ISLAMIC KNOWLEDGE AND CIVILIZATION

(UNGS 2040)

“THE ROLE OF WAQF

IN DEVELOPING THE UMMAH”

PREPARED FOR :

DR. MOHD. SHUHAIMI BIN HAJI ISHAK(SECTION 10)

PREPARED BY :

MEMBERS STUDENT ID

INTAN MUNIRAH ZAKARIA 1312458NUR ISHARRA ABDULLAH 1312762

TABLE OF CONTENTS

TITLE PAGE

1. PREFACE & ACKNOLEDGEMENT 3

2. INTRODUCTION 4

3. PROBLEM STATEMENT 6

4. APPROACH 7

5. FINDINGS 8

6. DISCUSSIONS 17

7. RECOMMENDATIONS 22

8. CONCLUSIONS 23

9. REFERENCES 23

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PREFACE & ACKNOWLEDGMENT

Alhamdulillah, we raise our gratitude to Allah swt the Most

Compassionate and Most Merciful, for allowing us to continue our

journey in this world and seek the beautiful of Islam through

knowledge. Next, we want to thank our dearest lecturer Dr. Mohd

Shuhaimi bin Haji Ishak for his taught and guidance to complete

this assignment and not to forget, our family and friends for the

endless love and support which give us the strength to move

forward.

This assignment is being done not only for the purpose of

fulfilling the requirement of UNGS 2040: Islamic Knowledge and

Civilization course because the most important thing is through

the assignment we acquire new information and knowledge on waqf

which is one of the economic tools in Islam which has the great

potential to pull out the Muslims from poverty. As our topic for

the assignment is “The Role of Waqf in Developing the Ummah”, we

look forward the awareness of the society on waqf and how waqf

can improve the socioeconomic status of Muslims.

We had conducted a survey on the awareness of waqf among the

public especially the Muslims in Gombak and Sentul so that we can

capture the real picture of public thoughts on waqf and in the

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same time trigger the awareness on the importance of waqf not

only as the beneficiary, but also as the contributor. We had also

done some literature review on the progress of waqf from the past

and in present time.

This assignment had helped us to remind ourselves on our

responsibility as khalifah of Allah in being fair and justice

especially in wealth distribution and also be kind and help

others especially those in need as we will be accountable for

each of our deed.

2. INTRODUCTION

Waqf or awqaf (plural) are derived from the Arabic root verb

waqafa, which means causing a thing to stop and stand still. It

also means pious (charitable) foundations.1 In Islam, waqf means

holding certain property and preserving it for the confined

benefit of certain philanthropy and prohibiting any use or

disposition of it outside that specific objective.2

Islam encourage the Muslims to do charity and help others such as

giving donations (sadaqah), building mosque, make ways to ease1 Murat Cizakca, Waqf in History and Its Implications For Modern Islamic Economies,Essential Readings In Contemporary Waqf Issues,2011,p.42 Monzer Kahf, Waqf and Its Sociopolitical Aspects, Essential Readings In Contemporary Waqf Issues, 2011, p.45

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people and many other things as ways to seek pleasure from Allah.

In Al-Baqarah 2:261 as translated:

“The likeness of those who spend their wealth in Allah’s way is as the likeness of a

grain which growth seven ears, in every ear a hundred grains. Allah giveth increase

manifold to whom He will. Allah is All Embracing, All Knowing”3.

One of the verse in Al-Quran which encourage the sahabahs of

Rasulullah sallahu’alaiwasallam to waqf is Al-Imran 3:92 which

means “Ye will not attain unto piety until ye spend of that which

ye love. And whatsoever ye spend, Allah is aware thereof”.4 As

the sahabahs heard this verse, they contribute their land and

orchard tobe used by the society and for the sake of Allah and

Islam.5

The encouragement to do waqf also can be seen in hadith of

Rasulullah sallahu’alaihiwasallam as below:

“Ibn Udmar reported, Umar Ibn Al-Khattab got a land in Khaybar, so he came to the

prophet Muhammad and asked him to advise him about it. The Prophet said, "If you

like, make the property inalienable and give the profit from it to charity." It goes on

to say that Umar gave it away as alms, that the land itself would not be sold,

inherited or donated. He gave it away for the poor, the relatives, the slaves,

the jihad, the traveller and the guests. And it will not be held against him who

3 Quran, Al-Baqarah 2:261, Translated by Mohammed Marmaduke Pickthall, The Meaning of The Glorious Qur’an,2001,p.614 Quran, Al-Imran 3:92, Translated by Mohammed Marmaduke Pickthall, The Meaning of The Glorious Qur’an,2001,p.865 Razali Othman, Institusi Wakaf Sejarah dan Amalan Masa Kini,2013,p.11

