Waqf Endowment Research Articles

A Waqf Empowerment Model Based on Benefit Analysis

Waqf endowment is an act of worship with various socioeconomic implications. At the time of the Prophet Muhammad (SAW), waqf functioned as an instrument to meet the financial needs of the community. Indonesia has the highest Muslim population in the world. Hence, it has a high potential for creating waqf endowments. This study aims to analyze the usefulness of waqf and develop a model to empower waqf endowments, especially in West Java. A quantitative approach was used for data collection by distributing questionnaires to the beneficiaries of waqf. Moreover, in-depth interviews and literature studies were also conducted to collect the data. The results showed that the respondents perceived the religious dimension of waqf as very useful, although they found its economic dimension of little use and significance. Moreover, empowerment models regarding the economic dimension are presented in this research for some of the most important waqf endowments in West Java in particular and in Indonesia in general, namely mosques and educational institutions (schools/madrasas).

Waqf—The Muslim endowments in India: ideological and legal intricacies

Abstract Waqf is the permanent dedication by any person, of any movable or immovable property for any purpose recognised by the Muslim law as pious, religious or charitable. Making waqf is considered a virtuous act in Islam. As a result, Muslims established auqaf wherever they lived. Apart from agricultural, commercial and residential properties, waqf in India includes functional/non-functional mosques, darghās (tomb or shrine of Muslim saint), khanqahās (building or space for Sufi brotherhood), maqbaras (tombs), ashoor-khanās (mourning place for Shias), qabristāns (graveyards), idghās (space to offer Eid Prayer), imam-baras (space for prayers and gatherings for Shias), etc. With the passage of time, waqf endowments started playing an important role in shaping the religious, social, educational, cultural, economic and political aspects/institutions of Muslim societies. This voluntary institution of waqf supplemented the State in fulfilment of its obligations towards the provisions of public good. This interaction between the state and the waqf created ideological and legal intricacies that have shaped the present-day waqf legislations.

Research trends in the field of Islamic social finance: a bibliometric analysis from 1914 to 2022

Purpose This study aims to present a bibliometric analysis of Islamic social finance (ISF) by addressing gaps in the existing research, exploring the current trends of publications and determining possible future research directions in this field. Design/methodology/approach Relevant bibliometric data of published research during 1914–2022 was extracted from the Scopus database and 1,355 studies were considered for the analysis. Biblioshiny app from RStudio, VOSviewer and Microsoft Excel were the tools used for analysis. Findings The identified current research streams are management and distribution of ISF funds especially zakat through fintech; governance and accountability of ISF institutions; Islamic microfinance for poverty alleviation and financial inclusion; ISF for promoting sustainable development and achieving United Nations sustainable development goals; waqf endowments and cash waqf; and Islamic charities. The identified themes for future research directions are Islamic fintech, integration of ISF, sustainable development, economic recovery, social entrepreneurship, sustainable ISF ecosystem and supporting refugees. Practical implications It provides extensive and up-to-date literature on the current trends in ISF and future research themes which can be useful for researchers, professionals and policymakers in the field. Social implications The findings of this research contribute to the solutions to socio-economic challenges and support sustainable development through ISF. Originality/value To the best of the authors’ knowledge, this research is one of the first attempt to provide a pervasive bibliometric review on ISF by including various aspects of ISF and extending the study period to more than 100 years.

Marāgha Ceased to Function: The Ṭūsī Family’s Intellectual Network and Īl-Khānid Political Itinerance

Abstract While there is no consensus as to when the Marāgha observatory, centre of a Eurasian-scale intellectual network, ceased to function, given that no historical sources mention such a date, by focusing more on the Īl-Khānid political context than on the scientific activities at the observatory that have so far attracted scholarly attention, I argue that the termination of the observatory’s activity overlapped with the downfall of Aṣīl al-Dīn b. Naṣīr al-Dīn (d. ca. 1317) in 1309/10. Naṣīr al-Dīn al-Ṭūsī (1201–1274) acquired the office of trustee of the waqf endowments for the observatory. This office was inherited after his death by his sons. However, the family property related to the religious endowments was targeted, which resulted in the family’s fall. Thereafter, the eighth īl-khān, Öljeitü (r.1304–1316), did not station his mobile court in Marāgha, which marked a shift of the intellectual centre of the Īl-Khānid dynasty away from the observatory.

