then, if specifying that place carries a particular merit under Islamic law—as with prayer and devotional retreat in the three mosques—he must fulfil his vow accordingly. If it carries no particular merit—as with prayer and devotional retreat in the mosques of other towns—the vow does not make that particular location binding. The Prophet, may Allah bless him and grant him peace, said:

“Whoever vows to obey Allah, let him obey Him; and whoever vows to disobey Allah, let him not disobey Him.”

The imams agree that a vow must be fulfilled only insofar as it constitutes obedience to Allah. Thus, one is not obliged to fulfil a vow to do something merely permissible, just as one is not obliged to fulfil a vow to do something forbidden; the scholars agree on both cases. Their disagreement concerns only whether expiation is required, as in the schools of Mālik, Abū Hanīfah, and al-Shāfiʿī. How much more, then, does this apply to agreements other than vows, whose binding force is not supported by the same scriptural evidence as vows?

As for stipulating that the reward of recitation be dedicated to another person, this depends on the question of dedicating the reward of physical acts of worship, such as prayer, fasting, and recitation. There is no disagreement that the reward of acts of worship involving wealth may be dedicated to others. Regarding physical acts of worship, however, there are two well-known positions.

For those whose school holds that their reward may not be dedicated to others—such as most followers of Mālik and al-Shāfiʿī—this condition is invalid. It is like stipulating that someone take upon himself the endowment founder’s debts, for no bearer of burdens shall bear another’s burden.

For those whose school holds that the reward of physical acts of worship may be dedicated to others, such as Ahmad