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administers it if he consumes some of its yield in an appropriate manner or feeds a

friend who does not enrich himself by means of it”.(Sahih Muslim)6

This hadith had made it clear that waqf is or contributing

something for the benefit of others is highly recommended in

Islam since the time of prophet Muhammad S.A.W. Waqf has not only

been as an act of worship but it also play an important role in

the development of Ummah. This hadith triggered Muslims to

contribute their properties as social contributions for the

benefit of Ummah and also as a sign of gratefulness towards Allah

for the wealth given to them.

In Islam, waqf properties play a role as a medium to build a

strong relationship among society members besides it show the

responsibility to take care of the welfare between high income

group and moderate income group. Actually, waqf properties not

only focus on mosque, land or a building but it also includes any

item that can bring benefit towards Ummah such as books, Al-

Quran, agricultural machinery, cattle, shares and also cash.7

We had conducted a survey to see the knowledge of people

concerning of waqf. Actually most of the respondents are aware of

waqf but they do not know how to channel the waqf properties to

6 Translation of Sahih Muslim, Book 13, Chapter 5, No 4006 Kitab Al-Wasiyya (The Book of Bequest).page9917 Monzer Kahf, Waqf and Its Sociopolitical Aspects, Essential Readings In Contemporary Waqf Issues, 2011, p.45

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the right places and what are the advantages of waqf for the

society. Through this study, we acknowledge and believe that waqf

can be inculcated in order to develop the society. Hopefully, by

through this study, it can help people to learn more about waqf

and encouraged them to waqf their properties.

3. PROBLEM STATEMENT

In the context of Malaysia as one of the Muslim country, it can

be seen from the annual budget since 1999 up to now, Malaysia has

practised deficit budget which means the country spends more than

the income received.

In 2015, the budget allocates RM273.9 billion which was allocated

to Operating Expenditure (RM223.4 billion) and Development

Expenditure (RM50.5billion). Under the Development Expenditure,

the budget will be used for economic sector (RM29.3 billion),

social sector comprises of education and training, health,

housing, well being of society (RM12.6 billion) and the rest for

security sector and other contingencies.8

8 YAB Dato’ Sri Mohd Najib Tun Hj.Abdul Razak, The2015 Budget Speech,10 October 2014, p.7

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The budget shows that the government as a non-profit entity needs

a lot of money to develop the country. In 2013, the total

reported deficit was RM38,580 million and it is estimated that in

2015, total deficit will jump to RM74,815 million.9 The worse

thing is that the deficit budget shows that the government needs

to make loans and pay for interest. Ministry of Finance reported

that the government paid interest in 2010 for RM 15,621 million

and in 2015, the estimated interest will be paid is RM23,168

million.10

In the global view, it can be seen that many Muslims are still

left behind living in poverty and have being abused by others

such as Muslims in part of South of Thailand, the Rohingya,

minority Muslims in China and others.

Therefore, this is where waqf plays its role in helping the

ummah. Through the concept of brotherhood, Muslims can help other

Muslims who are in need. Moreover, waqf can be an economic tool

in reducing the burdens of the government to develop the country

and in the same time it is a better way to develop the ummah. 4. APPROACH

9 Consolidated Public Sector Finance, Economic Report 2014/2015, http://www.treasury.gov.my/pdf/economy/er/1415/jp6_9.pdf10 Federal Governmnet Net Borrowings, Economic Report 2014/2015, http://www.treasury.gov.pdf/economy/er/1415/jp6_6.pdf

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In obtaining information on the awareness and importance of waqf,

we had done a survey on random sampling basis where there were 50

people from the IIUM students and the public around Gombak and

Sentul had been given a set of questionnaires with 14 questions

of their awareness on waqf.

METHOD

Before the survey was conducted, 14 questions on the awareness of

waqf had been selected. Then, 50 copies of the questionnaire had

been distributed to 50 randomly selected people age ranging from

18 to 40 years old as it is the best age to spread the awareness

on waqf because the are the generations that will empower the

waqf institutions in the future.

Then, the collected data were transferred to spreadsheets to be

organized and represented by charts. From the charts, we can

analyze the data and present them in this report.

