ISLAMIC ENDOWMENT (WAQF): HOPE OF THE MUSLIM WORLD

By

Abubakar Sani, Ph.D.

gayari319@gmail.com
+2348032951755
DEPARTMENT OF ISLAMIC STUDIES,
FACULTY OF HUMANITIES
UMARU MUSA YAR ADUA UN)VERS)TY, P.M.B , KATSINA. NIGERIA.

BEING A PAPER PRESENTED AT 1st NATIONAL ANNUAL CONFERENCE

ON THE ROLE OF LANGUAGES, HISTORY AND RELIGION IN THE
DEVELOPMENT, INTEGRATION AND SECURITY IN NIGERIA; ORGANIZED
BY FACULTY OF ARTS AND ISLAMIC STUDIES USMANU DANFODIYO
UNIVERSITY, SOKOTO-NIGERIA. HELD BETWEEN 1ST – 3RD MARCH, 2016.

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 ISLAMIC ENDOWMENT (WAQF): HOPE OF THE MUSLIM WORLD

By

Abubakar Sani, Ph.D.

gayari319@gmail.com
+2348032951755
Department of Islamic Studies, Faculty of Humanities, Umaru Musa Yar’adua
University, P.M.B 2218, Katsina-Nigeria

Islam calls for the mutual assistance and concern to the under privileged
members among the Ummah through setting aside any project that
benefits some of its people or the entire community. This gesture is
referred as Waqf/Hubs which means continued charity for the sake of
Allah (S.W.T). Throughout Islamic history people have been championing
a great course through the creation of water waqf, education, healthcare,
accommodation and other socio-economic benevolent projects aim at
reducing the economic dependencies of the poor people. The donor
chooses suitable way to administer and manage the Waqf property
effectively by appointing himself as Nazir (Manager) or any experienced
and trustworthy person to lead the project for its target beneficiaries and
the continuity of the philanthropy. This paper examines the impact of
Islamic Endowment (Waqf) and its role in transforming the Muslim
societies in the early period of the noble Prophet Muhammad (P.b.u.h.)
and contemporary societies. It recommends massive awareness for the
creation of Waqf among Muslims.
Key words: Endowment (Waqf), Waqf Manager, Ummah and socio-economic project.

Introduction

Islam stands for human welfare and its avowed objective is to establish balance

in life (Maududi, A. 1960:160). Islam has not neglected the destitute and disabled

members of the society, as Allah has fixed a certain portion as their rights from the

wealth of the rich. This is known as Zakah (Poor–due), which is obligatory in addition to

the voluntary charity (Sadaqah). Which should be given to the poor which is not fixed.1

One of the key socio-economic objectives of Islam is the necessity of establishing a

socio-economic order where all people are united by bonds of brotherhood. A logical

consequence of this notion of universal brotherhood is mutual co-operation and

assistance among people irrespective of tribe or race.2

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 Social solidarity in Islam is one of the bases of society through which it can

achieve its permanent happiness, goodwill, security, unity and peace. This means that

each member of the society should help those in needs so that they can lead even the

least decent life and meet their basic needs.3 This should be extended to all members of

the society, Muslims or non-Muslims. Scholars have stressed that, social solidarity is

categorized into two, which is financial and moral solidarity.

The structure of Islamic society is based on social well-being and social welfare

according to the Islamic principles and teachings. There are three main pillars of Islamic

society, namely:

1- Social Cohesion,
2- Social Co-operation and,
3- Self Sufficiency.4

There are some interpersonal relationships in other societies as compare to

Islamic society, that porn to break up and dissolution and where individual is being

condemned to melt down in the society. It is only the Islamic society that leads the

individual to his own personality traits and this society enjoys cohesion, harmony and

self-sufficiency. Islamic societies are the ideal for all other societies in the whole world.

There is a Hadith that clear the picture of three pillars of Islamic society. Our beloved

Prophet Muhammad (P.b.u.h) said that:

A believer is to another believer like the bricks of solid

(cemented) building structure are to each other firmly
connected together .5

The above mentioned Hadith shows that building structure is useless until the

various components are adherent and cooperative. Closer union of the hearts and

greater affection is needed in human relationship. There is another example of

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cohesiveness as living organism, cannot live in isolation, there are so many links that

help the organs to keep binding to each other. Cells would die if they are not bound to

another cell. The above mentioned examples help to increase the feeling of mutual

affection, sympathy and compassion.6

Khan (1994:59) said; there is overwhelming evidence that in all civilized

societies; people have been actuated by altruistic motives. Altruism is as much a fact of

life as is selfishness. Islam encourages people to adopt altruism and to make sacrifice for

others. The Qur an has praised those Muslims who prefer to fulfill the needs of others

although they are in difficulty. Caring for others is a paramount value inculcated by

Islam. Muslim societies have a history of Waqf institutions devoted to philanthropic

activities. Even in this age when the religious loyalty seems to have somewhat

weakened, people in the societies display a spirit of altruism. In non-Muslim societies

too, philanthropy is a fact of life. Only in America twenty two thousand organizations

are engaged in philanthropic activities.

Meaning of Waqf

The term waqf has been defined by different scholars to mean dedication of

specified property for the sake of Allah; in other words, it means to prevent tamlik and

tamalluk of its possession forever and to preserve it for the confined benefit of specified

philanthropy (Topbas, 2009). Waqf can be said to be the locking up of the title of an

owned asset from disposition and allotment of its benefits for a specific purpose or

purposes. Therefore, the asset can neither be disposed of; nor its ownership transferred.

