Author: jknfatawa1

2^nd October  2024

السلام عليكم و رحمة الله و بركاته

Question: My wife informed me that my brother-in-law (her brother) passed away in United States and left behind a mother (who is a widow) and a 10-year-old daughter (in Pakistan) (from his previous wife). He did not have any property or cash or gold except that he had a car which one of his friends in the States sold it for $20,000 and sent it to his mother in Pakistan and converted into rupees. My question is what how will his estate be distributed Islamically?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query, the Islamic laws of inheritance distribution as prescribed in the Quran and Sunnah follow the death of the person after clearing all funeral expenses, any outstanding debt and executing one third of their personal will from their estate. A woman inherits a portion based on her relationship to the deceased and the existing members of other eligible inheritors. In the aforementioned scenario, Islamically the mother receives 1/6^th, daughter receives ½ and the sister (full sister) inherits the residue.[1]

The wealth of the deceased will be divided into 6 parts between the mother, sister and the daughter and distributed in the following manner.

The above monetary shares for each beneficiary will be converted into the rupees currency and given to them individually. As for the 10-year-old daughter, then a trusted individual should be appointed as her legal guardian who will safeguard her wealth and then give it to her after reaching maturity.

[Allāh Knows Best]

Written by:  Apa Sumayya Qazi   Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1]

وَلِاَ بَوَيۡهِ لِكُلِّ وَاحِدٍ مِّنۡهُمَا السُّدُسُ مِمَّا تَرَكَ اِنۡ كَانَ لَهٗ وَلَد

To the two parents of the deceased belongs a 1/6 each of what he leaves, if he has children.” (4:10)

لِلذَّكَرِ مِثۡلُ حَظِّ الۡاُنۡثَيَيۡنِ ۚ فَاِنۡ كُنَّ نِسَآءً فَوۡقَ اثۡنَتَيۡنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۚ وَاِنۡ كَانَتۡ وَاحِدَةً فَلَهَا النِّصۡفُ

Allah commands you regarding your children: the share of the male will be twice that of a female.” (4:11) If the females are more than two they inherit 2/3 of what he leaves if it be one female she inherits half.” (4:12)

حَدَّثَنِي عَمْرُو بْنُ عَبَّاسٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي قَيْسٍ، عَنْ هُزَيْلٍ، قَالَ قَالَ عَبْدُ اللَّهِ لأَقْضِيَنَّ فِيهَا بِقَضَاءِ النَّبِيِّ ﷺ لِلاِبْنَةِ النِّصْفُ، وَلاِبْنَةِ الاِبْنِ السُّدُسُ، وَمَا بَقِيَ فَلِلأُخْتِ

Narrated by Huzail that Sayyiduna Abdullah ibn Mas’ud (ra) said, “The judgment I will give in this matter will be like the judgment of the Prophet, ie one-half is for the daughter and one-sixth for the son’s daughter and the rest of the inheritance for the sister”  (Sahih al-Bukhari 6742 Book 85, Hadith 19)

25^th September 2024

السلام عليكم و رحمة الله و بركاته

Question: A couple in Pakistan do not have children and so they adopted a girl (husband-brother’s daughter). If the couple pass away and she is the only adopted daughter (no other adopted kids), does the daughter inherit the wealth and properties etc?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query, it is important to first understand the categorisation of inheritors in the Shariah. Inheritors are split into the following categories:

• Primary fixed heirs (Dha-wil-Furoodh) – These are heirs whose share has been mentioned in the Quran and are eligible to receive inheritance in every instance. They are mother, father, wife, husband, daughter etc.
• Secondary residual heirs (Al-Asabaat) – Those heirs who receive the residue from the estate either after the primary heirs or if none of the primary heirs exist. They are those who are paternally connected to the deceased via the medium of a male such as son, brothers, paternal nephews, paternal uncles and male children of paternal uncles and so forth.[1]
• Other distant relatives (Dhawil-Arhaam) – These heirs connected to the deceased via the medium of a female relationship and only receive inheritance when both primary and secondary or just the secondary heirs don’t exist. They include maternal grandchildren, paternal nieces, maternal nephews and nieces, paternal and maternal uncles etc.

