, 1/4, and 1/8    Common denominator is 8

Group 2: 1/6, 1/3 and 2/3     Common denominator is 6

If 1/2  is mixed with any fraction from group 2 common denominator is 6.

If 1/4  is mixed with any fraction from group 2 common denominator is 12.

If 1/8  is mixed with any fraction from group 2 common denominator is 24.

[This is what in arithmetic we refer to as the lowest common multiple of the numbers 2, 3, 4, 6 and 8 in various combinations. These numbers being the denominators of the fixed fractional shares mention in the Qur'ān. One-half is a multiple of one quarter is a multiple of one-eighth; similarly two-thirds is a multiple of one-third which is a multiple of one-sixth].

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باب العول

CHAPTER ON INCREASE

العول أن يزاد على المخرج شيء من أجزائه إذا ضاق عن فرض، اعلم أن مجموع المخارج سبعة، أربعة منها لا تعول وهي الاثنان والثلاثة والأربعة والثمانية، وثلاثة منها قد تعول، أما الستة فإنها تعول إلى عشرة وترا وشفعا، وأما اثنا عشر فهي تعول إلى سبعة عشر وترا لا شفعا، وأما أربعة وعشرون فإنها تعول إلى سبعة وعشرين عولا واحدا كما في المسئلة المنبرية وهي امرأة وبنتان وأبوان، ولا يزاد على هذا إلا عند ابن مسعود رضي الله تعالى عنه فإن عنده تعول إلى أحد وثلاثين

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Translation of key phrases

العَوْلُ أَنْ يُزَادَ عَلَى الْمَخْرَجِ شَيْءٌ مِنْ أَجْزَائِهِ إِذَا ضَاقَ عَنْ فَرْضٍ  1.

• الْمَخْرَجِ : the denominator
• أَجْزَائِهِ : its parts
• ضَاقَ : it is insufficient

1. Al-'awl is when something is added to the denominator (of the inheritance fractions) from its parts when it falls short of covering a obligatory share.

اعْلَمْ أَنَّ مَجْمُوعَ الْمُخْرَجَاتِ سَبْعَةٌ  2.

2. Know that the total number of denominators is seven.

أَرْبَعَةٌ مِنْهَا لَا تَعُولُ  3.

3. Four of them do not undergo al-'awl.

وَهِيَ الْاثْنَانُ وَالثَّلَاثَةُ وَالْأَرْبَعَةُ وَالثَّمَانِيَةُ  4.

4. And they are: two, three, four, and eight.

وَثَلَاثَةٌ مِنْهَا قَدْ تَعُولُ  5.

5. And three of them may undergo al-'awl.

أَمَّا السِّتَّةُ فَإِنَّهَا تَعُولُ إِلَى عَشَرَةٍ وَتْرًا وَشَفْعًا  6.

6. As for the six, it may increase to ten, both odd and even (in increments).

وَأَمَّا اثْنَا عَشَرَ فَإِنَّهَا تَعُولُ إِلَى سَبْعَةَ عَشَرَ وَتْرًا لَا شَفْعًا  7.

7. As for the twelve, it can increase to seventeen, only in odd increments.

وَأَمَّا أَرْبَعَةٌ وَعِشْرُونَ فَإِنَّهَا تَعُولُ إِلَى سَبْعَةٍ وَعِشْرِينَ  8.

8. And as for the twenty-four, it can only increase to twenty-seven,

عَوْلًا وَاحِدًا كَمَا فِي الْمَسْنَدَةِ الْمِنْبَرِيَّةِ 9. 

9. With one instance of al-'awl, as in the case of the Minbariyah issue,

وَهِيَ امْرَأَةٌ وَبِنْتَانِ وَأَبَوَانِ  10.

10. And that is the case of a woman, two daughters, and two parents.

وَلَا يُزَادُ عَلَى هَٰذَا إِلَّا عِندَ ابْنِ مَسْعُودٍ رَضِيَ اللَّهُ تَعَالَىٰ عَنْهُ  11.

11. And this does not increase beyond this except according to Ibn Mas‘ūd , may Allāh be pleased with him,

فَإِنَّ عِندَهُ تَعُولُ إِلَى أَحَدٍ وَثَلَاثِينَ  12.

12. For according to him, it can increase to thirty-one.

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Explanation and Juristic rulings 

Al-'awl is an increase in the denominator (makhraj) when the sum total of the fixed shares exceeds 1.  Know that there are a total of seven denominators, four of which do not undergo increase, these are: two, three, four, and eight; and three denominators which can undergo increase, these are: (i) 6 which can increase to 10; (ii) 12 which can increase to 17; (iii) 24 which can increase to 27, which only happens in one particular case that is when the heirs are a wife, two daughters and both parents. There is no increase beyond 24 except according to Ibn Mas‘ūd , may Allāh be pleased with him, who states that al-'awl can increase to 31.

[In the previous chapter we looked at the lowest common multiple (L.C.M.) of the denominators of the fixed inheritance shares. If all the heirs are Qurʾānic heirs we divide the estate into parts equivalents to this L.C.M. If the sum of all the shares is greater than 1 ten it becomes necessary to increase the denominator to the value of the numerator so that the total is 1]

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 فصل في معرفة التماثل والتداخل والتوافق والتباين بين العددين

SECTION ABOUT NUMBERS, EQUAL, MULTIPLE, HAVING COMMON FACTOR, AND PRIME TO ONE ANOTHER

تماثل العددين كون أحدهما مساويا للآخر، وتداخل العددين المختلفين أن يعد أقلهما الأكثر أي: يفنيه، أو نقول هو أن يكون أكثر العددين منقسما على الأقل قسمة صحيحة، أو نقول هو أن يزيد على الأقل مثله وأمثاله فيساوي الأكثر، أو نقول هو أن يكون الأقل جزء للأكثر مثل ثلاثة وتسعة، وتوافق العددين أن لا يعد أقلهما الأكثر ولكن يعدهما عدد ثالث كالثمانية مع العشرين تعدهما أربعة فهما متوافقان بالربع؛ لأن العدد العاد لهما مخرج لجزء الوفق، وتباين العددين أن لا يعد العددين معا عدد كالتسعة مع العشرة، وطريق معرفة الموافقة والمباينة بين العددين المختلفين أن ينقص من الأكثر بمقدار الأقل من الجانبين مرة أو مرارا حتى اتفقا في درجة واحدة، فإن اتفقا في واحد فلا وفق بينهما، وإن اتفقا في عدد فهما متوافقان بذلك العدد، ففي الاثنين بالنصف وفي الثلاثة بالثلث وفي الأربعة بالربع هكذا إلى العشرة، وفي ما وراء العشرة يتوافقان بجزء منه أعني في أحد عشر بجزء من أحد عشر وفي خمسة عشر بجزء من خمسة عشر فاعتبر هذا

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Translation of key phrases

تَماثُل العَدَدَيْن كَوْن أَحَدِهِمَا مُسَاوِيًا لِلْآخَرِ  1.

1. The equality of two numbers is that one of them is equal to the other.

وَتَدَاخُل العَدَدَيْن المُخْتَلِفَيْنِ أَنْ يَعُدَّ أَقَلُّهُمَا الأَكْثَرَ  2.

2. The inclusion (divisibility) of two different numbers is that the smaller one counts (divides) the larger,

أَيْ: يُفْنِيهِ  3. 

3. Meaning it exhausts (completes) it.

أَوْ نَقُولُ هُوَ أَنْ يَكُونَ أَكْثَرُ العَدَدَيْنِ مُنْقَسِمًا عَلَى الأَقَلِّ قِسْمَةً صَحِيحَةً  4.

• أَكْثَرُ : the larger
• العَدَدَيْنِ : the two numbers
• مُنْقَسِمًا : divisible
• الأَقَلِّ : the smaller
• قِسْمَةً : division
• صَحِيحَةً : correct/ proper

4. Or we say it is that the larger of the two numbers is divisible by the smaller one with proper (exact) division.

أَوْ نَقُولُ هُوَ أَنْ يَزِيدَ عَلَى الأَقَلِّ مِثْلَهُ وَأَمْثَالَهُ فَيُسَاوِي الأَكْثَرَ  5.

5. Or we say it is that the smaller number, when added to its equal or its multiples, equals the larger.

أَوْ نَقُولُ هُوَ أَنْ يَكُونَ الأَقَلُّ جُزْءًا لِلْأَكْثَرِ مِثْلَ ثَلَاثَةٍ وَتِسْعَةٍ  6.

6. Or we say it is that the smaller number is a part (fraction) of the larger, like three and nine.

وَتَوَافُقُ العَدَدَيْنِ أَنْ لَا يَعُدَّ أَقَلُّهُمَا الأَكْثَرَ وَلَكِنْ يَعُدَّهُمَا عَدَدٌ ثَالِثٌ  7.

7. The agreement of two numbers is that the smaller does not count (divide) the larger, but a third number counts them both.

كَالثَّمَانِيَةِ مَعَ العِشْرِينَ تَعُدُّهُمَا أَرْبَعَةٌ فَهُمَا مُتَوَافِقَانِ بِالرُّبْعِ  8.

8. Like eight and twenty, which are both counted by four, so they are in agreement by the fourth.

لِأَنَّ العَدَدَ العَادَّ لَهُمَا مُخْرَجٌ لِجُزْءِ الوَفْقِ  9.

9. Because the number that counts them both is the factor of the part of agreement.

وَتَبَايُنُ العَدَدَيْنِ أَنْ لَا يَعُدَّ العَدَدَيْنِ مَعًا عَدَدٌ كَالتِّسْعَةِ مَعَ العَشَرَةِ  10.

10. The difference of two numbers is that no number counts them both, like nine and ten.

وَطَرِيقُ مَعْرِفَةِ المُوَافَقَةِ وَالمُبَايَنَةِ بَيْنَ العَدَدَيْنِ المُخْتَلِفَيْنِ  11.

11. The way to know the agreement and difference between two different numbers

أَنْ يُنْقَصَ مِنَ الأَكْثَرِ بِمِقْدَارِ الأَقَلِّ مِنَ الجَانِبَيْنِ مَرَّةً أَوْ مِرَارًا حَتَّى اتَّفَقَا فِي دَرَجَةٍ وَاحِدَةٍ  12.

12. Is that you subtract the smaller from the larger repeatedly from both sides until they match at one level.

فَإِنِ اتَّفَقَا فِي وَاحِدٍ فَلَا وَفْقَ بَيْنَهُمَا  13.

13. If they match at one (1), then there is no agreement between them.

وَإِنِ اتَّفَقَا فِي عَدَدٍ فَهُمَا مُتَوَافِقَانِ بِذَلِكَ العَدَدِ  14.

14. And if they match at a number, then they are in agreement by that number.

فَفِي الاثْنَيْنِ بِالنِّصْفِ وَفِي الثَّلَاثَةِ بِالثُّلْثِ وَفِي الأَرْبَعَةِ بِالرُّبْعِ هَكَذَا إِلَى العَشَرَةِ  15.

15. So, in two it is by half, in three by third, in four by fourth, and so on until ten.

وَفِي مَا وَرَاءَ العَشَرَةِ يَتَوَافَقَانِ بِجُزْءٍ مِنْهُ أَعْنِي فِي أَحَدَ عَشَرَ بِجُزْءٍ مِنْ أَحَدَ عَشَرَ  16.

16. And beyond ten, they agree by a part of it, meaning in eleven by a part of eleven.

وَفِي خَمْسَةَ عَشَرَ بِجُزْءٍ مِنْ خَمْسَةَ عَشَرَ  17.

17. And in fifteen by a part of fifteen.

فَاعْتَبِرْ هَذَا  18.

18. So, consider this.

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Meaning and explanation

The equality (tamasul) of two numbers denotes, the actual equality of one to the other. [Such numbers are equal, e.g. 3 and 3 are said to be mutamāthil, x and x] 

The concordant (tadakhul) of two numbers means that the smaller of the two divides into the other without a remainder, or we multiply the smaller number by a certain number it will become the greater number. [The larger number is multiple of the smaller e.g. 3 and 9, are said to be mutadākhil, x and nx] 

The composite (tawāfaq)  of two numbers denotes that the smaller cannot divide the greater but that the smaller and greater are both divisible by a third common factor. [two number which have a common factor but one number is not a multiple of the other, e.g. 8 and 20 are divisible by four, are said to be mutawāfiq, nx and ny. The common factor is called juz mushtamil and the other facor is called waqf. So for the numbers 8 and 20 the juz mushtamil is 4 and the is waqf is 2 and 5.] 

The divergence (tabayun) of two numbers denotes that no number divides such two different numbers. [These two numbers have no common factor e.g., 9 and 10,and referred to as mutabyin, x and y]

[The term aṣl-masʾala means shares into which the property is actually divided initially by reason of the claimants. Since the Qurʾānic shares are 1/4, 1/2, 1/8; 1/3, 1/6 and 2/3 (or simply put 1/3 and 1/4 doubled and halved) the aṣl-masʾala will be either the denominator (if the assigned Qurʾānic shares are identical) or the least multiple of the denominators. In modern mathematics, the aṣl-masʾala would be the lowest common multiple (L.C.M.) of the denominators of the assigned Qurʾānic shares. The only possible aṣl-masʾala in any scenarios are 2, 3, 4, 6, 8, 12 and 24.]

The mode of distinguishing tawāfaq between two different numbers is that the greater number is diminished by the smaller number once or more often until there remains the number one then such numbers are not mutawāfiq; however, if there remains any other number then they are said to be mutawāfiq to that number, e.g., 2 in 1/2, 3 in 1/3, 4 in 1/4, and so on till 10 and above 10 they would agree in a fraction i.e., in 11 by the fraction of 11 and in 15 by the fraction of 15 and you may use this rule accordingly.

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باب التصحيح 

CHAPTER ON TAṢḤIḤ PROCESS OF DISTRIBUTION

يحتاج في تصحيح المسائل إلى سبعة أصول ثلاثة بين السهام والرؤوس وأربعة بين الرؤوس والرؤوس، أما الثلاثة فأحدها: إن كانت سهام كل فريق منقسمة عليهم بلا كسر فلا حاجة إلى الضرب كأبوين وبنتين، والثاني: إن انكسر على طائفة واحدة ولكن بين سهامهم ورؤوسهم موافقة فيضرب وفق عدد رؤوس من انكسرت عليهم السهام في أصل المسئلة وعولها إن كانت عائلة كأبوين وعشر بنات، أو زوج وأبوين وست بنات، والثالث: أن لا تكون بين سهامهم ورؤوسهم موافقة فيضرب كل عدد رؤوس من انكسرت عليهم السهام في أصل المسئلة وعولها إن كانت عائلة كأب وأم وخمس بنات، أو زوج وخمس أخوات لأب وأم، وأما الأربعة فأحدها: أن يكون الكسر على طائفتين أو أكثر ولكن بين أعداد رؤوسهم مماثلة فالحكم فيها أن يضرب أحد الأعداد في أصل المسئلة مثل ست بنات وثلاث جدات وثلاثة أعمام، والثاني: أن يكون بعض الأعداد متداخلا في البعض فالحكم فيها أن يضرب أكثر الأعداد في أصل المسئلة مثل أربع زوجات وثلاث جدات واثني عشر عما، والثالث أن يوافق بعض الأعداد بعضا فالحكم فيها أن يضرب وفق أحد الأعداد في جميع الثاني ثم ما بلغ في وفق الثالث إن وافق المبلغ الثالث وإلا فالمبلغ في جميع الثالث ثم المبلغ في الرابع كذلك ثم المبلغ في أصل المسئلة كأربع زوجات وثماني عشرة بنتا وخمس عشرة جدة وستة أعمام، والرابع: أن تكون الأعداد متبائنة لا يوافق بعضها بعضا فالحكم فيها أن يضرب أحد الأعداد في جميع الثاني ثم ما بلغ في جميع الثالث ثم ما بلغ في جميع الرابع ثم ما اجتمع في أصل المسئلة كامرأتين وست جدات وعشر بنات وسبعة أعمام

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Translation of key phrases

يَحْتَاجُ فِي تَصْحِيحِ المَسَائِلِ إِلَى سَبْعَةِ أُصُولٍ  1.

1. It is necessary for solving inheritance issues to have seven principles:

ثَلَاثَةٌ بَيْنَ السِّهَامِ وَالرُّؤُوسِ، وَأَرْبَعَةٌ بَيْنَ الرُّؤُوسِ وَالرُّؤُوسِ  2.

2. Three between the shares and the heads (individuals), and four between the heads (individuals) and the heads (individuals):

أَمَّا الثَّلَاثَةُ فَأَحَدُهَا  3.

3. As for the three, the first of them:

إِنْ كَانَتْ سِهَامُ كُلِّ فَرِيقٍ مُنْقَسِمَةً عَلَيْهِمْ بِلَا كَسْرٍ فَلَا حَاجَةَ إِلَى الضَّرْبِ كَأَبَوَيْنِ وَبِنْتَيْنِ  4.

4. If the shares of each group are divisible among them without remainder, then there is no need for multiplication, like in the case of two parents and two daughters:

وَالثَّانِي  5.

5. And the second [is that]:

إِنِ انْكَسَرَ عَلَى طَائِفَةٍ وَاحِدَةٍ وَلَكِنْ بَيْنَ سِهَامِهِمْ وَرُؤُوسِهِمْ مُوَافَقَةٌ  6.

• انْكَسَرَ : it is broken/ divided
• طَائِفَةٍ : a group/ or a faction
• سِهَامِهِمْ : their shares
• وَرُؤُوسِهِمْ : their heads/ individuals
• مُوَافَقَةٌ : agreement/ concordance

6. If the shares after distribution of one group leave a fraction, but there is a concordance (mutawafiq) between their shares and heads (individuals):

فَيُضْرَبُ وَفْقُ عَدَدِ رُؤُوسِ مَنِ انْكَسَرَتْ عَلَيْهِمُ السِّهَامُ فِي أَصْلِ المَسْأَلَةِ وَعَوْلِهَا إِنْ كَانَتْ عَائِلَةً  7.

7. Then the concordant number (waqf) of the heads of those whose shares are divided is multiplied by the denominator (aṣl masʾala) of the issue and by the increased denominator, if it is a case of 'awl:

كَأَبَوَيْنِ وَعَشْرِ بَنَاتٍ، أَوْ زَوْجٍ وَأَبَوَيْنِ وَسِتِّ بَنَاتٍ  8.

8. Like [for example] two parents and ten daughters, or a husband, two parents, and six daughters.

وَالثَّالِثُ  9.

9. And the third:

أَنْ لَا تَكُونَ بَيْنَ سِهَامِهِمْ وَرُؤُوسِهِمْ مُوَافَقَةٌ  10.

10. If there is no concordance (tawafuq) between the shares and heads (individuals):

فَيُضْرَبُ كُلُّ عَدَدِ رُؤُوسِ مَنِ انْكَسَرَتْ عَلَيْهِمُ السِّهَامُ فِي أَصْلِ المَسْأَلَةِ وَعَوْلِهَا إِنْ كَانَتْ عَائِلَةً  11.

11. Then the number of heads (individuals) of each group whose shares are divided is multiplied in the denominator (aṣl masʾala) of the issue and by the increased denominator, if it is a case of 'awl:

كَأَبٍ وَأُمٍّ وَخَمْسِ بَنَاتٍ، أَوْ زَوْجٍ وَخَمْسِ أَخَوَاتٍ لِأَبٍ وَأُمٍّ  12.

12. Like a father, a mother, and five daughters, or a husband and five full sisters.

وَأَمَّا الأَرْبَعَةُ فَأَحَدُهَا  13.

13. As for the four [remaining], the first of them is:

أَنْ يَكُونَ انْكَسَرَ عَلَى طَائِفَتَيْنِ أَوْ أَكْثَرَ وَلَكِنْ بَيْنَ أَعْدَادِ رُؤُوسِهِمْ مُمَاثَلَةٌ  14.

14. That upon division amongst two or more groups, but the numbers of  heads (individuals) are equal (mutamāthil)

فَالحُكْمُ فِيهَا أَنْ يُضْرَبَ أَحَدُ الأَعْدَادِ فِي أَصْلِ المَسْأَلَةِ  15.

15. Then the rule is that one of the numbers (tamathul) is multiplied by the denominator (aṣl-masʾala) of the issue:

مِثْلَ سِتِّ بَنَاتٍ وَثَلَاثِ جَدَّاتٍ وَثَلَاثَةِ أَعْمَامٍ  16.

16. Like six daughters, three grandmothers, and three uncles:

وَالثَّانِي  17.

17. And the second is:

أَنْ يَكُونَ بَعْضُ الأَعْدَادِ مُتَدَاخِلًا فِي البَعْضِ  18.

18. If the numbers [of some classes] are multiple of other classes,

فَالحُكْمُ فِيهَا أَنْ يُضْرَبَ أَكْثَرُ الأَعْدَادِ فِي أَصْلِ المَسْأَلَةِ  19.

19. Then the rule is that the largest number is multiplied by denominator (aṣl-masʾala) of the issue:

مِثْلَ أَرْبَعِ زَوْجَاتٍ وَثَلَاثِ جَدَّاتٍ وَاثْنَيْ عَشَرَ عَمًّا  20.

20. Like [for example] four wives, three grandmothers, and twelve uncles:

وَالثَّالِثُ  21.