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5. FINDINGS

Here are the findings resulting from the survey conducted on

waqf.

1. Contribution to waqf

32 people

18 people

YES NO

2. Types of properties that they have contributed for waqf.

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12 people

20 people

MONEYBOOKS

From the charts above, among 50 respondents, 64% or 32 people

have been contributed for waqf. From that figure twenty of them

contributed books including al-Quran while others contribute cash

money. None of them have contributed other properties such as

land or building which may be due to their level of wealth.

3. Reasons that preventing people to make waqf

1

105

2 Do not know about waqf

Do not have the ability in terms of wealth to contribute

Afraid of decreasing in wealth

Do not know how to channel the property for waqf

36 % or 18 people who never give waqf have following reasons:

55.55% or 10 people claimed that they were not giving waqf

as they were unaffordable

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There were also who neglect to give waqf as they were

afraid that their wealth will decrease as they have to give

away their properties without material compensation

There were a few who wanted to give waqf but they did not

know the channel

4. How waqf influence people’s life

8

5

14

23

Peace of mindStrengthen the ukhwah or relationship between members of the societyTo fulfill the responsibility to help the societyAs motivation to be better muslim and to please Allah

The purpose of giving waqf is to seek the pleasure of Allah which

was agreed by 46%of the respondents or 23 people followed by the

reason to fulfil the responsibility to help the society. Only 10%

people think that waqf can help to strengthen the bond of ummah.

5. How do you know about waqf?

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324

4

9Learn in school/ college/ unversitySelf reading from newspaper, magazines, articles and etc.Taught by parents or family membersPromotions by waqf institutions

Most of the respondents know about waqf from the course that they

have learned in the educational institution. In addition, waqf

institution also has played its role to promote waqf programmes

where it can be seen from above 18.37% respondents aware about

waqf because of promotions by waqf institutions. While the rest

of the respondents have knowledge on waqf through self reading

and taught by their family or friends.

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6. Have you ever use any waqf properties?

3218 YES

NO

7. What types of waqf properties that you have used before?

20

21

40

BOOKCLINICOTHERSMOSQUE

From the charts above, 64% of the respondents claimed that they

have used waqf properties. Mosque is one of the waqf properties

that have been used by most of the people. Books which including

Al-Quran and other academic books come next and followed waqf

clinic provided by private companies and non government

organisation (NGO) and other properties.

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8. Do you agree that waqf should be one of the important mediumsto develop the society?

45

5YESNO

9. The benefits of Waqf

815

21

23

5 Economic growth Improvement of public facilities

Reduce social gap and create harmony

Improvement of social welfare

Reduce governments burden for development

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The above charts shows that 90% of respondents agree that waqf

should be one of the alternatives to develop the society. 23

respondents agree that waqf can improve social welfare and reduce

social gap between the wealthy and the poor. Also, through waqf

public facilities can be improved where it leads to reducing

government spending on public facilities.

10. Does the waqf institution in your country manage the waqfproperties efficiently?

37

13YESNO

Majority respondent agree that waqf institution in Malaysia has

manage waqf properties efficiently but 26% claimed that the

institution does not do well and the reasons are discuss below.

11. The indicators that show the inefficiency of the management.

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2

33

4

1 There is no specific instituition to manage the waqfThe process to waqf the properties is difficult Lots of abandoned waqf propertiesWaqf properties are not being used wisely for the benefits of ummah

Above are the reasons or the indicators that the 26% respondent

claimed that the waqf institutions are inefficient. 30.77%

respondents claimed that waqf properties are not being used wisely for

the benefits of ummah. Although there are many waqf properties, but

many of them are abandoned especially land. The respondents also

claimed that the process to waqf the properties is difficult.

12. The preferable waqf properties which will help economic

growth.

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LAND

MONEY

MOSQUE

BOOKS

BUILDINGS

SHARES

0 2 4 6 8 10 12 14 16 18

17

14

8

7

2

2

From the above bar chart, 62% of the respondents choose land and

cash money as the waqf properties which will help to boost the

economic growth. This is due to the potential of the properties

to be used as revenue generator such as by constructing buildings

on the land to be rented to others or constructing premises for

Muslims for business activities. The introduction of cash waqf

too encourage Muslims to contribute constantly although in small

amount to finance waqf projects such as building religious

schools, orphanage house and others.

