Another example in this category is to stipulate that they pray individually.

Also belonging to this category are conditions that necessarily entail abandoning something recommended by the Lawgiver. An example is stipulating that the residents of a ribāt or school beside the main mosque must perform their obligatory prayers in their own premises. This calls upon them to forgo performing the obligatory prayer in the manner most beloved to Allah and His Messenger. No heed should be paid to such a condition; rather, praying in the main mosque is preferable. Indeed, mosques established to cause harm must be demolished, though this is not the place to discuss that in detail.

Another example in this category is stipulating that lights be kept burning over graves, whether candles, oil lamps, or the like. The Prophet, may Allah bless him and grant him peace, said:

“Allah has cursed women who visit graves and those who establish mosques and lamps over them.”

I know of no disagreement that building mosques and lighting lamps over graves constitutes disobedience to Allah and His Messenger. A detailed discussion of these conditions would be very lengthy; here we mention only their general categories.

(The third category: An act that is neither disapproved of nor recommended in the Sharia, but is simply permissible, with neither its performance nor its omission preferred. Some scholars have held that such a condition must be fulfilled.

The majority of scholars, both those belonging to the well-known schools of jurisprudence and others, hold that such a condition is invalid. In their view, a condition is valid only if it stipulates an act that draws one closer to Allah Most High. This is because a person may spend his wealth only on something that benefits him in his religious or worldly affairs. Thus, as long as