21. And the third is:

أَنْ يُوَافِقَ بَعْضُ الأَعْدَادِ بَعْضًا  22.

22. If some of the numbers are concordant (mutawafiq) with others:

فَالحُكْمُ فِيهَا أَنْ يُضْرَبَ وَفْقُ أَحَدِ الأَعْدَادِ فِي جَمِيعِ الثَّانِي  23.

23. Then the rule is that the concordant number is multiplied in all of the second group,

ثُمَّ مَا بَلَغَ فِي وَفْقِ الثَّالِثِ إِنْ وَافَقَ المَبْلَغُ الثَّالِثَ  24.

24. Then what results is multiplied by the concordant number of the third group, if it agrees with the third.

وَإِلَّا فَالمَبْلَغُ فِي جَمِيعِ الثَّالِثِ  25.

25. Otherwise, the result is multiplied in all of the third group:

ثُمَّ المَبْلَغُ فِي الرَّابِعِ كَذَلِكَ  26.

26. Then the result is multiplied in the fourth group likewise:

ثُمَّ المَبْلَغُ فِي أَصْلِ المَسْأَلَةِ  27.

27. Then the result is multiplied by the common denominator (aṣl-masʾala) of the issue:

كَأَرْبَعِ زَوْجَاتٍ وَثَمَانِيَ عَشْرَةَ بِنْتًا وَخَمْسَ عَشَرَةَ جَدَّةً وَسِتَّةِ أَعْمَامٍ  28.

28. Like four wives, eighteen daughters, fifteen grandmothers, and six uncles:

وَالرَّابِعُ  29.

29. And the fourth is:

أَنْ تَكُونَ الأَعْدَادُ مُتَبَايِنَةً لَا يُوَافِقُ بَعْضُهَا بَعْضًا  30.

30. If the numbers are disparate (mutabāyin) and do not agree with each other:

فَالحُكْمُ فِيهَا أَنْ يُضْرَبَ أَحَدُ الأَعْدَادِ فِي جَمِيعِ الثَّانِي  31.

31. Then the rule is that one of the numbers is multiplied in all of the second group,

ثُمَّ مَا بَلَغَ فِي جَمِيعِ الثَّالِثِ  32.

32. Then what results is multiplied in all of the third group,

ثُمَّ مَا بَلَغَ فِي جَمِيعِ الرَّابِعِ  33.

33. Then what results is multiplied in all of the fourth group.

ثُمَّ مَا اجْتَمَعَ فِي أَصْلِ المَسْأَلَةِ  34.

34. Then what is gathered (results) by the common denominator (aṣl-masʾala) of the issue.

كَامْرَأَتَيْنِ وَسِتِّ جَدَّاتٍ وَعَشْرِ بَنَاتٍ وَسَبْعَةِ أَعْمَامٍ  35.

35. Like [for example] two women, six grandmothers, ten daughters, and seven uncles.

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Meaning and explanation

To correct the issues, seven principles are needed: three between shares and heads, and four between heads and heads. 

For taṣḥīḥ process of distribution of shares without fraction there seven rules: Three of these rules appertain to sihām, and rous, (the shares and the number of heirs) and four rules are related to rous and rous (the number of heirs and heirs).

As for the first of the three rules: 

If the shares of each group are divided among them without any remainder, then there is no need for multiplication, such as two parents and two daughters.

If the shares are equally distributed among the heirs without leaving a remainder, then there is no necessity of applying the rule of ḍarb multiplication, e.g., a person leaves his both parents and two daughters.

The lowest common denominator (aṣl-masʾala) of 1/6, 1/6 and 2/3 is 6. Also, 4 is divisible by 2, the number of daughters. 

In this example, the aṣl-masʾala and the remaining 5/6 is exactly divisible by 5.

In this example the is 4, the remaining 3/4 is divided into 3 parts, 2 for the son and 1 for the daughter, and 3/4 is exactly divisible by 3.

Aṣl-masʾala is 4. The son’s share is equivalent to 2 daughters, so effectively a total a 3 shares.

The second rule is that if the share of one class after distribution leaves a fraction, and the number of shares and the number of heirs are mutawāfiq, then the wafq of the disagreeing numbers of the heirs is to be multiplied by the aṣl masʾala  common denominator or in case of 'awl, by the increased denominator, for example, a man leaves both parents, and ten daughters; or a woman leaves her husband, both parents and 6 daughters.

Aṣl-masʾala of sharers is 6. The 4 shares assigned to the 10 daughters cannot be divided by 10 but the numbers 4 and 10 do have a common factor, tawafuq, of 2. 

The wafq factor (number of heirs divided by the common factor) is 5 (10 ÷ 2).

The rule is to multiply the aṣl-masʾala by the wafq of the number of heirs in a class, so 6 x 5 = 30. The taṣḥīḥ is 30, so the estate is divided into a total of 30 shares.

Let us apply rule 2 in an example of the doctrine of ʿawl.

Aṣl-masʾala of sharers is 12. The 8 shares assigned to the 6 daughters cannot be divided by 6. The numbers 8 and 6 have a common factor, tawafuq, of  2.

The wafq factor (number of heirs divided by the common factor) is 3 (6 ÷ 2).

The rule is to multiply the aṣl-masʾala by the wafq of the number of heirs in a class, so 12 x 3 = 36. The sum of the total number of shares allocated is 45, so we increase the number of shares to 45.

The third rule is that if there is no tawāfaq between the shares and the number of heirs, then the number of heirs (which is not divisible by the sihām without fraction) should be multiplied by the common denominator (aṣl masʾala) and in case of al-'awl by the increased denominator e.g., a man leaves his father and mother, and five daughters; or a woman leaves her husband and five full sisters.

Aṣl-masʾala is 6. The 4 shares assigned to the 5 daughters do not have a common factor i.e., the numbers 4 and 5 are mutabāyin. 

The rule is to multiply the aṣl-masʾala by the number of heirs, so 6 x 5 = 30. The taṣḥīḥ is 30, so the estate is divided into a total of 30 shares.

Let us look at another example:

Aṣl-masʾala is 6. The 2 shares assigned to the 3 uterine sisters do not have a common factor, i.e., the numbers 2 and 3 are mutabāyin. 

The rule is to multiply the aṣl-masʾala by the number of heirs, so 6 x 3 = 18. The estate is divided into a total of 18 shares.

Rule 4 is that after distribution (of shares) amongst the heirs of two classes or more a fraction is left and the numbers of heirs are mutamāthil, then any mutamāthil number multiplied by the common denominator aṣl masʾala. e.g., a person leaves 6 daughters, 3 true grandmothers, 3 uncles.

Aṣl-masʾala is 6. The 4 shares are assigned to the 6 daughters. The common factor of 4 and 6 is 2. The wafq factor of 6 is 3., The number of true grandmothers is 3 and the number of paternal uncles is 3. All these three numbers mutamāthil.

The rule is to multiply the aṣl-masʾala (or ʿawl) by the tamathul of any of these class of heirs, so 6 x 3 = 18. The taṣḥīḥ is 18, so the estate is divided into a total of 18 shares.

Rule 5 is that that after distribution (of shares) amongst the heirs of two classes or more the number of heirs of some classes is a multiple of other classes, i.e. they are mutadākhil. Then the largest number of heirs should be multiplied by the common denominator (the aṣl masʾala) e.g., a person leaves 4 wives, 3 true grandmothers and 12 uncles.

The aṣl-masʾala of 6 and 4 is 12.

If we examine the numbers of heirs are 2, 3 and 12. 2 is a multiple of 12 as is 3. 2 and 3 as well as 3 and 12 are mutadākhil. The largest number of heirs in one of the classes is 12, so we multiply aṣl-masʾala by 12. 12 x 12 = 144. The estate is divided into a total of 144 shares.

The aṣl-masʾala is 12. The largest number of heirs is 5 (3 sisters plus 1 brother who is equivalent to 2 sisters), so we multiply the aṣl-masʾala by 5 and we get 60. The estate is divided into a total of 60 shares.

The 35 shares allotted to the siblings are divided amongst them in a ratio of 2:1, brother:sister.

Rule 6 is applied when some of the numbers match each other. The rule here is to multiply the equivalent (multiplier) of one of the numbers by the entirety of the second, then the result by the equivalent of the third if the result matches the third. If not, then the result is multiplied by the entirety of the third, then the result by the fourth in the same manner, and then the result by the original number of the problem, as in the case of four wives, eighteen daughters, fifteen grandmothers, and six uncles.

The aṣl-masʾala is 24. If we look at the first two numbers, 4 and 18, the common factor is 2. The wafq of 4 is 2. The rule is multiply the wafq of the first number by the second number, so 2 x 18 = 36. (Similarly, the wafq of 18 multiplied by 4 will also give the same result of 36). Now we look at this product, 36, and the next number 15. The common factor of 36 and 15 is 3. The wafq of the third number 15 is 5. The rule is to multiply the product, 36, by the wafq of the third number, i.e. 36 x 5 = 180. Now if we look at this product, 180, and the next number, 6. 6 and 180 are mutadākhil (6 is a factor of 180.) So no further multiplication is necessary. Finally the rule is to multiply the product, 180, by the aṣl-masʾala , 180 x 24 = 4320.

Similarly, if we start with 6 and 15 initially, then:

Wafq of 6 is so 3 x 15 = 30

Compare 30 and 18, wafq of 18 is 3, so 30 x 3 = 90

Compare 90 and 4, wafq of 4 is 2, so 90 x 2 = 180

Rule 7 is that if the number of heirs do not have a common factor, i.e. they are mutabāyin. The rule is to multiply the first number by the second number, and multiply the product by the third number, and multiply the product by the fourth number and the resulting product by common denominator (aṣl masʾala). Consider a man leaving behind 2 widows, 6 true grandmothers, 10 daughters and 7 uncles.

The aṣl-masʾala is 24. If we look at the first two numbers,  2 wives allocated 3 shares, they are mutabāyin, we retain the 2.

The next two numbers, 10 daughters allocated 16 shares, are tawafuq by 2, so we retain 5 (10 ÷ 2 = 5).

The next two numbers 6 and 4 are tawafuq by 2, so we retain 3 (6 ÷ 2 = 3).

The next two numbers, 7 and 1 are mutabāyin.

The numbers we have are thus, 2, 5, 3 and 7 all of which are mutabāyin, multiplying these, 2 x 5 x 3 x 7 = 210. This is multiplied by the masʾala, 210 x 24 = 5040.

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فصل

SECTION

وإذا أردت أن تعرف نصيب كل فريق من التصحيح فاضرب ما كان لكل فريق من أصل المسئلة في ما ضربته في أصل المسئلة فما حصل كان نصيب ذلك الفريق، وإذا أردت أن تعرف نصيب كل واحد من آحاد ذلك الفريق فافسم ما كان لكل فريق من أصل المسئلة على عدد رؤوسهم ثم اضرب الخارج في المضروب فالحاصل نصيب كل واحد من آحاد ذلك الفريق، ووجة آخر وهو أن تقسم المضروب على أي فريق شئت ثم اضرب الخارج في نصيب الفريق الذي قسمت عليهم المضروب فالحاصل نصيب كل واحد من آحاد ذلك الفريق، ووجة آخر وهو طريق النسبة وهو الأوضح وهو أن تنسب سهام كل فريق من أصل المسئلة إلى عدد رؤوسهم مفردا ثم تعطي بمثل تلك النسبة من المضروب لكل واحد من آحاد ذلك الفريق

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Translation of key phrases

وَإِذَا أَرَدْتَ أَنْ تَعْرِفَ نَصِيبَ كُلِّ فَرِيقٍ مِنَ التَّصْحِيحِ  1.

1. And if you want to know the share of each group from the correction,

فَاضْرِبْ مَا كَانَ لِكُلِّ فَرِيقٍ مِنْ أَصْلِ المَسْأَلَةِ فِي مَا ضَرَبْتَهُ فِي أَصْلِ المَسْأَلَةِ  2.

2. Then multiply what each group had from the base of the issue by what you multiplied in the base of the issue.

فَمَا حَصَلَ كَانَ نَصِيبَ ذَلِكَ الفَرِيقِ  3.

3. So, whatever results is the share of that group.

وَإِذَا أَرَدْتَ أَنْ تَعْرِفَ نَصِيبَ كُلِّ وَاحِدٍ مِنْ آحَادِ ذَلِكَ الفَرِيقِ  4.

4. And if you want to know the share of each individual from that group,

فَاقْسِمْ مَا كَانَ لِكُلِّ فَرِيقٍ مِنْ أَصْلِ المَسْأَلَةِ عَلَى عَدَدِ رُؤُوسِهِمْ  5.

5. Then divide what each group had from the base of the issue by their number of heads (individuals),

ثُمَّ اضْرِبِ الخَارِجَ فِي المَضْرُوبِ  6.

6. Then multiply the result by the multiplier (the amount previously multiplied).

فَالحَاصِلُ نَصِيبُ كُلِّ وَاحِدٍ مِنْ آحَادِ ذَلِكَ الفَرِيقِ  7.

7. So, the resulting amount is the share of each individual from that group.

وَوَجْهٌ آخَرُ وَهُوَ أَنْ تَقْسِمَ المَضْرُوبَ عَلَى أَيِّ فَرِيقٍ شِئْتَ  8.

8. Another method is to divide the multiplier by any group you wish,

ثُمَّ اضْرِبِ الخَارِجَ فِي نَصِيبِ الفَرِيقِ الَّذِي قَسَمْتَ عَلَيْهِمُ المَضْرُوبَ  9.

9. Then multiply the result by the share of the group upon which you divided the multiplier.

فَالحَاصِلُ نَصِيبُ كُلِّ وَاحِدٍ مِنْ آحَادِ ذَلِكَ الفَرِيقِ  10.

10. So, the resulting amount is the share of each individual from that group.

وَوَجْهٌ آخَرُ وَهُوَ طَرِيقُ النِّسْبَةِ وَهُوَ الأَوْضَحُ  11.

11. Another method is the method of proportion, and it is the clearest.

وَهُوَ أَنْ تَنْسِبَ سِهَامَ كُلِّ فَرِيقٍ مِنْ أَصْلِ المَسْأَلَةِ إِلَى عَدَدِ رُؤُوسِهِمْ مُفْرَدًا  12.

12. It is to proportion the shares of each group from the base of the issue to their number of heads individually,

ثُمَّ تُعْطِي بِمِثْلِ تِلْكَ النِّسْبَةِ مِنَ المَضْرُوبِ لِكُلِّ وَاحِدٍ مِنْ آحَادِ ذَلِكَ الفَرِيقِ  13.

13. Then give, according to that proportion, from the multiplier to each individual from that group.

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Meaning and explanation

And if you require to find out the share of each class of sharers by the process of taṣḥīḥ, then multiply the share assigned by the maḍrūb product, which you had multiplied by the aṣl-masʾala and what you shall obtain will be the share assigned to that class. And when we require to find out the share of each member of that class, then we must divide that number which was assigned to each class, in terms of the masʾala by the number of the heirs, then multiply the quotient by the maḍrūb, the resulting product will be the share of each member of the class. Another method is to divide the maḍrūb, product, by any class that you desire, then multiply the quotient by the share assigned to that class, and the answer would be the share of each member of the class. Another method, which is clearer, is to employ the rule of nisbat (the rule of ratio and proportion); and it is a clear method, that is first ascertain the ratio of the shares of each class with reference to the number of shares and then according to the method of ratio and proportion the share may be given from the maḍrūb.

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 فصل في قسمة التر كات بين الورثة و الغرماء

RULES OF DISTRIBUTION OF THE PROPERTY AMONG HEIRS AND CREDITORS

إذا كان بين التصحيح والتركة مباينة فاضرب سهام كل وارث من التصحيح في جميع التركة ثم اقسم المبلغ على التصحيح مثاله بنتان وأبوان والتركة سبعة دنانير، وإذا كان بين التصحيح والتركة موافقة فاضرب سهام كل وارث من التصحيح في وفق التركة ثم اقسم المبلغ على وفق التصحيح فالخارج نصيب ذلك الوارث في الوجهين هذا لمعرفة نصيب كل فرد من الورثة، أما لمعرفة نصيب كل فريق منهم فاضرب ما كان لكل فريق من أصل المسئلة في وفق التركة ثم اقسم المبلغ على وفق المسئلة إن كان بين التركة والمسئلة موافقة، وإن كان بينهما مباينة فاضرب في كل التركة ثم اقسم الحاصل على جميع المسئلة فالخارج نصيب ذلك الفريق في الوجهين، أما في قضاء الديون فدين كل غريم بمنزلة سهام كل وارث في العمل ومجموع الذيون بمنزلة التصحيح، وإن كان في التركة كسور فابسط التركة والمسئلة كلتيهما أي: اجعلهما من جنس انكسر ثم قدم فيه ما رسمناه

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Translation of key phrases

إِذَا كَانَ بَيْنَ التَّصْحِيحِ وَالتَّرِكَةِ مُبَايَنَةٌ 1. 

1. If there is a discrepancy between the correction and the estate 

فَاضْرِبْ سِهَامَ كُلِّ وَارِثٍ مِنَ التَّصْحِيحِ فِي جَمِيعِ التَّرِكَةِ  2.

2. then multiply each heir's shares from the correction by the entire estate 

ثُمَّ اقْسِمِ المَبْلَغَ عَلَى التَّصْحِيحِ  3.

3. then divide the amount by the correction 

مِثَالُهُ بِنْتَانِ وَأَبَوَانِ وَالتَّرِكَةُ سَبْعَةُ دَنَانِيرَ  4.

4. an example is two daughters and two parents, and the estate is seven dinars 

وَإِذَا كَانَ بَيْنَ التَّصْحِيحِ وَالتَّرِكَةِ مُوَافَقَةٌ  5.

5. and if there is an agreement between the correction and the estate 

فَاضْرِبْ سِهَامَ كُلِّ وَارِثٍ مِنَ التَّصْحِيحِ فِي وَفْقِ التَّرِكَةِ  6.

6. then multiply each heir's shares from the correction by the proportional amount of the estate 

ثُمَّ اقْسِمِ المَبْلَغَ عَلَى وَفْقِ التَّصْحِيحِ  7.

7. then divide the amount by the proportional part of the correction 

فَالخَارِجُ نَصِيبُ ذَلِكَ الوَارِثِ فِي الوَجْهَيْنِ  8.

8. so the result will be that heir's share in both cases 

هَذَا لِمَعْرِفَةِ نَصِيبِ كُلِّ فَرْدٍ مِنَ الوَرَثَةِ 9. 

9. this is for determining each individual heir's share 

أَمَّا لِمَعْرِفَةِ نَصِيبِ كُلِّ فَرِيقٍ مِنْهُم 10. 

10. as for determining each group's share 

فَاضْرِبْ مَا كَانَ لِكُلِّ فَرِيقٍ مِنْ أَصْلِ المَسْأَلَةِ فِي وَفْقِ التَّرِكَةِ  11.

11. multiply what each group had from the original calculation by the proportional part of the estate 

ثُمَّ اقْسِمِ المَبْلَغَ عَلَى وَفْقِ المَسْأَلَةِ  12.

12. then divide the amount by the proportional part of the calculation 

إِنْ كَانَ بَيْنَ التَّرِكَةِ وَالمَسْأَلَةِ مُوَافَقَةٌ 13. 

13. if there is agreement between the estate and the calculation 

وَإِنْ كَانَ بَيْنَهُمَا مُبَايَنَةٌ 14. 

14. and if there is a discrepancy between them 

فَاضْرِبْ فِي كُلِّ التَّرِكَةِ  15.

15. multiply by the entire estate 

ثُمَّ اقْسِمِ الحَاصِلَ عَلَى جَمِيعِ المَسْأَلَةِ  16.

16. then divide the result by the entire calculation 

فَالخَارِجُ نَصِيبُ ذَلِكَ الفَرِيقِ فِي الوَجْهَيْنِ  17.

17. so the result will be that group's share in both cases 

أَمَّا فِي قَضَاءِ الدُّيُونِ 18. 

18. as for settling the debts 

فَدَيْنُ كُلِّ غَرِيمٍ بِمَنْزِلَةِ سِهَامِ كُلِّ وَارِثٍ فِي العَمَلِ  19.

19. the debt of each creditor is treated as the share of each heir in the calculation 

وَمَجْمُوعُ الذُّيُونِ بِمَنْزِلَةِ التَّصْحِيحِ  20. 

20. and the total of the debts is treated as the correction 

وَإِنْ كَانَ فِي التَّرِكَةِ كُسُورٌ  21.

21. and if there are fractions in the estate 

فَابْسُطِ التَّرِكَةَ وَالمَسْأَلَةَ كِلْتَيْهِمَا  22.

22. then expand both the estate and the calculation 

أَيْ: اجْعَلْهُمَا مِنْ جِنْسِ انْكَسَرَ  23.

23. meaning: make them of the same broken portion 

ثُمَّ قَدِّمْ فِيهِ مَا رَسَمْنَاهُ  24.

24. then apply what we have outlined. 

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Meaning and explanation

It taṣḥīḥ and tarka, the inheritance, are mutabāyin then multiply the share of each heir received by taṣḥīḥ by the tarka and divide the product by the taṣḥīḥ

e.g., a person leaves two daughters and both his parents and a tarka, property, consisting of 7 dinars.