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13. Do you think that the waqf institution have actively promoted

waqf programmes in the society?

14

36

YESNO

14. Media or channel with greater influence to promote waqf

21

95

5

10 Social media (Facebook, Twitter etc.)NewspapersRadioBillboardMosque's programmes

From the charts above, 72% respondents have the said that waqf

institutions in Malaysia have not actively promoted waqf

programs. The respondents too claimed that currently, social

media such as Facebook and Twitter have greater influence than

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other channels such as newspaper and radio. Therefore, waqf

institutions need to empower their promotions via these mediums

if they want to attract involvement or contribution especially

from the younger generation.

15. Do you think that waqf properties should be allowed to beused by non-muslims especially for the needy?

48

2YESNO

16. Reasons for allowing non-muslims to use waqf properties.

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5

11

12

To show the mercy of Islam

To help people regardless of their race or religion

Medium of da'wah

The respondents had been asked whether non-muslims especially

those who are poor should be allowed to use waqf properties such

as waqf clinics, books and other. 96% of the respondents had

agreed that the non-muslims should be helped. It is because,

through the help given, it can be a medium of da’wah and as Islam

is Rahmatan lil ‘alamin or the blessings for the universe,

weshould help people regardless of their race and religion.

6. DISCUSSIONS

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Waqf has been practised by Muslims in Malaysia since the advent

of Islam In the country around 14th century.11 Although from the

survey that we had conducted before shows that there were some

respondents claimed that waqf institutions in Malaysia is

inefficiently managed the waqf properties, but the fact is many

efforts have been taken by not just the government but also from

the private corporations to enhance and stimulate waqf

institution in order to achieve the main objective of waqf which

is to improve the socio-economic welfare of the people in the

country.

According to Section 25 of the Civil Law Act 1956,12

administration of Muslim’s property shall in accordance with the

Islamic Law which means that Shariah has been recognized as the

governing law of Muslim’s property including waqf and in

accordance to List II (1) Ninth Schedule (State List) of Federal

Constitution of Malaysia13, each State Islamic Religious Council

(SIRC) is responsible in waqf affairs. Section 61 of the

Administration of Islamic Law (Federal Territories) Act 1993 [Act

505]14 states:

" Notwithstanding any provision to the contrary contained in any instrument or

declaration creating, regulating or affecting it, the Council shall be the sole11 Al-Habshi,Syed Othman “Case Study:Malaysia, Intrnational Seminar on Awqaf and Economic Development,1998,p.3 in Dr. Siti Mashtoh Mahamood, Waqf in Malaysia Legal and Adiministrative Perspective,2006,p.2712 Civil Law Act 1956, http://www.agc.gov.my/Akta/Vol.%202/Act%2067.pdf,p.2913 Federal Constitution of Malaysia 1957, http://www.commonlii.org/my/legis/const/1957/24.html14 Administration of Islamic Law (Federal Territories) Act 1993 (Act 505), http://www.agc.gov.my/Akta/Vol.%2011/Act%20505.pdf, p.36

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trustee of all waqf, waqf either general or special endowment, all nazr am , and

all the trusts of every description that create such a charitable trust to support

and advance the religion of Islam or for the benefit of Muslims in accordance with

Islamic law . "

One of the important characteristics of waqf in Malaysia is that

every waqf shall be registered in the name of Islamic Religious

Council as proprietor in accordance with the National Land Code

1965. SRICs as the sole trustee of waqf properties are empowered

by the law to appoint any individual or committee acting as its

representative and use waqf assets to generate income through

yields and rentals. Previously, waqf assets such as land had been

used to construct religious buildings such as mosque and

religious school and also for cemeteries. However, in recent

years, various financing mechanisms such as ijarah, cash waqf,

waqf shares, istibdal and sukuk musharakah have been used by waqf

authorities to finance waqf development projects which can

contribute other benefits for the society such as education,

health and development of Muslims economy.

As the number of waqf properties is getting bigger in numbers,

Department of Awqaf, Zakat and Hajj (JAWHAR) has been formed on 8

August 2004 which positioned under the Prime Minister’s

Department15 with the aim to ensure the management and

administration of awqaf properties, zakat and hajj are in order,

15 Dr. Siti Mashitoh Mahamood, Waqf in Malaysia Legal and Adiministrative Perspective,2006,p.90

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systematic and effective. The department is responsible to

coordinate and observes waqf matter. Consequently, JAWHAR has

established Malaysia Waqf Foundation in July 23, 200816 for the

sole purpose to identify the underutilised waqf assets, plan for

the assets development in coordination with the SIRC as the main

trustee of waqf assets. Under 10th Malaysian Plan, the government

has allocated RM36,865 million to JAWHAR in 2012 for the

development of waqf properties.17 In 2013, Malaysia Waqf

Foundation has been incorporated to optimise the value and

benefit of nonfinancial waqf assets.