Concerning your query, if the wife passes away then the adopted girl does not inherit anything as there’s no blood relationship between them. If the husband passes away leaving behind none of the primary or secondary relatives, then the adopted girl inherits the residue because she is his paternal niece who falls under the Dhawil -Arhaam category.[2]

[Allāh Knows Best]

Written by:  Apa Samrena Kashaf         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam        

JKN Fatawa Department

[1] Ibn Abideen, Raddul Muhtar, Kitabul Faraidh, Baabul Asabaat,  Vol.6, page 773

قَالَ فِي الْمُغْرِبِ: الْعَصَبَةُ قَرَابَةُ الرَّجُلِ لِأَبِيهِ وَكَأَنَّهَا جَمْعُ عَاصِبٍ، وَإِنْ لَمْ يُسْمَعْ بِهِ، مِنْ عَصَبُوا بِهِ إذَا أَحَاطُوا حَوْلَهُ ثُمَّ سُمِّيَ بِهَا الْوَاحِدُ وَالْجَمْعُ وَالْمُذَكَّرُ وَالْمُؤَنَّثُ لِلْغَلَبَةِ وَقَالُوا فِي مَصْدَرِهَا الْعُصُوبَةُ، وَالذَّكَرُ يُعَصِّبُ الْمَرْأَةَ أَيْ يَجْعَلُهَا عَصَبَةً اهـ فَالْعَصَبَاتُ جَمْعُ الْجَمْعِ كَالْجِمَالَاتِ أَوْ جَمْعُ الْمُفْرَدِ عَلَى جَعْلِ الْعَصَبَةِ اسْمًا تَأَمَّلْ (قَوْلُهُ: وَعَصَبَةٌ بِغَيْرِهِ وَعَصَبَةٌ مَعَ غَيْرِهِ) سَيَأْتِي بَيَانُ الْفَرْقِ بَيْنَهُمَا (قَوْلُهُ: فَالْأُنْثَى لَا تَكُونُ عَصَبَةً بِنَفْسِهَا إلَخْ) أَشَارَ إلَى أَنَّهُ خَرَجَ بِقَوْلِهِ: وَهُوَ كُلُّ ذَكَرٍ الْعَصَبَةُ بِالْغَيْرِ، وَالْعَصَبَةُ مَعَ الْغَيْرِ فَإِنَّهُمَا إنَاثٌ فَقَطْ وَأَمَّا الْمُعْتَقَةُ، فَهِيَ وَإِنْ كَانَتْ عَصَبَةً بِنَفْسِهَا، فَهِيَ لَيْسَتْ نَسَبِيَّةً، وَالْمَقْصُودُ الْعَصَبَاتُ النَّسَبِيَّةُ كَمَا أَشَارَ إلَيْهِ أَوَّلًا، وَلِذَلِكَ خَرَجَ الْمُعْتَقُ أَيْضًا (قَوْلُهُ: لَمْ يَدْخُلْ إلَخْ) الْمُرَادُ عَدَمُ تَوَسُّطِ الْأُنْثَى سَوَاءٌ تَوَسَّطَ بَيْنَهُ وَبَيْنَ الْمَيِّتِ ذَكَرٌ كَالْجَدِّ وَابْنِ الِابْنِ أَوْ لَا كَالْأَبِ وَالِابْنِ الصُّلْبِيِّ (قَوْلُهُ: كَوَلَدِ الْأُمِّ) أَيْ الْأَخِ لِأُمٍّ وَأَمَّا الْأَخُ لِأَبٍ وَأُمٍّ، فَإِنَّهُ عَصَبَةٌ بِنَفْسِهِ مَعَ أَنَّ الْأُمَّ دَاخِلَةٌ فِي نِسْبَتِهِ. وَأُجِيبَ بِأَنَّ الْمُرَادَ مَنْ لَا يَنْتَسِبُ بِالْأُنْثَى فَقَطْ، وَأَجَابَ السَّيِّدُ بِأَنَّ قَرَابَةَ الْأَبِ أَصْلٌ فِي اسْتِحْقَاقِ الْعُصُوبَةِ، فَإِنَّهَا إذَا انْفَرَدَتْ كَفَتْ فِي إثْبَاتِ الْعُصُوبَةِ، بِخِلَافِ قَرَابَةِ الْأُمِّ، فَإِنَّهَا لَا تَصْلُحُ بِانْفِرَادِهَا عِلَّةً لِإِثْبَاتِهَا فَهِيَ مُلْغَاةٌ فِي اسْتِحْقَاقِ الْعُصُوبَةِ لَكِنَّا جَعَلْنَاهَا بِمَنْزِلَةِ وَصْفٍ زَائِدٍ فَرَجَّحْنَا بِهَا الْأَخَ لِأَبٍ وَأُمٍّ عَلَى الْأَخِ لِأَبٍ اهـ. أَقُولُ، وَهَذَا أَوْلَى مِنْ قَوْلِ بَعْضِهِمْ إنَّهُ خَرَجَ بِقَوْلِهِ فِي نِسْبَتِهِ حَيْثُ لَمْ يَقُلْ فِي قَرَابَتِهِ فَإِنَّ الْأُنْثَى دَاخِلَةٌ فِي قَرَابَتِهِ لِأَخِيهِ لَا فِي نِسْبَتِهِ إلَيْهِ، لِأَنَّ النَّسَبَ لِلْأَبِ فَلَا يَثْبُتُ بِوَاسِطَةِ غَيْرِهِ اهـ.