It taṣḥīḥ and tarka are mutawāfiq the rue is to multiply the share of each heir receive by taṣḥīḥ by the wafq of the taraka and divide the remaining product by the waqf of the taṣḥīḥ, the result is the required share. The rule has been suggested with a view to find out the portion of each heir.

But in order to know the portion of each class of heirs, the rule is to multiply the share of each class of heirs received per masʾala by the waqf of the tarka and then divide the product by the waqf of masʾala common denominator provided there was tawafuq between the tarka and masʾala.

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 فصل في التخارج

SECTION ABOUT COMPROMISE

من صالح على شيء من التركة فاطرح سهامه من التصحيح ثم اقسم ما بقي من التركة على سهام الباقين كزوج وأم وعم فصالح الزوج على ما في ذمته من المهر وخرج من البين، فتقسم باقي التركة بين الأم والعم أثلاثا بقدر سهامهما سهمان للأم وسهم للعم، أو زوجة وأربعة بنين فصالح أحد البنين على شيء وخرج من البين، فيقسم باقي التركة على خمسة وعشرين سهما للمرأة أربعة أسهم ولكل ابن سبعة أسهم

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Translation of key phrases

مَنْ صَالَحَ عَلَى شَيْءٍ مِنَ التَّرِكَةِ  1.

1. Whoever settles for something from the estate,

فَاطْرَحْ سِهَامَهُ مِنَ التَّصْحِيحِ  2.

2. Then deduct his shares from the correction.

ثُمَّ اقْسِمْ مَا بَقِيَ مِنَ التَّرِكَةِ عَلَى سِهَامِ البَاقِينَ  3.

3. Then divide what remains of the estate by the shares of the remaining heirs.

كَزَوْجٍ وَأُمٍّ وَعَمٍّ  4.

4. Like a husband, a mother, and an uncle,

فَصَالَحَ الزَّوْجُ عَلَى مَا فِي ذِمَّتِهِ مِنَ المَهْرِ وَخَرَجَ مِنَ البَيْنِ  5.

5. So the husband settled what he owed from the dowry and withdrew from the estate.

فَتُقْسَمُ بَاقِي التَّرِكَةِ بَيْنَ الأُمِّ وَالعَمِّ أَثْلَاثًا بِقَدْرِ سِهَامِهِمَا  6.

6. Then the remaining estate is divided between the mother and the uncle in thirds according to their shares:

سَهْمَانِ لِلْأُمِّ وَسَهْمٌ لِلْعَمِّ  7.

7. Two shares for the mother and one share for the uncle.

أَوْ زَوْجَةٌ وَأَرْبَعَةُ بَنِينَ  8.

8. Or a wife and four sons,

فَصَالَحَ أَحَدُ البَنِينَ عَلَى شَيْءٍ وَخَرَجَ مِنَ البَيْنِ  9.

9. One of the sons settled for something and withdrew from the estate.

فَيُقْسَمُ بَاقِي التَّرِكَةِ عَلَى خَمْسَةٍ وَعِشْرِينَ سَهْمًا  10.

10. Then the remaining estate is divided into twenty-five shares:

لِلْمَرْأَةِ أَرْبَعَةُ أَسْهُمٍ 11.

11. Four shares for the wife,

وَلِكُلِّ ابْنٍ سَبْعَةُ أَسْهُمٍ  12.

12. And each son receives seven shares.

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Meaning and explanation

If someone agrees to take a portion of the estate as settlement (ṣulḥ), their share is removed from the calculations. Then, the remaining estate is divided among the other heirs based on their shares. For example, if the heirs include a husband, a mother, and a paternal uncle, and the husband agrees to take the amount of his outstanding dowry from the estate and exits the division, the remainder of the estate is divided between the mother and the uncle. The mother receives two-thirds, and the paternal uncle receives one-third based on their inheritance shares. [ The husband’s settlement of 1/2 is removed; out of the remainder of the estate the mother takes 2/3 (her entitlement is 1/3 of whole estate) and the paternal uncle the remaining 1/3 9which is 1/6 of whole estate)] 

Another example is a wife and four sons. If one of the sons agrees to settle for a specific amount and exits the division, the remaining estate is divided into 25 shares: four shares for the wife and seven shares for each of the remaining sons.

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 باب الرد

CHAPTER ON RETURN

الرد ضد العول، ما فضل عن فرض ذوي الفروض ولا مستحق له يرد على ذوي الفروض بقذر حقوقهم إلا على الزوجين وهو قول عامة الصحابة رضي الله تعالى عنهم وبه أخذ أصحابنا رحمهم الله تعالى، وقال زيد بن ثابت رضي الله تعالى عنه الفاضل لبيت المال وبه أخذ مالك والشافعي رحمهما الله تعالى، ثم مسائل الباب على أقسام أربعة أحدها: أن يكون في المسئلة جنس واحد ممن يرد عليه عند عدم من لا يرد عليه فاجعل المسئلة من رؤوسهم كما لو ترك بنتين أو أختين أو جدتين فاجعل المسئلة من اثنين، والثاني: إذا اجتمع في المسئلة جنسان أو ثلاثة أجناس ممن يرد عليه عند عدم من لا يرد عليه فاجعل المسئلة من سهامهم أعني من اثنين إذا كان في المسئلة سدسان، أو من ثلاثة إذا كان فيها ثلث وسدس، أو من أربعة إذا كان فيها نصف وسدس، أو من خمسة إذا كان فيها ثلثان وسدس أو نصف وسدسان أو نصف وثلث، والثالث: أن يكون مع الأول من لا يرد عليه فأعط فرض من لا يرد عليه من أقل مخارجه فإن استقام الباقي على رؤوس من يرد عليه فبها كزوج وثلاث بنات، وإن لم يستقم فاضرب وفق رؤوسهم في مخرج فرض من لا يرد عليه إن وافق رؤوسهم الباقي كزوج وست بنات، وإلا فاضرب كل رؤوسهم في مخرج فرض من لا يرد عليه فالمبلغ تصحيح المسئلة كزوج وخمس بنات، والرابع: أن يكون مع الثاني من لا يرد عليه فاقسم ما بقي من مخرج فرض من لا يرد عليه على مسئلة من يرد عليه فإن استقام فبها، وهذا في صورة واحدة وهي أن يكون للزوجات الربع والباقي بين أهل الرد أثلاثا كزوجة وأربع جدات وست أخوات لأم، وإن لم يستقم فاضرب جميع مسئلة من يرد عليه في مخرج فرض من لا يرذ عليه فالمبلغ مخرج فروض الفريقين كأربع زوجات وتسع بنات وست جدات ثم اضرب سهام من لا يرد عليه في مسئلة من يرد عليه وسهام من يرد عليه فيما بقي من مخرج فرض من لا يرد عليه، وإن انكسر على البعض فتصحيح المسائل بالأصول المذكورة

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Translation of key phrases

الرَّدُّ ضِدُّ العَوْلِ  1.

1. Al-radd is the opposite of al-'awl.

مَا فَضَلَ عَنْ فَرْضِ ذَوِي الفُرُوضِ وَلَا مُسْتَحِقَّ لَهُ يُرَدُّ عَلَى ذَوِي الفُرُوضِ بِقَدْرِ حُقُوقِهِمْ  2.

2. What remains after the shares of the obligatory heirs and has no rightful claimant is returned to the obligatory heirs in proportion to their rights,

إِلَّا عَلَى الزَّوْجَيْنِ  3.

3. Except for the two spouses.

وَهُوَ قَوْلُ عَامَّةِ الصَّحَابَةِ رَضِيَ اللَّهُ تَعَالَى عَنْهُمْ  4.

4. And this is the view of the majority of the Companions, may Allāh be pleased with them.

وَبِهِ أَخَذَ أَصْحَابُنَا رَحِمَهُمُ اللَّهُ تَعَالَى  5.

5. And our scholars, may Allāh have mercy on them, adopted this view.

وَقَالَ زَيْدُ بْنُ ثَابِتٍ رَضِيَ اللَّهُ تَعَالَى عَنْهُ: الفَاضِلُ لِبَيْتِ المَالِ  6.

6. Zayd ibn Thabit, may Allāh be pleased with him, said: the remainder goes to the public treasury.

وَبِهِ أَخَذَ مَالِكٌ وَالشَّافِعِيُّ رَحِمَهُمَا اللَّهُ تَعَالَى  7.

7. And this view was adopted by Malik and Al-Shafi’i, may Allāh have mercy on them.

ثُمَّ مَسَائِلُ البَابِ عَلَى أَقْسَامٍ أَرْبَعَةٍ  8.

8. Then the issues in this matter are divided into four categories:

أَحَدُهَا: أَنْ يَكُونَ فِي المَسْأَلَةِ جِنْسٌ وَاحِدٌ مِمَّنْ يُرَدُّ عَلَيْهِ عِنْدَ عَدَمِ مَنْ لَا يُرَدُّ عَلَيْهِ  9.

9. The first is when there is only one type of heir who receives in the absence of those who do not receive al-radd (the return).

فَاجْعَلِ المَسْأَلَةَ مِنْ رُؤُوسِهِمْ  10.

10. Then make the issue based on their number.

كَمَا لَوْ تَرَكَ بِنْتَيْنِ أَوْ أُخْتَيْنِ أَوْ جَدَّتَيْنِ  11.

11. Like if he left two daughters, or two sisters, or two grandmothers.

فَاجْعَلِ المَسْأَلَةَ مِنِ اثْنَيْنِ  12.

12. Then make the issue from two.

وَالثَّانِي: إِذَا اجْتَمَعَ فِي المَسْأَلَةِ جِنْسَانِ أَوْ ثَلَاثَةُ أَجْنَاسٍ مِمَّنْ يُرَدُّ عَلَيْهِ عِنْدَ عَدَمِ مَنْ لَا يُرَدُّ عَلَيْهِ  13.

13. The second is when two or three types of heirs who receive al-radd are gathered in the issue, in the absence of those who do not receive al-radd.

فَاجْعَلِ المَسْأَلَةَ مِنْ سِهَامِهِمْ  14.

14. Then make the issue based on their shares.

أَعْنِي مِنِ اثْنَيْنِ إِذَا كَانَ فِي المَسْأَلَةِ سُدُسَانِ  15.

15. Meaning from two if the issue involves two sixths,

أَوْ مِنْ ثَلَاثَةٍ إِذَا كَانَ فِيهَا ثُلُثٌ وَسُدُسٌ  16.

16. Or from three if the issue involves a third and a sixth,

أَوْ مِنْ أَرْبَعَةٍ إِذَا كَانَ فِيهَا نِصْفٌ وَسُدُسٌ  17.

17. Or from four if the issue involves a half and a sixth,

أَوْ مِنْ خَمْسَةٍ إِذَا كَانَ فِيهَا ثُلُثَانِ وَسُدُسٌ  18.

18. Or from five if the issue involves two thirds and a sixth,

أَوْ نِصْفٌ وَسُدُسَانِ  19.

19. Or a half and two sixths,

أَوْ نِصْفٌ وَثُلُثٌ  20.

20. Or a half and a third.

وَالثَّالِثُ: أَنْ يَكُونَ مَعَ الأَوَّلِ مَنْ لَا يُرَدُّ عَلَيْهِ  21.

21. The third is when, with the first group, there is someone who does not receive al-radd (the return).

فَأَعْطِ فَرْضَ مَنْ لَا يُرَدُّ عَلَيْهِ مِنْ أَقَلِّ مَخَارِجِهِ  22.

22. Then give the obligatory share of the one who does not receive restitution from the lowest denominator.

فَإِنِ اسْتَقَامَ البَاقِي عَلَى رُؤُوسِ مَنْ يُرَدُّ عَلَيْهِ فَبِهَا  23.

23. If what remains can be distributed equally among those who receive restitution, then so be it.

كَزَوْجٍ وَثَلَاثِ بَنَاتٍ  24.

24. Like a husband and three daughters.

وَإِنْ لَمْ يَسْتَقِمْ فَاضْرِبْ وَفْقَ رُؤُوسِهِمْ فِي مَخْرَجِ فَرْضِ مَنْ لَا يُرَدُّ عَلَيْهِ  25.

25. But if it cannot be distributed equally, multiply the number of heads by the denominator of the obligatory share of the one who does not receive al-radd (the return).

إِنْ وَافَقَ رُؤُوسَهُمُ البَاقِي كَزَوْجٍ وَسِتِّ بَنَاتٍ  26.

26. If it matches their number of heads, like a husband and six daughters.

وَإِلَّا فَاضْرِبْ كُلَّ رُؤُوسِهِمْ فِي مَخْرَجِ فَرْضِ مَنْ لَا يُرَدُّ عَلَيْهِ  27.

27. Otherwise, multiply all of their heads by the denominator of the obligatory share of the one who does not receive al-radd (the return).

فَالمَبْلَغُ تَصْحِيحُ المَسْأَلَةِ كَزَوْجٍ وَخَمْسِ بَنَاتٍ  28.

28. The result is the corrected issue, like a husband and five daughters.

وَالرَّابِعُ: أَنْ يَكُونَ مَعَ الثَّانِي مَنْ لَا يُرَدُّ عَلَيْهِ  29.

29. The fourth is when, with the second group, there is someone who does not receive al-radd (the return).

فَاقْسِمْ مَا بَقِيَ مِنْ مَخْرَجِ فَرْضِ مَنْ لَا يُرَدُّ عَلَيْهِ عَلَى مَسْأَلَةِ مَنْ يُرَدُّ عَلَيْهِ  30.

30. Then divide what remains of the denominator of the one who does not receive restitution by the issue of those who receive al-radd (the return).

فَإِنِ اسْتَقَامَ فَبِهَا  31.

31. If it is distributed equally, then so be it.

وَهَذَا فِي صُورَةٍ وَاحِدَةٍ  32.

32. And this occurs in one scenario.

وَهِيَ أَنْ يَكُونَ لِلزَّوْجَاتِ الرُّبُعُ وَالبَاقِي بَيْنَ أَهْلِ الرَّدِّ أَثْلَاثًا  33.

33. Which is when the wives receive a quarter, and the remainder is distributed among the people of al-radd (the return) in thirds.

كَزَوْجَةٍ وَأَرْبَعِ جَدَّاتٍ وَسِتِّ أَخَوَاتٍ لِأُمٍّ  34.

34. Like a wife, four grandmothers, and six maternal sisters.

وَإِنْ لَمْ يَسْتَقِمْ فَاضْرِبْ جَمِيعَ مَسْأَلَةِ مَنْ يُرَدُّ عَلَيْهِ فِي مَخْرَجِ فَرْضِ مَنْ لَا يُرَدُّ عَلَيْهِ  35.

35. If it is not distributed equally, multiply the entire issue of those who receive restitution by the denominator of the obligatory share of those who do not receive al-radd (the return).

فَالمَبْلَغُ مَخْرَجُ فُرُوضِ الفَرِيقَيْنِ  36.

36. The result is the denominator of the shares of both groups.

كَأَرْبَعِ زَوْجَاتٍ وَتِسْعِ بَنَاتٍ وَسِتِّ جَدَّاتٍ  37.

37. Like four wives, nine daughters, and six grandmothers.

ثُمَّ اضْرِبْ سِهَامَ مَنْ لَا يُرَدُّ عَلَيْهِ فِي مَسْأَلَةِ مَنْ يُرَدُّ عَلَيْهِ  38.

38. Then multiply the shares of those who do not receive restitution by the issue of those who do receive al-radd (the return).

وَسِهَامَ مَنْ يُرَدُّ عَلَيْهِ فِيمَا بَقِيَ مِنْ مَخْرَجِ فَرْضِ مَنْ لَا يُرَدُّ عَلَيْهِ  39.

39. And multiply the shares of those who receive restitution by what remains from the denominator of the obligatory share of those who do not receive al-radd (the return).

وَإِنِ انْكَسَرَ عَلَى البَعْضِ فَتَصْحِيحُ المَسَائِلِ بِالأُصُولِ المَذْكُورَةِ  40.

40. And if it breaks down for some, then correct the issues using the mentioned principles.

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Meaning and explanation

Al-radd is the opposite of al-'awl.

under certain circumstances, after allocation of the estate amongst all the heirs with fixed Qurʾānic shares, there is a residue left over but there are no residuaries (ʿaṣabāt). This residue by return, which is called al-radd, is returned to the Qurʾānic heirs except the two spouses (husband and wife), in proportion to their original shares. This is the view of the majority of the Companions, may Allāh be pleased with them. And our scholars, may Allāh have mercy on them, adopted this view.

However, Zayd ibn Thabit, may Allāh be pleased with him, opined that the remainder goes to the public treasury, [which effectively act as a residuary]. This view was adopted by imam Malik and imam Al-Shafi’i, may Allāh have mercy on them.

the Qurʾānic heirs entitled to al-radd are the mother, the true grandmother; the daughter, the agnatic granddaughter; the full sister, the consanguine sister; the uterine brother and uterine sister.

careful examination of the above groups of heirs reveals that al-radd can be given to either one, two or three of these above types of heirs, but no more than three.

The Sirajiyyah states that all cases of al-radd can be divided into four different categories: first is when there is only one type of heir who receives in the absence of those who do not receive al-radd (the return); second is when two or three types of heirs who receive al-radd are gathered in the issue, in the absence of those who do not receive al-radd; third is when, with the first group, there is someone who does not receive al-radd; and fourth is when, with the second group, there is someone who does not receive al-radd. 

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 باب مقاسمة الجد

CHAPTER ON THE SHARING OF THE GRANDFATHER

قال أبو بكر الصديق رضي الله تعالى عنه ومن تابعه من الصحابة: بنو الأعيان وبنو العلات لا يرثون مع الجد وهذا قول أبي حنيفة وبه يفتى، وقال زيد بن ثابت رضي الله تعالى عنه يرثون مع الجد وهو قولهما رحمهما الله تعالى وقول مالك والشافعي رحهما الله تعالى، وعند زيد بن ثابت للجد مع بني الأعيان وبني العلات أفضل الأمرين من المقاسمة ومن ثلث جميع المال، وتفسير المقاسمة أن يجعل الجد في القسمة كأحد الإخوة، وبنو العلات يدخلون في القسمة مع بني الأعيان إضرارا للجد فإذا أخذ الجد نصيبه فبنو العلات يخرجون من البين خائبين بغير شيء والباقي لبني الأعيان إلا إذا كانت من بني الأعيان أخت واحدة فإنها إذا أخذت فرضها نصف الكل بعد نصيب الجد فإن بقي شيء فلبني العلات وإلا فلا شيء لهم كجد وأخت لأب وأم وأختين لأب، فبقي للاختين لأب عشر المال وتصح من عشرين، ولو كانت في هذه المسئلة أخت لأب لم يبق لها شيء، وإن اختلط ذو سهم فللجد هنا أفضل الأمور الثلاثة بعد فرض ذي سهم: إما المقاسمة كزوج وجد وأخ، وإما ثلث ما بقي كجد وجدة وأخوين وأخت، وإما سدس جميع المال كجد وجدة وبنت وأخوين، وإذا كان ثلث الباقي خيرا للجد وليس للباقي ثلث صحيح فاضرب مخرج الثلث في أصل المسئلة، فإن تركت جدا وزوجا وبنتا وأما وأختا لأب وأم أو لأب فالسدس خير للجد وتعول المسئلة إلى ثلاثة عشر ولا شيء للأخت، واعلم أن زيد بن ثابت رضي الله تعالى عنه لا يجعل الأخت لأب وأم أو لأب صاحبة فرض مع الجد إلا في المسئلة الأكدرية وهي زوج وأم وجد وأخت لأب وأم أو لأب، فللزوج النصف وللأم الثلث وللجد السدس وللأخت النصف ثم يضم الجد نصيبه إلى نصيب الأخت فيقسمان للذكر مثل حظ الأنثيين لأن المقاسمة خير للجد، أصلها من ستة وتعول إلى تسعة وتصح من سبعة وعشرين، وسميت أكدرية لأنها واقعة امرأة من بني أكدر، وقال بعضهم سميت أكدرية لأنها كدرت على زيد بن ثابت رضي الله تعالى عنه مذهبه ولو كان مكان الأخت أخ أو أختان فلا عول ولا اكدرية

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Translation of key phrases

قَالَ أَبُو بَكْرٍ الصِّدِّيقُ رَضِيَ اللَّهُ تَعَالَى عَنْهُ  1.

1. Abū Bakr Al-Siddiq, may Allāh be pleased with him, said:

وَمَنْ تَابَعَهُ مِنَ الصَّحَابَةِ  2.

2. And those Companions who followed him:

بَنُو الأَعْيَانِ وَبَنُو العَلَاتِ لَا يَرِثُونَ مَعَ الجَدِّ  3.

3. Children of the same parents and children from different mothers do not inherit with the grandfather.

وَهَذَا قَوْلُ أَبِي حَنِيفَةَ وَبِهِ يُفْتَى  4.

4. This is the opinion of Abū Ḥanifa, and it is the ruling given.

وَقَالَ زَيْدُ بْنُ ثَابِتٍ رَضِيَ اللَّهُ تَعَالَى عَنْهُ  5.

5. Zayd ibn Thabit, may Allāh be pleased with him, said:

يَرِثُونَ مَعَ الجَدِّ  6.

6. They inherit with the grandfather.

وَهُوَ قَوْلُهُمَا رَحِمَهُمَا اللَّهُ تَعَالَى  7.

