it is obligatory according to the madhhab. Their reasoning is that a difference of religion does not interrupt inheritance through the bond of manumission. It has already been mentioned that this view is very weak, and that a difference of religion prevents inheritance even through the bond of manumission. As for their citing the general wording of the Prophet’s saying, “The bond of manumission belongs only to the one who emancipates” (1), we may likewise say: Allah, Exalted is He, says: “Allah instructs you concerning your children” [al-Nisa’ 4:11]. And He, Glorified be He, says: “They ask you for a ruling. Say, ‘Allah gives you a ruling concerning one who dies leaving neither descendants nor ascendants: if a man dies childless and has a sister, she shall inherit half of what he leaves’” [al-Nisa’ 4:176], and other such texts. Thus, if they cite the general wording, “The bond of manumission belongs only to the one who emancipates,” we cite against them the general texts concerning inheritance by kinship.

The correct view is that both general texts—the general text concerning the bond of manumission and that concerning kinship—are qualified by the Prophet’s saying: “A Muslim does not inherit from a disbeliever, nor does a disbeliever inherit from a Muslim” (2). Moreover, since they acknowledge that inheritance through the bond of manumission ranks after inheritance through lineage, why do they make it stronger in this matter?! It is contradictory to make what is inferior stronger than what is superior. The correct view, then, is that where there is a difference of religion, no maintenance is due, whether by reason of the bond of manumission or kinship; and no exception is to be made to the condition that the religion be the same. Thus, there are four conditions for maintenance: two without exception and two with exceptions. They are:

First: the financial means of the person required to provide maintenance.