and even if they cite something implied or expressly stated in Ahmad’s words, at most it represents one reported opinion of his, contradicted by another that accords more closely with his explicit statements and principles. Once his statements and principles establish that a mosque may be replaced when doing so serves a greater benefit, this applies all the more to other endowments. He also explicitly permitted the sale of other endowments for the sake of benefit, not necessity, as we shall explain, if Allah Most High wills.

They may also be told: There is no necessity to sell the endowment. Rather, it is sold to secure a greater benefit and to meet the beneficiaries’ need to obtain its full benefit—not because of a necessity that makes forbidden things permissible. It may be sold to secure its full benefit even when they are not compelled by necessity. If its sale were impermissible because it was forbidden, neither necessity nor anything else would make it permissible, just as a free person who has been emancipated may not be sold, even if the former master who emancipated him desperately needs the proceeds. At worst, the endowment would cease to be useful, just as would happen if it were an animal and died.

They may further be told: In most cases, its sale has occurred only when its benefit has diminished, not when its benefit has ceased altogether. If its benefit had ceased altogether, no one could benefit from it—neither the purchaser nor anyone else. Selling something that has no benefit is also impermissible. At worst, it falls into ruin and becomes a vacant plot. Such a plot can still be put to use by leasing it to someone who will build on it. This is what people call “hikr” (ground leasing). It is also possible to borrow the funds needed for rebuilding and repay the loan from the endowment’s rental income.

This can take two forms:

The first is for someone to volunteer to provide a loan; however, this cannot be relied upon.