By Magda Ismail Abdel Mohsin, Hisham Dafterdar, Murat Cizakca, Syed Othman Alhabshi, Shaikh Hamzah Abdul Razak, Seyed Kazem Sadr, Thamina Anwar, Mohammed Obaidullah
This ebook offers winning case reviews in Muslim and Muslim minority international locations that experience revolutionized the redevelopment of idle waqf houses into efficient land trusts. The revival of this establishment during the last 20 years exhibits the transforming into optimism in galvanizing the socioeconomic position of waqf by means of adopting its versatile shariah measures. leading edge methods of financing redevelopment let Muslims to increase those roles to incorporate new beneficiaries. New makes use of for those homes contain delivering prone to the neighborhood, establishing jobs for almost all of individuals, investment small marketers, teaching the loads, delivering healthiness care, and sheltering the bad and needy. international locations lower than research comprise Sudan, Turkey, Malaysia, Indonesia, Singapore, New Zealand, Kuwait, Oman, Qatar, and Iran. also, the publication examines the foreign improvement Bank's position in financing the improvement previous waqf homes in numerous countries.
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Additional resources for Financing the Development of Old Waqf Properties: Classical Principles and Innovative Practices around the World
This act was followed in almost all the countries under the Ottoman Empire (Abu Zuhrah 1972, 12–20). This situation continued after colonization, which took place in almost all Muslim countries. Even after independence, the centralization of waqf administration continued with the introduction of a new law in Egypt, which abolished family waqfs in 1952. The same law followed on its heels in Syria and later in Tunisia in 1954 (Lobban 1987, 259). This law gave rights to the Ministry of Awqaf to be the sole trustee for all waqf properties to the extent that it gave it the right to become the supervisory body for all public waqf, as well as rights to change the founders’ conditions, etc.
According to the view of Imam Zufar, who approved the validity of darahim (money) to be dedicated as waqf as hitherto stated, money deposited as waqf can be invested in mudarabah and the returns to be used for pious purposes (Al-Trabulsi). Abu al-Su‘ud wrote a treatise defending the cash waqf on the basis of istihsan and ta’amul and ta’aruf (accepted and practice). He also issued a fatwa that cash waqf can be invested through mudarabah, and its revenue devoted for pious purposes (Abu al-Su‘ud).
A. 1990. Waqf in India, 28–37 New Delhi: Gian Publishing House. Husain. 1979. Wakf laws and administration in India, 112. 2nd ed. Delhi: Lucknow. Zaidan, Abdul-Karim. 1993. Al-Mufasal fi Ahkam al-Mar’ah, 423. Beirut: Mua’sasat al Risalah. CHAPTER 2 Development and Administration of the Institution of Waqf (Past and Present) During the early period of the Islamic civilization, the role of the institution of waqf covered almost all service sectors, such as health, education, basic infrastructures, business and commercial activities, job creation, food provision for the hungry and the animals, shelter provision for the poor and needy, in addition to supporting the agricultural and industrial sectors without any cost to the government.