a village other than the original one. Since mosques are shared by all Muslims, there is even stronger justification for relocating an endowment dedicated to particular people to their town than there is for relocating a mosque. An endowment for specified beneficiaries is their exclusive right, in which no one else shares. At most, after their line has died out, it may pass to a general charitable cause, such as the poor and needy; it would then be like a mosque.

Thus, if having the endowment in their town would benefit them more, purchasing its replacement there is what its administrator ought to do. This is comparable to an endowed horse that is sold and replaced with something purchased for its value: if it was endowed for people at one frontier post who subsequently moved to another, purchasing the replacement at the frontier post where the horse is secured takes precedence over purchasing it at another post. If, however, the horse is endowed for all Muslims, it is like an endowment for a general charitable cause, such as mosques or endowments for the needy.

This is further illustrated by the following: if the endowed property were movable—such as lighting, weapons, or scholarly books—and were endowed for the specified descendants of a man, it could be kept wherever they lived. Indeed, that would be the required course, unlike an endowment dedicated to the inhabitants of a particular town.

But if compensation is obtained for it, should that compensation, when movable, be used to purchase something to take its place? Purchasing the replacement with this compensation in the town where the beneficiaries reside takes precedence over purchasing it at the location of the original real estate, if that would benefit them more; for specifying the location of the property