gave one of them one hundred yet gave the others nothing, he must return the hundred: that is, he either takes it back, or he gives the rest exactly what he gave the first, or he seeks their pardon—on the condition that they absolve him willingly and with genuine satisfaction, not out of mere bashfulness or embarrassment.

Thus, for the parent who has favored some of his children over others, justice can be restored in three ways, and only three:

1. He returns the surplus that he gave.
2. He gives the others an equivalent amount, allotting the male twice the share of the female.
3. He obtains their explicit pardon, provided they release him out of conviction and contentment, not out of courtesy or shame.

The author then cites the hadith of al-Nuʿmān ibn Bashīr ibn Saʿd al-Anṣārī (may Allah be pleased with him). The Prophet ﷺ had granted him, as a gift, a servant; another narration says it was an orchard. It is possible that he gave him both the orchard and the servant so the servant could work the orchard. Al-Nuʿmān’s mother, ʿAmrah bint Rawāḥah (may Allah be pleased with her)—a woman of insight—said, “I will not be content for you to give my son this to the exclusion of his brothers until you have the Prophet ﷺ witness it.” So his father went to the Prophet to seek his testimony. The Prophet asked, “Do you have other sons?” He replied, “Yes.” The Prophet said, “Have you given all of them the same as what you have given al-Nuʿmān?” He answered, “No.” The Prophet said, “Then take it back,” meaning: retract what you have given. He added, “Have someone else witness this,” which was the Prophet’s way of disavowing the act, not permitting him to seek another witness for such injustice, but