Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (11/321)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

saying: “It is not possible for us to bar such a person from inheritance. We only bar him when we know that he took a knife, laid his father down, and slaughtered him. In that case, he does not inherit, because the suspicion is exceedingly strong—especially if he had threatened him, saying, ‘Father, give me money so that I can marry; I have no money.’ If the father replied, ‘No,’ and the son said, ‘Just wait: I will inherit from you whether you like it or not,’ then one day he came, laid him down, and slaughtered him with a knife—such a person can never be made an heir, nor would the Sacred Law grant him inheritance, because he deliberately killed his father in order to obtain his inheritance.” How excellent is the principle stated by Ibn Rajab, may Allah have mercy on him: “Whoever hastens to obtain something before its due time by an unlawful means is punished by being deprived of it.”

Thus, the preponderant view regarding killing is that if an heir deliberately kills his bequeather in an unquestionably intentional manner, he does not inherit. If it was accidental, however, he does inherit. But does he inherit from the blood money that he will be required to pay? No, he does not, because the blood money is a liability upon him. It is reported in a hadith narrated by Ibn Majah: “He inherits from his pre-existing wealth” (1)—that is, his former wealth. Thus, he inherits from the estate, but not from the blood money.

Our statement, “but not from the blood money,” indicates that the blood money becomes established as the property of the slain person. It is therefore his property, inherited from him, and one third may be bequeathed from it. Here, we must pay attention to an important matter: some

(1) Narrated from Abdullah ibn Amr (may Allah be pleased with him) in the Book of Inheritance, chapter “Inheritance of the Killer” (2736). Its wording is: “The Messenger of Allah, peace and blessings be upon him, stood on the day of the Conquest of Mecca and said: ‘A woman inherits from her husband’s blood money and property, and he inherits from her blood money and property, so long as neither of them kills the other. If either of them kills the other deliberately, he or she inherits nothing from the other’s blood money or property. If either of them kills the other accidentally, he or she inherits from the property but not from the blood money.’” Al-Busiri graded it weak in Misbah al-Zujajah. See also Nasb al-Rayah, 4:330.

يقول: لا يمكن أن نمنع هذا من الميراث، ولا نمنعه إلا إذا عرفنا أنه أخذ السكين، وأضجع والده فذبحه، ففي هذه الحال لا يرث؛ لأن التهمة قوية جداً، لا سيما إن كان قد توعده، وقال: يا أبي أعطني أتزوج، أنا ما عندي فلوس، قال: لا، قال الولد: بيني وبينك الأيام سأرثك غصباً عليك، ثم جاء يوم من الأيام وأضجعه وذبحه بالسكين، هذا لا يمكن أن نورثه ولا تأتي الشريعة بتوريثه؛ لأنه تعمد قتل أبيه لينال ميراثه، وما أحسن ما قعَّده ابن رجب ﵀ قال: «من تعجل شيئاً قبل أوانه على وجه محرم عوقب بحرمانه». إذاً القول الراجح في مسألة القتل أنه إذا تعمد الوارث قتل مورثه عمداً لا شك فيه فإنه لا يرث، وإن كان خطأ فإنه يرث، ولكن هل يرث من الدية التي سيبذلها؟ لا يرث؛ لأن الدية غرم عليه، وقد جاء في حديث رواه ابن ماجه: «أنه يرث من تلاد ماله» (١)، يعني قديمه، فيرث من المال لا من الدية. وفي قولنا: لا من الدية، إشارة إلى أن الدية تثبت على ملك المقتول، فتكون ملكاً للمقتول تورث عنه ويخرج منها الثلث، وهنا يجب أن ننتبه إلى مسألة مهمة، وهي أن بعض

(١) عن عبد الله بن عمرو ﵄ في الفرائض/ باب ميراث القاتل (٢٧٣٦)، ولفظه: «قام رسول الله ﷺ يوم فتح مكة فقال: المرأة ترث من دية زوجها وماله، وهو يرث من ديتها ومالها ما لم يقتل أحدهما صاحبه، فإن قتل أحدهما صاحبه عمداً لم يرث من ديته وماله شيئاً، وإن قتل أحدهما صاحبه خطأ ورث من ماله ولم يرث من ديته». وضعفه البوصيري في مصباح الزجاجة، وانظر: نصب الراية (٤/ ٣٣٠).