or sabbaltu (I have devoted it) or sammaytu (I have designated it). These expressions are deemed explicit, for they can signify nothing other than a waqf; once any of them is uttered, the property becomes a waqf without the need for anything further.

(b) Implicit expressions (kināyah), such as saying: tasaddaqtu (I have given it in charity), ḥarramtu (I have made it inviolable), or abbadtu (I have made it perpetual). They are called implicit because they may denote a waqf but can also bear other meanings. Therefore, when the donor uses one of these expressions, a valid waqf requires that it be accompanied either by the intention of forming a waqf, by one of the explicit terms, or by another supporting implicit phrase.

• Combining an implicit term with an explicit one would be, for example, “I have donated this as a charity that is waqf, ḥabīs, musabbal, muḥarram, or muʾabbad.”
• Combining an implicit term with the ruling of a waqf would be as when he says, “I donate this as a charity that may neither be sold nor inherited.”

The validity of a waqf is contingent upon several conditions:

First: The donor must be legally competent, as noted earlier.

Second: The endowed property must yield ongoing benefit while its substance remains; thus, it is invalid to dedicate something that is consumed through use, such as food.

Third: The endowed property must be specifically identified; an unspecified endowment is invalid—e.g., “I endow one of my slaves” or “one of my houses.”

Fourth: The waqf must be for a righteous purpose—its aim is to seek closeness to Allah—such as mosques, bridges, the needy, public water facilities, scholarly books, or needy relatives. It is invalid to dedicate a waqf to any object that is not a lawful act of piety, such as temples of unbelievers, heretical writings, or tombs for lighting candles or burning incense, or to their custodians, for that would be aiding sin, polytheism, and disbelief.