Strategy for Religious Endowment: A Comparative Study of the Waqf

Abstract This paper shows the spread of waqf endowments in the medieval Islamic world, especially in Egypt, Syria and Ottoman Turkey, based on narrative and archival sources, and discusses what purposes and motives for endowments and their social effects were. Finally, it goes on to state the features of the waqf endowment (combination of personal and religious motives, and of egoistic and altruistic wishes), in comparison with endowments in other regions such as Europe, India, China and Japan.

Comparative Analysis of Waqf Institutions Governance in India and Singapore

Waqf refers to a specific form of philanthropic charitable act that is practiced by allocating a non-perishable tangible asset. It involves designating categories of beneficiaries who are entitled to receive its benefits or income. This research investigates the governing structures of Waqf institutions in India and Singapore, with the objective of comprehending the intricate factors that influence their operational functionality. This research aims to explore the differences and similarities in the governance structures of waqf in both countries, considering its significance in their socio-religious landscapes. The main objectives of this comparative analysis are to examine the governance models of Waqf institutions in India and Singapore, identify regulatory mechanisms, and evaluate their impact on the administration and utilization of Waqf assets. Additionally, the study aims to illuminate the socio-economic implications of the differences in governance and assess the effectiveness of each model in preserving the intended socio-religious goals of Waqf endowments. This paper is grounded on research conducted using available written materials, and it embraces the qualitative research framework to analyze the literature at hand. By assessing and comparing the governance of Waqf institutions in India and Singapore, significant disparities are uncovered. India's approach is characterized by decentralization and the existence of various regulatory bodies, Singapore adopts a more centralized approach. The study sheds light on how different governance structures impact the effectiveness, transparency, and sustainable management of Waqf assets. Financial sustainability, community involvement, and adherence to socio-religious purpose emerge as pivotal factors that differentiate the two models.

Predictors of Waqf Endowment: Mediating Effects of Attitude, Subjective Norms, and Perceived Behavioral Controls

Religious commitment and Waqf trustee communication are important predictors of a typical Waqf intention. Yet little is known about the underlying mediating variables that account for these relationships. Based on assumptions derived from the Theory of Planned Behavior, the focus of this paper is to explain how religious commitment and Waqf trustee communication are predictors associated with Waqf intention with the underlying mechanism of human social psychology; i.e., the individual attitude, behavioral control towards Waqf, and Waqf subjective norms. An online survey (N=200 Muslim adults) was used to test the proposed relationships using PLS Algorithm, Bootstrapping, and Blindfolding analysis in SmartPLS software. The findings showed that religious commitment and Waqf trustee communication are directly related to one’s Waqf intention, with Waqf trustee communication showing stronger effect than religious commitment. In addition, behavioral control and subjective norms of Waqf significantly mediate the effect of religious commitment and Waqf trustee communication on Waqf intention. The attitude towards Waqf only mediates the effect of religious commitment to Waqf intention, but not of Waqf trustee communication. Our knowledge of these relationships is important as it can help advance the integration of social psychological factors in explaining the effect of religious commitment and trustee communication on Waqf intention.

Capitalism in Khiva: Cash Waqf or Cash Loan?

Abstract This article examines the sharp increase of cash waqf endowments in the Khivan Khanate and the circumstances of their usage during the final decades of the nineteenth century. This research supports the conclusion that the rise of monetization in the economy prompted the rapid emergence of cash waqf endowments and led the administrators of such pious institutions to become personally involved in moneylending activities. Through an investigation of Khivan qāżī records, this article shows how cash waqf capital was utilized through bay‘-i jāʾiz, a type of moneylending agreement that became popular across much of the 19th-century Islamic world. It argues that the emergence of cash waqf and bayʿ-i jāʾiz agreements during this period is indicative of the influences of global industrial capitalism on the Khivan economy.

