and thereby prevented the heir and everyone else from benefiting from it, while deriving no benefit from it himself, then there is no doubt that such an arrangement must not be given effect.

The disputed issue here concerns endowments whose beneficiaries are designated by permissible worldly attributes, such as material wealth.

As for endowments supporting religious activities—such as the Quran, hadith, jurisprudence, prayer, the call to prayer, leading prayer, jihad, and the like—these fall under the second principle. There can be no disagreement among scholars that endowments may support only those activities which Allah has prescribed and loves.

If someone introduces a practice that Allah has not prescribed and makes it part of religion, he is forbidden to engage in that practice. How, then, could it be lawful for him to endow wealth to support it? Rather, this is akin to establishing endowments for practices that Jews and Christians regard as acts of worship, belonging to religion that has been altered or abrogated. This is why we have made this one of the two foundational principles governing endowments.

Worship, religious observances, and acts by which one draws near to Allah must be based on what is received from Allah and His Messenger. No one may therefore deem anything an act of worship or a means of drawing near to Allah without evidence from the Sharia.

Allah Most High says:

“Or do they have partners who have prescribed for them as religion what Allah has not permitted?”

Allah Most High also says:

“And this is My straight path, so follow it, and do not follow other paths, lest they lead you away from His path.”

And Allah Most High says:

“Alif Lām Mīm Sād.”

“A Book sent down to you—so let there be no distress in your heart because of it—that you may warn by it, and as a reminder to the believers.”

“Follow what has been sent down to you from your Lord, and do not follow any protectors besides Him. Little do you take heed!”