Waqf Assets Research Articles

Productive Waqf and Poverty Alleviation: Government Contribution in Realizing Sustainable Development Goals

Poverty is a serious challenge faced by many countries throughout the world, including Indonesia. This phenomenon is a big responsibility for the government so it is necessary to find comprehensive solutions to achieve sustainable development goals. One method of approach that is currently being intensively discussed is through the productive waqf pattern. Productive waqf applies the concept of productivity to waqf assets so that it is hoped that it will be able to make a significant contribution to poverty alleviation. This research identifies the strategies applied by the government in promoting productive waqf, namely through policy regulations, outreach to the community and efficient management. The results of this research show that the government's contribution to realizing sustainable development goals through productive waqf is very important. Productive waqf can optimize current waqf assets and increase public awareness of waqf with new innovations, namely cash waqf and share waqf. Effective supervision and transparency in the use of waqf funds are challenges that must be overcome.

Model Pengelolaan Waqaf dalam Keragamaan Etnis di Aceh

The purpose of this study is first, to explain the perceptions of the Gayo and Pesisir tribes towards waqf management. Second, it describes the waqf management model carried out by the Gayo tribe and the Aceh Coastal tribe in their respective regions. And third, providing ideas, concepts, and ideal practices in waqf management in Aceh. The research method used is the descriptive qualitative research method. The results showed that the majority of the people of Lhokseumawe City gave land waqf for places of worship and education, while the people of Central Aceh or the Gayo tribe had a tradition of using waqf for the common good of their ancestors, namely Livestock Locations (Peruweren), Uber-Uber and Blang Paku and ulu ni wih area (upstream water area). The waqf management model carried out by the Gayo tribe and the Aceh Coastal tribe in their area is still mostly carried out for religious purposes such as; the construction of places of worship (mosques, madrasahs, and study rooms or Islamic boarding schools), and most of them are used for public cemeteries and the people of Aceh, especially Central Aceh and Lhokseumawe, are also still taboo about waqf assets outside of immovable waqf such as cash waqf. Ideal management of waqf for districts/cities in Aceh that is capable of providing economic influence can be carried out with seven precise steps, namely Compilation of the Waqf Program; Empowerment of Waqf Assets; Waqf Assets Certification; Nazir Empowerment; Financial Reports and Management Systems; Government Integration; and Nazir Integration

Productive Waqf Asset Management based on Primary Scale and Implications for Community Welfare

In some Muslim countries, waqf is economically valuable and a solution to reducing poverty. If able to be developed, waqf even contributes a quarter of the country's income. However, in the Indonesian region, waqf is seen only as a means of religious worship, and it is considered a mistake to change it to a socio-economic direction. This problem is what this research aims to solve, looking at the management of waqf in one of Indonesia's waqf institutions, Roemah Wakaf, as an institution that dares to transform waqf assets into socio-economic value until it develops throughout the region. The result of this research is a solution to the problem of traditional waqf management. This research uses a qualitative approach, the data is taken descriptively by positioning the researcher as the key instrument. Primary data is obtained from interviews with managers, marketing staff and mauquf alaih, while secondary data is taken from documentation studies of annual reports and development plans. The research findings reveal first, the management of waqf assets to run productively. Roumah Wakaf Surabaya starts by planning waqf programs to be productive, organizing by appointing the person in charge of each program implemented, actuating where implementing the planned program, and controlling and evaluating each ongoing program. Second, the impact of productive waqf asset management on community welfare is that it can help the primary, secondary, tertiary needs of mauquf alaih in accordance with the theory of welfare in Islamic economics.

Productive Waqf: Concepts and Its Impact on Improving Community Economy

Productive waqf refers to the use of waqf assets to invest in productive businesses that generate economic benefits. The purpose of this study is to understand the concept of productive waqf and analyze its impact on encouraging community economic growth. The research method used is literature analysis, by collecting data from various sources such as books, journals, and reports related to productive waqf and the community's economy. The data collected was analyzed qualitatively to identify general patterns, trends, and impacts seen in the existing literature. The results of this study indicate that productive waqf has great potential in improving the community's economy. Through investment in waqf assets in productive sectors, productive waqf can create new jobs, increase income, and reduce poverty. In addition, productive waqf also plays a role in building a culture of sustainability and wise resource management.