Heaven or Earth: The Hagia Sophia Re-Conversion, Turkish and International Law, and the Special Case of Universal Religious Sites

The Hagia Sophia has stood as one of the greatest religious buildings in the world for nearly 1,500 years. During this time, it has taken many forms, first as a church and then a mosque, before finally becoming a museum in 1934 .But in July 2020, the Turkish president, Recep Tayyip Erdoğan, converted the Hagia Sophia back to a mosque following a ruling by the Turkish Council of State. This re-conversion was received with outrage across much of the world, but whether the decision was legal poses a much more difficult question.This article analyzes Turkish domestic law and international law to conclude that there are grounds for questioning the legality of the Hagia Sophia’s re-conversion. It then addresses the need to better protect universal religious sites like the Hagia Sophia in the future. The Council of State relied on principles of the Islamic waqf endowment structure to declare the museum status of the Hagia Sophia illegal. But, in reality, waqf legal doctrine has been dynamic throughout history. Separately, the Turkish Constitution holds secularism as one of its greatest principles, which the re-conversion of the Hagia Sophia, cloaked with religious importance and symbolism, would seem to violate. On the other hand, international law on cultural heritage, freedom of religion, cultural rights, minority rights, and conquest provide much weaker constraints on the changed status of the Hagia Sophia. This is concerning given that Hagia Sophia is not the only universal religious site—a place of shared religious importance for two or more religions—in need of protection due to its unique history. In light of this, a future treaty on universal religious sites or the expansion of freedom of religion under the International Covenant on Civil and Political Rights could provide potential vehicles for such protection.

LEGAL AND PRACTICAL ISSUES IN THE MANAGEMENT OF WAQF PROPERTIES IN SRI LANKA

Waqf (Endowment) is the permanent dedication extended by a Muslim to any movable or immovable property for a purpose recognized by the Shari’ah as pious, religious, or charitable. This is one of the Islamic institutions that have existed since the time of the Prophet (PBUH). The Sri Lankan management operations of Waqf were exercised institutionally as early as 1956. Due to the improper management of waqf assets, society has faced several problems such as poverty, unemployment, recession in education. Therefore, this study aims to identify the legal and practical challenges faced by Waqf institutions in terms of proper implementation of the Muslim Mosques and Charitable Act- 1956 (Wakfs Act of Sri Lanka). The method of the qualitative study was used. The findings demonstrate that there is no authority to the waqf Tribunal to amend a verdict, the Waqf Tribunal depends on the District Courts in implementing the judgments and there are deficiencies in the selection of trustees or mutawallis. This study concludes with the argument that the institutional process of the Sri Lankan Waqf act has legal and practical shortcomings. If these shortcomings are minimized there is no doubt that this Islamic waqf system will help to develop Sri Lanka economically.

A bibliometric review of the Waqf literature

Waqf received research attention due to its ability to contribute to socio-economic development. While a high volume of literary evidence on this Islamic social finance instrument is available, the research motivation and study findings are diverse. Therefore, we conduct a bibliometric analysis of waqf literature to understand the pattern and direction of research on Waqf broadly. We collect 319 articles, and reviews on Waqf extracted from the Scopus database, covering a period exceeding 100 years from 1914 until June 2020. We employ RStudio, VOSviewer, and Microsoft Excel for citation analysis, content, and network analyses. A systematic review of recent publications complemented the bibliometric analysis. Alongside revealing the most relevant scientific actors in waqf literature, most researchers on Waqf were from Malaysia; they conducted studies widely on cash Waqf. As a result, we identify four research themes for waqf studies which include (1) Cash Waqf endowment, (2) Islamic accountability and Waqf, (3) Waqf and Islamic social finance, and (4) Governance for Waqf endowment. This is the first study to provide a bibliometric review of waqf literature to address gaps in the existing research and offer directions for future research which could benefit early-career Islamic finance researchers.