[2] Mufti Mahmood Hasan Ajmeeri, Mueenul Faraiz, page 61-62

5^th September 2024

Question: I have two questions regarding an illegitimate child’s inheritance rights. My stepmother before marrying my father 20 years ago had an illegitimate child from another man. After the marriage, my father adopted this child and took him as a son and attributed this child to him. The child is now all grown up and is not aware of this. Ten years after the marriage, my stepmother unfortunately fornicated with the same man she was in relationship with before marrying my father and became pregnant again because of this.  My father has now passed away and we are disputing regarding inheritance. My question is as follows.

1. Does the first child born outside of the wedlock inherit from my father’s estate.
2. Will the second illegitimate child because of fornication with another man after marriage inherit from my father’s estate knowing that DNA testing will result that he is not his biological son?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query, the first child will not inherit from your deceased father’s estate because firstly, this child was born outside of wedlock before your father’s marriage and secondly, Islāmically an illegitimate child has no established lineage not even to his biological father. Instead, he is attributed to his own biological mother and so will inherit from her estate only. Even his biological father cannot inherit from him and neither can his child inherit from him. The Messenger of Allāh sallallahu alayhi wasallam said, “Any man who fornicates with a free or a slave woman then the child becomes a child of fornication who neither inherits nor is inherited.”[1]

Albeit your father ascribed the child to him, that still does not establish parental lineage to him in which case, the laws of inheritance do not apply to him at all.[2]

As for the second child born from adultery will inherit from your father’s estate. The difference between him and the previous child is that the first child has no established lineage because he was born at a time when your stepmother was not in a marital relationship with anyone. Contrarily when she illegitimately conceived the second child,  she was married to your father and Islamically the child’s lineage is automatically attached to her husband. Once during the time of the Messenger of Allāh sallallahu alayhi wasallam a married woman fornicated (adultery) with another man and conceived a child from him. The dispute regarding his lineage was presented to the Messenger of Allāh sallallahu alayhi wasallam for adjudication and he said, “The child belongs to the owner of the bed (i.e. who she legitimately shares her bed with; her husband) and for the adulterer is the stoning.” Here the Prophet sallallahu alayhi wasallam attributed the child to her husband even if he was not his biological child so to protect his lineage.[3] To deprive this child from inheritance, Li’an in front of a Muslim judge which is a prescribed Shar’i method of severing the child from his lineage becomes necessary. The fact that your father did not do Li’an during his lifetime, the second child becomes an eligible inheritor due to his established lineage [which is an essential criterion for the eligibility of inheritance].[4]

[Allãh Knows Best]

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Mullah Ali Qari, Mirqat Sharhul Mishkat, vol 5, p. 2027

وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ أَنَّ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – قَالَ «أَيُّمَا رَجُلٍ عَاهَرَ بِحُرَّةٍ أَوْ أَمَةٍ فَالْوَلَدُ وُلَدُ زِنًا لَا يَرِثُ وَلَا يُورَثُ» . رَوَاهُ التِّرْمِذِيُّ.