Pemberdayaan Wakaf Produktif: Analisis Pengetahuan, Sikap, dan Praktik Takmir Masjid di Indonesia

Apart from being a place of worship, a mosque can become a center for thepeople's economy. One of the Islamic instruments that can be used is productivewaqf. Nadzir waqf who doubles as mosque takmir must have good knowledge ofmanaging waqf assets so that they can become a driving force for the economy insociety. Therefore, this study aims to empirically examine knowledge, attitudes, andpractices in empowering people by takmir mosques in Indonesia. The method usedin this study is quantitative by using the concept of Knowledge, Attitude, andPractice (KAP) theory using the Structural Equation Modeling (SEM) analysistechnique. Data collection in the field was carried out by distributingquestionnaires to 514 private mosque takmirs spread across 25 provinces in Indonesia. This research is expected to contribute to the development of waqf inIndonesia as an effort to increase the welfare of the people.

Implementation of the Blue Ocean Strategy in Waqf Development in Malaysia

Waqf is an important instrument for socio-economic development. Blue Ocean Strategy is a global approach that combines creativity and innovation. This initiative also exists in the implementation of waqf development. The objective is to identify experts' views on the strategy's potential implementation in Malaysia's waqf development. Data collection was obtained through interviews with experts involved in managing waqf. They analyzed using the content analysis method. The study found waqf and the Blue Ocean Strategy can be combined to maximize benefits to society and the country. The integration of both strategies helps in the development of waqf assets and provides benefits.

ECONOMIC POTENTIAL OF WAQF FOR SOCIAL WELFARE: PATTERNS AND CONTRASTS IN MENAP AND COUNTRIES IN SUB-SAHARAN AFRICA

The Waqf has become a matter of increasing priority for Islamic scholars and policymakers, given its potential as a mechanism for the socioeconomic advancement of Muslim communities worldwide. This systematic literature review investigated the critical economic and social dimensions of the Waqf in the Middle East, North Africa, and Pakistan (MENAP) region and predominantly Muslim nations of sub-Saharan Africa. Through a rigorous examination of academic databases, 61 relevant primary sources published since 2014 were analyzed using thematic analysis techniques to uncover patterns and contrasts in managing and utilizing the Waqf across countries. The findings reveal significant diversity in Waqf economic strategies implemented, with greater uptake of Cash Waqf and Waqf-based microfinance in MENAP countries compared to sub-Saharan Africa, where adoption is limited. Approaches also diverge regarding the investment of Waqf assets in financial products, with higher prevalence in the Gulf countries than elsewhere. In the social dimension, Waqf has funded traditional educational institutions in MENAP, but the innovation support is largely untapped. Health care and affordable housing are recurring areas of Waqf's contribution, but the impact is uneven: countries like Kuwait and Qatar show more advanced development than Yemen. Women's economic empowerment through the Waqf is more pronounced in the Gulf region than in countries like Nigeria. The review identifies gaps in understanding Waqf's performance in various countries, best practices, and underlying drivers, setting out a roadmap for further comparative research to unlock Waqf's potential as an inclusive development tool.

Analisis Sistem Pengelolaan Wakaf Tunai oleh Yayasan Citra Prakarsa Nusantara dan Dampaknya pada Tingkat Penerimaan Wakaf Tunai

This research aims to explain the cash waqf management system by Citra Prakarsa Nusantara Foundation and its impact on cash waqf receipts. The research methodolgy employed is qualitative, utilizing data collection techniques such as interviews, observations, and documentation. The data sources for this research include the daily management head of CPN and the media head of CPN. The research findings describe the cash waqf management system by CPN that targets waqifs from abroad, providing significant amounts of cash waqf. Additionally, CPN’s cash waqf management demonstrates adequate attention to communication with waqifs, thereby enhancing trust and credibility in the foundation. Although it targets cash waqifs from abroad, the land used to build cash waqf assets originates from waqifs in Indonesia. Through this management system, CPN achieves a high level of cash waqf receipts despite the risks that need to be anticipated. Furthermore, Citra Prakarsa Nusantara Foundation has several opportunities for development that should be considered.
 Keywords: Cash Waqf Management, Cash Waqf Receipts, Cash Waqf.

