and if he dies after it, they inherit from one another. This is the view of al-Shafi'i, may Allah be pleased with him. The Qadi interpreted the narration of Ahmad as referring to one who accepts Islam after the expiration of the idda. If he married her while she was pregnant from a husband or from adultery, the ruling is the same as the previous case, because adultery necessitates an idda. This is the view of al-Shafi'i, may Allah be pleased with him, regarding the one pregnant from a husband. Abu Hanifah and his companions said regarding the one pregnant from a husband: They do not inherit from one another. Abu Hanifah and al-Shafi'i said regarding the one pregnant from adultery: They inherit from one another. Abu Yusuf, Zufar, and al-Lu'lu'i said: They do not inherit from one another. The root of the disagreement regarding inheritance is the difference over what they are allowed to keep if they accept Islam or refer to us for judgment, and we will mention that in its proper place, if Allah Almighty wills.

Section: As for kinship, they inherit through all of it if that is possible. Ahmad stipulated this. It is the view of Umar, Ali, Ibn Mas'ud, Ibn Abbas, and Zayd, according to the authentic narration from him. This is also the view of al-Nakha'i, al-Thawri, Qatadah, Ibn Abi Layla, Abu Hanifah and his companions, Yahya ibn Adam, Ishaq, Dawud, and al-Shafi'i in one of his two views, and it was chosen by Ibn al-Labban. It is reported from Zayd that he made inheritance [conditional] upon the stronger of the two kinship relations, which is the one that is never invalidated. This is also the view of al-Hasan, al-Zuhri, al-Awza'i, Malik, al-Layth, and Hammad, and it is the authentic view from al-Shafi'i. From Umar ibn Abd al-Aziz, Makhul, and al-Sha'bi, both views are reported. They argued that they are two kinship relations through which one does not inherit in Islam, so one does not inherit through them in other cases, just as if one of them were to cancel out the other. Our argument is that Allah Almighty ordained a third for the mother and a half for the sister. If the mother is [also] a sister, it is mandatory to give her what Allah Almighty ordained for her in both verses, like two individuals. Furthermore, they are two kinship relations; one inherits through each of them separately, and one does not bar the other, nor does it outweigh it, so one inherits through them both combined, like a husband who is a paternal cousin, or a paternal cousin who is a maternal half-brother, and like the Dhawu al-Arham (maternal relatives) who are related through two kinships. Their analogy is flawed because in the original [legal] principle, two kinship relations cause one to cancel out the other when they reside in two individuals, and thus it is the same when they reside in one individual. Their claim that one does not inherit through them in Islam is denied, for when that exists...