ش – فِي النِّهَايَةِ: الْعَاهِرُ الزَّانِي وَقَدْ عَهَرَ إِذَا أَتَى الْمَرْأَةَ لَيْلًا لِلْفُجُورِ بِهَا ثُمَّ غَلَبَ عَلَى الزَّانِي مُطْلَقًا (فَالْوَلَدُ وُلَدُ زِنًا) وَفِي نُسْخَةٍ: وَلَدُ الزِّنَا (لَا يَرِثُ) أَيْ: مِنَ الْأَبِ (وَلَا يُورَثُ) بِفَتْحِ الرَّاءِ وَقِيلَ: بِكَسْرِهَا، قَالَ ابْنُ الْمَلَكِ: أَيْ لَا يَرِثُ ذَلِكَ الْوَلَدُ مِنَ الْوَاطِئِ وَلَا مِنْ أَقَارِبِهِ إِذِ الْوِرَاثَةُ بِالنَّسَبِ وَلَا نَسَبَ بَيْنَهُ وَبَيْنَ الزَّانِي، وَلَا يَرِثُ الْوَاطِئُ وَلَا أَقَارِبُهُ مِنْ ذَلِكَ الْوَلَدِ

Fatawa Hindiyyah, Kitāb Thubut Nasab, vol 1, p. 540

وَلَوْ زَنَى بِامْرَأَةٍ فَحَمَلَتْ، ثُمَّ تَزَوَّجَهَا فَوَلَدَتْ إنْ جَاءَتْ بِهِ لِسِتَّةِ أَشْهُرٍ فَصَاعِدًا ثَبَتَ نَسَبُهُ، وَإِنْ جَاءَتْ بِهِ لِأَقَلَّ مِنْ سِتَّةِ أَشْهُرٍ لَمْ يَثْبُتْ نَسَبُهُ إلَّا أَنْ يَدَّعِيَهُ وَلَمْ يَقُلْ: إنَّهُ مِنْ الزِّنَا أَمَّا إنْ قَالَ: إنَّهُ مِنِّي مِنْ الزِّنَا فَلَا يَثْبُتُ نَسَبُهُ وَلَا يَرِثُ مِنْهُ كَذَا فِي الْيَنَابِيعِ.

Jawharatun Niyarah, Iddah Fi Nikah Fasid, vol 2, p. 82

وَلَوْ زَنَى بِامْرَأَةٍ فَحَبِلَتْ ثُمَّ تَزَوَّجَهَا فَوَلَدَتْ إنْ جَاءَتْ بِهِ لِسِتَّةِ أَشْهُرٍ فَصَاعِدًا ثَبَتَ نَسَبُهُ وَإِنْ جَاءَتْ بِهِ لِأَقَلَّ لَمْ يَثْبُتْ إلَّا أَنْ يَدَّعِيَهُ وَلَمْ يَقُلْ إنَّهُ مِنْ الزِّنَا أَمَّا إذَا قَالَ هُوَ ابْنِي مِنْ الزِّنَا لَا يَثْبُتُ نَسَبُهُ وَلَا يَرِثُ مِنْهُ.

