or his relatives, the Muslim and the disbeliever are included, so the same applies to the Muslim. Our argument is that Allah the Exalted said: {Allah instructs you concerning your children: for the male, what is equal to the share of two females}. Disbelievers are not included in this when the deceased is a Muslim. If they are not included in the will of Allah the Exalted, despite the generality of the wording, then the same applies to the will of a Muslim. Furthermore, the outward state of the Muslim is that he does not intend [to include] disbelievers, due to the enmity of religion between him and them, the lack of kinship which prevents inheritance, and the obligation of providing maintenance for their poor. For this reason, they are excluded from the generality of the wording regarding children, siblings, spouses, and other general terms used in inheritance; the same applies here, because the will is treated in the same manner as inheritance. If he explicitly mentions them, they are included in the will, because the explicit statement cannot be contradicted by the implication of the circumstances. If he bequeaths to them while all the people of the village are disbelievers, or he bequeaths to his relatives and they are all disbelievers, they are included in the will because it is impossible to exclude them, as excluding them would nullify the wording entirely. If there is one Muslim among them and the rest are disbelievers, they are included in the will, because excluding them through specification in this case is far-fetched, and it involves contradicting the manifest [meaning] in two ways: first, contradicting the general wording, and second, construing a word that signifies a plural as referring to a singular. If most of the people of the village are disbelievers, the manifest statement of al-Khiraqi implies that it is for the Muslims, because it is possible to apply the wording to them and direct it toward them, and specification is valid even if it entails excluding the majority. It is possible that the disbelievers are included in the will, because specification in such a case is far-fetched, for while specifying a rare instance is plausible, specifying the majority is far-fetched and requires strong evidence. The ruling for other general terms—such as if he bequeaths to his siblings, his paternal uncles, his cousins, the orphans, or the poor—is the same as the ruling in the case where he bequeaths to the people of his village. As for a disbeliever making such a bequest, his will covers the people of his own religion, because his wording covers them and the implication of his circumstances is that he intends them; thus, it resembles the will of a Muslim which includes the people of his religion.