Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (11/304)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

nor rationally sound. As for its being invalid on rational grounds: inheritance through wala' is weaker than inheritance through kinship or marriage. If a difference of religion prevents inheritance where the cause is stronger, how could it not prevent it where the cause is weaker? This contradicts both analogy and reason.

Let us give an example. If a person dies leaving a disbelieving father, does his father inherit from him? No.

If a person dies leaving a disbelieving emancipator, while the emancipated slave is Muslim, does his former master inherit from him? According to the established school, he does; but according to the stronger view, he does not. We follow the stronger view, due to the general wording of the hadith: “A Muslim does not inherit from a disbeliever, nor does a disbeliever inherit from a Muslim.”

If a person dies leaving a son who does not pray and a Muslim paternal uncle who prays, his inheritance belongs to the uncle, and the son who does not pray does not inherit. Likewise, if there is a man who does not pray and he dies leaving Muslim relatives, they do not inherit from him, because a Muslim does not inherit from a disbeliever. Its explanation will come, Allah willing.

A belligerent disbeliever, a dhimmi, and one granted safe-conduct may inherit from one another, and the protected non-Muslims may inherit from one another, provided that their religions are the same, not if they differ. They comprise diverse religious communities. An apostate inherits from no one; and if he dies upon his apostasy, his property is fay'—property accruing to the Muslim treasury.

His statement, “A belligerent disbeliever, a dhimmi, and one granted safe-conduct may inherit from one another”: these are three categories of disbelievers. A belligerent disbeliever is one with whom we have no treaty, covenant of protection, or grant of safe-conduct.

His statement, “one granted safe-conduct”: the word is pronounced with the letter mim bearing kasrah. Most people pronounce it with fatḥah, but that is incorrect, because he is not one seeking protection; rather, he is one who has been granted protection: a person who has been given assurance that he will not be attacked, whether by the ruler or by someone

نظراً؛ فلأن الإرث بالولاء أضعف من الإرث بالنسب والزوجية، فإذا كان اختلاف الدين يمنع الميراث مع السبب الأقوى، فكيف لا يمنعه مع السبب الأضعف؟! هذا خلاف القياس وخلاف النظر، ولنضرب لهذا مثلاً: هلك هالك عن أب كافر هل يرثه أبوه؟ لا. هلك هالك عن معتِق كافر والعبد المعتق مسلم، هل يرثه سيده؟ على المذهب يرثه، وعلى القول الراجح لا يرثه، ونحن نقول بالقول الراجح لعموم الحديث: «لا يرث المسلم الكافر ولا الكافر المسلم». لو هلك هالك عن ابن لا يصلي وعن عم مسلم يصلي، فميراثه للعم، والابن الذي لا يصلي لا يرث، وكذلك لو كان هناك رجل لا يصلي ومات عن أقارب مسلمين فإنهم لا يرثونه؛ لأنه لا يرث المسلم الكافر، وسيأتي ـ إن شاء الله ـ بيانه. وَيَتَوَارَثُ الحَرْبِيُّ وَالذِّمِّيُّ وَالمُسْتَأْمِنُ وَأَهْلُ الذِّمَّةِ يَرِثُ بَعْضُهُمْ بَعْضاً مَعَ اتِّفَاقِ أَدْيَانِهِمْ لَا مَعَ اخْتِلَافِهَا، وَهُمْ مِلَلٌ شَتَّى، وَالمُرْتَدُّ لَا يَرِثُ أَحَداً وَإِنْ مَاتَ عَلَى رِدَّتِهِ فَمَالُهُ فَيْءٌ. قوله: «ويتوارث الحربي والذمي والمستأمن»، هؤلاء ثلاثة أصناف من الكفار، فالحربي هو الذي ليس بيننا وبينه عهد ولا ذمة ولا أمان. وقوله: «والمستأمِن» بكسر الميم، وأكثر الناس يقولون: المستأمَن بفتح الميم وهذا غلط؛ لأنه ليس مستأمَناً بل هو مُؤَمَّن، وهو الذي أُعْطِيَ الأمان ألا يعتدى عليه، سواء من الإمام أو ممن