Chapter: Inheritance by Wala' (Clientage)
This means—and Allah knows best—inheritance by virtue of wala'. He attributed the inheritance to it because it is its cause, for a thing is attributed to its cause, as one says: "blood money for unintentional killing" and "blood money for intentional killing." We have said this because wala' itself is not inherited; rather, inheritance is obtained through it. This is the opinion of the majority. Something similar to this has been narrated from Umar, Uthman, Ali, Zayd, Ibn Mas'ud, Ibn Umar, Usama bin Zayd, Abu Mas'ud al-Badri, and Ubayy bin Ka'b. This was also the view of 'Ata', Tawus, Salim, al-Zuhri, al-Hasan, Ibn Sirin, Qatada, al-Sha'bi, Ibrahim, Malik, al-Shafi'i, the scholars of Iraq, and Dawud. Shurayh, however, considered wala' to be inherited like property. Our argument is the statement of the Prophet (may Allah bless him and grant him peace): "Wala' belongs only to the one who emancipated" (1). And his saying: "Wala' is a bond like the bond of lineage" (2). Lineage is a means through which one inherits, but it is not itself inherited, and likewise is wala'. Furthermore, wala' is only obtained through the master's act of grace upon his slave by manumission, and this meaning does not transfer from the emancipator; therefore, the wala' likewise does not.
1060- Issue: He said: "And women do not inherit by wala' except what they themselves have emancipated, or what was emancipated by those whom they emancipated, or what they entered into a mukatabah contract for, or what was entered into by those whom they contracted with. It has been narrated from Abu 'Abd Allah, may Allah have mercy on him, regarding the daughter of the emancipator specifically, that she does inherit; due to what was narrated from the Prophet (may Allah bless him and grant him peace), that he granted an inheritance to the daughter of Hamza from the one whom Hamza had emancipated" (1).
(1) Its verification was previously provided on 8/359. (2) Its verification was previously provided on page 215. (3) In M: "the emancipator". (1) See what was previously verified on page 215. From the beginning of his statement: "It has been narrated", it is transcribed as being part of the explanation (Sharh), and what follows from the statement of Ibn Qudama: "And the narration which al-Khiraqi mentioned" clarifies that it is from the Matn.
باب مِيرَاثِ الوَلاء
يعْنِى -واللَّهُ أعلم- المِيراثَ بالولاءِ. وأضاف الميراثَ إليه؛ لأنَّه سَبَبُه، فإنَّ الشىءَ يُضافُ إلى سَبَبِه، كما يقال: دِيَةُ الخَطَأِ، وديةُ العَمْدِ. وإنَّما قُلْنا ذلك؛ لأنَّ الوَلاءَ لا يُورَثُ، وإنَّما يُورَثُ به. وهذا قولُ الجمهورِ. رُوِىَ نحوُ ذلك عن عمرَ، وعثمانَ، وعلىٍّ، وزيدٍ، وابنِ مسعودٍ، وابنِ عمرَ، وأُسامةَ بن زيدٍ، وأبِى مسعودٍ البَدْرِىِّ، وأُبَىِّ بنِ كعبٍ. وبه قال عَطاءٌ، وطَاوُسٌ، وسالمٌ، والزُّهْرِىُّ، والحسنُ، وابنُ سِيرِينَ، وقَتادةُ، والشَّعْبِىُّ، وإبراهيمُ، ومالكٌ، والشَّافعىُّ، وأهلُ العراقِ، وداودُ. وجَعلَ شُرَيحٌ الوَلاءَ مَوْرُوثا كالمالِ. ولَنا، قولُ النَّبِىِّ -صلى اللَّه عليه وسلم-: "إنَّما الولاءُ لِمَنْ أَعْتَقَ" (١). وقولُه: "الْوَلَاءُ لُحْمةٌ كلُحْمةِ النَّسَبِ" (٢). والنَّسَبُ يُورَثُ به ولا يُورثُ، فكذلك الوَلاءُ. ولأنَّ الوَلاءَ إنَّما يحْصُلُ بإِنْعامِ السَّيِّد على [عَبْدِه بالْعِتْقِ] (٣)، وهذا المعنى لا ينْتَقِلُ عن المُعْتِقِ، فكذلك الوَلاءُ.
١٠٦٠ - مسألة؛ قال: (وَلَا يَرِثُ النِّسَاءُ مِنَ الْوَلَاءِ إلَّا مَا أَعْتَقْنَ، أوْ أَعْتَقَ مَنْ أعْتَقْنَ، أو كاتَبْنَ، أوْ كاتَبَ مَنْ كاتَبْنَ، وقَدْ رُوِىَ عَنْ أبِى عَبْدِ اللَّهِ، رَحِمَهُ اللَّهُ، فِى بِنْتِ المُعْتِقِ خَاصَّةً، أنَّها تَرِثُ؛ لِمَا رُوِىَ عَنِ النَّبِىِّ -صلى اللَّه عليه وسلم-، أنَّه وَرَّثَ بِنْتَ حَمْزَةَ مِنَ الَّذِى أعْتَقَهُ حمْزَةُ) (١)
(١) تقدم تخريجه فى: ٨/ ٣٥٩.(٢) تقدم تخريجه فى صفحة ٢١٥.(٣) فى م: "المعتق".(١) انظر ما تقدم تخريجه فى صفحة ٢١٥. ومن أول قوله: "وقد روى" نسخ على أنَّه من الشرح، وما يأتى من قول ابن قدامة: "والرواية التى ذكرها الخرقى" يوضح أنه من المتن.
