anything before its separation; because the rulings of this world are not established for it before its separation. Ahmad said, in a narration of Ja'far ibn Muhammad, regarding someone who endowed palm trees to a group of people and their descendants, then a child was born: If the palm trees have been pollinated, the child has no share in them, and it belongs to the previous ones; but if they have not been pollinated, the child is included with them. He said this only because, before pollination, they follow the original source in a sale, and this newborn is entitled to its share of the original source, so its portion of the fruit follows it, just as if it had purchased that share of the original source. After pollination, they do not follow the original source, and the one who held the original source is entitled to them; thus, they belong to the first party, because the entire original source belonged to him, so he is entitled to its fruit, just as if he had sold this portion of them, and the newborn would not be entitled to anything from them, like a buyer. Such is the ruling regarding all fruit of the tree that has appeared, for the newborn is not entitled to anything from it, and is entitled to what appeared after its birth. If the endowment was land containing crops which the seller is entitled to, they belong to the first party. But if it was of the type that the buyer is entitled to, the newborn has its share of it; because the newborn’s entitlement to the original source is renewed, just as the ownership of the buyer is renewed in it.

Second Section: If one endows to a group of people, their children, their descendants, and their offspring, the children of the sons enter the endowment without any disagreement known to us. As for the children of the daughters, Al-Khiraqi said: They do not enter into it. Ahmad has said, regarding someone who endowed to his children: 'Whatever is of the children of daughters, they have no share in it.' This explicit statement may be applied to this issue, or it may be restricted to someone who endowed to his children and did not mention the children of his children. We have mentioned this previously. Among those who said that the children of daughters do not enter the endowment made to his children and his children's children are Malik and Muhammad ibn al-Hasan. Likewise, if he said: 'To their descendants and offspring.' Abu Bakr and Abdullah ibn Hamid said: The children of the daughters do enter into it. This is the school of Al-Shafi'i and Abu Yusuf; because the daughters are his children, and their children are the children of the children in reality, so they must enter into