I.
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Hughes, Thomas Patrick
N.B.—Rules (α) and (β) applicable to class 1, apply also to class 3. Further (δ) when two claimants are equal in respect of proximity, one who claims through a residuary is preferred to one who cannot so claim.
Class 4.
Descendants of the two grandfathers and the two grandmothers.
27. Full paternal aunt and her descendants.*
28. Half paternal aunt and her descendants.*
29. Father’s half brother by mother and his descendants.*
30. Father’s half sister by mother and her descendants.*
31. Maternal uncle and his descendants.*
32. Maternal aunt and her descendants.*
* Male or Female, and how low soever.
N.B. (ε)—The sides of relation being equal, uncles and aunts of the whole blood are preferred to those of the half, and those connected by same father only, whether males or females, are preferred to those connected by the same mother only. (η) Where sides of relation differ, the claimant by paternal relation gets twice as much as the claimant by maternal relation. (θ) Where sides and strength of relation are equal, the male gets twice as much as the female.
General Rule.—Each of these classes excludes the next following class.
IV.—Successor by Contract or Mutual Friendship.
V.—Successor of acknowledged Kindred.
VI.—Universal Legatee.
VII.—Public Treasury.
A Synoptical Table of Shiʿah Inheritance.
I.—Consanguinity, or Nasab
First Class.
Second Class.
Third Class.
(1) Immediate ascendants, viz. father and mother.
(2) Lineal descendants, sons and daughters and grandchildren.
(1) Paternal uncles and aunts and their children.
(2) Maternal uncles and aunts and their children.
(1) Ascendants of second and third degrees viz. grand-parents and their parents.
(2) Brothers and sisters and their children.
II.—Special Cause, or Sabab.
Matrimony.
Walāʾ.
Husband or Wife.
(1) Emancipation.
(2) Suretyship.
(3) Spiritual Headship.
[For the Muḥammadan law of inheritance in English, refer to Sir William Jones’ translation of the Sirājīyah (Calcutta, A.D. 1792), reprinted by Mr. Almaric Ramsey, A.D. 1869. The Muḥammadan Law of Inheritance, by Mr. N. B. E. Baillie, A.D. 1832; by Mr. S. G. Grady, A.D. 1869; also Personal Law of the Muḥammadans, by Mr. Ameer Ali, 1880. The Arabic works on the subject are: For Sunnī law, as-Sirājīyah, ash-Sharīfīyah, Hidāyah, Durru ʾl-Muk͟htār; for Shīʿah law, Jāmiʿu ʾsh-Shatāt, Mafātīḥ, Sharāʾiʿu ʾl-Islām, Irshād-i-Allāmah.]
INHIBITION. Arabic ḥijr (حجر), which, in its primitive sense, means “interdiction or prevention.” In the language of the law it signifies an interdiction of action with respect to a particular person; the causes of inhibition being three: infancy, insanity, and servitude.
The acts of an infant, i.e. one under puberty, are unlawful, unless sanctioned by his guardian. The acts of a lunatic who has no lucid intervals are not at all lawful; and so are those of a male or female slave. (Hidāyah, iii. p. 468.)
INITIAL LETTERS of the Qurʾān. [QURʾAN.]
INJĪL (انجيل). Gr. Εὐαγγέλιον. Evangel. Injīl is used in the Qurʾān, and in the Traditions, and in all Muḥammadan theological works of an early date, for the revelations made by God to Jesus. But in recent works it is applied by Muḥammadans to the New Testament. The word occurs twelve times in the Qurʾān, as in the following Sūrahs, which we have arranged chronologically, and not as they occur in the Qurʾān. (It will be seen that the expression Injīl is not mentioned in the earlier Sūrahs. See chronological table of Sūrahs in article QURʾAN.)
Sūrah vii. 156: “Who follow the Apostle—the illiterate Prophet, whom they find written down with them in the Law (Taurāt) and the Gospel (Injīl).”