7. And this is the opinion of the two (i.e., Zayd and others), may Allāh have mercy on them.

وَقَوْلُ مَالِكٍ وَالشَّافِعِيِّ رَحِمَهُمَا اللَّهُ تَعَالَى  8.

8. And the opinion of Malik and Al-Shafi'i, may Allāh have mercy on them.

وَعِنْدَ زَيْدِ بْنِ ثَابِتٍ لِلْجَدِّ مَعَ بَنِي الأَعْيَانِ وَبَنِي العَلَاتِ أَفْضَلُ الأَمْرَيْنِ مِنَ المُقَاسَمَةِ وَمِنْ ثُلُثِ جَمِيعِ المَالِ 9.

9. According to Zayd ibn Thabit, the grandfather, when inheriting with children of the same parents or children from different mothers, receives the better of two options: either sharing or taking a third of the entire estate.

وَتَفْسِيرُ المُقَاسَمَةِ أَنْ يُجْعَلَ الجَدُّ فِي القِسْمَةِ كَأَحَدِ الإِخْوَةِ  10.

10. The interpretation of sharing (muqasama) is that the grandfather is treated in the division as one of the brothers.

وَبَنُو العَلَاتِ يَدْخُلُونَ فِي القِسْمَةِ مَعَ بَنِي الأَعْيَانِ إِضْرَارًا لِلْجَدِّ  11.

11. The children from different mothers are included in the division with the children of the same parents, causing harm to the grandfather.

فَإِذَا أَخَذَ الجَدُّ نَصِيبَهُ فَبَنُو العَلَاتِ يَخْرُجُونَ مِنَ البَيْنِ خَائِبِينَ بِغَيْرِ شَيْءٍ  12.

• فَبَنُو : then the children of
• العَلَاتِ : half-siblings from father/ children from different mothers but same father

12. So when the grandfather takes his share, the children from different mothers leave empty handed, receiving nothing.

وَالبَاقِي لِبَنِي الأَعْيَانِ  13.

• البَاقِي : the remainder
• لِبَنِي : for the children (sons) of
• الأَعْيَانِ : the full-blooded siblings/ the true-born (siblings from the same mother and father)

13. And the remainder goes to the children of the same parents.

إِلَّا إِذَا كَانَتْ مِنْ بَنِي الأَعْيَانِ أُخْتٌ وَاحِدَةٌ 14.

14. Unless there is one sister from the same parents.

فَإِنَّهَا إِذَا أَخَذَتْ فَرْضَهَا نِصْفَ الكُلِّ بَعْدَ نَصِيبِ الجَدِّ  15.

15. For if she takes her share, which is half of the total after the grandfather's share,

فَإِنْ بَقِيَ شَيْءٌ فَلِبَنِي العَلَاتِ وَإِلَّا فَلَا شَيْءَ لَهُمْ  16.

16. If anything remains, it goes to the children from different mothers, otherwise, they get nothing.

كَجَدٍّ وَأُخْتٍ لِأَبٍ وَأُمٍّ وَأُخْتَيْنِ لِأَبٍ  17.

17. Like in the case of a grandfather, a sister from both parents, and two sisters from the father.

فَبَقِيَ لِلأُخْتَيْنِ لِأَبٍ عُشْرُ المَالِ وَتَصِحُّ مِنْ عِشْرِينَ  18.

18. So, for the two sisters from the father, one-tenth of the estate remains, and it is calculated from twenty.

وَلَوْ كَانَتْ فِي هَذِهِ المَسْأَلَةِ أُخْتٌ لِأَبٍ لَمْ يَبْقَ لَهَا شَيْءٌ  19.

19. And if there were a sister from the father in this case, nothing would remain for her.

وَإِنِ اخْتَلَطَ ذُو سَهْمٍ فَلِلْجَدِّ هُنَا أَفْضَلُ الأُمُورِ الثَّلَاثَةِ بَعْدَ فَرْضِ ذِي سَهْمٍ  20.

20. And if a sharer (with a fixed portion) is involved, the grandfather here receives the best of three options after the share of the sharer:

إِمَّا المُقَاسَمَةُ كَزَوْجٍ وَجَدٍّ وَأَخٍ   21.

21. Either sharing, like a husband, a grandfather, and a brother;

وَإِمَّا ثُلُثُ مَا بَقِيَ كَجَدٍّ وَجَدَّةٍ وَأَخَوَيْنِ وَأُخْتٍ  22.

22. Or a third of what remains, like a grandfather, a grandmother, two brothers, and a sister;

وَإِمَّا سُدُسُ جَمِيعِ المَالِ كَجَدٍّ وَجَدَّةٍ وَبِنْتٍ وَأَخَوَيْنِ  23.

23. Or one sixth of the total estate, like a grandfather, a grandmother, a daughter, and two brothers.

وَإِذَا كَانَ ثُلُثُ البَاقِي خَيْرًا لِلْجَدِّ وَلَيْسَ لِلْبَاقِي ثُلُثٌ صَحِيحٌ فَاضْرِبْ مَخْرَجَ الثُّلُثِ فِي أَصْلِ المَسْأَلَةِ  24.

24. And if one-third of what remains is better for the grandfather, and there is no proper one-third remaining, then multiply the denominator of the third by the base of the issue.

فَإِنْ تَرَكَتْ جَدًّا وَزَوْجًا وَبِنْتًا وَأُمًّا وَأُخْتًا لِأَبٍ وَأُمٍّ أَوْ لِأَبٍ فَالسُّدُسُ خَيْرٌ لِلْجَدِّ وَتَعُولُ المَسْأَلَةُ إِلَى ثَلَاثَةَ عَشَرَ وَلَا شَيْءَ لِلأُخْتِ

25. If she left a grandfather, a husband, a daughter, a mother, and a sister from both parents or from the father, then one sixth is better for the grandfather, and the issue becomes thirteen, and there is nothing for the sister.

وَاعْلَمْ أَنَّ زَيْدَ بْنَ ثَابِتٍ رَضِيَ اللَّهُ تَعَالَى عَنْهُ لَا يَجْعَلُ الأُخْتَ لِأَبٍ وَأُمٍّ أَوْ لِأَبٍ صَاحِبَةَ فَرْضٍ مَعَ الجَدِّ إِلَّا فِي المَسْأَلَةِ الأَكْدَرِيَّةِ

26. Know that Zayd ibn Thabit, may Allāh be pleased with him, does not grant the sister from both parents or from the father a fixed share with the grandfather, except in the Akdariyyah case.

وَهِيَ زَوْجٌ وَأُمٌّ وَجَدٌّ وَأُخْتٌ لِأَبٍ وَأُمٍّ أَوْ لِأَبٍ  26.

27. This is the case of a husband, a mother, a grandfather, and a sister from both parents or from the father.

فَلِلزَّوْجِ النِّصْفُ وَلِلْأُمِّ الثُّلُثُ وَلِلْجَدِّ السُّدُسُ وَلِلْأُخْتِ النِّصْفُ  28.

28. The husband gets half, the mother gets one-third, the grandfather gets one-sixth, and the sister gets half.

ثُمَّ يُضَمُّ الجَدُّ نَصِيبَهُ إِلَى نَصِيبِ الأُخْتِ فَيَقْتَسِمَانِ لِلذَّكَرِ مِثْلُ حَظِّ الأُنْثَيَيْنِ لِأَنَّ المُقَاسَمَةَ خَيْرٌ لِلْجَدِّ  29.

29. Then the grandfather combines his share with the sister's, and they divide it with the male getting twice the share of the female because sharing is better for the grandfather.

أَصْلُهَا مِنْ سِتَّةٍ وَتَعُولُ إِلَى تِسْعَةٍ وَتَصِحُّ مِنْ سَبْعَةٍ وَعِشْرِينَ  30.

30. Its base is from six, it increases to nine, and it is valid from twenty-seven.

وَسُمِّيَتْ أَكْدَرِيَّةً لِأَنَّهَا وَاقِعَةُ امْرَأَةٍ مِنْ بَنِي أَكْدَرَ  31.

31. It was named Akdariyyah because it happened to a woman from the tribe of Akdar.

وَقَالَ بَعْضُهُمْ سُمِّيَتْ أَكْدَرِيَّةً لِأَنَّهَا كَدَّرَتْ عَلَى زَيْدِ بْنِ ثَابِتٍ رَضِيَ اللَّهُ تَعَالَى عَنْهُ مَذْهَبَهُ  32.

32. And some said it was called Akdariyyah because it disrupted the methodology of Zayd ibn Thabit, may Allāh be pleased with him.

وَلَوْ كَانَ مَكَانَ الأُخْتِ أَخٌ أَوْ أُخْتَانِ فَلَا عَوْلَ وَلَا أَكْدَرِيَّةَ  33.

33. And if instead of the sister there was a brother or two sisters, then there would be no increase and no Akdariyyah.

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Meaning and explanation

According to Abū Bakr al-Siddiq (may Allāh be pleased with him) and those Companions who followed his opinion said that the full brothers and consanguine brothers (paternal half-brothers) do not inherit along with the grandfather. This is also the view of Abū Ḥanīfa (may Allāh have mercy on him), and it is the ruling according to which fatāwa are issued. [In English full and consanguine brothers are referred to as agnatic brothers.]

Zayd ibn Thabit (may Allāh be pleased with him) opined that the full brother and consanguine brothers inherit alongside the grandfather. This is also the view of Imam Malik, Imam Shafi'i, and their followers. According to Zayd ibn Thabit, the grandfather is entitled to the better of two options: either to share equally with the deceased’s siblings (المقاسمة) or to take one-third of the entire estate. [Muqāsama means that the true grandfather is regarded as one of the deceased’s brothers when the true grandfather inherits with the agnatic brothers.] The consanguine brothers enter the division with the full brothers thus reducing the grandfather’s share. [If the grandfather inherits with a full brother he becomes a full brother; if he inherits with a consanguine brother he becomes a consanguine brother; if he inherits with sisters he becomes a brother, inheriting twice the share of a sister.]

After the grandfather takes his portion, the consanguine brothers are excluded from the inheritance unless there is only one full sister. In that case, if she takes her prescribed share (half of the estate) after the grandfather's portion, any remainder is given to the consanguine brothers. If there is nothing left, then they receive nothing.

For example, if the deceased leaves behind a [true] grandfather, a full sister, and two consanguine sisters. The two consanguine sisters would receive one-tenth of the estate. However, if there was only one consanguine sister in this scenario, she would get nothing because her share would have been reduced to zero.

When the true grandfather inherits with agnatic siblings and Qurʾānic heirs with fixed shares (e.g., a spouse or parent), the true grandfather gets the best of three options: 

1. Either he shares equally with the agnatic siblings (muqāsama), 
2. or he takes one-third of the remaining estate (after the Qurʾānic heirs are given their fixed shares) 
3. or he takes one-sixth of the entire estate. This calculation depends on the situation.

If the grandfather's best option is one-third of the remainder, but one-third is not a clean division, then the calculation is adjusted. In a scenario where the estate includes a grandfather, a spouse, a daughter, and a mother, the best option for the grandfather would be to take one-sixth, and the estate would be divided accordingly.

[Calculations have shown that when the true grandfather is inheriting with collaterals only and the number of collaterals does not exceed two brothers or four sisters, the true grandfather is better off inheriting by muqāsama. When the true grandfather is inheriting together with three or more brothers it is advantageous for the true grandfather to inherit a fixed one-third of the estate or residue.]

In the "Akdariyya" case Zayd ibn Thabit only gives the sister (full or consanguine) a fixed share when the grandfather is involved in the so-called *Akdariyya* case. In this case, the heirs are a spouse, a mother, a grandfather, and a sister. The spouse takes half, the mother takes one-third, the grandfather takes one-sixth, and the sister takes half. Then, the grandfather and sister combine their portions and share them at the ratio of two shares for the male to one share for the female. This division begins from six parts and is adjusted to nine parts, with the total adjusted to 27. [Husband 9/27; mother 6/27; full sister 4/27 and true grandfather 8/27]. 

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 باب المناسخة

CHAPTER ON DEVOLUTION OF VESTED INHERITANCE

ولو صار بعض الأنصباء ميراثا قبل القسمة كزوج وبنت وأم فمات الزوج قبل القسمة عن امرأة وأبوين، ثم ماتت البنت عن ابنين وبنت وجدة، ثم ماتت الجدة عن زوج وأخوين، فالأصل فيه أن تصحح مسئلة الميت الأول وتعطي سهام كل وارث من التصحيح، ثم تصحح مسئلة الميت الثاني وتنظر بين ما في يده من التصحيح الأول وين التصحيح الثاني ثلاثة أحوال: فإن استقام ما في يده من التصحيح الأول على الثاني فلا حاجة إلى الضرب، وإن لم يستقم فانظر إن كان بينهما موافقة فاضرب وفق التصحيح الثاني في التصحيح الأول، وإن كان بينهما مباينة فاضرب كل التصحيح الثاني في كل التصحيح الأول فالمبلغ مخرج المسئلتين، فسهام ورثة الميت الأول تضرب في المضروب أعني في التصحيح الثاني أو في وفقه وسهام ورثة الميت الثاني تضرب في كل ما في يده أو في وفقه، وإن مات ثالث أو رابع أو خامس فاجعل المبلغ مقام الأولى والثالثة مقام الثانية في العمل ثم في الرابعة والخامسة كذلك إلى غير النهاية

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Translation of key phrases

وَلَوْ صَارَ بَعْضُ الأَنْصِبَاءِ مِيرَاثًا قَبْلَ القِسْمَةِ  1.

1. And if some shares became inheritance before the division,

    كَزَوْجٍ وَبِنْتٍ وَأُمٍّ  2.

2. Like a husband, a daughter, and a mother,

فَمَاتَ الزَّوْجُ قَبْلَ القِسْمَةِ عَنْ امْرَأَةٍ وَأَبَوَيْنِ  3.

3. Then the husband died before the division, leaving behind a wife and two parents,

         ثُمَّ مَاتَتِ البِنْتُ عَنْ ابْنَيْنِ وَبِنْتٍ وَجَدَّةٍ  4.

4. Then the daughter died, leaving behind two sons, a daughter, and a grandmother,

ثُمَّ مَاتَتِ الجَدَّةُ عَنْ زَوْجٍ وَأَخَوَيْنِ  5.

5. Then the grandmother died, leaving behind a husband and two brothers.

فَالأَصْلُ فِيهِ أَنْ تُصَحِّحَ مَسْأَلَةَ المَيِّتِ الأَوَّلِ  6.

6. The principle in this is that you correct the issue of the first deceased,

وَتُعْطِي سِهَامَ كُلِّ وَارِثٍ مِنَ التَّصْحِيحِ  7.

7. And give each heir their share from the correction,

ثُمَّ تُصَحِّحَ مَسْأَلَةَ المَيِّتِ الثَّانِي  8.

8. Then you correct the issue of the second deceased,

وَتَنْظُرَ بَيْنَ مَا فِي يَدِهِ مِنَ التَّصْحِيحِ الأَوَّلِ وَبَيْنَ التَّصْحِيحِ الثَّانِي ثَلَاثَةَ أَحْوَالٍ  9.

9. And you compare what is in hand from the first correction with the second correction, considering three situations:

فَإِنِ اسْتَقَامَ مَا فِي يَدِهِ مِنَ التَّصْحِيحِ الأَوَّلِ عَلَى الثَّانِي فَلَا حَاجَةَ إِلَى الضَّرْبِ  10.

10. If what is in hand from the first correction aligns with the second, then there is no need for multiplication.

وَإِنْ لَمْ يَسْتَقِمْ فَانْظُرْ إِنْ كَانَ بَيْنَهُمَا مُوَافَقَةٌ فَاضْرِبْ وَفْقَ التَّصْحِيحِ الثَّانِي فِي التَّصْحِيحِ الأَوَّلِ  11.

11. But if it does not align, check if there is a concordance between them, and if so, multiply the common part of the second correction by the first correction.

وَإِنْ كَانَ بَيْنَهُمَا مُبَايَنَةٌ فَاضْرِبْ كُلَّ التَّصْحِيحِ الثَّانِي فِي كُلِّ التَّصْحِيحِ الأَوَّلِ  12.

12. And if there is a discrepancy between them, multiply the entirety of the second correction by the entirety of the first correction.

فَالمَبْلَغُ مَخْرَجُ المَسْأَلَتَيْنِ  13.

13. The result is the denominator for both issues.

فَسِهَامُ وَرَثَةِ المَيِّتِ الأَوَّلِ تُضْرَبُ فِي المَضْرُوبِ أَعْنِي فِي التَّصْحِيحِ الثَّانِي أَوْ فِي وَفْقِهِ  14.

14. The shares of the heirs of the first deceased are multiplied by the product, meaning by the second correction or its common part.

وَسِهَامُ وَرَثَةِ المَيِّتِ الثَّانِي تُضْرَبُ فِي كُلِّ مَا فِي يَدِهِ أَوْ فِي وَفْقِهِ  15.

15. And the shares of the heirs of the second deceased are multiplied by everything they have in hand or its common part.

    وَإِنْ مَاتَ ثَالِثٌ أَوْ رَابِعٌ أَوْ خَامِسٌ  16.

16. And if a third, fourth, or fifth person dies,

فَاجْعَلِ المَبْلَغَ مَقَامَ الأُولَى وَالثَّالِثَةَ مَقَامَ الثَّانِيَةِ فِي العَمَلِ  17.

17. Then place the result in the position of the first, and the third in the position of the second in the calculation,

ثُمَّ فِي الرَّابِعَةِ وَالخَامِسَةِ كَذَلِكَ إِلَى غَيْرِ النِّهَايَةِ  18.

18. Then for the fourth and fifth in the same manner, continuing indefinitely.

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Meaning and explanation

If some shares of an estate become part of an inheritance before division occurs, such as in the case of a husband, a daughter, and a mother, where the husband dies before the division, leaving behind a wife and two parents, and then the daughter dies, leaving behind two sons, a daughter, and a grandmother, and then the grandmother dies, leaving behind a husband and two brothers, the process for resolving the shares is as follows:

Start with the first deceased and calculate the division of the estate (i.e., the shares) of the first deceased. Assign each heir their portion from this calculation. 

Then move onto the second deceased. Calculate the estate of the second deceased. Compare the shares the second deceased held from the first estate to the new calculation.

There are three scenarios to consider: If the shares from the first calculation align perfectly with the second, no further adjustments are needed. If there is partial agreement between the shares, multiply the proportionate parts of the first calculation by the second to find a common ground. If there is no alignment (disagreement between the shares), multiply the entire calculation of the first by the entire calculation of the second. The resulting number becomes the new common denominator for both estates.

For the heirs of the first deceased, multiply their shares by the factor derived from the second calculation.  For the heirs of the second deceased, multiply their shares by the shares they already held from the first.

If more people die, for a third, fourth, or fifth deceased (or beyond), repeat the same steps. Treat the final result from the previous step as the starting calculation for the next, continuing the process as needed. 

This method ensures the fair division of shares in situations where multiple estates are interconnected and need to be resolved in sequence.

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 باب ذوي الأرحام

CHAPTER ON DISTANT KINDRED

ذو الرحم هو كل قريب ليس بذي سهم ولا عصبة، وكانت عامة الصحابة رضي الله تعالى عنهم يرون توريث ذوي الأرحام وبه قال أصحابنا رحمهم الله تعالى، وقال زيد بن ثابت رضي الله تعالى عنه لا ميراث لذوي الأرحام ويوضع المال في بيت المال وبه قال مالك والشافعي رحهما الله تعالى، وذووا الأرحام أصناف أربعة: الصنف الأول ينتمي إلى الميت، وهم أولاد البنات وأولاد بنات الابن، والصنف الثاني ينتمي إليهم الميت، وهم الأجداد الساقطون والجدات الساقطات، والصنف الثالث ينتمي إلى أبوي الميت، وهم أولاد الأخوات وبنات الإخوة وبنو الإخوة لأم، والصنف الرابع ينتمي إلى جدي الميت أو جدتيه، وهم العمات والأعمام لأم والأخوال والخالات، فهؤلاء وكل من يدلي بهم من ذوي الأرحام، روى أبو سليمان عن محمد بن الحسن عن أبي حنيفة رحمهم الله تعالى أن أقرب الأصناف الصنف الثاني وإن علوا ثم الأول وإن سفلوا ثم الثالث وإن نزلوا ثم الرابع وإن بعدوا، وروى أبو يوسف والحسن بن زياد عن أبي حنيفة وابن سماعة عن محمد بن الحسن عن أبي حنيفة رحهم الله تعالى أن أقرب الأصناف الصنف الأول ثم الثاني ثم الثالث ثم الرابع كترتيب العصبات وهو المأخوذ به، وعندهما الصنف الثالث مقدم على الجد أب الأم لأن عندهما كل واحد منهم أولى من فرعه وفرعه وإن سفل أولى من أصله

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Translation of key phrases

ذُو الرَّحِمِ هُوَ كُلُّ قَرِيبٍ لَيْسَ بِذِي سَهْمٍ وَلَا عَصَبَةٍ  1.

1. A kinship heir is every relative who is not entitled to a fixed share or male agnate (heir).

وَكَانَتْ عَامَّةُ الصَّحَابَةِ رَضِيَ اللَّهُ تَعَالَى عَنْهُمْ يَرَوْنَ تَوْرِيثَ ذَوِي الأَرْحَامِ  2.

