except for these, he said: 'They shall share in the endowment.' Al-Qadi argued that his statement 'my children' encompasses the genus, so it generalizes to include everyone, and his saying 'so-and-so and so-and-so' is an emphasis for some of them, and does not necessitate the exclusion of the rest of them, like the conjunction in the saying of the Almighty: 'Whoever is an enemy to Allah, His angels, His messengers, Gabriel, and Michael' (2:98). We argue that he substituted some of the children from the expression that covers everyone, so it became specific to the substituted portion, as if he had said: 'To my child so-and-so.' This is because substituting a part for the whole necessitates that the ruling applies specifically to that part, like the saying of the Almighty: 'And [due] to Allah from the people is a pilgrimage to the House—for whoever is able to find thereto a way' (3:97). When He specified the one who is able, the obligation became specific to him. If one says: 'I struck Zayd [specifically] his head,' and 'I saw Zayd [specifically] his face,' the striking is specific to the head and the seeing to the face. From this is the saying of the Almighty: 'And He will place the wicked one upon the other' (8:37). Also, the saying of the speaker: 'I threw the garments, some of them on top of others,' for the 'on-top-ness' is specific to the part despite the generality of the first expression. Likewise here. It differs from a conjunction, for the conjunction of the specific to the general necessitates its emphasis, not its specification. Ahmad's statement, 'they are partners,' may refer back to his grandchildren, meaning the children of the two endowed-to persons and the children of others share in it; because of the generality of the waqif’s (endower's) expression 'they,' and it is necessary to interpret his words in that manner because the evidence for it exists. If he said: 'To my children so-and-so and so-and-so, then to the poor,' the same disagreement we mentioned is derived from it. It is possible [according to the view of Al-Qadi] that his grandchild enters into the endowment; because we have mentioned before that the apparent meaning of Ahmad's words is that his statement 'I have endowed to my children' encompasses his offspring and all his descendants.

Section: Whoever endows to his children or the children of others, and among them is a fetus, the fetus shall not be entitled to anything before its separation [from the mother]; because the rulings of this world are not established for it before its separation.