and al-Layth, Sharik, al-Mughira al-Dabbi, Ibn Abi Layla, al-Hasan ibn Salih, and Waki'. This has also been narrated from Malik. From al-Nakha'i and al-Thawri, both opinions have been narrated. It is possible in the speech of Ahmad, may Allah be pleased with him, that disbelief constitutes many religions, such that Magianism is one religion, idol worship is another, and sun worship is another; thus they do not inherit from one another. This has been narrated from Ali. This was also the opinion of al-Zuhri, Rabi'a, and a group of the people of Medina, the people of Basra, and Ishaq. This is the most correct of the opinions, if Allah the Almighty wills, due to the saying of the Prophet (may Allah bless him and grant him peace), "People of two different religions do not inherit from one another." Furthermore, each of these two groups has no alliance between them, nor any agreement in religion, so they do not inherit from one another, just like Muslims and disbelievers. The general implications regarding inheritance are specific, so the point of contention is specified by the tradition and analogy. Furthermore, those who disagree with us have severed inheritance between those in the land of war and those in the land of Islam, despite their agreement in religion, due to the severance of alliance; therefore, with the difference of religion, it is even more deserving. The statement of those who restricted the "religion" to the absence of scripture is incorrect, as this is a negative attribute which necessitates neither a ruling nor a grouping. Moreover, this criterion requires evidence to support its consideration. Furthermore, their rulings have differed; the Magians pay the jizya (poll tax), while others do not. They also differ in their deities, beliefs, and opinions; some of them deem the blood of others lawful, and some declare others as disbelievers, so they are religions just like Judaism and Christianity. This has been narrated from Ali, may Allah be pleased with him, for Isma'il ibn Abi Khalid narrated from al-Sha'bi, from Ali (peace be upon him), that he categorized disbelief as different religions. He is not known to have had any opponent among the Companions, so it serves as a consensus.
Section: In my view, the analogy of the school of thought is that those of the same religion inherit from one another, even if their lands differ; because the general implications of the texts necessitate their inheritance, and no text, consensus, or valid analogy has come to specify them, so it is obligatory to act upon their generality. The implication of his saying (peace be upon him):
(9) In M: "al-Dabbi". This is al-Mughira ibn Miqsam al-Dabbi, their mawla, one of the jurists among the Tabi'un in Kufa; he died after the year 130 AH. Tabaqat al-Fuqaha' by al-Shirazi 83, Tahdhib al-Tahdhib 10/269-271. (10) In M: "inheritance".
واللَّيْثِ، وشَرِيكٍ، ومُغِيرةَ الضَّبىِّ (٩)، وابنِ أبى لَيْلَى، والحسنِ بن صالحٍ، ووكيعٍ. ورُوِىَ ذلك عن مالكٍ. ورُوِىَ عن النّخعِىِّ، والثَّوْرىِّ، القَوْلانِ معًا. ويَحْتَمِلُ كلامُ أحمدَ، رَضِىَ اللَّه عنه، أنْ يكونَ الكفرُ مِللًا كثيرةً، فتكونَ المَجُوسِيَّةُ مِلَّةً، وعبادةُ الأوْثانِ مِلَّةً أخرى، وعبادةُ الشَّمْسِ مِلَّةً، فلا يَرِثُ بَعْضُهم بعضًا. رُوِىَ ذلك عن علىٍّ. وبه قال الزُّهْرِىُّ، ورَبِيعةُ، وطائِفةٌ من أهْلِ المدينةِ، وأهْلُ البصْرَةِ، وإسحاقُ، وهو أصَحُّ الأقْوالِ، إن شاء اللَّه تعالى؛ لقولِ النّبىِّ -صلى اللَّه عليه وسلم-: "لَا يَتَوَارَثُ أَهْلُ مِلَّتَيْنِ شَتَّى". ولأنَّ كلَّ فريقَيْنِ منهم لا مُوالاةَ بينهم، ولا اتِّفاقَ فى دينٍ، فلم يَرِثْ بعضُهم بعضًا، كالمسلمين والكُفَّارِ، والعُموماتُ فى التَّوريثِ مَخْصُوصةٌ، فيُخَصُّ منها مَحِلُّ النِّزاعِ بالخبرِ والقياس، ولأن مُخالفينا قَطَعوا التَّوْريثَ (١٠) بينَ أهْلِ الحرْبِ وأهلِ دارِ الإسلامِ، معَ اتِّفاقِهم فى الملَّةِ؛ لانْقطاعِ المُوالاةِ، فمع اخْتِلافِ المِلَّةِ أوْلَى. وقولُ مَنْ حَصَرَ المِلَّةَ بعَدَمِ الكتابِ غيرُ صحيحٍ، فإنَّ هذا وصفٌ عَدَمِىٌّ، لا يقْتَضِى حُكْمًا، ولا جَمْعًا، ثم لَابُدَّ لهذا الضّابطِ من دليلٍ يَدُلُّ على اعْتبارِه، ثم قد افْتَرقَ حُكْمُهم، فإنَّ المَجُوسَ يُقِرُّونَ بالجِزْيةِ، وغيرُهم لا يُقِرُّ بها، وهم مُخْتلِفُون فى مَعْبوداتِهم، ومُعْتَقداتِهم، وآرائِهم، يَسْتَحِلُّ بعضُهم دماءَ بعضٍ، ويكَفِّرُ بعضُهم بعضًا، فكانوا مِللًا كاليهودِ والنَّصارَى. وقد رُوِى ذلك عَنْ علىٍّ، رَضِىَ اللَّهُ عنه، فإن إسماعِيلَ بنَ أبى خالدٍ، روَى عن الشَّعْبى، عن علىٍّ عليه السلام، أنَّه جعلَ الكُفْرَ مِللًا مُخْتلِفةً. ولم يُعْرَفْ له مخالفٌ فى الصَّحابةِ، فيكونُ إجماعًا.
فصل: وقياسُ المذهبِ عِندى، أن المِلَّةَ الواحدةَ يتَوارَثُون، وإنِ اختلفتْ ديارُهم؛ لأنَّ العُموماتِ من النُّصوص تَقْتَضِى توريثَهم، ولم يَرِدْ بتخْصيصِهم نَصٌّ، ولا إجْماعٌ، ولا يصِحُّ فيهم قياسٌ، فيجبُ العَملُ بعمومِها. ومفهومُ قولِه عليه السلامُ:
(٩) فى م: "والضبى". وهو المغيرة بن مقسم الضبى مولاهم، من فقهاء التابعين بالكوفة، مات بعد سنة ثلاثين ومائة. طبقات الفقهاء للشيرازي ٨٣، تهذيب التهذيب ١٠/ ٢٦٩ - ٢٧١.(١٠) فى م: "التوارث".