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb al-Farāidh, vol 24 p. 365-366

(وَعَصَبَةُ وَلَدِ الزِّنَا وَ) وَلَدِ (الْمُلَاعَنَةِ) (مَوْلَى الْأُمِّ) الْمُرَادُ بِالْمَوْلَى مَا يَعُمُّ الْمُعْتِقَ وَالْعَصَبَةَ لِيَعُمَّ مَا لَوْ كَانَتْ الْأُمُّ حُرَّةَ الْأَصْلِ كَمَا بَسَطَهُ الْعَلَّامَةُ قَاسِمٌ لِأَنَّهُ لَا أَبًا لَهُمَا وَيَفْتَرِقَانِ فِي مَسْأَلَةٍ وَاحِدَةٍ: وَهِيَ أَنَّ وَلَدَ الزِّنَا يَرِثُ مِنْ تَوْأَمِهِ مِيرَاثَ أَخٍ لِأُمٍّ وَوَلَدَ الْمُلَاعَنَةِ يَرِثُ مِنْ تَوْأَمِهِ مِيرَاثَ أَخٍ لِأَبَوَيْنِ

(قَوْلُهُ: لِأَنَّهُ لَا أَبَا لَهُمَا) تَعْلِيلٌ لِلْمَتْنِ وَزَادَ فِي الِاخْتِيَارِ مَا نَصُّهُ وَالنَّبِيُّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – أَلْحَقَ وَلَدَ الْمُلَاعَنَةِ بِأُمِّهِ فَصَارَ كَشَخْصٍ لَا قَرَابَةَ لَهُ مِنْ جِهَةِ الْأَبِ، فَوَجَبَ أَنْ يَرِثَهُ قَرَابَةُ أُمِّهِ وَيَرِثَهُمْ،

Fatawa Hindiyyah, Kitāb Thubut Nasab, vol 1, p. 500

[الْبَابُ الثَّالِثُ فِي الْعَصَبَاتِ]

وَعَصَبَةُ وَلَدِ الزِّنَا وَوَلَدِ الْمُلَاعَنَةِ مَوَالِي أُمِّهِمَا؛ لِأَنَّهُ لَا أَبَ لَهُ فَتَرِثُهُ قَرَابَةُ أُمِّهِ وَيَرِثُهُمْ، فَلَوْ تَرَكَ بِنْتًا وَأُمًّا وَالْمُلَاعَنَ فَلِلْبِنْتِ النِّصْفُ وَلِلْأُمِّ السُّدُسُ وَالْبَاقِي يُرَدُّ عَلَيْهِمَا كَأَنْ لَمْ يَكُنْ لَهُ أَبٌ،

[2] Kasān, Badā’i Sanāi, Kitāb al-Da’wa, vol 6 p. 242

فَعَلَى هَذَا إذَا زَنَى رَجُلٌ بِامْرَأَةٍ فَجَاءَتْ بِوَلَدٍ فَادَّعَاهُ الزَّانِي لَمْ يَثْبُتْ نَسَبُهُ مِنْهُ لِانْعِدَامِ الْفِرَاشِ وَأَمَّا الْمَرْأَةُ فَيَثْبُتُ نَسَبُهُ مِنْهَا لِأَنَّ الْحُكْمَ فِي جَانِبِهَا يَتْبَعُ الْوِلَادَةَ عَلَى مَا نَذْكُرُ إنْ شَاءَ اللَّهُ تَعَالَى

[3] Kasān, Badā’i Sanāi, Kitāb al-Da’wa, vol 6 p. 242

[دعوى النَّسَب] [بَيَانِ مَا يَثْبُتُ بِهِ النَّسَبُ]

أَمَّا الْأَوَّلُ فَنَسَبُ الْوَلَدِ مِنْ الرَّجُلِ لَا يَثْبُتُ إلَّا بِالْفِرَاشِ وَهُوَ أَنْ تَصِيرَ الْمَرْأَةُ فِرَاشًا لَهُ لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «الْوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الْحَجْرُ» .

وَقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – الْوَلَدُ لِلْفِرَاشِ أَيْ لِصَاحِبِ الْفِرَاشِ إلَّا أَنَّهُ أَضْمَرَ الْمُضَافَ فِيهِ اخْتِصَارًا كَمَا فِي قَوْلِهِ عَزَّ وَجَلَّ {وَاسْأَلِ الْقَرْيَةَ} [يوسف: 82] وَنَحْوِهِ وَالْمُرَادُ مِنْ الْفِرَاشِ هُوَ الْمَرْأَةُ فَإِنَّهَا تُسَمَّى فِرَاشَ الرَّجُلِ وَإِزَارَهُ وَلِحَافَهُ وَفِي التَّفْسِيرِ فِي قَوْلِهِ عَزَّ شَأْنُهُ {وَفُرُشٍ مَرْفُوعَةٍ} [الواقعة: 34] أَنَّهَا نِسَاءُ أَهْلِ الْجَنَّةِ فَسُمِّيَتْ الْمَرْأَةُ فِرَاشًا لِمَا أَنَّهَا تُفْرَشُ وَتُبْسَطُ بِالْوَطْءِ عَادَةً