Through Malaysian Waqf Foundation (MWF), the waqf foundations

will be distributed for religious, education, health, housing and

food safety18. Some of the projects run by MWF are the

development of Bazar Wakaf Rakyat19 and Wakaf Mart20 to encourage

the people especially Muslims to run their own business and in

the same time, generate revenues for the foundation to bear

management cost and to make new development. Moreover, Malaysian

Waqf Foundation has introduced National Cash Waqf Scheme (Skim

Wakaf Tunai Malaysia) which has been offered at the minimum price

of RM10 per certificate as to allow each level of the society to

do waqf. In this scheme, Malaysian Waqf Foundation is the trustee

of the waqf fund and the fund will be used for funding charitable

16 https://www.ywm.gov.my/profile/latar-belakang17 http://www.jawhar.gov.my/iwakaf/index.php/pembangunan-hartanah-wakaf18 https://www.ywm.gov.my/wakaf/pengagihan#19 https://www.ywm.gov.my/projek/dana/bazar20 https://www.ywm.gov.my/projek/dana/wakafmart

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deeds and activities.21 Also, it will be transform to perpetual

properties for the benefits of Muslims’ welfare. Methods of

giving fund for waqf can be done via salary deductions, online

banking, cash deposit machine at recognised banking

institutions.22

Waqf in Malaysia had been transformed with the establishment of

Corporate Waqf in 2006 by Johor Corporation (JCorp) where people

can do waqf by buying company shares.23 The aim of this waqf is

to empower Malay Muslims in Malaysia with jihad business which

derives from the founder of Corporate Waqf, Tan Sri Muhammad Ali

Hashim. This type of waqf is started with the pledged of shares

amount RM200million as waqf to WANCORP, a subsidiary of JCorp as

the trustee of the waqf shares. WANCORP is responsible to manage

and distributes waqf proceeds to beneficiaries as stated in waqf

deed.

Many SRIC in Malaysia have introduced Waqf Shares Scheme which

allows each level of the society to participate in waqf. This

scheme facilitates the Muslims to waqf their property even though

they are not able to contribute high value and permanent assets.

The shares offered by SRIC as the sole trustee will be purchased

21 Al-Muamalat, 2012,http://www.muamalat.com.my/downloads/media-room/publications/al-muamalat-V07.pdf,p.1822 https://www.ywm.gov.my/wakaf/cara23 Al-Muamalat, 2012,http://www.muamalat.com.my/downloads/media-room/publications/al-muamalat-V07.pdf,p.8

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by the people and waqf in the name of Allah swt for the

betterment and welfare of Muslims.

For example, Johor Religious Islamic Council promotes Johor Waqf

Shares Scheme starting with RM10 per unit of shares which open to

any individual including non-muslim all around the world and they

use online system to ease people to buy the shares. In other

states the minimum value of shares are different.24

Selangor Waqf Management which is managed by Selangor Religious

Islamic Council in collaboration with Muamalat Bank has

introduced ‘Waqf Muamalat Selangor’ to rejuvenate corporate waqf

practice in the country which adapts the corporate culture of

accountability, good governance and transparency into waqf

management and administration.25 A Joint Management Committee is

established and responsible in channelling the waqf fund to the

agreed waqf projects, helping the needy beneficiaries for

educational and health purposes, and reinvest the waqf funds for

other beneficial projects for the ummah. This will raise public

confidence towards waqf authorities and eventually leads to the

increasing in cash waqf contributions.

