Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (13/306)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

there is a difference of opinion among the scholars. Some scholars hold that she inherits from him as a mother, while the remainder—if he has no agnatic heir—goes to her agnatic heirs; whoever among them is most closely related to her through the male line receives it. Note our qualification: if he has no agnatic heir. Can this child, whose lineage has been disavowed on his father’s side, have an agnatic heir? Yes, this is possible if he has children, for they are his agnatic heirs.

The correct view is that the mother inherits from him as both a mother and a residuary heir, based on the hadith: “A woman takes possession of three inheritances: that of her freed slave, her foundling, and her child concerning whom she entered into li'an” (1). Although this hadith is weak, its meaning is supported by analogy: her agnatic heirs are connected to him only through her, so how can the one connected through another be stronger than the one through whom he is connected?

Accordingly, if this disavowed child dies and has no agnatic heir, we say that his mother receives one-third as her prescribed share and the remainder as a residuary heir. According to the second view—the position of the school—she inherits only the inheritance of a mother: she receives one-third as her prescribed share, and the remainder goes to the nearest male agnatic heir among her agnatic relatives. Thus, if she has a father and brothers, the inheritance goes to the father. If she has a grandfather and brothers, the correct view is that the inheritance goes to the grandfather. According to those who allow the brothers to inherit alongside the grandfather, it is apportioned according to their view. But the correct view is that the grandfather takes the place of the father and completely excludes the brothers from inheritance.

(1) Reported by Imam Ahmad (3/106, 490); Abu Dawud, al-Fara'id (Laws of Inheritance), chapter: “The Inheritance of the Son of Li'an” (2906); al-Tirmidhi, al-Fara'id, chapter: “What Has Been Reported Regarding What Women Inherit Through Wala'” (2115); and Ibn Majah, al-Fara'id, chapter: “A Woman May Acquire Three Inheritances” (2742), on the authority of Wathilah ibn al-Asqa'. It was authenticated by al-Hakim (4/341), with whom al-Dhahabi concurred. See also Fath al-Bari (12/32), Dar al-Rayyan ed. Al-Albani deemed it weak, as cited in al-Irwa' (1576).

خلاف بين العلماء، فمن العلماء من يقول: إنها ترثه ميراث أم والباقي ـ إذا لم يكن له عصبة ـ يكون لعصبتها هي، أقربهم إليها عصباً يكون له، وانتبه لقولنا: إذا لم يكن له عصبة، فهل يتصور أن هذا الولد المنفي من جهة أبيه أن يكون له عصبة؟ نعم يتصور إذا كان له أولاد فإنهم يكونون عصبة له. والصحيح أن الأم ترثه إرث أمٍّ عاصب لحديث: «تحوز المرأة ثلاثة مواريث: عتيقها ولقيطها وولدها الذي لاعنت عليه» (١)، وهذا الحديث وإن كان فيه ضعف لكن يؤيده المعنى؛ لأن عصبتها لا يدلون إلا بها فكيف يكون المدلي أقوى من المدلى به؟! وعلى هذا فإذا مات هذا الولد المنفي وليس له عصبة، فنقول: لأمه الثلث فرضاً والباقي تعصيباً، وعلى القول الثاني ـ وهو المذهب ـ أنها لا ترثه إلا ميراث أم فيكون لها الثلث فرضاً، والباقي لأولى رجل ذكر من عصبتها، فإذا كان لها أب وأخوة فالميراث للأب، وإذا كان لها جد وإخوة فالصحيح أن الميراث للجد، وعلى قول الذين يورثون الإخوة مع الجد يكون على حسب قولهم، لكن الصحيح أن الجد يكون بمنزلة الأب فيحجب الإخوة مطلقاً.

(١) أخرجه الإمام أحمد (٣/ ١٠٦، ٤٩٠)، وأبو داود في الفرائض/ باب ميراث ابن الملاعنة (٢٩٠٦)، والترمذي في الفرائض/ باب ما جاء ما يرث النساء من الولاء (٢١١٥)، وابن ماجه في الفرائض/ باب تحوز المرأة ثلاثة مواريث (٢٧٤٢)، عن واثلة بن الأسقع ﵁، وصححه الحاكم (٤/ ٣٤١)، ووافقه الذهبي، وانظر: فتح الباري (١٢/ ٣٢) ط. دار الريان، وضعفه الألباني كما في الإرواء (١٥٧٦).