Heaven or Earth: The Hagia Sophia Re-Conversion, Turkish and International Law, and Universal Religious Sites

The Hagia Sophia has stood as one of the greatest religious buildings in the world for nearly 1,500 years. During this time, the structure was a church and then a mosque, before finally becoming a museum in 1934. But in July 2020, the Turkish president, Recep Tayyip Erdogan, re-converted the Hagia Sophia to a mosque following a ruling by the Turkish Council of State. The re-conversion was received with outrage across much of the world, but whether the decision was legal poses a much more difficult question. This article analyzes Turkish domestic law and international law to conclude that there are grounds for questioning the legality of the Hagia Sophia re-conversion but also the need to better protect sites like the Hagia Sophia in the future. The Council of State relied on principles of the Islamic waqf endowment structure to declare the museum status of the Hagia Sophia illegal, but in reality waqfs have not remained static throughout history. More convincingly, the Turkish Constitution holds secularism as one of its greatest principles, which the re-conversion of the Hagia Sophia, cloaked with religious importance and symbolism, would seem to violate. On the other hand, international law on cultural heritage, freedom of religion, and conquest provide much weaker constraints on the changed status of the Hagia Sophia. But the Hagia Sophia is not the only universal religious site, a place of shared religious importance for two or more religions. As shown by the example of the Hagia Sophia, universal religious sites need greater protection given their unique histories, and a future treaty on universal religious sites or the expansion of freedom of religion under the International Covenant on Civil and Political Rights would provide potential vehicles for such protection.

Problems In Managing Waqf Endowment Asset In Bogor Regency

This article examines the role and function of Nazhir (guardian of endowment) in the empowerment of waqf objects in the Legal District of Bogor Regency, West Java, Indonesia. The aim is to increase Nazir's professionalism in increasing the productivity of waqf assets to be able to provide maximum benefits to the general public (ummah) in a sustainable manner. In Bogor district, there are waqf assets in the form of land totaling 5,686 locations within land areas of 4,433,860 M2. With such a large number of waqf assets, if managed professionally, the waqf will certainly be able to bring the sustainability of the Ummah economy, especially the sustainability of education for the younger generation. However, as this study found, only a few Nazhirs in the Bogor Regency area who have begun to develop productive waqf assets. The majority of Nazirs still use the old pattern which is not conducive to the development of the productivity of waqf property. Therefore it is necessary to optimize the role and function of Nazhir through continuous coaching by the Indonesian Waqf Board (BWI). In the form of (1) meetings in the context of coaching, (2) training activities, and (3) socialization related to the latest regulations regarding the management of waqf objects.

Muslim Intellectual Deficit

It is no exaggeration to say that some of the greatest intellectual movementsin the annals of human civilization were launched under the aegis of Islam.Islamic contributions to the promotion of knowledge and learningare noteworthy. Franz Rosenthal, for one, perceptively observed that Islam’slasting and invaluable gift to humankind is that it made the hiddentreasures of knowledge available to all sectors of society. The intellectualrevolution ushered in under the direction of Islamic civilization blossomedand came to fruition through the central importance attached to the artsof language. (The earliest verses of the Qur’an revealed to the Prophet, forexample, highlighted their crucial significance.) The importance attachedto learning and the transmission and dissemination of knowledge was institutionalizedthrough a wide network of schools, colleges, universities,libraries, observatories, and medical residencies in the Islamic world. Theselfless devotion of individual scholars, the munificence of private donors,waqf endowments, and royal patronage played a central role in the inceptionand maintenance of these institutions.For Muslim intellectuals, the question of intellectual decay has longbeen worrying, yielding repeated efforts to analyze and diagnose the historicaland spiritual factors responsible for the stagnation and decline ofthe Muslim world. Parray’s introduction highlights Qur’anic terms key tohis effort, including furqān (distinction), dhikr (remembrance), and hudā(guidance), which also signal how he reads the scripture. He quotes MustansirMir, renowned Pakistani expert on Qur’anic studies, who says of thevarious aspects under which the Qur’an presents itself, that these names“not only represent so many facets of the Islamic scripture, but they alsomake up, when seen as inter-related and inter-connected, a coherent and ...

