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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