340 Journal of the Asiatic Society of Bengal. [June, 1911, 
‘amulasin the case of [stisna‘. And in the Mujtabd this difference 
of opinion with regard to moveables has been reported differently 
and referred to the Styar, viz., that the view of Muhammad is 
its validity absolutely, irrespective of there being any practice 
or not, and that of Abu Yusuf is its validity provided that there 
is practice with regard to it. And the Hiddayah instances the 
following as examples of moveables influence a‘amul : 
pickaxe, hatchet, saw, bier and its pall, cauldrons, pots, and 
copies of the Qur’4n. And it is reported from Nasir b. Yahy4 
that he made wagf of his books on the analogy of the waqf of 
copies of the Qur’4n—and this is correct. 
It is laid down in the Tahrir whilst discussing the primary 
meaning of words, that 7'a‘amul means the more frequent in 
clothes being given to the poor to benefit by it in the season of 
are not influenced by T'a’a@mul. Thus its wagf is not valid. 
Waqf of a garden with cows, cattle. slaves, etc. ... . valid. 
(8) Wagf of medicine for hospital not valid unless the poor be 
mentioned. (9) Two more cases remain :—(a) wagf of a building 
without its site. In the Dhakhirah it is laid down that the wagqf 
of a building without the site isnot valid because it is moveable 
eee waqf is not practised; (b) wagf of trees....... not 
valid. 
XVII. Tue Hipiyan (Vol. V, p. 430, Ed. Cairo). 
And Muhammad has held that it is valid to dedicate 
horses and arms, i.e., it is valid to make wagf of them in the 