An Empirical Study on Awqaf Endowers’ Perception: Imperatives for Awqaf Institutions’ Success

The success of awqaf institutions are determined by many factors, among others is good feedback from the endowers either from their contribution or repeat endowing. This study investigates the perception of endowers to endow and factors motivating them to repeat endowing in ensuring waqf institution success among 366 respondents in 2014. The study employs two models of multiple linear regression analysis. The first model examines the determinant factors influencing the intention to endow whereas the second model investigates internal and external factors influencing the intention to repeated waqf endowment in future. The findings show integrity of waqf institution, religious obligation and access to cash waqf have significant contribution to the endower’s perception to endow cash waqf. Meanwhile, repeated cash waqf behavior will take place if endowers are familiar with waqf institutions and have easy access to cash waqf as these two variables are significantly related to dependent variable. Thus, in order to motivate endowers to repeat cash waqf behavior, continuous promotion to create familiarity together with easy access to cash waqf are vital to encourage repeated charitable behavior.

Establishment of The First WAQF Bank in Bahrain: Exploratory Study

This paper surveys awqaf over a historical and geographical trajectory as a backdrop to exploring the lineaments of a new waqf bank. The Kingdom of Bahrain is on the cusp of founding a new waqf bank but many issues with respect to creation of a waqf bank need to be threshed out and limned in detail. To this end, a survey was designed and distributed to key decision-makers in the Islamic Financial Institutions (IFIs) in Bahrain to obtain their feedback about the possibility to establish the first Waqf (Endowment) Bank of Bahrain along three axes; .1) proposed structure; 2) sources of capital and 3) recommended modes of financial transactions. 67% of IFIs responded and questionnaires filled out by 12 IFIs were analyzed in terms of descriptive statistics. The result of the survey indicate substantial support among IFIs for the creation in Bahrain of a waqf bank, organized as a domestic and international investment and development bank, with financings drawn primarily from Muslim sources and public banks (CBB) and secondarily from all corporations (be they Islamic or non-Islamic. Preferred legal status would be as an independent corporation. IFI informants suggest that the new waqf bank would be licensed to conduct a wide variety of Islamic transactions, with a strong preference in favor of direct investment with equity participation but, notably, exclusive of engaging in loans with service charges. This study should prove utile to the Central Bank of Bahrain (CBB) in determining how to set up a new waqf bank in line with a need to craft new guidelines and regulatory measures covering operations of such new Islamic financial entities. In addition, this study should be particularly relevant to central banking authorities considering in Islamic economies of whether, and how to, go about formation of waqf banks in their jurisdictions in Bahrain for strategizing and encouraging the establishment of the Waqf Bank.

Legal Review Of Implementation Endowments Authority Relating To The Under Hand Agreement Made By Waqif (Case Study In Kua Wonosalam, Demak)

Waqf is a legal act of Waqif to separate and or hand over part of their wealth to be exploited forever or for a specified period. Usefulness of waqf itself for purposes of worship or public welfare according to the Shari'a. The purpose of the endowment given to nadzir of Waqif is to utilize waqf property in accordance with its function. The method used is a method socio-juridical with descriptive analytical research specifications, while the data analysis method used is qualitative analysis. Based on the results of research and discussion can be concluded that the power of the waqf agreement under the hand can be executed as long as their witnesses from several parties. During the relevant parties agree to the provision of the giiving waqf endowments by Waqif to nadzir have a valid legal provisions. Legally positive endowments implementation should be done with a pledge made before the Endowment Agreement Official Pledge (PPAIW) with two witnesses and should be made in the form of an agreement of Pledge of Endowments pursuant to Article 17 of Act No. 41 of 2004 on waqf: 1. Endowments statement implemented by Waqif to nadzir before PPAIW to be implemented by two witness; 2. Endowments statement referred to in paragraph (1) shall be declared orally and / or in writing and set forth in the agreement of pledge endowments by PPAIW.Keywords: Waqf, Endowments Authority, Under Hand Agreement.

