And that the daughter of his who has been returned (to his household) may reside (in the house) without harming or being harmed. If she becomes self-sufficient through a husband, she has no right in the endowment. This is not a suspension of the endowment upon a condition; rather, the endowment is absolute, while the entitlement to it is upon a condition. All of this is the school of al-Shafi'i, and we know of no disagreement regarding it.

Section: It is recommended that he distribute the endowment among his children according to the distribution God, the Exalted, has ordained for inheritance among them, with the male having the like of the portion of two females. Al-Qadi said: The recommended act is equality between the male and the female, because the intent is an act of devotion (qurbah) in perpetuity, and they are equal in kinship. Our position is that this is a transfer of wealth to them, so it should be among them according to inheritance, like a gift. Furthermore, the male is in a state of needing more than the female, for each of them customarily marries and has children. The male is obligated to provide the maintenance of his wife and children, whereas the woman is maintained by her husband and is not obligated to provide maintenance for her children. God has preferred the male over the female in inheritance in accordance with this meaning, so it is valid to use it as an analogy (ta'lil). It extends to the endowment and to other gifts and acts of kindness. What al-Qadi mentioned has no foundation, and it is nullified by the laws of inheritance and gifts. If he deviates and makes them equal, or prefers the female over the male, or prefers some sons or daughters over others, or restricts the endowment to some of them to the exclusion of others, Ahmad said, in the narration of Muhammad ibn al-Hakam: If it is by way of selfishness (atharata), I dislike it, but if it is because some of them have families and are in need, there is no harm in it. The proof for this is that al-Zubayr restricted the daughter of his who was returned to him, to the exclusion of those who were self-sufficient, in his charity. Based on the analogy of Ahmad's view, if he restricted his endowment to those of his children who are occupied with knowledge, as an incitement for them to seek knowledge, or to those who are religious to the exclusion of the immoral, or the sick, or those who possess merit due to their virtue, there is no harm in it. The validity of this is evidenced by the fact that Abu Bakr al-Siddiq, may God be pleased with him, granted Aisha the produce of twenty wasqs (of dates) to the exclusion of his other children, and the hadith of Umar, as he wrote: