Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (15/500)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

he later denies it after reaching maturity and becoming sound of mind, is his denial accepted or not? There is a difference of opinion among the scholars. Some say that his denial is not accepted, because the lineage has been established, and lineage is a bond that does not change. If even clientage—which is attached to lineage—cannot be transferred from the one to whom it belongs to someone else, then likewise, once lineage has been established for this minor or insane person, it cannot be revoked.

Some scholars hold that if they deny it after reaching maturity and becoming sound of mind, the lineage is not established, because we stipulated the confirmation of one who is mature and sane. The confirmation of these two is not taken into account; thus, once maturity and soundness of mind are attained, confirmation becomes necessary. However, the position of the madhhab is that this is not a condition.

The fourth condition is that he be of unknown lineage. If his lineage is known—for example, it is known that this man belongs to such-and-such a tribe and the other belongs to another tribe—then he is not believed, because his claim would negate a known lineage.

If the acknowledger is alive but the person whose lineage is acknowledged is dead, does he inherit from him or not? The author says:

“If he is dead, he inherits from him.”

He explicitly mentions this even though inheritance follows once lineage is established, because some scholars say that if he is dead, the acknowledger does not inherit from him, since he is under suspicion. Thus, a man of unknown lineage, with no known relatives, dies and leaves behind fifty million riyals. After his death, another man comes and says, “He is my full brother; no one disputes this with me.” The author says that the lineage is established and he inherits from him, although he is subject to the utmost suspicion. I think that if the deceased had left nothing but his shroud, he would not have said, “He is my brother,” for fear that the shroud might prove insufficient and that he would be obliged to provide the remainder. But if he leaves fifty million riyals, there is strong cause for suspicion. Yet they say:

أنكر الصغير أو المجنون بعد البلوغ والعقل فهل يقبل إنكارهما أو لا؟ فيه خلاف بين العلماء، فمنهم من قال: لا يقبل إنكارهما؛ لأن النسب ثبت والنسب لحمة لا يتغير، وإذا كان الولاء الذي يُلحق بالنسب لا يمكن أن ينقل إلى غير من هو له، فكذلك النسب لما ثبت لهذا الصغير أو المجنون لا يمكن رفعه. ويرى بعض العلماء أنهما إذا أنكرا بعد البلوغ والعقل لم يثبت النسب؛ لأننا اشترطنا تصديق البالغ العاقل، وهذان لا يعتبر تصديقهما فإذا حصل البلوغ والعقل وجب التصديق، لكن المذهب أنه ليس بشرط. الرابع: أن يكون مجهول النسب، فإن كان معلوم النسب، بأن عرف أن هذا الرجل من قبيلة كذا، والآخر من قبيلة أخرى، فإنه لا يصدق لأنه يدفع به نسباً معروفاً. فإذا كان المقِرُّ حياً ولكن المقر به ميت فهل يرثه أو لا؟ يقول المؤلف: «فَإِنْ كَانَ مَيِّتاً وَرِثَهُ» وإنما نَصَّ على ذلك مع أنه إذا ثبت النسب ثبت الإرث؛ لأن من العلماء من يقول: إنه إذا كان ميتاً لا يرثه؛ لأنه متهم، فهذا رجل مجهول النسب ولا يعرف له نسب مات وخَلَّفَ خمسين مليون ريال فجاء رجل بعد موته، وقال: هذا أخ شقيق لي، ما لي فيه منازع يقول المؤلف: يثبت النسب ويرثه، وهو متهم غاية الاتهام، أعتقد أن لو لم يخلف إلا الكفن، ما قال: إنه أخي يخشى أن ينقص الكفن ويلزم بتتميمه، لكن إذا خلف خمسين مليون ريال ففيه اتهام قوي، وهم يقولون ﵏: