he must fulfill the vow by praying, without being bound to the specified place. Generally, specifying the place serves no purpose recognized by Islamic law. If he has stipulated that they perform the five obligatory prayers there in congregation, the congregational requirement must be observed, since it serves a purpose recognized by Islamic law. Thus, anyone who does not pray in congregation has not fulfilled the valid condition. As for specifying the place, the preceding explanation applies.

As for stipulating celibacy and monasticism, the view more consistent with the Quran and Sunnah is that such a stipulation is never valid, whether imposed on scholars, worshippers, or those engaged in jihad. Most people experience sexual desire, and marriage, when they have the means, is either obligatory or recommended for them. If celibacy is stipulated for such people, this contradicts Islamic law.

If it is said that the condition of celibacy is intended only for someone for whom marriage is not recommended according to some scholars, then most young people fall outside this condition, even though they are generally the ones whose education is expected to yield benefit. It would therefore be as though he had said:

“I have dedicated this endowment to students from whom benefit is generally not expected.”

Yet:

“Whenever wealth came to the Prophet (may Allah bless him and grant him peace), he allotted two shares to a married man and one share to an unmarried man.”

How, then, can a married man be deprived of support?

He also said to his Companions who devoted themselves to learning and worship:

“Young men, whoever among you is able to marry should marry, for it is more effective in lowering the gaze and safeguarding chastity.”