the endowment, because the phrasing encompasses them. Evidence for the validity of this is the saying of God, the Exalted: "And We gifted him Isaac and Jacob; all [of them] We guided. And Noah, We guided before; and among his descendants, David and Solomon..." until His saying: "and Jesus" (Qur'an 6:84-85). He is the child of His (Noah's) daughter, yet He classified him as being among his descendants. Likewise, God the Exalted mentioned the story of Jesus, Abraham, Moses, Ishmael, and Idris, then said: "Those were the ones upon whom Allah bestowed favor from among the prophets of the descendants of Adam and of those We carried [in the ship] with Noah, and of the descendants of Abraham and Israel" (Qur'an 19:58), and Jesus is among them. The Prophet (peace be upon him) said to Al-Hasan: "Indeed, this son of mine is a leader" (a reference to his daughter's son). When God the Exalted said: "And the wives of your sons who are from your own loins" (Qur'an 4:23), the wives of the sons of the daughters were included in the prohibition. And when God the Exalted prohibited the daughters, their daughters were included in the prohibition. The argument of Al-Khiraqi is that God the Exalted said: "Allah instructs you concerning your children: for the male, what is equal to the share of two females." Thus, the children of sons are included in this, but not the children of daughters. This is how it is in every instance where "children" are mentioned regarding inheritance and exclusion (hajb); children of sons are included, but not children of daughters. Furthermore, if one were to make an endowment to the "children of a man," and they have become a tribe, the children of the sons would enter into it, excluding the children of the daughters, by consensus; and this is the same even before they become a tribe. Furthermore, if he were to make an endowment to the "children of Al-Abbas" in our era, the children of his daughters would not enter into it; likewise, if he were to make it to them during his lifetime. Moreover, children of daughters are attributed to their fathers, not their mothers. A poet said:
(28) Surah Al-An'am: 84, 85. (29) Surah Maryam: 58. (30) Its citation (takhrij) was provided previously in: 4/98. (31) Surah An-Nisa': 23. (32) The verse is attributed to Al-Farazdaq. It is found in: Al-Hamasa by Abu Tammam 1/274. See also the marginalia of Dala'il al-I'jaz, 374.
الوَقْفِ، لِتَناوُلِ اللَّفْظِ لهم، وقد دَلَّ على صِحَّةِ هذا قولُ اللَّه تعالى: {وَنُوحًا هَدَيْنَا مِنْ قَبْلُ وَمِنْ ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ} إلى قوله: {وَعِيسَى} (٢٨). وهو من وَلَدِ بِنْتِه، فَجَعَلَه من ذُرِّيَتِه، وكذلك ذَكرَ اللهُ تعالى قِصّةَ عيسى وإبراهِيمَ وموسى وإسماعيلَ وإدْرِيسَ، ثم قال: {أُولَئِكَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ مِنْ ذُرِّيَّةِ آدَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِنْ ذُرِّيَّةِ إِبْرَاهِيمَ وَإِسْرَائِيلَ} (٢٩). وعيسى معهم. وقال النبيُّ -صلى اللَّه عليه وسلم- لِلْحَسَنِ: "إنَّ ابْنِى هذَا سَيِّدٌ" (٣٠). وهو وَلَدُ بِنْتِه. ولمَّا قال اللَّه تعالى: {وَحَلَائِلُ أَبْنَائِكُمُ} (٣١). دَخَلَ في التَّحْرِيمِ حَلَائِلُ أبْناءِ البَنَاتِ، ولمَّا حَرَّمَ اللَّه تَعَالَى البَنَاتِ، دَخَلَ في التَّحْرِيمِ بَنَاتُهُنَّ. وَوَجْهُ قولِ الخِرَقِىِّ، أنَّ اللهَ تعالى قال: {يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ}. فدَخَلَ فيه وَلَدُ البَنِين دون وَلَدِ البَنَاتِ، وهكذا كلُّ مَوْضِعٍ ذُكِرَ فيه الوَلَدُ في الإِرْثِ والحَجْبِ، دَخَلَ فيه وَلَدُ البَنِين دون وَلَدِ البَنَاتِ. ولأنَّه لو وَقَفَ على وَلَدِ رَجُلٍ، وقد صَارُوا قَبِيلةً، دَخَلَ فيه وَلَدُ البَنِين دون وَلَدِ البَنَاتِ بالاتِّفَاقِ، وكذلك قبلَ أن يَصِيرُوا قَبِيلةً. ولأنَّه لو وَقَفَ على وَلَدِ العَبَّاسِ في عَصرِنَا، لم يَدْخُلْ فيه وَلَدُ بَنَاتِه، فكذلك إذا وَقَفَ عليهم في حَيَاتِه، ولأنَّ وَلَدَ البَنَاتِ مَنْسُوبُونَ إلى آبائِهِم دون أُمَّهاتِهِم، قال الشاعِرُ (٣٢):
(٢٨) سورة الأنعام ٨٤، ٨٥.(٢٩) سورة مريم ٥٨.(٣٠) تقدم تخريجه في: ٤/ ٩٨.(٣١) سورة النساء ٢٣.(٣٢) نسب البيت للفرزدق. وهو في: الحماسة، لأبي تمام ١/ ٢٧٤. وانظر حاشية دلائل الإعجاز ٣٧٤.