2. The majority of the Companions, may Allāh be pleased with them, believed in the inheritance of kinship heirs.

وَبِهِ قَالَ أَصْحَابُنَا رَحِمَهُمُ اللَّهُ تَعَالَى  3.

3. This is also the opinion of our scholars, may Allāh have mercy on them.

وَقَالَ زَيْدُ بْنُ ثَابِتٍ رَضِيَ اللَّهُ تَعَالَى عَنْهُ لَا مِيرَاثَ لِذَوِي الأَرْحَامِ  4.

4. Zayd ibn Thabit, may Allāh be pleased with him, said there is no inheritance for kinship heirs.

وَيُوضَعُ المَالُ فِي بَيْتِ المَالِ  5.

5. And the wealth should be placed in the bayt al-māl (public treasury).

وَبِهِ قَالَ مَالِكٌ وَالشَّافِعِيُّ رَحِمَهُمَا اللَّهُ تَعَالَى  6.

6. This is also the opinion of Malik and Al-Shafi'i, may Allāh have mercy on them.

وَذَوُو الأَرْحَامِ أَصْنَافٌ أَرْبَعَةٌ  7.

7. Kinship heirs are divided into four categories:

الصِّنْفُ الأَوَّلُ يَنْتَمِي إِلَى المَيِّتِ  8.

8. The first category is related to the deceased directly,

وَهُمْ أَوْلَادُ البَنَاتِ وَأَوْلَادُ بَنَاتِ الابْنِ  9.

9. They are the children of daughters and the children of sons' daughters.

وَالصِّنْفُ الثَّانِي يَنْتَمِي إِلَيْهِمْ المَيِّتُ  10.

10. The second category is to whom the deceased is related,

وَهُمْ الأَجْدَادُ السَّاقِطُونَ وَالجَدَّاتُ السَّاقِطَاتُ  11.

11. They are the remote grandfathers and grandmothers.

وَالصِّنْفُ الثَّالِثُ يَنْتَمِي إِلَى أَبَوَيْ المَيِّتِ  12.

12. The third category is related to the parents of the deceased,

وَهُمْ أَوْلَادُ الأَخَوَاتِ وَبَنَاتُ الإِخْوَةِ وَبَنُو الإِخْوَةِ لِأُمٍّ  13.

13. They are the children of sisters, daughters of brothers, and brothers through the mother.

وَالصِّنْفُ الرَّابِعُ يَنْتَمِي إِلَى جَدِّي المَيِّتِ أَوْ جَدَّتَيْهِ  14.

14. The fourth category is related to the grandparents of the deceased,

    وَهُمُ العَمَّاتُ وَالأَعْمَامُ لِأُمٍّ وَالأَخْوَالُ وَالخَالَاتُ  15.

15. They are the paternal aunts, maternal uncles, and maternal aunts.

فَهَؤُلَاءِ وَكُلُّ مَنْ يَدْلِي بِهِمْ مِنْ ذَوِي الأَرْحَامِ  16.

16. These and anyone related through them are considered kinship heirs.

رَوَى أَبُو سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ الحَسَنِ عَنْ أَبِي حَنِيفَةَ رَحِمَهُمُ اللَّهُ تَعَالَى  17.

17. Abū Sulayman narrated from Muḥammad ibn al-Hasan from Abū Ḥanifa, may Allāh have mercy on them,

أَنَّ أَقْرَبَ الأَصْنَافِ الصِّنْفُ الثَّانِي وَإِنْ عَلَوْا ثُمَّ الأَوَّلُ وَإِنْ سَفَلُوا  18.

18. That the nearest of the categories are the second, even if they ascend, then the first, even if they descend,

ثُمَّ الثَّالِثُ وَإِنْ نَزَلُوا ثُمَّ الرَّابِعُ وَإِنْ بَعُدُوا  19.

19. Then the third, even if they descend, then the fourth, even if they are distant.

وَرَوَى أَبُو يُوسُفَ وَالحَسَنُ بْنُ زِيَادٍ عَنْ أَبِي حَنِيفَةَ وَابْنُ سَمَاعَةَ عَنْ مُحَمَّدِ بْنِ الحَسَنِ عَنْ أَبِي حَنِيفَةَ رَحِمَهُمُ اللَّهُ تَعَالَى

20. Abū Yūsuf  and Al-Hasan ibn Ziyad narrated from Abū Ḥanifa and Ibn Sama'ah from Muḥammad ibn al-Hasan from Abū Ḥanifa, may Allāh have mercy on them,

أَنَّ أَقْرَبَ الأَصْنَافِ الصِّنْفُ الأَوَّلُ ثُمَّ الثَّانِي ثُمَّ الثَّالِثُ ثُمَّ الرَّابِعُ كَتَرْتِيبِ العَصَبَاتِ  21.

21. Thawt the nearest of the categories is the first, then the second, then the third, then the fourth, following the order of male agnates (heirs).

وَهُوَ المَأْخُوذُ بِهِ  22.

22. And this is the opinion that is followed.

وَعِنْدَهُمَا الصِّنْفُ الثَّالِثُ مُقَدَّمٌ عَلَى الجَدِّ أَبِ الأُمِّ  23.

23. According to them, the third category is given precedence over the maternal grandfather,

لِأَنَّ عِنْدَهُمَا كُلَّ وَاحِدٍ مِنْهُمْ أَوْلَى مِنْ فَرْعِهِ  24.

24. Because, according to them, each individual is closer than their descendant,

وَفَرْعُهُ وَإِنْ سَفَلَ أَوْلَى مِنْ أَصْلِهِ  25.

25. And their descendant, even if lower (in lineage), is closer than their ancestor.

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Meaning and explanation

Dhawī al-arḥām (referred to as distant kindred or uterine relatives) is any blood relative of the deceased is neither a ʿAṣḥāb al-farāʾiḍ (Qurʾānic heir) nor an ʿaṣabāt  (residuary heir). The majority of the Companions, may Allāh be pleased with them, believed that distant kindred should inherit, and this view is supported by our scholars, may Allāh have mercy on them. However, Zaid ibn Thabit, may Allāh be pleased with him, held that distant kindred do not inherit; instead, the estate should be placed in the bayt-ul-mal (public treasury). This opinion is also shared by Malik and Al-Shafi'i, may Allāh have mercy on them.

Distant kindred are classified into four categories:

I. First Category: Descendants of the deceased. Specifically there are all the grandchildren of the deceased and their descendants who do not inherit as Qurʾānic heirs nor as residuaries.

II. Second Category: Ascendants of the deceased. Specifically the false grandfather and false grandmothers together with their ascendants who do not inherit as Qurʾānic heirs nor as residuaries.

III. Third Category: Descendants of the parents of the deceased and their descendants who do not inherit as Qurʾānic heirs nor as residuaries. These are all the nephews and nieces of the deceased and their descendants who are neither Qurʾānic heirs nor residuaries.

IV. Fourth Category: Relatives connected through the deceased's grandparents. These are all the uncles and aunts of the deceased as well as their descendants who are neither Qurʾānic heirs nor residuaries. Also in this category are relatives connected through the deceased's grand grandparents. These are all the uncles and aunts of the parents of deceased as well as their descendants who are neither Qurʾānic heirs nor residuaries. Ans more remote relatives in  similar manner. 

Abū Sulayman narrated from Muḥammad ibn al-Hasan from Abū Ḥanīfa, may Allāh have mercy on them, that the order of priority among these categories is II, I, III and IV. 

Abū Yūsuf  and Al-Hasan ibn Ziyad narrated from Abū Ḥanīfa, and Ibn Sama'ah from Muḥammad ibn al-Hasan from Abū Ḥanīfa, may Allāh have mercy on them, that the order of priority is the category I, II, III then IV, this follows the order of the ʿaṣabāt nasabiyya (residuary heirs by blood) and is the accepted position. 

[when the distant kindred are entitled to inherit, the estate devolves, firstly, upon class I distant kindred; if there are no class I heirs the estate devolves upon class II heirs; if there are no class II heirs the estate devolves upon class III heirs; and if there are no class III heirs then the estate devolves upon class IV heirs.]

According to Abū Yūsuf  and Al-Hasan ibn Ziyad, the third category is given precedence over the maternal grandfather because, in their view, each individual is prioritized over their own descendant, and their descendant, even if more remote, is prioritized over their ancestor.

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 فصل في الصنف الأول

SECTION ON THE FIRST CLASS

أولاهم بالميراث أقربهم إلى الميت كبنت البنت فإنها أولى من بنت بنت الابن، وإن استووا في الدرجة فولد الوارث أولى من ولد ذوي الأرحام كبنت بنت الابن فإنها أولى من ابن بنت البنت، وإن استوت درجاتهم ولم يكن فيهم ولد الوارث أو كان كلهم يدلون بوارث فعند أبي يوسف رحمه الله تعالى والحسن بن زياد يعتبر أبدان الفروع ويقسم المال عليهم سواء اتفقت صفة الأصول في الذكورة والأنوثة أو اختلفت، ومحمد رحمه الله تعالى يعتبر أبدان الفروع إن اتفقت صفة الأصول موافقاً لهما ويعتبر الأصول إن اختلفت صفاتهم ويعطي الفروع ميراث الأصول مخالفا لهما، كما إذا ترك ابن بنت وبنت بنت عندهما يكون المال بينهما للذكر مثل حظ الأنثيين باعتبار الأبدان، وعند محمد رحمه الله كذلك لأن صفة الأصول متفقة، ولو ترك بنت ابن بنت وابن بنت بنت عندهما المال بين الفروع أثلاثا باعتبار الأبدان ثلثاه للذكر وثلثه للأنثى، وعند محمد رحمه الله المال بين الأصول أعني في البطن الثاني أثلاثا ثلثاه لبنت ابن البنت نصيب أبيها وثلثه لابن بنت البنت نصيب أمه، وكذلك عند محمد رحمه الله تعالى إذا كان في أولاد البنات بطون مختلفة يقسم المال على أول بطن اختلف في الأصول ثم يجعل الذكور طائفة والإناث طائفة بعد القسمة فما أصاب الذكور يجمع ويقسم على أعلى الخلاف الذي وقع في أولادهم وكذلك ما أصاب الإناث، وهكذا يعمل إلى أن ينتهي بهذه الصورة

وكذلك محمد رحمه الله تعالى يأخذ الصفة من الأصل حال القسمة عليه والعدد من الفروع كما إذا ترك ابني بنت بنت بنت و بنت ١بن بنت بنت وبنتي بنت ١بن بنت بهذه الصورة

عند أبي يوسف رحمه الله تعالى يقسم المال بين الفروع أسباعا باعتبار أبدانهم، وعند محمد رحمه الله تعالى يقسم المال على أعلى الخلاف أعني في البطن الثاني أسباعاً باعتبار عدد الفروع في الأصول أربعة أسب عه لبنتي بنت ابن البنت نصيب جدهما وثلاثة أسباعه وهو نصيب البنتين يقسم على ولديهما أعني في البطن الشثالث أنصافا نصفه لبنت ابن بنت البنت نصيب أبيها والنصف الآخر لابني بنت بنت البنت نصيب أمهما وتصح المسئلة من ثمانية وعشرين، وقول محمد رحمه الله تعالى أشهر الروايتين عن أبي حنيفة رحمه الله تعالى في جميع ذوي الأرحام وعليه الفتوى

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Translation of key phrases

أَوْلَاهُمْ بِالمِيرَاثِ أَقْرَبُهُمْ إِلَى المَيِّتِ  1

1. The one most entitled to the inheritance is the one closest to the deceased.

كَبِنْتِ البِنْتِ فَإِنَّهَا أَوْلَى مِنْ بِنْتِ بِنْتِ الابْنِ  2

2. Like the daughter of the daughter, for she is more entitled than the daughter of the son’s daughter.

وَإِنِ اسْتَوَوْا فِي الدَّرَجَةِ فَوَلَدُ الوَارِثِ أَوْلَى مِنْ وَلَدِ ذَوِي الأَرْحَامِ  3

3. And if they are equal in degree (relation), the child of the heir is more entitled than the child of the kinship heirs.

كَبِنْتِ بِنْتِ الابْنِ فَإِنَّهَا أَوْلَى مِنِ ابْنِ بِنْتِ البِنْتِ  4

4. Like the daughter of the son’s daughter, for she is more entitled than the son of the daughter’s daughter.

وَإِنِ اسْتَوَتْ دَرَجَاتُهُمْ وَلَمْ يَكُنْ فِيهِمْ وَلَدُ الوَارِثِ أَوْ كَانَ كُلُّهُمْ يَدُلُّونَ بِوَارِثٍ  5

5. And if their degrees (relation) are equal and none of them is a child of an heir, or if they are all related through an heir,

فَعِنْدَ أَبِي يُوسُفَ رَحِمَهُ اللَّهُ تَعَالَى وَالحَسَنِ بْنِ زِيَادٍ يُعْتَبَرُ أَبْدَانُ الفُرُوعِ  6

6. Then, according to Abū Yūsuf, may Allāh have mercy on him, and Al-Hasan ibn Ziyad, the bodies of the descendants are considered.

وَيُقْسَمُ المَالُ عَلَيْهِمْ سَوَاءٌ اتَّفَقَتْ صِفَةُ الأُصُولِ فِي الذُّكُورَةِ وَالأُنُوثَةِ أَوِ اخْتَلَفَتْ  7

7. And the wealth is divided among them, whether the characteristics of the ancestors (in terms of male and female) are the same or different.

وَمُحَمَّدٌ رَحِمَهُ اللَّهُ تَعَالَى يَعْتَبِرُ أَبْدَانَ الفُرُوعِ إِنِ اتَّفَقَتْ صِفَةُ الأُصُولِ مُوَافِقًا لَهُمَا  8

8. And Muḥammad (al-Shaybānī), may Allāh have mercy on him, considers the bodies of the descendants if the characteristics of the ancestors are the same, agreeing with the two (Abū Yūsuf and Al-Hasan ibn Ziyad).

وَيَعْتَبِرُ الأُصُولَ إِنِ اخْتَلَفَتْ صِفَاتُهُمْ وَيُعْطِي الفُرُوعَ مِيرَاثَ الأُصُولِ مُخَالِفًا لَهُمَا  9

9. And he considers the ancestors if their characteristics differ, and he gives the descendants the inheritance of the ancestors, contrary to their opinion.

كَمَا إِذَا تَرَكَ ابْنَ بِنْتٍ وَبِنْتَ بِنْتٍ عِنْدَهُمَا يَكُونُ المَالُ بَيْنَهُمَا لِلذَّكَرِ مِثْلُ حَظِّ الأُنْثَيَيْنِ بِاعْتِبَارِ الأَبْدَانِ  10

10. As if someone left behind a son of a daughter and a daughter of a daughter, according to them, the wealth would be divided between them with the male receiving twice the share of the female, based on the bodies.

وَعِنْدَ مُحَمَّدٍ رَحِمَهُ اللَّهُ كَذَلِكَ لِأَنَّ صِفَةَ الأُصُولِ مُتَّفِقَةٌ  11

11. And according to Muḥammad (al-Shaybānī), may Allāh have mercy on him, it is the same because the characteristics of the ancestors are the same.

وَلَوْ تَرَكَ بِنْتَ ابْنِ بِنْتٍ وَابْنَ بِنْتِ بِنْتٍ عِنْدَهُمَا المَالُ بَيْنَ الفُرُوعِ أَثْلَاثًا بِاعْتِبَارِ الأَبْدَانِ ثُلُثَاهُ لِلذَّكَرِ وَثُلُثُهُ لِلأُنْثَى

12. And if he left behind a daughter of a son of a daughter and a son of a daughter’s daughter, according to them, the wealth would be divided among the descendants in thirds, with two-thirds for the male and one-third for the female, based on the bodies.

وَعِنْدَ مُحَمَّدٍ رَحِمَهُ اللَّهُ المَالُ بَيْنَ الأُصُولِ أَعْنِي فِي البَطْنِ الثَّانِي أَثْلَاثًا ثُلُثَاهُ لِبِنْتِ ابْنِ البِنْتِ نَصِيبُ أَبِيهَا وَثُلُثُهُ لِابْنِ بِنْتِ البِنْتِ نَصِيبُ أُمِّهِ

13. And according to Muḥammad (al-Shaybānī), may Allāh have mercy on him, the wealth is divided among the ancestors, meaning in the second level, in thirds: two-thirds for the daughter of the son of the daughter (as the share of her father) and one-third for the son of the daughter’s daughter (as the share of his mother).

وَكَذَلِكَ عِنْدَ مُحَمَّدٍ رَحِمَهُ اللَّهُ تَعَالَى إِذَا كَانَ فِي أَوْلَادِ البَنَاتِ بُطُونٌ مُخْتَلِفَةٌ يُقْسَمُ المَالُ عَلَى أَوَّلِ بَطْنٍ اخْتَلَفَ فِي الأُصُولِ

14. And likewise, according to Muḥammad (al-Shaybānī), may Allāh have mercy on him, if there are different levels among the daughters’ children, the wealth is divided according to the first level where there was a difference in the ancestors.

ثُمَّ يُجْعَلُ الذُّكُورُ طَائِفَةً وَالإِنَاثُ طَائِفَةً بَعْدَ القِسْمَةِ فَمَا أَصَابَ الذُّكُورَ يُجْمَعُ وَيُقْسَمُ عَلَى أَعْلَى الخِلَافِ الَّذِي وَقَعَ فِي أَوْلَادِهِمْ

15. Then the males are grouped together and the females are grouped together after the division, and whatever the males receive is collected and divided according to the highest difference that occurred among their children.

وَكَذَلِكَ مَا أَصَابَ الإِنَاثَ  16

16. And similarly for what the females receive.

وَهَكَذَا يُعْمَلُ إِلَى أَنْ يَنْتَهِيَ بِهَذِهِ الصُّورَةِ  17

17. And this is how it is done until it is completed in this manner.

وَكَذَلِكَ مُحَمَّدٌ رَحِمَهُ اللَّهُ تَعَالَى  18

18. And likewise, Muḥammad (al-Shaybānī), may Allāh have mercy on him,

يَأْخُذُ الصِّفَةَ مِنَ الأَصْلِ حَالَ القِسْمَةِ عَلَيْهِ  19

19. takes the characteristic (classification) from the ancestor during the division of inheritance upon them.

وَالعَدَدَ مِنَ الفُرُوعِ  20

20. And the number (proportion) from the descendants.

كَمَا إِذَا تَرَكَ ابْنَيْ بِنْتِ بِنْتِ بِنْتٍ  21

21. As if someone left two sons of the daughter of the daughter of the daughter.

وَبِنْتَ ابْنِ بِنْتِ بِنْتٍ  22

22. And a daughter of the son of the daughter of the daughter.

وَبِنْتَيْ بِنْتِ ابْنِ بِنْتٍ  23

23. And two daughters of the daughter of the son of the daughter.

بِهَذِهِ الصُّورَةِ  24

24. In this scenario.

عِنْدَ أَبِي يُوسُفَ رَحِمَهُ اللَّهُ تَعَالَى يُقْسَمُ المَالُ بَيْنَ الفُرُوعِ أَسْبَاعًا بِاعْتِبَارِ أَبْدَانِهِمْ  25

25. According to Abū Yūsuf, may Allāh have mercy on him, the wealth is divided among the descendants in sevenths, based on their bodies.

وَعِنْدَ مُحَمَّدٍ رَحِمَهُ اللَّهُ تَعَالَى يُقْسَمُ المَالُ عَلَى أَعْلَى الخِلَافِ أَعْنِي فِي البَطْنِ الثَّانِي أَسْبَاعًا بِاعْتِبَارِ عَدَدِ الفُرُوعِ فِي الأُصُولِ

26. And according to Muḥammad (al-Shaybānī), may Allāh have mercy on him, the wealth is divided based on the highest disagreement, meaning in the second level, into sevenths, based on the number of descendants through the ancestors.

أَرْبَعَةُ أَسْبَاعِهِ لِبِنْتَيْ بِنْتِ ابْنِ البِنْتِ نَصِيبُ جَدِّهِمَا  27

27. Four sevenths of it go to the two daughters of the son of the daughter, as their grandfather’s share.

وَثَلَاثَةُ أَسْبَاعِهِ وَهُوَ نَصِيبُ البِنْتَيْنِ يُقْسَمُ عَلَى وَلَدَيْهِمَا أَعْنِي فِي البَطْنِ الثَّالِثِ أَنْصَافًا  28

28. And the three sevenths, which are the share of the two daughters, are divided between their children in the third level, in halves.

نِصْفُهُ لِبِنْتِ ابْنِ بِنْتِ البِنْتِ نَصِيبُ أَبِيهَا  29

29. Half of it goes to the daughter of the son of the daughter of the daughter, as her father’s share.

وَالنِّصْفُ الآخَرُ لِابْنَيْ بِنْتِ بِنْتِ البِنْتِ نَصِيبُ أُمِّهِمَا  30

30. And the other half goes to the two sons of the daughter of the daughter of the daughter, as their mother’s share.

وَتَصِحُّ المَسْأَلَةُ مِنْ ثَمَانِيَةٍ وَعِشْرِينَ  31

31. And the issue is correct from twenty-eight.

وَقَوْلُ مُحَمَّدٍ رَحِمَهُ اللَّهُ تَعَالَى أَشْهَرُ الرِّوَايَتَيْنِ عَنْ أَبِي حَنِيفَةَ رَحِمَهُ اللَّهُ تَعَالَى فِي جَمِيعِ ذَوِي الأَرْحَامِ وَعَلَيْهِ الفُتْيَا

32. And the opinion of Muḥammad (al-Shaybānī), may Allāh have mercy on him, is the more well-known of the two narrations from Abū Ḥanifa, may Allāh have mercy on him, regarding all kinship heirs, and this is the one upon which legal rulings are based.

