Majmu' al-FatawaIbn Taimiya

Thus, preserving the general scope of “children” because no restriction is known is no more justified than preserving the general scope of “the sinful” because no evidence restricting it is known. Rather, excluding them is the stronger position, for several reasons.

First: The basic presumption is that they are not included in the endowment. Two general expressions conflict over their inclusion and exclusion, so the argument against their inclusion remains unopposed by any stronger counterargument.

Second: We know with certainty that they are excluded from one of the two clauses. One of the two conjoined general expressions is therefore restricted. Extending that restriction to its coordinate counterpart is more appropriate than introducing a restriction into an expression that is not conjoined with it.

Third: A conjoined clause and the clause to which it is joined are equivalent to a single clause. Once a restriction applies to this combined clause, its general force is weakened. By contrast, the general scope of the expression stating the exception has undergone no restriction.

Fourth: Sinfulness being an impediment implies that, in the endower’s estimation, it outweighs the ground for granting a share. Once we know with certainty that it takes precedence in one instance, giving it precedence in another is more appropriate than giving precedence to something whose superiority has not been established in any instance.

Fifth: As for his expression, “the endower’s explicit wording,” if he means the apparent meaning of the wording, then, according to this view, applying the exception to all the clauses is likewise its apparent meaning. There is therefore no distinction between the two. But if he means unequivocal wording that admits only one meaning, then it is well known that

فَلَيْسَتْ الْمُحَافَظَةُ عَلَى عُمُومِ الْأَوْلَادِ لِعَدَمِ الْعِلْمِ بِالتَّخْصِيصِ بِأَوْلَى مِنْ الْمُحَافَظَةِ عَلَى عُمُومِ الْفُسَّاقِ لِعَدَمِ الْعِلْمِ بِالْمُخَصَّصِ؛ بَلْ الرَّاجِحُ إخْرَاجُهُمْ لِأَسْبَابِ. أَحَدُهَا: أَنَّ الْأَصْلَ عَدَمُ دُخُولِهِمْ فِي الْوَقْفِ وَقَدْ تَعَارَضَ عمومان فِي دُخُولِهِمْ وَخُرُوجِهِمْ فَيُسَلِّمُ النَّافِي لِدُخُولِهِمْ عَنْ مُعَارِضٍ رَاجِحٍ. الثَّانِي: أَنَّا قَدْ تَيَقَّنَّا خُرُوجَهُمْ مِنْ إحْدَى الْجُمْلَتَيْنِ فَكَانَ أَحَدُ العمومين الْمَعْطُوفَيْنِ مَخْصُوصًا فَإِلْحَاقُ شَرِيكِهِ فِي التَّخْصِيصِ أَوْلَى مِنْ إدْخَالِ التَّخْصِيصِ عَلَى مَا لَيْسَ بِشَرِيكِهِ. الثَّالِثُ: أَنَّ الْمَعْطُوفَ وَالْمَعْطُوفَ عَلَيْهِ بِمَنْزِلَةِ الْجُمْلَةِ الْوَاحِدَةِ فَإِذَا وَرَدَ التَّخْصِيصُ عَلَيْهَا ضَعُفَتْ؛ بِخِلَافِ عُمُومِ الْمُسْتَثْنَى فَإِنَّهُ لَمْ يَرِدْ عَلَيْهِ تَخْصِيصٌ. الرَّابِعُ: كَوْنُ الْفِسْقِ مَانِعًا يَقْتَضِي رُجْحَانَهُ عِنْدَ الْوَاقِفِ عَلَى الْمُقْتَضِي لِلْإِعْطَاءِ فَإِذَا تَيَقَّنَّا رُجْحَانَهُ فِي مَوْضِعٍ كَانَ تَرْجِيحُهُ فِي مَوْضِعٍ آخَرَ أَوْلَى مِنْ تَرْجِيحِ مَا لَمْ يُعْرَفْ رُجْحَانُهُ بِحَالِ. الْخَامِسُ أَنَّ قَوْلَهُ: نَصَّ الْوَاقِفُ. إنْ عَنَى بِهِ ظَاهِرَ لَفْظِهِ فَعَوْدُ الِاسْتِثْنَاءِ إلَى جَمِيعِ الْجُمَلِ ظَاهِرٌ لَفْظُهُ أَيْضًا عِنْدَ هَذَا الْقَوْلِ فَلَا فَرْقَ بَيْنَهُمَا. وَإِنْ عَنَى بِهِ النَّصَّ الَّذِي لَا يَحْتَمِلُ إلَّا مَعْنًى وَاحِدًا فَمَعْلُومٌ أَنَّ

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