Sistem Pengelolaan dan Pengembangan Wakaf secara Produktif di Pondok Pesantren Al-Uswah Kuala Kabupaten Langkat menurut Undang-Undang No. 41 Tahun 2004 tentang Wakaf

The purpose of this study was to determine the productive waqf management and development system at the Al-Uswah Kuala Islamic Boarding School, Langkat Regency, and also to find out the forms of productive waqf management and development at the Al-Uswah Kuala Islamic Boarding School, Langkat Regency. This type of research includes empirical research with a qualitative approach. The subject of this study involved the Chairperson of the Al-Uswah Kuala Islamic Boarding School Foundation, Nazhir Waqf, and the Community, with a qualitative descriptive research analysis. The results of the research conducted show that the waqf management and development system productively at the Al-Uswah Kuala Islamic Boarding School, Langkat Regency is carried out by administering and collecting data on waqf assets, then recording them in a notarial deed so that they have permanent legal force, and carrying out maximum supervision so that the utilization Waqf assets are in accordance with their function and main objective, which is to develop Islamic education as a place to nurture true Muslims. Then, the productive management and development of waqf at the Al-Uswah Kuala Islamic Boarding School in Langkat Regency is carried out in two forms, namely the physical form in which waqf assets are developed by adding and constructing various buildings needed in the educational process at the institution. Apart from that, it is also being developed in the form of waqf management policies especially for the needs of the students, for example providing free tuition fees for orphans and high achieving students so as to help the Muslim community (santri's parents). While the form of waqf assets is distributed to the surrounding community in the form of donations such as groceries and so on at certain moments. So that the productive management and development of waqf assets is in accordance with Law no. 41 of 2004 concerning Waqf.

PELATIHAN TATA KELOLA NAZHIR WAKAF (PONDOK PESANTREN MATHOLI’UL ANWAR LAMONGAN)

Pondok Pesantren Matholi’ul Anwar Lamongan merupakan lembaga pendidikan Islam yang menyediakan layanan pendidikan formal dan non formal bidang Agama Islam. Sejak tahun 2009 telah melaksanakan aktivitas penghimpunan dan pemberdayaan wakaf, dan sejak tahun 2017 telah menjadi nazir wakaf uang. Jenis wakaf yang dikelola ada 4 jenis wakaf yaitu wakaf aset, wakaf polis asuransi, wakaf Toko Basmalah, dan wakaf uang. Wakaf aset saat ini berupa tanah pertanian seluas 5.546 m2, tanah wakaf untuk gedung asrama dan sekola serta masjid seluas 4.501 m2, dan 3 unit mobil untuk operasional pondok pesantren, serta 1 unit mobil pick up dan 1 unit viar untuk operasional usaha KSPPS Mawar. Wakaf polis asuransi sebesar Rp 3.784.890.000,00, yang hasil investasi atas wakaf polis asuransi tersebut digunakan untuk operasional pondok pesantren. Sedangkan wakaf Toko Basmalah adalah wakah atas hasil usaha dari Toko Basmalah senilai Rp 103.920.000,00, dan wakaf uang senilai Rp1.702.491.600,00. Hasil pengelolaan investasi wakaf uang dan Toko Basmalah selain untuk operasional juga digunakan untuk memberikan beasiswa kepada santri yang kurang mampu. Dengan potensi wakaf tunai yang besar dan memperbaiki kondisi tata kelola wakaf yang masih kurang baik, maka kegiatan pengabdian masyarakat ini memberikan solusi perbaikan yaitu dengan pelatihan tata wakaf tentang standar tata kelola wakaf, menyusun tata kelola pelaporan keuangan wakaf, menyusun tata kelola manajemen aset wakaf, menyusun tata kelola pengawasan internal. Kegiatan pengabdian masyarakat ini akan dilakukan secara pelatihan dan pendampingan menyusun standar tata kelola wakaf kepada pengelola wakaf di Pondok Pesantren Matholi’ul Anwar Lamongan. Kegiatan pengabdian masyarakat di Pondok Pesantren Matholi’ul Anwar Lamongan akan dilaksanakan oleg Tim Dosen Departemen Ekonomi Syariah, Fakultas Ekonomi dan Bisnis Universitas Airlangga (FEB Unair). Hasil pelatihan tata kelola wakaf kepada para pengelola wakaf di Pondok Pesantren Matholi’ul Anwar adalah adanya harapan agar setelah kegiatan pengabdian masyarakat ini tata kelola wakaf di Pondok Pesantren Matholi’ul Anwar Lamongan menjadi lebih baik sehingga dapat menghasilkan informasi yang berguna bagi perencanaan pengembangan wakaf serta meningkatkan penghimpunan wakaf dan pendayagunaan manfaat wakaf.