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Meaning and explanation

Here we examine the order of priority amongst the category I dhawī al-arḥām (distant kindred) heirs. 

The nearer in degree individual excludes the more remote individuals within the limits of the category. So that daughter of daughter excludes daughter of son of daughter. 

If claimants are of equal degree then descendants of Qurʾānic heirs or residuaries take preference over descendants of distant kindred, so the daughter of a daughter of a son will exclude the daughter of daughter of daughter. This is because the daughter of a son is a descendant of the daughter of a son who is a Qurʾānic heir whereas the daughter of a daughter of a daughter who is a descendant of the daughter of a daughter who is a distant kindred.

If all the claimants are of equal standing having equal connections then the inheritance is divided evenly.

According to Abū Yūsuf and Hasan ibn Ziyad, may Allāh have mercy on them, the bodies (abdān) of the claimants (heirs) are considered, and the wealth is divided among them, whether the characteristics of the ancestors (in terms of male and female) are the same or different.

If a person left behind a son of a daughter and a daughter of a daughter, according to them, the wealth would be divided between them with the male receiving twice the share of the female, based on the bodies. In such a case the distribution will be in a similar manner according to Muḥammad (al-Shaybānī), may Allāh have mercy on him.

In order cases Muḥammad (al-Shaybānī), may Allāh have mercy on him, considers the gender of the ancestors (roots) of the claimants, and he gives the descendants the inheritance of their ancestors, disagreeing with Abū Yūsuf and Hasan ibn Ziyad.

According to Muḥammad (al-Shaybānī), the wealth is divided among the ancestors (roots) in the second generation in thirds. So the inheritance should first be allocated to the second generation, and from there, it is further divided based on their share.

If a person left behind a daughter of a son of a daughter and a son of a daughter’s daughter, according to them, the wealth would be divided among the descendants in thirds, with two-thirds for the male and one-third for the female, based on the bodies, according to Abū Yūsuf, may Allāh have mercy on him.

According to Muḥammad (al-Shaybānī), may Allāh have mercy on him, the distribution is done initially at the second level of descent because the ancestors (roots) differ in gender. The ancestor son of a daughter with one claimant is assigned two-thirds and the ancestor daughter of a daughter with one claimant is assigned one-third. These assigned shares descend to their respective claimants, so the daughter of the son of the daughter inherits two-thirds while the son of the daughter of the daughter inherits one-third.

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فصل

SECTION

علماؤنا رحمهم الله تعالى يعتبرون الجهات في التوريث غير أن أبا يوسف رحمه الله تعالى يعتبر الجهات في أبدان الفروع ومحمدا رحمه الله تعالى يعتبر الجهات في الأصول كما إذا ترك بنتي بنت بنت وهما أيضا بنتا ابن بنت وابن بنت بنت بهذه الصورة

عند أبي يوسف رحمه الله تعالى يكون المال بينهم أثلاثا وصار كأنه ترك أربع بنات وابنا ثلثاه للبنتين وثلثه للابن، وعند محمد رحمه الله تعالى يقسم المال بينهم على ثمانية وعشرين سهما للبنتين اثنان وعشرون سهما ستة عشر سهما من قبل أبيهما وستة أسهم من قبل أمهما وللابن ستة أسهم من قبل أمه.

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Translation of key phrases

عُلَمَاؤُنَا رَحِمَهُمُ اللَّهُ تَعَالَى يَعْتَبِرُونَ الجِهَاتِ فِي التَّوْرِيثِ  1

1. Our scholars, may Allāh have mercy on them, consider the categories (degrees of relation) in inheritance.

غَيْرَ أَنَّ أَبَا يُوسُفَ رَحِمَهُ اللَّهُ تَعَالَى يَعْتَبِرُ الجِهَاتِ فِي أَبْدَانِ الفُرُوعِ  2

2. However, Abū Yūsuf , may Allāh have mercy on him, considers the categories based on the bodies (descendants) of the branches.

    وَمُحَمَّدًا رَحِمَهُ اللَّهُ تَعَالَى يَعْتَبِرُ الجِهَاتِ فِي الأُصُولِ  3

3. And Muḥammad (al-Shaybānī), may Allāh have mercy on him, considers the categories based on the ancestors.

كَمَا إِذَا تَرَكَ بِنْتَيْ بِنْتِ بِنْتٍ وَهُمَا أَيْضًا بِنْتَا ابْنِ بِنْتٍ وَابْنَ بِنْتِ بِنْتٍ بِهَذِهِ الصُّورَةِ  4

4. As if he left behind two daughters of the daughter of the daughter, who are also the daughters of the son of the daughter, and the son of the daughter’s daughter, in this scenario.

عِنْدَ أَبِي يُوسُفَ رَحِمَهُ اللَّهُ تَعَالَى يَكُونُ المَالُ بَيْنَهُمْ أَثْلَاثًا  5

5. According to Abū Yūsuf , may Allāh have mercy on him, the wealth is divided among them into thirds.

وَصَارَ كَأَنَّهُ تَرَكَ أَرْبَعَ بَنَاتٍ وَابْنًا  6

6. It is as if he left behind four daughters and a son.

ثُلُثَاهُ لِلْبِنْتَيْنِ وَثُلُثُهُ لِلِابْنِ  7

7. Two-thirds of it goes to the two daughters, and one-third to the son.

وَعِنْدَ مُحَمَّدٍ رَحِمَهُ اللَّهُ تَعَالَى يُقْسَمُ المَالُ بَيْنَهُمْ عَلَى ثَمَانِيَةٍ وَعِشْرِينَ سَهْمًا  8

8. And according to Muḥammad (al-Shaybānī), may Allāh have mercy on him, and the wealth is divided among them into twenty-eight shares.

لِلْبِنْتَيْنِ اثْنَانِ وَعِشْرُونَ سَهْمًا  9

9. For the two daughters, there are twenty-two shares:

سِتَّةَ عَشَرَ سَهْمًا مِنْ قِبَلِ أَبِيهِمَا وَسِتَّةُ أَسْهُمٍ مِنْ قِبَلِ أُمِّهِمَا  10

10. Sixteen shares from their father's side, and six shares from their mother’s side.

وَلِلِابْنِ سِتَّةُ أَسْهُمٍ مِنْ قِبَلِ أُمِّهِ  11

11. And for the son, there are six shares from his mother’s side.

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Meaning and explanation

Our scholars, may Allāh have mercy on them, consider the different lines of inheritance (branches) when distributing the estate. 

If the claimants are of equal degree and have equal claim to the inheritance and the intermediate ancestors (roots) of the claimants differ in their “blood” (full, consanguine or uterine) or gender, the two prominent students of imām Abū Ḥanīfa, Muḥammad al-Shaybānī and Abū Yūsuf, may Allāh have mercy on them, proposed two different systems of distributing the estate amongst the distant kindred claimants.

Abū Yūsuf,  may Allāh have mercy on him, proposed a system based on the distribution of the estate on a per capita basis (each heir receives an equal amount). Where the claimants are of equal degree the estate is divided with reference to the gender of the claimants and the number of claimants, as well as “blood” of the claimant for class III. Abū Yūsuf, may Allāh have mercy on him, does not take any notice of the gender or “blood” of the intermediate ancestors i.e., the roots of the claimants. According to Muḥammad al-Shaybānī,  may Allāh have mercy on him, distribution is based on a per stirpes basis (each root receives an amount dependent on the number of claimants arising from the root and the gender.

For example, if a person leaves behind two daughters of a daughter of a daughter who are also daughters of a son of a daughter and a son of a daughter of a daughter. 

So in this example, the daughter of one daughter married the son of another daughter.

According to Abū Yūsuf , the estate is divided into three portions, as if the deceased had left behind four daughters and a son. The granddaughters and grandsons are treated as if they were sons and daughters of the deceased. Two-thirds of the estate is given to the two granddaughters (as the share of daughters), and one-third is given to the grandson (as the share of a son). 

According to Muḥammad al-Shaybānī, the estate is divided initially at the second level of descent because the ancestors (roots) differ in gender at this level of descent, we have a daughter of a daughter (female) with 2 claimants who is assigned 2/7, daughter of a daughter (female) with one claimant is assigned 1/7 and the son of a daughter (male) with two claimants is assigned 4/7. 

The two claimants of son of daughter inherit 2/7 each. 

The allocated shares of 2/7 and 1/7 are collected and distributed amongst the claimants two daughters of a daughter of a daughter (1/4 of 3/7 = 3/28) and the son of a daughter of a daughter (1/2 of 3/7 = 6/28).

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 فصل في الصنف الثاني

SECTION ON THE SECOND CLASS

أولاهم بالميراث أقربهم إلى الميت من أي جهة كان، وعند الاستوا فمن كان يدلي بوارث فهو أولى كأب أم الأم أولى من أب أب الأم عند أبي سهيل الفرائضي وأبي فضل الخصاف وعلي بن عيسى البصري، ولا تفضيل له عند أبي سليمان الجوزجاني وأبي علي البستي، وإن استوت منازلهم وليس فيهم من يدلي بوارث أو كان كلهم يدلون بوارث واتفقت صفة من يذلون بهم واتحدت قرابتهم فالقسمة حينئذ على أبدانهم، وإن اختلفت صفة من يدلون بهم يقسم المال على أول بطن اختلف كما في الصنف الأول وإن اختلفت قرابتهم فالثلثان لقرابة الأب وهو نصيب الأب والثلث لقرابة الأم وهو نصيب الأم ثم ما أصاب لكل فريق يقسم بينهم كما لو اتحدت قرابتهم

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Translation of key phrases

أَوْلَاهُمْ بِالمِيرَاثِ أَقْرَبُهُمْ إِلَى المَيِّتِ مِنْ أَيِّ جِهَةٍ كَانَ  1

1. The one most entitled to the inheritance is the one closest to the deceased, from whichever direction (side) they may be.

  وَعِنْدَ الاِسْتِوَاءِ فَمَنْ كَانَ يَدُلُّ بِوَارِثٍ فَهُوَ أَوْلَى  2

2. And in case of equality (in relation), the one who is related through an heir is more entitled.

كَأَبِ أُمِّ الأُمِّ أَوْلَى مِنْ أَبِ أَبِ الأُمِّ  3

3. Like the maternal grandmother’s father being more entitled than the maternal grandfather’s father.

عِنْدَ أَبِي سُهَيْلٍ الفَرَائِضِيِّ وَأَبِي فَضْلٍ الخَصَّافِ وَعَلِيِّ بْنِ عِيسَى البَصْرِيِّ  4

4. According to Abū Suhail the inheritance scholar, Abū Fadl al-Khassaf, and Ali ibn Isa al-Basri.

وَلَا تَفْضِيلَ لَهُ عِنْدَ أَبِي سُلَيْمَانَ الجَوْزَجَانِيِّ وَأَبِي عَلِيٍّ البُسْتِيِّ  5

5. But there is no preference for him according to Abū Sulayman al-Jawzjani and Abū Ali al-Busti.

وَإِنِ اسْتَوَتْ مَنَازِلُهُمْ وَلَيْسَ فِيهِمْ مَنْ يَدُلُّ بِوَارِثٍ أَوْ كَانَ كُلُّهُمْ يَدُلُّونَ بِوَارِثٍ  6

6. And if their levels (relationship) are equal and none of them is related through an heir, or if all of them are related through an heir,

وَاتَّفَقَتْ صِفَةُ مَنْ يَدُلُّونَ بِهِمْ وَاتَّحَدَتْ قَرَابَتُهُمْ  7

7. And the characteristic of those they are related through is the same and their relationship is unified (equal),

فَالقِسْمَةُ حِينَئِذٍ عَلَى أَبْدَانِهِمْ  8

8. Then the division (of inheritance) at that time is based on their bodies (the individuals themselves).

وَإِنِ اخْتَلَفَتْ صِفَةُ مَنْ يَدُلُّونَ بِهِمْ يُقْسَمُ المَالُ عَلَى أَوَّلِ بَطْنٍ اخْتَلَفَ  9

9. And if the characteristic of those they are related through differs, the wealth is divided based on the first generation where there is a difference,

كَمَا فِي الصِّنْفِ الأَوَّلِ  10

10. As is the case with the first category.

وَإِنِ اخْتَلَفَتْ قَرَابَتُهُمْ فَالثُّلُثَانِ لِقَرَابَةِ الأَبِ وَهُوَ نَصِيبُ الأَبِ  11

11. And if their relationships differ, two thirds go to the paternal relatives, which is the father’s share.

وَالثُّلُثُ لِقَرَابَةِ الأُمِّ وَهُوَ نَصِيبُ الأُمِّ  12

12. And one third goes to the maternal relatives, which is the mother’s share.

ثُمَّ مَا أَصَابَ كُلَّ فَرِيقٍ يُقْسَمُ بَيْنَهُمْ كَمَا لَوْ اتَّحَدَتْ قَرَابَتُهُمْ  13

13. Then whatever each group receives is divided among them, as if their relationship were the same.

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Meaning and explanation

Here we examine the order of priority amongst the category II dhawī al-arḥām (distant kindred) heirs. 

The nearer in degree individual excludes the more remote individuals within the limits of the category, regardless if the relationship is on the mother’s or father’s side.

If the claimants are of equal degree, then the one who is connected to a legal heir is preferred. For example, the father of the mother of the mother is preferred to the father of the father of the mother according to Abū Suhayl al-Fara’idi, Abū Fadl al-Khassaf, and Ali ibn Isa al-Basri.

However, there is no preference according to Abū Sulayman al-Jawzjani and Abū Ali al-Busti.

If they are equal in degree of nearness, and none of them are related to the deceased through an heir or all of them are related through an heir and the sexes of the heirs through whom they are related are the same and the relationship is the same then the distribution is according to the claimants themselves (abadān). 

If the gender of the roots though which the claimants are related to the deceased then the distribution will take place at the first line of descent where the genders differ, with 2/3 being assigned to the father’s side and 1/3 assigned to the mother’s side.

Thereafter, each assigned share is distributed to claimants on each side.

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 فصل في الصنف الثالث 

SECTION ON THE THIRD CLASS

الحكم فيهم كالحكم في الصنف الأول أعني أولاهم بالميراث أقربهم إلى الميت، وإن استووا في القرب فولد العصبة أولى من ولد ذوي الأرحام كبنت ابن الأخ وابن بنت الأخت كلاهما لأب وأم أو لأب أو أحدهما لأب وأم والآخر لأب المال كله لبنت ابن الأخ لأنها ولد العصبة، ولو كانا لأم المال بينهما للذكر مثل حظ الأنثيين عند أبي يوسف رحمه الله تعالى باعتبار الأبدان وعند محمد رحمه الله تعالى المال بينهما أنصافا باعتبار الأصول بهذه الصورة

وإن استووا في القرب وليس فيهم ولد عصبة أو كان كلهم أولاد العصبات أو كان بعضهم أولاد العصبات وبعضهم أولاد أصحاب الفرائض فأبو يوسف رحمه الله تعالى يعتبر الأقوى، ومحمد رحمه الله تعالى يقسم المال على الإخوة والأخوات مع اعتبار عدد الفروع والجهات في الأصول فما أصاب كل فريق يقسم بين فروعهم كما في الصنف الأول كما إذا ترك ثلاث بنات إخوة متفرقين وثلاثة بنين وثلاث بنات أخوات متفرقات بهذه الصورة

عند أبي يوسف رحمه الله تعالى يقسم كل المال بين فروع بني الأعيان، ثم بين فروع بني العلات، ثم بين فروع بني الأخياف للذكر مثل حظ الأنثيين أرباعا باعتبار الأبدان، وعند محمد رحمه الله يقسم ثلث المال بين فروع بني الأخياف على السوية أثلاثا لاستواء أصولهم في القسمة والباقي بين فروع بني الأعيان أنصافا لاعتبار عدد الفروع في الأصول نصفه لبنت الأخ نصيب أبيها والنصف الآخر ين ولدي الأخت للذكر مثل حظ الأنثيين باعتبار الأبدان وتصح من تسعة، ولو ترك ثلاث بنات بني إخوة متفرقين بهذه الصورة

المال كله لبنت ابن الأخ لأب وأم بالاتفاق لأنها ولد العصبة ولها أيضا قوة القرابة

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Translation of key phrases

الحُكْمُ فِيهِمْ كَالحُكْمِ فِي الصِّنْفِ الأَوَّلِ أَعْنِي أَوْلَاهُمْ بِالمِيرَاثِ أَقْرَبُهُمْ إِلَى المَيِّتِ  1

1. The ruling for them is like the ruling in the first category, meaning that the one most entitled to the inheritance is the closest to the deceased.

وَإِنِ اسْتَوَوْا فِي القُرْبِ فَوَلَدُ العَصَبَةِ أَوْلَى مِنْ وَلَدِ ذَوِي الأَرْحَامِ  2

2. And if they are equal in closeness, then the child of the agnate (male relative) is more entitled than the child of those with womb relations (non-agnates).

كَبِنْتِ ابْنِ الأَخِ وَابْنِ بِنْتِ الأُخْتِ كِلَاهُمَا لِأَبٍ وَأُمٍّ أَوْ لِأَبٍ  3

3. Like the daughter of the son of the brother and the son of the daughter of the sister, both being from the same father and mother or only from the father.

المَالُ كُلُّهُ لِبِنْتِ ابْنِ الأَخِ لِأَنَّهَا وَلَدُ العَصَبَةِ  4

4. All the wealth goes to the daughter of the brother's son because she is the child of the agnate.

وَلَوْ كَانَا لِأُمٍّ المَالُ بَيْنَهُمَا لِلذَّكَرِ مِثْلُ حَظِّ الأُنْثَيَيْنِ عِنْدَ أَبِي يُوسُفَ رَحِمَهُ اللَّهُ تَعَالَى بِاعْتِبَارِ الأَبْدَانِ  5

5. And if they were from the mother’s side, the wealth would be divided between them with the male getting twice the share of the female according to Abū Yūsuf , may Allāh have mercy on him, based on their bodies (descendants).

وَعِنْدَ مُحَمَّدٍ رَحِمَهُ اللَّهُ تَعَالَى المَالُ بَيْنَهُمَا أَنْصَافًا بِاعْتِبَارِ الأُصُولِ بِهَذِهِ الصُّورَةِ  6

6. And according to Muḥammad (al-Shaybānī), may Allāh have mercy on him, the wealth would be divided equally between them based on their origins (ancestors) in this scenario.

وَإِنِ اسْتَوَوْا فِي القُرْبِ وَلَيْسَ فِيهِمْ وَلَدُ عَصَبَةٍ أَوْ كَانَ كُلُّهُمْ أَوْلَادَ العَصَبَاتِ  7

7. And if they are equal in closeness and there is no child of an agnate, or if all of them are children of agnates,

أَوْ كَانَ بَعْضُهُمْ أَوْلَادَ العَصَبَاتِ وَبَعْضُهُمْ أَوْلَادَ أَصْحَابِ الفَرَائِضِ  8

8. Or if some of them are children of agnates and some are children of those entitled to fixed shares.

فَأَبُو يُوسُفَ رَحِمَهُ اللَّهُ تَعَالَى يَعْتَبِرُ الأَقْوَى  9

9. Then Abū Yūsuf , may Allāh have mercy on him, considers the stronger (lineage).

وَمُحَمَّدٌ رَحِمَهُ اللَّهُ تَعَالَى يُقَسِّمُ المَالَ عَلَى الإِخْوَةِ وَالأَخَوَاتِ مَعَ اعْتِبَارِ عَدَدِ الفُرُوعِ وَالجِهَاتِ فِي الأُصُولِ

10. And Muḥammad (al-Shaybānī), may Allāh have mercy on him, divides the wealth among the brothers and sisters while considering the number of branches (descendants) and their sources (ancestors).

فَمَا أَصَابَ كُلُّ فَرِيقٍ يُقْسَمُ بَيْنَ فُرُوعِهِمْ كَمَا فِي الصِّنْفِ الأَوَّلِ  11

11. So, whatever each group receives is divided among their branches, just like in the first category.

كَمَا إِذَا تَرَكَ ثَلَاثَ بَنَاتِ إِخْوَةٍ مُتَفَرِّقِينَ وَثَلَاثَةَ بَنِينَ وَثَلَاثَ بَنَاتِ أَخَوَاتٍ مُتَفَرِّقَاتٍ بِهَذِهِ الصُّورَةِ  12

12. As if he left behind three daughters of brothers who are separated, three sons, and three daughters of sisters who are separated, in this scenario.

عِنْدَ أَبِي يُوسُفَ رَحِمَهُ اللَّهُ تَعَالَى يُقَسِّمُ كُلَّ المَالِ بَيْنَ فُرُوعِ بَنِي الأَعْيَانِ ثُمَّ بَيْنَ فُرُوعِ بَنِي العَلَّاتِ ثُمَّ بَيْنَ فُرُوعِ بَنِي الأَخْيَافِ

13. According to Abū Yūsuf , may Allāh have mercy on him, all the wealth is divided first among the descendants of the sons of the full brothers, then among the descendants of the sons of half-brothers (from the same father), and then among the descendants of the sons of brothers from the same mother.