وَدَلَالَةُ الْحَدِيثِ مِنْ وُجُوهٍ ثَلَاثَةٍ: أَحَدُهَا: أَنَّ النَّبِيَّ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – أَخْرُج الْكَلَامَ مُخْرَجَ الْقِسْمَةِ فَجَعَلَ الْوَلَدَ لِصَاحِبِ الْفِرَاشِ وَالْحَجْرَ لِلزَّانِي فَاقْتَضَى أَنْ لَا يَكُونَ الْوَلَدُ لِمَنْ لَا فِرَاشَ لَهُ كَمَا لَا يَكُونُ الْحَجْرُ لِمَنْ لَا زِنَا مِنْهُ إذْ الْقِسْمَةُ تَنْفِي الشَّرِكَةَ وَالثَّانِي أَنَّهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – جَعَلَ الْوَلَدَ لِصَاحِبِ الْفِرَاشِ وَنَفَاهُ عَنْ الزَّانِي بِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – وَلِلْعَاهِرِ الْحَجْرُ لِأَنَّ مِثْلَ هَذَا الْكَلَامِ يُسْتَعْمَلُ فِي النَّفْيِ

Fatawa Hindiyyah, Kitāb Thubut Nasab, vol 1, p. 536

وَإِذَا تَزَوَّجَ الرَّجُلُ امْرَأَةً فَجَاءَتْ بِالْوَلَدِ لِأَقَلَّ مِنْ سِتَّةِ أَشْهُرٍ مُنْذُ تَزَوَّجَهَا لَمْ يَثْبُتْ نَسَبُهُ، وَإِنْ جَاءَتْ بِهِ لِسِتَّةِ أَشْهُرٍ فَصَاعِدًا يَثْبُتُ نَسَبُهُ مِنْهُ اعْتَرَفَ بِهِ الزَّوْجُ أَوْ سَكَتَ

Kasān, Badā’i Sanāi, Kitāb al-Da’wa, vol 6 p. 243

فَنَقُولُ وَبِاَللَّهِ التَّوْفِيقُ الْمَرْأَةُ تَصِيرُ فِرَاشًا بِأَحَدِ أَمْرَيْنِ أَحَدُهُمَا عَقْدُ النِّكَاحِ وَالثَّانِي مِلْكُ الْيَمِينِ إلَّا أَنَّ عَقْدَ النِّكَاحِ يُوجِبُ الْفِرَاشَ بِنَفْسِهِ لِكَوْنِهِ عَقْدًا مَوْضُوعًا لِحُصُولِ الْوَلَدِ شَرْعًا قَالَ النَّبِيُّ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «تَنَاكَحُوا تَوَالَدُوا تَكْثُرُوا فَإِنِّي أُبَاهِي بِكُمْ الْأُمَمَ يَوْمَ الْقِيَامَةِ وَلَوْ بِالسَّقْطِ» وَكَذَا النَّاسُ يُقْدِمُونَ عَلَى النِّكَاحِ لِغَرَضِ التَّوَالُدِ عَادَةً فَكَانَ النِّكَاحُ سَبَبًا مُفْضِيًا إلَى حُصُولِ الْوَلَدِ فَكَانَ سَبَبًا لِثَبَاتِ النَّسَبِ بِنَفْسِهِ وَيَسْتَوِي فِيهِ النِّكَاحُ الصَّحِيحُ وَالْفَاسِدُ إذَا اتَّصَلَ بِهِ الْوَطْءُ لِأَنَّ النِّكَاحَ الْفَاسِدَ يَنْعَقِدُ فِي حَقِّ الْحُكْمِ عِنْدَ بَعْضِ مَشَايِخِنَا لِوُجُودِ رُكْنِ الْعَقْدِ مِنْ أَهْلِهِ فِي مَحَلِّهِ وَالْفَاسِدُ مَا فَاتَهُ شَرْطٌ مِنْ شَرَائِطِ الصِّحَّةِ.