Waqf dimensions in the context of improving the mosque prosperity board's economy based on law number 41 of 2004 regarding waqf

Waqf is a legal act of a person or group of people or legal entity which separates part of their property for the benefit of worship or other public purposes in accordance with Islamic teachings” and “Waqf objects are all objects, whether movable or immovable, which have durability that is not disposable and valuable according to Islamic teachings and as a support for the development of Islamic society. Law Number 41 of 2004 concerning waqf contains a variety of formal rules which form the basis for the development of productive waqf in Indonesia. In addition, a body has also been established which is the aegis of all institutions in the country. Islam does not only regulate prayer, fasting and pilgrimage but also includes mu'amalah, therefore how are efforts to increase the economy of the Mosque Prosperity Agency (BKM). The mosque is a center for worship facilities for people in increasing ubudiyah to Allah SWT, waqf assets have positive economic potential for the welfare of the community. In Indonesia, it is hoped that waqf will develop in its management so that it can empower the economy of people in need. This study aims to determine the dimension of waqf in improving the economy of the people in Indonesia. The research methodology used is literature review. The reference source for this research is previous research on productive waqf.

Waqf-Based Entrepreneurship Direct Financing Model: Potential and Challenges

Continuous effort to strengthen the integration of Islamic commercial finance and Islamic social finance becomes salient. The use of Waqf (Islamic endowment) assets for various sectors and infrastructure development, which is supported by technological advancement, can also help the economy recover, particularly in the current economic downturn caused by the Covid-19 pandemic. Unfortunately, Waqf-based entrepreneurs who contribute significantly to the sustainability of Waqf benefits, continue to face significant difficulties in obtaining capital for the development of Waqf assets. Based on a review of the existing literature and findings from the case study through in-depth interviews with selected respondents, the study aims to propose a direct financing model for Waqf -based entrepreneurs by empowering affluent Muslim potentials through Islamic banks. There are five (5) fundamental criteria considered as strategic for the integration model to successfully empower Waqf-based entrepreneurship in Indonesia, namely continuous literacy and education on contemporary Waqf, the transformation of regulatory and management transparency, improvement of the professionalism and business capacity of the Waqf-based entrepreneurs, synergy, and collaboration among stakeholders, and integrated and reliable infrastructure.

The Influence of the Development of Islamic Law on Waqf Institutions in Indonesia

This study is motivated by the importance of the position of waqf as an Islamic legal institution that is prospective enough to solve the social problems of Muslim communities in Indonesia. This study highlights the efforts to reform waqf law in Indonesia as a response to the times. These efforts include administrative arrangements in the form of recording and certification of waqf land as well as the development of waqf objects in the form of cash waqf and other securities and the development of waqf asset management. These developments are methodologically based on the principle of expediency, in order to realize benefit as the main objective of Islamic law. The community has not fully paid attention to the regulations in the implementation of waqf, especially for those who do or give waqf. This causes uncertainty about the status of the waqf itself both juridically and administratively. This condition can also lead to the misuse of waqf from the aspect of legal substance and the purpose of waqf itself.

WAKAF POLIS ASURANSI PERSPEKTIF HUKUM EKONOMI SYARI’AH DALAM MENGATASI PROBLEMATIKA UMAT

The concept of waqf also reflects the values of social care and sustainability in Islam. "Waqf of insurance policies" refers to the act of allocating the benefits or proceeds from an insurance policy for charitable or public benefit purposes. In this context, "insurance policy" refers to an insurance contract that involves the payment of premiums to an insurance company in order to obtain financial protection from certain risks, such as property damage, health, or other unforeseen events. This means that some or all of the benefits derived from insurance claims will be allocated for charitable or social benefit purposes, such as helping people in need, supporting education, or building public facilities. The waqf of insurance policies is an innovation to explore the potential of wealth so that it can be empowered more optimally as much as possible for greater benefits and also solve the problems of the people. This paper uses a qualitative approach and normative juridical methods as well as related literature. The results showed (1) Its existence can certainly open up greater opportunities to be able to grow the economic potential of the people so that it can be empowered for the general benefit and be able to solve various kinds of economic problems of the people. (2) Waqf of sharia insurance policies is part of a breakthrough in waqf management in exploring the economic potential of the people to distribute wealth effectively and on target. The synergy of naẓir, government, or related institutions is needed in the management, supervision, and development of waqf so that waqf assets remain productive, trustworthy, and truly useful to overcome the problems of the people, especially in the real sector. (3) Some of the main functions of waqf insurance policies in overcoming people's problems are for 1) Social Welfare such as hospitals, schools, orphanages, and mosques, which provide benefits to the community as a whole 2) Educational Development such as establishing schools, colleges, or training centers, which provide access to quality education to the community, even future generations. 3) Economic Empowerment such as creating jobs, developing skills, and improving the local economy. For example, waqf can be directed to establish micro or medium enterprises that provide economic benefits to the community. 4) Health Care such as establishing hospitals or health centers financed from waqf proceeds. 5) Religious Development such as building and maintaining places of worship such as mosques,ṡallâ, or other religious institutions. 6) Public Benefit such as developing infrastructure, recreational areas, and other public facilities. 7) Social and Spiritual Growth such as improving the socio-religious of the community.