لِلذَّكَرِ مِثْلُ حَظِّ الأُنْثَيَيْنِ أَرْبَاعًا بِاعْتِبَارِ الأَبْدَانِ  14

14. With the male receiving twice the share of the female, divided into quarters, based on their bodies (descendants).

وَعِنْدَ مُحَمَّدٍ رَحِمَهُ اللَّهُ يُقَسِّمُ ثُلُثَ المَالِ بَيْنَ فُرُوعِ بَنِي الأَخْيَافِ عَلَى السَّوِيَّةِ أَثْلَاثًا لِاسْتِوَاءِ أُصُولِهِمْ فِي القِسْمَةِ

15. And according to Muḥammad (al-Shaybānī), may Allāh have mercy on him, one-third of the wealth is divided equally among the descendants of the sons of brothers from the same mother in thirds, as their ancestors are equal in division.

وَالبَاقِي بَيْنَ فُرُوعِ بَنِي الأَعْيَانِ أَنْصَافًا لِاعْتِبَارِ عَدَدِ الفُرُوعِ فِي الأُصُولِ  16

16. And the remainder is divided equally among the descendants of the sons of the full brothers, considering the number of branches in the ancestors.

نِصْفُهُ لِبِنْتِ الأَخِ نَصِيبُ أَبِيهَا وَالنِّصْفُ الآخَرُ لِوَلَدَيْ الأُخْتِ لِلذَّكَرِ مِثْلُ حَظِّ الأُنْثَيَيْنِ بِاعْتِبَارِ الأَبْدَانِ  17

17. Half of it goes to the daughter of the brother as her father's share, and the other half goes to the two children of the sister, with the male receiving twice the share of the female based on their bodies (descendants).

وَتَصِحُّ مِنْ تِسْعَةٍ  18

18. The calculation works out to be from nine.

وَلَوْ تَرَكَ ثَلَاثَ بَنَاتِ بَنِي إِخْوَةٍ مُتَفَرِّقِينَ بِهَذِهِ الصُّورَةِ  19

19. And if he left behind three daughters of brothers who are separated, in this scenario.

المَالُ كُلُّهُ لِبِنْتِ ابْنِ الأَخِ لِأَبٍ وَأُمٍّ بِالاتِّفَاقِ  20

20. All the wealth goes to the daughter of the brother's son from the same father and mother, by agreement.

لِأَنَّهَا وَلَدُ العَصَبَةِ وَلَهَا أَيْضًا قُوَّةُ القَرَابَةِ  21

21. Because she is the child of the agnates (patrilineal relatives) and she also has the strength of kinship.

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Meaning and explanation

Here we examine the order of priority amongst the category III dhawī al-arḥām (distant kindred) heirs. 

The rule for this class is the same as for category I, the nearer in degree individual excludes the more remote individuals within the limits of the category.

If two or more claimants are equally close in relation, the descendants of residuaries are preferred to descendants of dhawī al-arḥām e.g. if a person leaves the daughter of a brother’s son and the son of a sister’s daughter, one by the same father and mother or by the same father only, or either by the same father and mother or the other by the same father only, then all the property will be given to the daughter of the brother’s son because she is descendant of a residuary and if both of them are by the same mother then distribution will be made between them according to the rule “double share for the male members” in accordance with the opinion of Abū Yūsuf considering their abadān.

But according to Muḥammad (al-Shaybānī), may Allāh have mercy on him, the estate would be divided equally between them based on their ancestors (roots), as in this example:

If they are all equal in degree of nearness and there is no child of a residuary amongst them, or all are children of residuaries, or some are from Qurʾānic heirs, then according to Abū Yūsuf, preference is given to the strength of blood relationship but according to Muḥammad, the estate is divided amongst the siblings based on the number of descendants and their stock (jihat) and the roots (usul), [as in category I].

For example, if the deceased left three daughters from brothers of three kinds, and three sons, and three daughters from sisters of different kinds, as in the following example: 

Then according to Abū Yūsuf the estate is distributed among the descendants of full brothers and full sisters, then amongst descendants of consanguine brothers and consanguine sisters, and finally among the descendants of uterine brothers and uterine sisters according to the rule “double the share to the female.” And in this case it will be in fourths in terms of their persons (abadān). 

But according to Muḥammad (al-Shaybānī), a third of the estate is divided equally among the descendants of uterine siblings based on their roots (usul) of their parents and the rest is divided between the descendants of full brothers and full sisters, with half going to the daughter of the brother and the other half to the children of the sister, applying the male-to-female ratio of two to one.

If a person leaves behind 3 daughters from three sons of three different kinds of brothers as in the following example:

then the daughter of the full brother would inherit the entire estate, as agreed upon, since she is a descendant of a residuary and she is preferred due to strength of blood relationship.

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 فصل في الصنف الرابع 

SECTION ON THE FOURTH CLASS

الحكم فيهم أنه إذا انفرد واحد منهم استحق المال كله لعدم المزاحم، وإن اجتمعوا وكان حيز قرابتهم متحدا كالعمات والأعمام لأم أو الأخوال والخالات فالأقوى منهم أولى بالإجماع أعني من كان لأب وأم أولى ممن كان لأب ومن كان لأب أولى ممن كان لأم ذكورا كانوا أو إناثا، وإن كانوا ذكورا وإناثا واستوت قرابتهم فللذكر مثل حظ الأنثيين كعم وعمة كلاهما لأم أو خال وخالة كلاهما لأب وأم أو لأب أو لأم، وإن كان حيز قرابتهم مختلفا فلا اعتبار لقوة القرابة كعمة لأب وأم وخالة لأم، أو خالة لأب وأم وعمة لأم فالثلثان لقرابة الأب وهو نصيب الأب والثلث لقرابة الأم وهو نصيب الأم ثم ما أصاب كل فريق يقسم بينهم كما لو اتحد حيز قرابتهم

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Translation of key phrases

الحُكْمُ فِيهِمْ أَنَّهُ إِذَا انْفَرَدَ وَاحِدٌ مِنْهُمْ اسْتَحَقَّ المَالَ كُلَّهُ لِعَدَمِ المُزَاحِمِ  1

1. The ruling concerning them is that if one of them is alone, they deserve all the wealth due to the absence of a competitor.

وَإِنِ اجْتَمَعُوا وَكَانَ حَيِّزُ قَرَابَتِهِمْ مُتَّحِدًا كَالعَمَّاتِ وَالأَعْمَامِ لِأُمٍّ أَوِ الأَخْوَالِ وَالخَالاتِ  2

2. And if they are together and their relation type is the same, such as paternal aunts and uncles from the mother's side or maternal uncles and aunts...

فَالأَقْوَى مِنْهُمْ أَوْلَى بِالإِجْمَاعِ  3

3. Then the stronger among them is more entitled by consensus.

أَعْنِي مَنْ كَانَ لِأَبٍ وَأُمٍّ أَوْلَى مِمَّنْ كَانَ لِأَبٍ  4

4. Meaning the one from both the father and the mother is more entitled than the one from only the father.

وَمَنْ كَانَ لِأَبٍ أَوْلَى مِمَّنْ كَانَ لِأُمٍّ  5

5. And the one from the father is more entitled than the one from the mother.

ذُكُورًا كَانُوا أَوْ إِنَاثًا  6

6. Whether they are males or females.

وَإِنْ كَانُوا ذُكُورًا وَإِنَاثًا وَاسْتَوَتْ قَرَابَتُهُمْ فَلِلذَّكَرِ مِثْلُ حَظِّ الأُنْثَيَيْنِ  7

7. And if they are males and females and their relation is equal, then the male gets twice the share of the female.

كَعَمٍّ وَعَمَّةٍ كِلَاهُمَا لِأُمٍّ أَوْ خَالٍ وَخَالَةٍ كِلَاهُمَا لِأَبٍ وَأُمٍّ أَوْ لِأَبٍ أَوْ لِأُمٍّ  8

8. Like a maternal uncle and a maternal aunt, both from the mother's side, or a maternal uncle and aunt, both from the father and mother, or only from the father or mother.

وَإِنْ كَانَ حَيِّزُ قَرَابَتِهِمْ مُخْتَلِفًا فَلَا اعْتِبَارَ لِقُوَّةِ القَرَابَةِ  9

9. And if their relation type is different, then the strength of the relation is not considered.

كَعَمَّةٍ لِأَبٍ وَأُمٍّ وَخَالَةٍ لِأُمٍّ  10

10. Like a paternal aunt from both the father and mother and a maternal aunt from the mother.

أَوْ خَالَةٍ لِأَبٍ وَأُمٍّ وَعَمَّةٍ لِأُمٍّ  11

11. Or a maternal aunt from both the father and mother and a paternal aunt from the mother.

فَالثُّلُثَانِ لِقَرَابَةِ الأَبِ وَهُوَ نَصِيبُ الأَبِ  12

12. Then two-thirds go to the relatives from the father's side, which is the father's share.

وَالثُّلُثُ لِقَرَابَةِ الأُمِّ وَهُوَ نَصِيبُ الأُمِّ  13

13. And one-third goes to the relatives from the mother's side, which is the mother's share.

ثُمَّ مَا أَصَابَ كُلَّ فَرِيقٍ يُقْسَمُ بَيْنَهُمْ كَمَا لَوْ اتَّحَدَ حَيِّزُ قَرَابَتِهِمْ  14

14. Then whatever each group receives is divided among them as if their relation type was the same.

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Meaning and explanation

[Here we examine the order of priority amongst the category IV dhawī al-arḥām (distant kindred) heirs. This category consists of all the uncles and aunts of the deceased and their descendants who are not residuaries, as well as the great uncles and their descendants who are not residuaries and also more remote great great aunts and uncles and their descendants.]

If there is only one heir they inherit the entire estate since there is no one else to share with. However, if there are several relatives from the same category present (for example, paternal aunts and uncles or maternal aunts and uncles), the nearer in degree takes precedence by consensus. This means claimants of full blood exclude claimants of half-blood and claimants of half-blood through father are given preference over claimants of half-blood through mother. [This rule is applied separately to the paternal and maternal sides.]

If the relatives are both male and female and their relationship to the deceased is equal, the males receive twice the share of the females, just as in the case of a paternal uncle and a paternal aunt, or a maternal uncle and a maternal aunt, whether they share both parents or just one parent with the deceased.

However, if the relatives are from different categories of kinship (for example, a paternal aunt and a maternal aunt), the strength of the relationship is not considered. In such cases, two-thirds of the estate goes to the paternal side (the father’s share), and one-third goes to the maternal side (the mother’s share). Then, within each group, the inheritance is divided as if they all belonged to the same category.

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فصل في أولادهم

SECTION ON THEIR DESCENDANTS

الحكم فيهم كالحكم في الصنف الأول أعني أولاهم بالميراث أقربهم إلى الميت من أي جهة كان، وإن استووا في القرب وكان حيز قرابتهم متحدا فمن كانت له قوة القرابة فهو أولى بالإجماع، وإن استووا في القرب والقرابة وكان حيز قرابتهم متحدا فولد العصبة أولى كبنت العم وابن العمة كلاهما لأب وأم أو لأب المال كله لبنت العم لأنها ولد العصبة، وإن كان أحدهما لأب وأم والآخر لأب المال كله لمن كان له قوة القرابة في ظاهر الرواية قياسا على خالة لأب مع كونها ولد ذي رحم هي أولى بقوة القرابة من الخالة لأم مع كونها ولد الوارثة لأن الترجيح لمعنى فيه وهو قوة القرابة أولى من الترجيح لمعنى في غيره وهو الإدلاء بالوارث، وقال بعضهم المال كله لبنت العم لأب لأنها ولد العصبة، وإن استووا في القرب ولكن اختلف حيز قرابتهم فلا اعتبار لقوة القرابة ولا لولد العصبة في ظاهر الرواية قياسا على عمة لأب وأم مع كونها ذات القرابتين وولد الوارث من الجهتين هي ليست بأولى من الخالة لأب أو لأم لكن الثلثين لمن يدلي بقرابة الأب فيعتبر فيهم قوة القرابة ثم ولد العصبة والثلث لمن يدلي بقرابة الأم وتعتبر فيهم قوة القرابة، ثم عند أبي يوسف رحمه الله تعالى ما أصاب كل فريق يقسم على أبدان فروعهم مع اعتبار عدد الجهات في الفروع، وعند محمد رحمه الله تعالى يقسم المال على أول بطن اختلف مع اعتبار عدد الفروع والجهات في الأصول كما في الصنف الأول، ثم ينتقل هذا الحكم إلى جهة عمومة أبويه وخؤولتهما ثم إلى أولادهم، ثم إلى جهة عمومة أبوي أبويه وخوولتهما ثم إلى أولادهم كما في العصبات

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Translation of key phrases

الحُكْمُ فِيهِمْ كَالحُكْمِ فِي الصِّنْفِ الأَوَّلِ أَعْنِي أَوْلَاهُمْ بِالمِيرَاثِ أَقْرَبُهُمْ إِلَى المَيِّتِ مِنْ أَيِّ جِهَةٍ كَانَ 1 

1. The ruling for them is like the ruling in the first category, meaning the one most entitled to inheritance is the closest to the deceased, from whichever relation it may be.

وَإِنِ اسْتَوَوْا فِي القُرْبِ وَكَانَ حَيِّزُ قَرَابَتِهِمْ مُتَّحِدًا فَمَنْ كَانَتْ لَهُ قُوَّةُ القَرَابَةِ فَهُوَ أَوْلَى بِالإِجْمَاعِ  2

2. And if they are equal in closeness, and their category of relation is united, then whoever has the stronger connection of kinship is more entitled by consensus.

وَإِنِ اسْتَوَوْا فِي القُرْبِ وَالقَرَابَةِ وَكَانَ حَيِّزُ قَرَابَتِهِمْ مُتَّحِدًا فَوَلَدُ العَصَبَةِ أَوْلَى كَبِنْتِ العَمِّ وَابْنِ العَمَّةِ كِلَاهُمَا لِأَبٍ وَأُمٍّ أَوْ لِأَبٍ 

3. And if they are equal in closeness and kinship, and their category of relation is united, then the child of the ʿaṣabah (paternal relative) is more entitled, like the daughter of the paternal uncle and the son of the paternal aunt, whether both are from the father and mother, or only from the father.

المَالُ كُلُّهُ لِبِنْتِ العَمِّ لِأَنَّهَا وَلَدُ العَصَبَةِ  4

4. The entire inheritance belongs to the daughter of the paternal uncle because she is the child of an ʿaṣabah.

وَإِنْ كَانَ أَحَدُهُمَا لِأَبٍ وَأُمٍّ وَالآخَرُ لِأَبٍ المَالُ كُلُّهُ لِمَنْ كَانَ لَهُ قُوَّةُ القَرَابَةِ فِي ظَاهِرِ الرِّوَايَةِ  5

5. And if one of them is from both the father and mother and the other only from the father, the entire inheritance goes to the one with the stronger connection of kinship, according to the apparent narration.

قِيَاسًا عَلَى خَالَةٍ لِأَبٍ مَعَ كَوْنِهَا وَلَدَ ذِي رَحِمٍ هِيَ أَوْلَى بِقُوَّةِ القَرَابَةِ مِنَ الخَالَةِ لِأُمٍّ مَعَ كَوْنِهَا وَلَدَ الوَارِثَةِ  6

6. In analogy to the paternal maternal aunt, who—despite being from the womb (ذِي رَحِم)—is more entitled due to the strength of kinship than the maternal aunt from the mother's side, despite being a child of the heir.

لأَنَّ التَّرْجِيحَ لِمَعْنًى فِيهِ وَهُوَ قُوَّةُ القَرَابَةِ أَوْلَى مِنَ التَّرْجِيحِ لِمَعْنًى فِي غَيْرِهِ وَهُوَ الإِدْلاءُ بِالوَارِثِ  7

7. Because preference is given to a meaning inherent to them, which is the strength of kinship, rather than a meaning external to them, which is the connection through an heir.

وَقَالَ بَعْضُهُمْ المَالُ كُلُّهُ لِبِنْتِ العَمِّ لِأَبٍ لِأَنَّهَا وَلَدُ العَصَبَةِ  8

8. And some said that the entire inheritance belongs to the daughter of the paternal uncle because she is the child of an ʿaṣaba.

وَإِنِ اسْتَوَوْا فِي القُرْبِ وَلَكِنِ اخْتَلَفَ حَيِّزُ قَرَابَتِهِمْ فَلَا اعْتِبَارَ لِقُوَّةِ القَرَابَةِ وَلَا لِوَلَدِ العَصَبَةِ فِي ظَاهِرِ الرِّوَايَةِ 

9. And if they are equal in closeness but differ in the category of kinship, then the strength of kinship or being the child of an ʿa,abā is not considered according to the apparent narration.

قِيَاسًا عَلَى عَمَّةٍ لِأَبٍ وَأُمٍّ مَعَ كَوْنِهَا ذَاتَ القَرَابَتَيْنِ وَوَلَدَ الوَارِثِ مِنَ الجِهَتَيْنِ هِيَ لَيْسَتْ بِأَوْلَى مِنَ الخَالَةِ لِأَبٍ أَوْ لِأُمٍّ 

10. By analogy to a paternal aunt from both the father and mother—despite being of two relations and a child of the heir from both sides—she is not more entitled than a maternal aunt from either the father’s side or the mother’s side.

لَكِنَّ الثُّلُثَيْنِ لِمَنْ يَدُلُّ بِقَرَابَةِ الأَبِ فَيُعْتَبَرُ فِيهِمْ قُوَّةُ القَرَابَةِ ثُمَّ وَلَدُ العَصَبَةِ وَالثُّلُثُ لِمَنْ يَدُلُّ بِقَرَابَةِ الأُمِّ وَتُعْتَبَرُ فِيهِمْ قُوَّةُ القَرَابَةِ 

11. But two-thirds go to those related through the father’s side, and their strength of kinship is considered, then the child of the ʿaṣaba, and one-third goes to those related through the mother’s side, and their strength of kinship is considered.

ثُمَّ عِنْدَ أَبِي يُوسُفَ رَحِمَهُ اللَّهُ تَعَالَى مَا أَصَابَ كُلَّ فَرِيقٍ يُقْسَمُ عَلَى أَبْدَانِ فُرُوعِهِمْ مَعَ اعْتِبَارِ عَدَدِ الجِهَاتِ فِي الفُرُوعِ 

12. Then, according to Abū Yūsuf  (may Allāh have mercy on him), what each group receives is divided based on the number of their descendants, with consideration for the number of branches in the descendants.

وَعِنْدَ مُحَمَّدٍ رَحِمَهُ اللَّهُ تَعَالَى يُقَسِّمُ المَالَ عَلَى أَوَّلِ بَطْنٍ اخْتَلَفَ مَعَ اعْتِبَارِ عَدَدِ الفُرُوعِ وَالجِهَاتِ فِي الأُصُولِ كَمَا فِي الصِّنْفِ الأَوَّلِ 

13. And according to Muḥammad (al-Shaybānī), may Allāh have mercy on him, the wealth is divided based on the first generation in which there was a difference, with consideration for the number of descendants and branches in the ancestors, as in the first category.

ثُمَّ يَنْتَقِلُ هَذَا الحُكْمُ إِلَى جِهَةِ عُمُومَةِ أَبَوَيْهِ وَخُؤُولَتِهِمَا ثُمَّ إِلَى أَوْلَادِهِمْ 14 

14. Then this ruling moves to the paternal uncles and maternal uncles of his parents, then to their children.

ثُمَّ إِلَى جِهَةِ عُمُومَةِ أَبَوَيْ أَبَوَيْهِ وَخُؤُولَتِهِمَا ثُمَّ إِلَى أَوْلَادِهِمْ كَمَا فِي العَصَبَاتِ 15 

15. Then to the paternal uncles and maternal uncles of his grandparents, and then to their children, just as in the case of the ʿaṣaba.

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Meaning and explanation

Here we examine the order of priority amongst the descendants of category IV dhawī al-arḥām (distant kindred) heirs. The rule for this class is the same as for category I, the nearer in degree individual excludes the more remote individuals within the limits of the category. If two or more claimants are equally close in relation the claimant with a greater strength of blood relationship to the deceased takes priority, for example a claimant of full-blood takes priority over half-blood.

If the claimants are of equal degree the children of a residuary (ʿaṣaba) heir takes priority. For instance, if there is a daughter of a paternal uncle and a son of a paternal aunt, the daughter of the paternal uncle will inherit the entire estate because she is the child of a residuary (ʿaṣaba) heir. A claimant with a stronger blood-tie to the deceased takes priority, that is, full-blood takes priority over half-blood.

If there are claimant on both the paternal and maternal sides, two-thirds of the estate goes to the paternal side (father’s share), and one-third goes to the maternal side (the mother’s share). Then, within each group, the inheritance is divided as if they all belonged to the same category. Within each group (paternal and maternal), the inheritance is divided according to the strength of the kinship ties and whether the relative is from the residuaries (ʿaṣabat).