Peranan Wakaf Produktif Pemuda Muhammadiyah Untuk Kesejahteraan Warga Desa Longkeyang, Bodeh, Pemalang

<p><strong>Abstract</strong></p><p><strong><br /></strong></p><p>One of the forms of worship to draw closer to Allah SWT related to property is donated. <em>waqf istismari</em> also called productive waqf, waqf property that is used for investment purposes, whether in agriculture, industry, trade, and services. This endowment is growing problems in the village Longkeyang, where the youth of Longkeyang attempted endowment for the welfare of citizens. In 2006, approximately 10 people from the youth of the Longkeyang together activists AMM (Angkatan Muda Muhammadiyah) began a new initiative is to create a new institution that was later (in 2010) was named after the <em>Badan Pekerja Pengembangan Ranting Muhammadiyah</em> (BP2RM). (1) The first step movement endowment productive Muhammadiyah Youth in Longkeyang namely (a) the anxiety of citizens and youth of the organization is stagnant and also go hand in hand some scholars who died, so no worries "if shortly Muhammadiyah in Longkeyang will run out" as the scorn of other people. (B) Establish <em>Badan Pekerja Pengembangan Ranting Muhammadiyah</em> (BP2RM) Longkeyang village. (C) Movement Endowments Endowments coins For Productive. The two (2) Management of communal ownership of productive Youth in Longkeyang namely (a) From the collected coins donated land and then bought 1,500 m maximized as initial capital. (B) The existing endowments worked together to reduce the cost of key crops <em>albasia</em> timber, then the cost of treatment using the results of intercropping banana plants. The third (c) In the future, earning endowment will be managed by the sharing system, since from 2006 to 2010 the endowment of productive trees used for the expansion of land. (3) The Role of Waqf Productive Youth Welfare Citizens For The Longkeyang namely (a) The results of this productive endowments, are not significant, but citizens can already feel as waqf land managers and also from the results of the banana crop intercropping. (B) Some of the programs that have resulted from the productive management of waqf endowments suppl shroud support fund for volunteers who want to stay.</p><p>Keywords: <em>Endowments, Awqaf Productive, Youth of Muhammadiyah.</em></p><p><strong><br /></strong></p>

PERANAN WAKAF PRODUKTIF PEMUDA MUHAMMADIYAH UNTUK KESEJAHTERAAN WARGA DESA LONGKEYANG, BODEH, PEMALANG

This study aims to examine the role of productive endowments Muhammadiyah Youth in Longkeyang, Bodeh, Pemalang. As for the issue being studied is how the first step and productive management of waqf movement Muhammadiyah Youth in Longkeyang? In addition, it will also examine how far the role of Muhammadiyah youth in productive endowments Longkeyang for the welfare of citizens. The results of this study, among others, the initial step of productive endowments movement Muhammadiyah Youth in Longkeyang namely, the anxiety of citizens and Muhammadiyah youth with a stagnant organization, so no worries "if Muhammadiyah in Longkeyang soon going to run out". Then the Working Body Shaping Development Branch of Muhammadiyah (BP2RM) and Gerakan Desa Wakaf Longkeyang coins For Productive Waqf. Meanwhile, the management of waqf productive Muhammadiyah Youth in Longkeyang the coins collected from endowments then bought land 1,500 m and maximized as initial capital. Then, the donated land is managed jointly. Meanwhile, the role of productive endowments Muhammadiyah youth for the welfare of citizens in Longkeyang could be felt, especially on the management of waqf land and also from intercropping banana crops. In addition, some programs that have resulted from the productive management of waqf endowments shroud and fund education in schools for cadres of Muhammadiyah.

Cash Waqf as an Alternative Source of Islamic Microfinance Institution’s Capital in Indonesia

One type of contemporary waqf is cash waqf. Cash Waqf provide more giving mashlahah because the money can be used for many things other than endowments. Form of cash waqf development is to be invested in Islamic financial institutions were profitable and secure. This paper aims to integrate the cash waqf as a social fund to the financial intermediation role on Islamic Micro Finance Institutions. Endowments in cash will be an alternative source of capital LKMS cheap and mashlahah. The pattern is divided into a cash waqf endowments temporary cash invested in sharia-term investment products, such as savings deposits and capital investments. Average cash waqf permanently included as a component of capital. Endowment funds will be disbursed on micro-finance, the results of which will be channelled to the social fund. With this pattern expected cash waqf and where LKMS can benefit the wider community.