[4] Sarakhsi, al-Mabsoot, Kitāb al-Da’wa, vol 17 p. 182

قَالَ: وَإِذَا وَلَدَتْ امْرَأَةُ الرَّجُلِ عَلَى فِرَاشِهِ فَقَالَ الزَّوْجُ زَنَى بِك فُلَانٌ، وَهَذَا الْوَلَدُ مِنْهُ وَصَدَّقَتْهُ الْمَرْأَةُ، وَأَقَرَّ فُلَانٌ بِذَلِكَ فَإِنَّ نَسَبَ الْوَلَدِ ثَابِتٌ مِنْ الزَّوْجِ؛ لِأَنَّهُ صَاحِبُ الْفِرَاشِ، وَثُبُوتُ النَّسَبِ بِاعْتِبَارِ الْفِرَاشِ، وَبَعْدَ مَا ثَبَتَ بِفِرَاشِ النِّكَاحِ لَا يَنْقَطِعُ إلَّا بِاللِّعَانِ، وَلَا لِعَانَ بَيْنَهُمَا لِإِقْرَارِهَا عَلَى نَفْسِهَا بِالزِّنَا، وَكَذَلِكَ لَوْ كَانَ النِّكَاحُ فَاسِدًا؛ لِأَنَّ الْفَاسِدَ مُلْحَقٌ بِالصَّحِيحِ فِي حُكْمِ النَّسَبِ

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb al-Farāidh, vol 24 p. 352-353

[فَصْلٌ فِي الْعَصَبَاتِ]

قَالَ فِي الْمُغْرِبِ: الْعَصَبَةُ قَرَابَةُ الرَّجُلِ لِأَبِيهِ وَكَأَنَّهَا جَمْعُ عَاصِبٍ، وَإِنْ لَمْ يُسْمَعْ بِهِ، مِنْ عَصَبُوا بِهِ إذَا أَحَاطُوا حَوْلَهُ ثُمَّ سُمِّيَ بِهَا الْوَاحِدُ وَالْجَمْعُ وَالْمُذَكَّرُ وَالْمُؤَنَّثُ لِلْغَلَبَةِ وَقَالُوا فِي مَصْدَرِهَا الْعُصُوبَةُ،

(قَوْلُهُ: كَوَلَدِ الْأُمِّ) أَيْ الْأَخِ لِأُمٍّ وَأَمَّا الْأَخُ لِأَبٍ وَأُمٍّ، فَإِنَّهُ عَصَبَةٌ بِنَفْسِهِ مَعَ أَنَّ الْأُمَّ دَاخِلَةٌ فِي نِسْبَتِهِ. وَأُجِيبَ بِأَنَّ الْمُرَادَ مَنْ لَا يَنْتَسِبُ بِالْأُنْثَى فَقَطْ، وَأَجَابَ السَّيِّدُ بِأَنَّ قَرَابَةَ الْأَبِ أَصْلٌ فِي اسْتِحْقَاقِ الْعُصُوبَةِ، فَإِنَّهَا إذَا انْفَرَدَتْ كَفَتْ فِي إثْبَاتِ الْعُصُوبَةِ، بِخِلَافِ قَرَابَةِ الْأُمِّ، فَإِنَّهَا لَا تَصْلُحُ بِانْفِرَادِهَا عِلَّةً لِإِثْبَاتِهَا فَهِيَ مُلْغَاةٌ فِي اسْتِحْقَاقِ الْعُصُوبَةِ لَكِنَّا جَعَلْنَاهَا بِمَنْزِلَةِ وَصْفٍ زَائِدٍ فَرَجَّحْنَا بِهَا الْأَخَ لِأَبٍ وَأُمٍّ عَلَى الْأَخِ لِأَبٍ