His statement, “and the like,” includes, in the present day, such things as cars, so it is valid to endow them. The same applies to pens, because they are used while their substance remains. As for pens that are consumed, such as pencils, it may be said that the lead within them is like ink, and thus it is valid to endow them. Or it may be said that what is intended in such a pencil is its lead, and it cannot be used except through its consumption; therefore, according to the established school of jurisprudence, its endowment is not valid.

This also includes earlier pens. In the past, pens were made from dry tree branches: they would be taken, sharpened with a sharpener, and written with—and we ourselves lived to see this. Such pens must wear away, just as arak sticks wear away. It appears that, according to the principles of the established school, their endowment is not valid. Yet it may be held valid, because their consumption is slight while their usefulness lasts a long time; they are not like food, such as dates, wheat, and the like.

Thus, this first condition comprises more than one condition: it must have a benefit, that benefit must be enduring, it must be specifically identified, and it must be usable while its substance remains. It is one condition that encompasses four conditions.

“And that it be for a charitable cause, such as mosques, bridges, the poor, and relatives, whether Muslim or dhimmi …”

His statement, “and that it be for a charitable cause”: this is the second condition—that it be for a charitable cause. Imam Ahmad said, “I recognize no endowment except one by which Allah’s Countenance is sought.” This is because Umar, may Allah be pleased with him, intended by his endowment to draw nearer to Allah (1).

This condition requires further detail: if it is for a general cause, then