its funds on another institution’s needs when he is certain that restoring it cannot conceivably serve its intended purpose? If any of its property is surplus to the needs of the institution under his charge, may he devote it to another important purpose and to necessary repairs that might preserve it, given the frequent encroachments upon it, or not?

He replied:

The underlying principle here is that whatever Allah has required of obedience to Him and fear of Him is conditional upon ability. As He, Most High, says:

“So fear Allah as much as you are able.”

And as the Prophet, may Allah bless him and grant him peace, said:

“When I command you to do something, do as much of it as you can.”

Accordingly, when benefits and harms conflict, Islamic law requires securing the greater of two benefits by forgoing the lesser, and tolerating the lesser of two harms to avert the greater. Thus, if serious harm to these endowed funds and their lawful disbursement can only be prevented through what has been mentioned—tolerating a lesser harm—then that is what Islamic law requires. If this becomes this man’s individual duty, he may not abandon it unless undertaking it involves harm or conflicts with a more pressing obligation.

By the consensus of the Muslims, he may receive remuneration for his work in administering them when he is in need. Indeed, some have permitted this even when he is well-off, just as Allah, Most High, has permitted those employed to administer zakat to receive payment even when they have no need of it.

If an endowed property falls into ruin and ceases to provide any benefit, it is to be sold and its price spent on a comparable property, or it may be transferred to a comparable one. Likewise, if any of the places supported by an endowment fall into ruin