According to Abū Yūsuf , the inheritance within each group is then divided among the descendants based on the number of branches (sub-lineages). According to Muḥammad, the estate is divided based on the number of direct descendants within each branch, just as in the first category. This rule then extends to the deceased’s paternal and maternal uncles and aunts and their children, and further to the paternal and maternal uncles and aunts of the deceased’s grandparents and their descendants, following the rules of a residuaries (ʿaṣabat).

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فصل في الخنثى

SECTION ON THE HERMAPHRODITE 

للخنثى المشكل أقل النصيبين أعني أسوأ الحالين عند أبي حنيفة رحمه الله تعالى وأصحابه وهو قول عامة الصحابة رضي الله تعالى عنهم وعليه الفتوى كما إذا ترك ابنا وبنتا وخنثى للخنثى نصيب بنت لأنه متيقن، وعند الشعبي رضي الله تعالى عنه وهو قول ابن عباس رضي الله تعالى عنهما للخنثى نصف النصيبين بالمنازعة، واختلفا في تخريج قول الشعبي قال أبو يوسف رحمه الله تعالى للابن سهم وللبنت نصف سهم وللخنثى ثلاثة أرباع سهم لأن الخنثى يستحق سهما إن كان ذكرا ونصف سهم إن كان أنثى وهذا متيقن فيأخذ نصف النصيبين، أو النصف المتيقن مع نصف النصف المتنازع فيه فصارت له ثلاثة أرباع سهم، ومجموع الأنصباء سهمان وربع سهم لأنه يعتبر السهام والعول وتصح من تسعة، أو نقول للابن سهمان وللبنت سهم وللخنثى نصف النصيبين وهو سهم ونصف سهم، وقال محمد رحمه الله تعالى يأخذ الخنثى خمسي المال إن كان ذكرا وربع المال إن كان أنثى فيأخذ نصف النصيبين وذلك خمس وثمن باعتبار الحالين وتصح من أربعين وهو المجتمع من ضرب إحدى المسئلتين وهي الأربعة في الأخرى وهي الخمسة ثم في الحالتين فمن كان له شيء من الخمسة فمضروب في الأربعة ومن كان له شيء من الأربعة فمضروب في الخمسة فصارت للخنثى من الضربين ثلاثة عشر سهما وللابن ثمانية عشر سهما وللبنت تسعة أسهم

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Translation of key phrases

لِلْخُنْثَى المُشْكِلِ أَقَلَّ النَّصِيبَيْنِ أَعْنِي أَسْوَأَ الحَالَيْنِ عِنْدَ أَبِي حَنِيفَةَ رَحِمَهُ اللَّهُ تَعَالَى وَأَصْحَابِهِ  1

1. For the ambiguous hermaphrodite (khuntha mushkil), the smaller share, meaning the worst of the two cases, according to Abū Ḥanifa, may Allāh have mercy on him, and his companions.

وَهُوَ قَوْلُ عَامَّةِ الصَّحَابَةِ رَضِيَ اللَّهُ تَعَالَى عَنْهُمْ، وَعَلَيْهِ الْفَتْوَى  2

2. And this is the opinion of the majority of the Companions, may Allāh be pleased with them, and it is the ruling upon which the legal opinion (fatwa) is based.

كَمَا إِذَا تَرَكَ ابْنًا وَبِنْتًا وَخُنْثَى، لِلْخُنْثَى نَصِيبُ بِنْتٍ لِأَنَّهُ مُتَيَقَّنٌ  3

3. Just as if someone leaves behind a son, a daughter, and a hermaphrodite; the hermaphrodite receives the share of a daughter because that is certain.

وَعِنْدَ الشَّعْبِيِّ رَضِيَ اللَّهُ تَعَالَى عَنْهُ، وَهُوَ قَوْلُ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ تَعَالَى عَنْهُمَا، لِلْخُنْثَى نِصْفُ النَّصِيبَيْنِ بِالمُنَازَعَةِ 

4. And according to Al-Sha’bi, may Allāh be pleased with him, and it is the opinion of Ibn Abbas, may Allāh be pleased with them both, the hermaphrodite gets half of the two shares due to the dispute.

وَاخْتَلَفَا فِي تَخْرِيجِ قَوْلِ الشَّعْبِيِّ  5

5. And they differed in the interpretation of Al-Sha’bi’s statement.

قَالَ أَبُو يُوسُفَ رَحِمَهُ اللَّهُ تَعَالَى لِلِابْنِ سَهْمٌ وَلِلْبِنْتِ نِصْفُ سَهْمٍ وَلِلْخُنْثَى ثَلَاثَةُ أَرْبَاعِ سَهْمٍ  6

6. Abū Yūsuf, may Allāh have mercy on him, said: The son gets one share, the daughter half a share, and the hermaphrodite three-quarters of a share.

لِأَنَّ الْخُنْثَى يَسْتَحِقُّ سَهْمًا إِنْ كَانَ ذَكَرًا وَنِصْفَ سَهْمٍ إِنْ كَانَ أُنْثَى وَهَذَا مُتَيَقَّنٌ  7

7. Because the hermaphrodite deserves a full share if male and half a share if female, and this is certain.

فَيَأْخُذُ نِصْفَ النَّصِيبَيْنِ، أَوْ النِّصْفَ الْمُتَيَقَّنَ مَعَ نِصْفِ النِّصْفِ الْمُتَنَازَعِ فِيهِ، فَصَارَتْ لَهُ ثَلَاثَةُ أَرْبَاعِ سَهْمٍ 8 

8. So, they take half of the two shares, or the half that is certain along with half of the disputed half, so they end up with three-quarters of a share.

وَمَجْمُوعُ الْأَنْصِبَاءِ سَهْمَانِ وَرُبْعُ سَهْمٍ لِأَنَّهُ يُعْتَبَرُ السِّهَامَ وَالْعَوْلَ  9

9. And the total shares become two and a quarter shares, because the shares and the 'aul (adjustment) are considered.

وَتَصِحُّ مِنْ تِسْعَةٍ، أَوْ نَقُولُ لِلِابْنِ سَهْمَانِ وَلِلْبِنْتِ سَهْمٌ وَلِلْخُنْثَى نِصْفُ النَّصِيبَيْنِ وَهُوَ سَهْمٌ وَنِصْفُ سَهْمٍ  10

10. And the total is valid from nine shares, or we say that the son gets two shares, the daughter one share, and the hermaphrodite half of the two shares, which is one and a half shares.

وَقَالَ مُحَمَّدٌ رَحِمَهُ اللَّهُ تَعَالَى يَأْخُذُ الْخُنْثَى خُمُسَيْ الْمَالِ إِنْ كَانَ ذَكَرًا وَرُبْعَ الْمَالِ إِنْ كَانَ أُنْثَى  11

11. And Muḥammad (al-Shaybānī), may Allāh have mercy on him, said: The hermaphrodite takes two-fifths of the estate if male, and one-fourth of the estate if female.

فَيَأْخُذُ نِصْفَ النَّصِيبَيْنِ، وَذَلِكَ خُمْسٌ وَثُمُنٌ بِاعْتِبَارِ الحَالَيْنِ، وَتَصِحُّ مِنْ أَرْبَعِينَ  12

12. So, they take half of the two shares, which is one fifth and one eighth, considering both cases, and it is valid from forty shares.

وَهُوَ الْمُجْتَمَعُ مِنْ ضَرْبِ إِحْدَى المَسْأَلَتَيْنِ وَهِيَ الأَرْبَعَةُ فِي الأُخْرَى وَهِيَ الْخَمْسَةُ 13 

13. And this results from multiplying one of the two cases, which is four, by the other, which is five.

ثُمَّ فِي الحَالَتَيْنِ، فَمَنْ كَانَ لَهُ شَيْءٌ مِنَ الْخَمْسَةِ فَمَضْرُوبٌ فِي الأَرْبَعَةِ، وَمَنْ كَانَ لَهُ شَيْءٌ مِنَ الأَرْبَعَةِ فَمَضْرُوبٌ فِي الْخَمْسَةِ 

14. Then, in both cases, whoever had something from the five is multiplied by the four, and whoever had something from the four is multiplied by the five.

فَصَارَتْ لِلْخُنْثَى مِنَ الضَّرْبَيْنِ ثَلَاثَةَ عَشَرَ سَهْمًا، وَلِلِابْنِ ثَمَانِيَةَ عَشَرَ سَهْمًا، وَلِلْبِنْتِ تِسْعَةُ أَسْهُمٍ  15

15. So, the hermaphrodite gets thirteen shares from the two multiplications, the son gets eighteen shares, and the daughter gets nine shares.

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Meaning and explanation

For the ambiguous hermaphrodite, whose case is difficult, its gender being doubtful, the lesser of the two shares is assigned to him, meaning the less favourable of the two conditions according to Abū Ḥanifa, may Allāh have mercy on him, and his followers. This is the opinion of most of the Companions of the Prophet, may Allāh be pleased with them, and it is the prevailing fatwa. For example, if a person leaves behind a son, a daughter, and a hermaphrodite, the hermaphrodite receives the share of a daughter because the smaller share is certain. 

And according to Al-Sha'bi, may Allāh be pleased with him, which was the opinion of Ibn Abbas, may Allāh be pleased with them, the hermaphrodite receives half of the two combined shares of the son and daughter. The sahibain (imam Abū Yūsuf and imam Muḥammad) differed in interpreting the doctrine of al-Shabi.

Abū Yūsuf, may Allāh have mercy on him, said: 'The son receives one share, the daughter receives half a share, and the hermaphrodite receives three-quarters of a share because the hermaphrodite deserves a full share if male and half a share if female. So he takes half of the two shares, a half of the certain share of one half and a half of the disputed share of one, thus totalling three-quarters of a share. Abū Yūsuf, may Allāh have mercy on him, simply fixes the ratio of shares without assigning shares. The doctrine of ‘awl is applied and the mas'ala will be by 9.

Or we may say that the son has two shares and the daughter has share and the hermaphrodite has half of these two shares, which is 1 1/2. 

According to imām Muḥammad (al-Shaybānī), may Allāh have mercy on him, the hermaphrodite will take 2/5 of the property if it a male and 1/4 if it is a female, and so he takes half of the two shares and he will get 1/5 and 1/8 in consideration of both sexes and the taṣḥīḥ will be by 40 i.e., we multiply the two mas'ala that  is 4 and 5 together and the product is multiplied in the two conditions, that is by 2, then the share of that heir who takes in fifths is to be multiplied by 4 and the share of that heir who takes in fourth is to be multiplied by 5. The distribution would be 13 shares to the hermaphrodite, 18 shares to the son, and 9 shares to the daughter.

[Consider a man who dies leaving behind a daughter, a son and a child whose gender cannot be determined. If the estate is valued at £360,000

Khuntā gets £90,000 according to Abū Ḥanifa, £117 according to al-Shaybānī and £120,000 according to Abū Yūsuf, may Allāh be pleased with them all. It can be seen that Abū Yūsuf merely fixes the ratios of the shares, whereas, al-Shaybānī actually calculates the shares and the difference in the results is very small.]

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فصل في الحمل

SECTION ON PREGNANCY

أكثر مدة الحمل سنتان عند أبي حنيفة رحمه الله تعالى، وعند ليث بن سعد ثلاث سنين، وعند الشافعي رحمه الله تعالى أربع سنين وعند الزهري سبع سنين، وأقلها ستة أشهر، ويوقف للحمل عند أبي حنيفة رحمه الله تعالى نصيب أربعة بنين أو أربع بنات أيهما أكثر ويعطى لبقية الورثة أقل الأنصباء، وعند محمد رحمه الله تعالى يوقف نصيب ثلاثة بنين أو ثلاث بنات أيهما أكثر رواه ليث بن سعد، وفي رواية أخرى نصيب ابنين وهو قول الحسن وإحدى الروايتين عن أبي يوسف رحمه الله تعالى رواه عنه هشام، وروى الخصاف رحمه الله عن أبي يوسف رحمه الله تعالى أنه يوقف نصيب ابن واحد أو بنت واحدة وعليه الفتوى ويؤخذ الكفيل على قوله، فإن كان الحمل من الميت وجاءت بالولد لتمام أكثر مدة الحمل أو أقل منها ولم تكن أقرت بانقضاء العدة يرث ويورث عنه، وإن جاءت بالولد لأكثر من أكثر مدة الحمل لا يرث ولا يورث، وإن كان من غيره وجاءت بالولد لستة أشهر أو أقل منها يرث وإن جاءت به لأكثر من أقل مدة الحمل لا يرث، فإن خرج أقل الولد ثم مات لا يرث وإن خرج أكثره ثم مات يرث، فإن خرج الولد مستقيما فالمعتبر صدره يعني إذا خرج الصدر كله يرث، وإن خرج منكوسا فالمعتبر سرته، الأصل في تصحيح مسائل الحمل أن تصحح المسئلة على تقديرين أعني على تقدير أن الحمل ذكر وعلى تقدير أنه أنثى، ثم تنظر بين تصحيحي المسئلتين فإن توافقا بجزء فاضرب وفق أحدهما في جميع الآخر، وإن تباينا فاضرب كل واحد منهما في جميع الآخر فالحاصل تصحيح المسئلة، ثم اضرب نصيب من كان له شيء من مسئلة ذكورته في مسئلة أنوثته أو في وفقها ومن كان له شيء من مسئلة أنوثته في مسئلة ذكورته أو في وفقها كما في الخنثى، ثم انظر في الحاصلين من الضرب أيهما أقل يعطى لذلك الوارث والفضل الذي بينهما موقوف من نصيب ذلك الوارث، فإذا ظهر الحمل فان كان مستحقا لجميع الموقوف فبها، وإن كان مستحقا للبعض فيأخذ ذلك والباقي مقسوم بين الورثة فيعطى لكل واحد من الورثة ما كان موقوفا من نصيبه كما إذا ترك بنتا وأبوين وامرأة حاملا، فالمسئلة من أربعة وعشرين على تقديرأن الحمل ذكر ومن سبعة وعشرين على تقديرأنه أنثى، فإذا ضرب وفق أحدهما في جميع الآخر صار الحاصل مئتين وستة عشر إذ على تقدير ذكورته للمرأة سبعة وعشرون وللأبوين لكل واحد ستة وثلاثون، وعلى تقدير أنوثته للمرأة أربعة وعشرون ولكل واحد من الأبوين اثنان وثلاثون فتعطى للمرأة أربعة وعشرون وتوقف من نصيبها ثلاثة أسهم، ومن نصيب كل واحد من الأبوين أربعة أسهم، وتعطى للبنت ثلاثة عشر سهماً؛ لأن الموقوف في حقها نصيب أربعة بنين عند أبي حنيفة رحمه الله تعالى وإذا كان البنون أربعة فنصيبها سهم وأربعة أتساع سهم من أربعة وعشرين مضروب في تسعة فصار ثلاثة عشر سهما فهي لها، والباقي موقوف وهو مأة وخمسة عشر سهما، فإن ولدت بنتا واحدة أو أكثر فجميع الموقوف للبنات، وإن ولدت ابنا واحدا أو أكثر فيعطى للمرأة والأبوين ما كان موقوفا من نصيبهم فما بقي تضم إليه ثلاثة عشر ويقسم بين الأولاد، وإن ولدت ولدا ميتا فيعطى للمرأة والأبوين ما كان موقوفا من نصيبهم، وللبنت إلى تمام النصف وهو خمسة وتسعون سهما، والباقي للأب وهو تسعة أسهم؛ لأنه عصبة

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Translation of key phrases

أَكْثَرُ مُدَّةِ الحَمْلِ سَنَتَانِ عِنْدَ أَبِي حَنِيفَةَ رَحِمَهُ اللَّهُ تَعَالَى  1

• أَكْثَرُ : the maximum
• مُدَّةِ : duration/ period
• ·  الحَمْلِ : pregnancy
• ·  سَنَتَانِ : two years

1. The maximum duration of pregnancy is two years according to Abū Ḥanifa, may Allāh have mercy on him.

وَعِنْدَ لَيْثِ بْنِ سَعْدٍ ثَلَاثُ سِنِينَ  2

2. And according to Layth ibn Sa'ad, it is three years.

وَعِنْدَ الشَّافِعِيِّ رَحِمَهُ اللَّهُ تَعَالَى أَرْبَعُ سِنِينَ  3

3. And according to Al-Shafi'i, may Allāh have mercy on him, it is four years.

وَعِنْدَ الزُّهْرِيِّ سَبْعُ سِنِينَ  4

4. And according to Al-Zuhri, it is seven years.

وَأَقَلُّهَا سِتَّةُ أَشْهُرٍ  5

5. And the minimum duration is six months.

وَيُوقَفُ لِلْحَمْلِ عِنْدَ أَبِي حَنِيفَةَ رَحِمَهُ اللَّهُ تَعَالَى نَصِيبُ أَرْبَعَةِ بَنِينَ أَوْ أَرْبَعِ بَنَاتٍ أَيُّهُمَا أَكْثَرُ  6

6. And is held for the pregnancy (the unborn child), Abū Ḥanifa, may Allāh have mercy on him, withholds the share of four sons or four daughters, whichever is greater.

وَيُعْطَى لِبَقِيَّةِ الوَرَثَةِ أَقَلُّ الأَنْصِبَاءِ  7

7. And the remaining heirs are given the smallest shares.

وَعِنْدَ مُحَمَّدٍ رَحِمَهُ اللَّهُ تَعَالَى يُوقَفُ نَصِيبُ ثَلَاثَةِ بَنِينَ أَوْ ثَلَاثِ بَنَاتٍ أَيُّهُمَا أَكْثَرُ  8

8. And according to Muḥammad (al-Shaybānī), may Allāh have mercy on him, the share of three sons or three daughters is withheld, whichever is greater.

رَوَاهُ لَيْثُ بْنُ سَعْدٍ  9

9. This was narrated by Layth ibn Sa'ad.

وَفِي رِوَايَةٍ أُخْرَى نَصِيبُ ابْنَيْنِ، وَهُوَ قَوْلُ الحَسَنِ وَإِحْدَى الرِّوَايَتَيْنِ عَنْ أَبِي يُوسُفَ رَحِمَهُ اللَّهُ تَعَالَى  10

10. In another narration, the share of two sons is withheld, and this is the opinion of Al-Hasan and one of the two narrations from Abū Yūsuf , may Allāh have mercy on him.

رَوَاهُ عَنْهُ هِشَامٌ  11

11. This was narrated from him by Hisham.

وَرَوَى الخَصَّافُ رَحِمَهُ اللَّهُ عَنْ أَبِي يُوسُفَ رَحِمَهُ اللَّهُ تَعَالَى أَنَّهُ يُوقَفُ نَصِيبُ ابْنٍ وَاحِدٍ أَوْ بِنْتٍ وَاحِدَةٍ، وَعَلَيْهِ الفَتْوَى 

12. And Al-Khassaf, may Allāh have mercy on him, narrated from Abū Yūsuf, may Allāh have mercy on him, that the share of one son or one daughter is withheld, and this is the ruling (fatwa).

وَيُؤْخَذُ الكَفِيلُ عَلَى قَوْلِهِ  13

13. And a guarantor is taken based on his statement.

فَإِنْ كَانَ الحَمْلُ مِنَ المَيِّتِ وَجَاءَتْ بِالوَلَدِ لِتَمَامِ أَكْثَرِ مُدَّةِ الحَمْلِ أَوْ أَقَلَّ مِنْهَا وَلَمْ تَكُنْ أَقَرَّتْ بِانْقِضَاءِ العِدَّةِ يَرِثُ وَيُورَثُ عَنْهُ 

14. If the pregnancy is from the deceased and she gives birth to the child within the maximum duration of pregnancy or less, and she did not acknowledge the end of the waiting period ('iddah), the child inherits and can be inherited from.

وَإِنْ جَاءَتْ بِالوَلَدِ لأَكْثَرَ مِنْ أَكْثَرِ مُدَّةِ الحَمْلِ لَا يَرِثُ وَلَا يُورَثُ  15

15. But if she gives birth to the child after the maximum duration of pregnancy, the child neither inherits nor can be inherited from.

وَإِنْ كَانَ مِنْ غَيْرِهِ وَجَاءَتْ بِالوَلَدِ لِسِتَّةِ أَشْهُرٍ أَوْ أَقَلَّ مِنْهَا يَرِثُ  16

16. If the child is from someone else and she gives birth after six months or less, the child inherits.

وَإِنْ جَاءَتْ بِهِ لأَكْثَرَ مِنْ أَقَلِّ مُدَّةِ الحَمْلِ لَا يَرِثُ  17

17. But if she gives birth after more than the minimum duration of pregnancy, the child does not inherit.

فَإِنْ خَرَجَ أَقَلُّ الوَلَدِ ثُمَّ مَاتَ لَا يَرِثُ  18

18. If a small part of the child is born and then dies, the child does not inherit.

وَإِنْ خَرَجَ أَكْثَرُهُ ثُمَّ مَاتَ يَرِثُ  19

19. But if the majority of the child is born and then dies, the child inherits.

فَإِنْ خَرَجَ الوَلَدُ مُسْتَقِيمًا فَالْمُعْتَبَرُ صَدْرُهُ، يَعْنِي إِذَا خَرَجَ الصَّدْرُ كُلُّهُ يَرِثُ  20

20. If the child is born upright, then what is considered is its chest, meaning if the chest is fully born, the child inherits.

وَإِنْ خَرَجَ مَنْكُوسًا فَالْمُعْتَبَرُ سُرَّتُهُ  21