24 Al-Muamalat, 2012,http://www.muamalat.com.my/downloads/media-room/publications/al-muamalat-V07.pdf,p.1825 Al-Muamalat, 2012,http://www.muamalat.com.my/downloads/media-room/publications/al-muamalat-V07.pdf,p.10-13

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In Kuala Lumpur, an example of the proper management of Waqf

property, which was turned into a revenue generating enterprise,

is the Bank Islam Malaysia Bhd building in the golden triangle of

Kuala Lumpur. The joint venture formed between Bank Islam and

Tabung Haji Technologies Sdn Bhd for the building of a 34-storey

premium office tower on Waqf land, with the consent from Kuala

Lumpur Islamic Religious Council while Tabung Haji financed the

construction cost. The building is on the most strategic Waqf

land in terms of location and value in Kuala Lumpur, situated in

the vicinity of the Petronas Twin Towers. Upon completion, the

value is estimated to escalate from RM34million to

RM200million.This building is managed by Tabung Haji for 25 years

with a RM56.6 million lease payment to the council, while Bank

Islam is the anchor tenant. This project is seen as a landmark

commercial development using the Waqf instruments, as well as an

example of Waqf success in driving major investment portfolios

from other financial institutions for future ventures.26

Corporate partnership also had taken place in Pulau Pinang when

Pulau Pinang Religious State Council was joint ventured with Uda

Holdings Bhd in the development of shop lots called Setee Aishah

since year 2006. The council is estimated to earn RM1.2 million

per year in terms of the shop’s rent which can be used for future

financing of other waqf properties.27

26 http://www.bankislam.com.my/en/Documents/cinfo/GivingBacktoSocietyWaqfDevelopment.pdf,p2027 http://www2.hmetro.com.my/myMetro/articles/WakafSeteeAishahjanaRM1_2jsetahun/Article/index_html

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In terms of health, KPJ Healthcare Berhad (KPJ) is one of the

private companies who contribute their specialization and service

as charity by setting up Klinik Wakaf An-Nur. The clinic is

specialized for patients earning less than RM800 per month and

they will only be charged for RM5 for treatment and medication.

Moreover, KPJ group has opened 8 more waqf clinics and dialysis

centre nationwide.28

Waqf too plays a big role in the education. Al-Azhar University

is the best example of education institution which is fully

financed by waqf.29 In Malaysia, examples of waqf schools which

performed well are Maktab Mahmud, Madrasah Arabiah Kluang, Maahad

al-Islah and many more.30

From all of the discussion above, it can be summarized that waqf

do plays a vital role whether in the aspect of economy, social

welfare, health and education. However, it is undeniable that

there are many aspects of waqf management need to be improved so

that there will be no waqf properties abandoned, no misuse of

waqf properties and more people contribute their wealth for waqf. 28 Al-Muamalat, 2012,http://www.muamalat.com.my/downloads/media-room/publications/al-muamalat-V07.pdf,p.1929 Abdul Halim Ramli,Ahmad Che Yaacob, 2005, Islam Hadhari:Pengukuhan Institusi Baitulmal dan Wakaf di Malaysia,p.10430 Abdul Halim Ramli,Ahmad Che Yaacob, 2005, Islam Hadhari:Pengukuhan Institusi Baitulmal dan Wakaf di Malaysia,p.131

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7. RECOMMENDATIONS

Attract more contributors for waqf

From the survey that we conducted before, most respondents claim

that waqf institutions have not actively promoted the waqf

programmes. Therefore, waqf institutions with collaborations of

private company or the NGOs should collaborate in promoting waqf

schemes. For example, Selangor Religious Council with the help of

Bank Muamalat Bhd always promoting their cash waqf schemes

through electronic media. However, all waqf institutions should

use social network more as they can get closer to the society

through social network and they disseminate any information on

waqf faster.

Fully utilised waqf properties

Waqf institutions should have proper system to register all waqf

properties and create online registration to ease the potential

contributors (wakif) to waqf their property such as land. From

the system, they can monitor the progress of each property and

help them to make better decisions for future planning. Through

the concept of istibdal, uneconomic properties can be sold and

being replaced with other properties which can generate revenue

to the institutions.

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The efficiency of management

The issue in waqf management is that there is no standard guide

in the management of waqf among Muslim countries. Each country

will have its own way and understanding to manage the waqf

properties.31 Therefore, in Malaysia, people who have been

assigned to manage the waqf properties should have the knowledge

and well-trained and from the side of the government, a uniform

guideline should be constructed so that there will be no

misunderstanding and confusion among the citizens.

8. CONCLUSIONS

Waqf is very important to the ummah. A well-structured waqf

system can have a profound and lasting impact on a country's

economic, social and financial landscape. In this challenging

period where there are many Muslims who still live in poverty,

waqf should be the best way to help them out and give them a

better live.