Exploring the Evolution of Waqf Laws and Contemporary Practices in Muslim Countries

<p>Muslim countries. Throughout Islamic history's trajectory, waqf has served as a crucial element in the advancement of Islamic civilization. It has substantially contributed to religious, social, educational, economic, and community progress. To ensure the effective preservation and management of waqf assets, the presence of a robust waqf law that serves as a guiding framework is indispensable. In modern times, the legislation pertaining to waqf in Muslim countries has undergone significant evolution and enhancement. However, waqf laws in Muslim countries are subject to change. This paper employed a qualitative research method using secondary data to analyze the evolution and contemporary practices of waqf laws in Muslim countries. The result of this study found that waqf laws in Muslim countries have experienced multiple reforms, with the number of changes varying across different nations. Reforms in waqf laws across Muslim countries demonstrate ongoing efforts to enhance the legal frameworks governing waqf management and administration, addressing the evolving needs and challenges associated with waqf properties. These reforms aim to ensure efficient utilization and management of waqf assets for the betterment of society.</p>

A Practical Comparison of Waqf (Islamic Endowment) in Indonesia and Other Countries

The definition of waqf in one of the results of this study is "Waqf functions to realize the potential and economic benefits of waqf assets for the benefit of worship and promote public welfare". In several discussions related to waqf, it is known that Indonesia as a country with the largest Muslim population in the world has very good waqf potential. One of the research articles it is known that: The research results describe a high level of awareness about cash waqf among millennials in Indonesia. The results further reveal a lower level of willingness to contribute to cash waqf in the sample population than their level of awareness about cash waqf. In general, challenges that can be managed better for increasing waqf include several things, namely; lack of socialization. In general, the community does not understand waqf law properly and correctly, both in terms of the pillars and conditions of waqf, as well as the legal intent of waqf, Management and Management, Waqf Objects and Nadzir Commitments, and the weakness of the control system. Waqf opportunities can still be developed in accordance with existing research results; Indonesia needs to encourage the practice of waqf experts and musytarok (such as CWLS) so that waqf practice in Indonesia is more dynamic; The method of expert waqf can be reserved for the rich as part of wealth management; The practice of musytarok waqf can be intended to help the poor to be able to meet their primary needs, such as housing, hospitals, etc

Analysis of Muzara’ah-Based Productive Waqf's Impact on the Welfare Community in the Bireuen District

Bireuen District has the second largest land waqf asset in Aceh Province. These assets have been distributed for the benefit of mosques, prayer rooms, schools, cemeteries, Islamic boarding schools, and other social services, while the poverty rate in Bireuen Regency is still relatively high. In other historical and empirical studies, it was found that waqf has played a role in economic and other social development. Thus, this study aims to analyze the effect of muzaraah-based productive waqf financing on the community in the Matang Panyang Settlement, Peusangan District, Bireuen Regency. This research is quantitative research with a comparative method using primary data obtained by distributing questionnaires to 30 respondents who were selected using a purposive sampling technique. The data analysis technique used was the Wilcoxon Matched-Paired Signed Test with the help of SPSS. Based on the Wilcoxon Statistical Test, it was found that the Z value was -4.810 with a significant level of 0.000. This shows that there is a significant difference between income before being given productive waqf and after being given productive waqf capital. Where the average income before getting productive waqf financing is Rp. 468,333.33 and increased to Rp. 943,333.33 after obtaining productive waqf financing

PENGELOLAAN WAKAF PRODUKTIF UNTUK KESEJAHTERAAN MASYARAKAT DI DESA SUMBERBENING (Studi Kasus MWC NU Kecamatan Balerejo Kabupaten Madiun)

