Manhaj al-Salikin wa Tawdih al-Fiqh fi al-Din - Abd al-Rahman al-Sadi’ - (184)

474—If they belong to the same line, the nearer in degree takes precedence.

475—If they are equal in degree, the one with the stronger kinship takes precedence: one related through both parents over one related through the father alone.

476—For every residuary heir other than sons and brothers, his sister inherits nothing alongside him.

477—When the prescribed shares together exceed the estate, so that the heirs proportionately reduce one another’s shares, the denominator is increased1 in accordance with their prescribed shares:

1—If the heirs are a husband, a mother, and a sister who is not a maternal half-sister, the base denominator2 is six, and it is increased to eight3.

2—If there is also a maternal half-brother, the ruling is the same.

3—If there are two maternal half-brothers, it is increased to nine.

4—If there are two sisters who are not maternal half-sisters, it is increased to ten.

(1) *Awl* occurs when the sum of the prescribed shares exceeds the base denominator of the inheritance case. (2) The base denominator (*asl al-mas’ala*) is the smallest number from which the heirs’ shares can be allotted without fractions. It is also called *makhraj al-mas’ala* (the case’s common denominator). (3) This was the first inheritance case in Islam subject to *awl*. Umar apportioned it in this manner, and the leading jurists adopted his ruling. Ibn Abbas disagreed: he excluded the full sister, awarded the husband one-half and the mother one-third as her prescribed share, and treated the remainder as *radd* (return). He said, “Whoever wishes, I will engage him in *mubāhala* (mutual invocation of God’s curse), affirming that the One who numbered the sands of Ālij did not prescribe in an estate one-half, another one-half, and one-third.” The case was therefore called *al-Mubāhala*.

٤٧٤- فَإِنْ كَانُوا فِي جِهَةٍ وَاحِدَةٍ، قُدِّمَ اَلْأَقْرَبُ مَنْزِلَةً. ٤٧٥- فَإِنْ كَانُوا فِي اَلْمَنْزِلَةِ سَوَاءً، قُدِّمَ الأقوى منهم، وهو الشقيق على الذي لأبٍ. ٤٧٦- وكل عاصبٍ غير الأبناء والإخوة، لا ترث أخته معه شيئًا. ٤٧٧- وإذا اجتمعت فروضٌ تزيد على المسألة، بحيث يسقط بعضهم بعضًا: عَالَتْ١ بِقَدْرِ فُرُوضِهِمْ: ١- فَإِذَا كَانَ زَوْجٌ وَأُمٌّ وَأُخْتٌّ لِغَيْرِ أُمٍّ، فَأَصْلُهَا٢ سِتَّةٌ، وَتَعُولُ لَثَمَانِيَةٍ٣. ٢- فَإِنْ كَانَ لهُمْ أَخٌ لِأُمٍّ فَكَذَلِكَ. ٣- فَإِنْ كَانُوا اِثْنَيْنِ، عَالَتْ لِتِسْعَةٍ. ٤- فَإِنْ كَانَ اَلْأَخَوَاتُ لغير أم ثنتين عالت إلى عشرة.

١ العَولُ: هو زيادة سهام الفريضة عن أصل المسألة. ٢ أصل المسألة: هو أقل عدد يمكن أن تؤخذ منه سهام الورثة بدون كسور، ويسمى بمخرج المسألة أيضًا. ٣- هذه أول مسألة عالت في الإسلام، وقسمها عمر على هذا النحو، وبه أخذ الأئمة، وخالف ابن عباس، فأسقط الشقيقة، وأعطى الزوج النصف، والأم الثلث فرضًا والباقي ردًا، وقال: من شاء بَاهَلْتَهُ بأن الذي أحصى رمل عالج عددًا لم يجعل في المال نصفًا ونصفًا وثلثًا ولذلك سميت "الْمُبَاهَلَة".