31 Abdul Halim Ramli,Ahmad Che Yaacob, 2005, Islam Hadhari:Pengukuhan Institusi Baitulmal dan Wakaf di Malaysia,p.119

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9. REFERENCES1. Murat Cizakca, Waqf in History and Its Implications For Modern Islamic Economies,Essential Readings In Contemporary Waqf Issues,2011,p.4

2. Monzer Kahf, Waqf and Its Sociopolitical Aspects, Essential Readings In Contemporary Waqf Issues, 2011, p.45

3. Quran, Al-Baqarah 2:261, Translated by Mohammed Marmaduke Pickthall, The Meaning of The Glorious Qur’an,2001,p.61

4. Quran, Al-Imran 3:92, Translated by Mohammed Marmaduke Pickthall, The Meaning of The Glorious Qur’an,2001,p.86

5.Razali Othman, Institusi Wakaf Sejarah dan Amalan Masa

Kini,2013,p.11

6. Translation of Sahih Muslim, Book 13, Chapter 5, No 4006 Kitab Al-Wasiyya (The Book of Bequest).page 991

7. Monzer Kahf, Waqf and Its Sociopolitical Aspects, Essential Readings In Contemporary Waqf Issues, 2011, p.45

8. YAB Dato’ Sri Mohd Najib Tun Hj.Abdul Razak, The2015 Budget Speech,10 October 2014, p.7

9. Consolidated Public Sector Finance, Economic Report 2014/2015, http://www.treasury.gov.my/pdf/economy/er/1415/jp6_9.pdf

10. Federal Governmnet Net Borrowings, Economic Report 2014/2015, http://www.treasury.gov.pdf/economy/er/1415/jp6_6.pdf

11. Al-Habshi,Syed Othman “Case Study:Malaysia, Intrnational Seminar on Awqaf and Economic Development,1998,p.3 in Dr. Siti Mashtoh Mahamood, Waqf in Malaysia Legal and Adiministrative Perspective,2006,p.27

12 . Civil Law Act 1956, http://www.agc.gov.my/Akta/Vol.%202/Act%2067.pdf,p.29

13. Federal Constitution of Malaysia 1957, http://www.commonlii.org/my/legis/const/1957/24.html

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14. Administration of Islamic Law (Federal Territories) Act 1993 (Act 505), http://www.agc.gov.my/Akta/Vol.%2011/Act%20505.pdf, p.36

15. Dr. Siti Mashitoh Mahamood, Waqf in Malaysia Legal and Adiministrative Perspective,2006,p.90

16. https://www.ywm.gov.my/profile/latar-belakang

17. http://www.jawhar.gov.my/iwakaf/index.php/pembangunan-hartanah-wakaf

18. https://www.ywm.gov.my/wakaf/pengagihan#

19. https://www.ywm.gov.my/projek/dana/bazar

20. https://www.ywm.gov.my/projek/dana/wakafmart

21. Al-Muamalat, 2012,http://www.muamalat.com.my/downloads/media-room/publications/al-muamalat-V07.pdf,p.18

22. https://www.ywm.gov.my/wakaf/cara

23. Al-Muamalat, 2012,http://www.muamalat.com.my/downloads/media-room/publications/al-muamalat-V07.pdf,p.8

24. Al-Muamalat, 2012,http://www.muamalat.com.my/downloads/media-room/publications/al-muamalat-V07.pdf,p.18

25. Al-Muamalat, 2012,http://www.muamalat.com.my/downloads/media-room/publications/al-muamalat-V07.pdf,p.10-13

26.http://www.bankislam.com.my/en/Documents/cinfo/GivingBacktoSocietyWaqfDevelopment.pdf, p20

27.http://www2.hmetro.com.my/myMetro/articles/WakafSeteeAishahjanaRM1_2jsetahun/Article/index_html

28. Al-Muamalat, 2012,http://www.muamalat.com.my/downloads/media-room/publications/al-muamalat-V07.pdf,p.19

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29. Abdul Halim Ramli,Ahmad Che Yaacob, 2005, Islam Hadhari:Pengukuhan Institusi Baitulmal dan Wakaf di Malaysia,p.104

30. Abdul Halim Ramli,Ahmad Che Yaacob, 2005, Islam Hadhari:Pengukuhan Institusi Baitulmal dan Wakaf di Malaysia,p.131

31. Abdul Halim Ramli,Ahmad Che Yaacob, 2005, Islam Hadhari:PengukuhanInstitusi Baitulmal dan Wakaf di Malaysia,p.119

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