Waqf is a form of Muamalah Maliyah (property) which has long been known by the community for a long time. Excess assets owned by a person, should be a positive tool that can be used in social interaction to help each other and help each other. Regarding the issue of waqf, the government seriously issued Law Number 41 of 2004 concerning Waqf to become the momentum to realize waqf productively, because in this Law, waqf contains a very broad dimension, covering immovable assets including cash waqf, not limited to establishments places of worship and social religion. In the Balerejo sub-district, the management of productive waqf is still very minimal. Broadly speaking, the management of waqf is only used for places of worship. This fact has become an encouragement for the MWC NU Balerejo sub-district in developing the economic development of the people through waqf assets. So the MWC NU Balerejo is trying to manage a plot of land waqf in Sumber Bening Village which was originally in the form of paddy fields for the construction of MWC buildings and minimarkets in order to empower the waqf land to become productive waqf land for the welfare of the community. in Sumberbening Village, Balerejo District, Madiun Regency (2) What are the driving and inhibiting factors for productive waqf management in Sumberbening Village, Balerejo District, Madiun Regency. This research was conducted qualitatively with observation, interview and documentation procedures. Based on data analysis it was concluded that the productive waqf management mechanism of MWC NU Balerejo is by collecting assets (capital), productive and developing waqf assets and the last is distributing the waqf proceeds to the community. In order to achieve waqf management that provides benefits for improving the welfare of the community, especially business actors, orphans, the poor and the dhuafa. Factors supporting the management of this waqf are the existence of professional nazirs in managing productive waqf, while the inhibiting factors are the lack of public understanding of waqf, geographical factors and lack of support costs.

Waqf and sustainable development law: models of waqf institutions in the Kingdom of Saudi Arabia and Indonesia

This research aims to find out the regional waqf (endowment) and sustainable development models in the Kingdom of Saudi Arabia and Indonesia in terms of their laws, managements and investments. It uses a qualitative approach through observation, documentation and interviews with officials and those in charge of waqf from the Kingdom of Saudi Arabia and Indonesia. The data was then elaborated with expert opinions based on Herman Daly’s sustainable economic theory and John Locke’s theory of ownership and Islamic law theory (hifz al-mãl, himãyah al-bī‘ah and istiṣlãh). This study found that through the waqf system, the waqf institutions in the Kingdom of Saudi Arabia and Indonesia managed to reach certain achievements, namely good education, poverty reduction, hunger alleviation, and decent work. It was found that waqf institutions in the Kingdom of Saudi Arabia carried out various programs in every area of sustainable development, including providing drinking water. Another service included digging wells in areas where they were needed, which we rarely found in Indonesia. The Sustainable Waqf Law contributed to several aspects that could positively impact society and sustainable development in general. The Sustainable Waqf Law could positively impact sustainable social, economic, and environmental development. In addition, the waqf contributed to the United Nations Sustainable Development Goals No. 1, 2, 3, 4, 6, 11, 13 and 16. Finally, it is important to involve various parties, including waqf institutions, government, communities, and other stakeholders, to ensure the sustainability, transparency, and fairness in the management of waqf assets and their utilization in achieving sustainable development goals.

Potensi Wakaf Produktif terhadap Asset Wakaf di Pemakaman Kampung Baru Jelupang

The purpose of this study was to see the potential of productive waqf on waqf assets in the cemetery of the new jelupang village. South Tangerang has great potential in terms of geography, demographics and economics, there are 7 sub-districts in South Tangerang, namely Pamulang, Pondok Aren, Ciputat, East Ciputat, Setu, Serpong and North Serpong Districts. However, in general, waqf in South Tangerang is still minimal as productive waqf. There are 1,477 waqf points in South Tangerang. One of the allotments of waqf for funerals. This research is a qualitative study with a sociological approach and uses the case study method. Data obtained through interviews and direct observation. The result of this research is that the development of productive waqf is closely related to the size of waqf assets, the capacity of Nazhir, and social capital. This can be seen where cemeteries built on donated land are usually poorly maintained because they are free. For those who manage or Nazhir do not have insight into waqf itself or it can be said that they have not become professional Nazirs. In essence, the use of the donated land for the graves is for the benefit of the people, where the use of the waqf land must be with the permission of the food management so that it is neatly recorded and according to the purpose of the waqf itself.