Only its benefits are to be used for the specific purpose(s), which is (are) mainly

charitable in nature. In this sense, waqf is a perpetual charity and this perpetuity is its

essential characteristic. The charitable purposes of waqf traditionally included

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educational institutions, orphanages, roads, religious establishments like mosques,

graveyards among other public facilities.

A. I. Doi (1980), defined Waqf literally as detention, while technically as

dedication of a property or giving it away in charity for the benefit of certain people, or

for a good purpose either religious or charitable.7 He considered Waqf as Mandub

(supererogatory act), and based his argument on the views of some Muslim scholars

(Jurists).8 Sayyid Sabiq (1971), literally defined the concept, i.e. Waqf as detention or

stoppage. He defined Waqf technically as detention of the original source by giving out

its benefits for the sake of Allah [S.W.T].9 A. Al-Jaz iri (1996), defined Waqf as the

detention of the original source which will not be inherited, sold or given out as a gift,

while dedicating its benefit for charitable act.10 Imam Al-Shafi i mentioned that, Waqf is

to keep the wealth that can give benefit, and keep it remaining in the same form while

the original owner cannot consume it .11

Waqf is one of the underlying socio-economic instruments in Islam with the

purpose of eradicating poverty and improving the socio-economy of the Muslim

ummah.12 Thus Waqf properties are important for helping the poor peoples in any

Muslim community.13 Waqf provides an equilibrium position in distributing economic

resources between individuals and societal needs.14 It also influences investment in a

useful way, the source that can be spent for luxuries. It teaches abstention consumption

from what is not used in an effective way.15 Thus, legally, waqf is defined as to endow

the property rights of a good to the public service perpetually and to prevent others

from obtaining its property rights.16

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Obligations of Waqf in Shari’ah

Historically, the name Waqf was not recognized in pre-Islamic Arabia, the

Prophet Muhammad (S.A.W) however encouraged it as a kind of a sustainable giving or

sadaqah jariya that benefits the poor and needy in sustainable way. Kuran

argues that; there exist indications that the term waqf was used early on, initially it

appears to have designated booty and conquered land set aside permanently for the

benefit of Muslims. The Qur an does not even mention the waqf, let alone specify its

legal parameters. But, with the demise of the Prophet (SAW) in the year 632, from 8th

century onward, at least a dozen Qur anic passages have been interpreted as instructing

believers to establish foundations serving religious or charitable purposes.

There are some evidences in the Qur an that calls for the spending in the cause of

Allah (SWT) with confirmation of reward here in this world and the next world to come.

Qur an states:

Whatsoever ye spend for good, (e replaceth it Qur an, : .

Another indication went as follows:

Allah has purchased of the believers their persons and their

goods; for their in return is the Garden Paradise ..... Qur an,
9: 111).

There also exist indications calling people to practice what later becomes waqf’

in the following narrations.

Abu Huraira (Allah be pleased with him) reported Allah's

Messenger (may peace be upon him) as saying: When a man
dies, his acts. Come to an end, but three, recurring charity, or
knowledge (by which people) benefit, or a pious son, who
prays for him (for the deceased). (Sahih, Muslim, Book 13,
Number 4005).

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 The above texts from Qur an and Sunnah of the Prophet Muhammad (P.b.u.h.)

could be served as evidences upon which the Institution of Waqf was established in the

early period of Islam to our contemporary time.

History and Conditions Governing the Validity of Waqf

Historical records show that, the first known Waqf in Islam is the Mosque of

Quba, which was built upon the arrival of the Prophet Muhammad (P.b.u.h.) in 622 CE. It

is still standing now on the same land with a new and enlarged structure. Six months

later, Quba was followed by the Mosque of the Prophet (P.b.u.h.) in the Centre of

Madinah, this type of waqf can be termed as religious Waqf. There is another Waqf,

which is Philanthropic Waqf that aims at supporting the poor segment of the society and

all activities that are of benefit to the people at large, such as public utilities, libraries,

scientific research, education, health service, care of animals and environment, lending

to small business men, parks, roads, bridges, and dams.17

The religious origin of Waqf in Islam is believed by some to have started with a

story of the second Caliph, Umar bn Khattab (R.A.), when he was granted gardens after

opening Khaibar and came to the Prophet asking him about the best way to make the

poor benefit from this land. Sahih Muslim recorded the above action as follows:

Ibn Umar reported: Umar acquired a land at Khaibar. He came

to Allah's Apostle (may peace be upon him) and sought his
advice in regard to it. He said: Allah's Messenger, I have
acquired land in Khaibar. I have never acquired property more
valuable for me than this, so what do you command me to do
with it? Thereupon he (Allah's Apostle) said: If you like, you
may keep the corpus intact and give its produce as Sadaqa. So
'Umar gave it as Sadaqa declaring that property must not be
sold or inherited or given away as gift. And Umar devoted it to
the poor, to the nearest kin, and to the emancipation of slaves,
aired in the way of Allah and guests. There is no sin for one,
who administers it if he eats something from it in a reasonable
manner or if he feeds his friends and does not hoard up goods
(for himself). He (the narrator) said: I narrated this hadith to
Muhammad, but as I reached the (words) "without hoarding
(for himself) out of it." he (Muhammad' said: "without storing
the property with a view to becoming rich." Ibn 'Aun said: He
who read this book (pertaining to Waqf) informed me that in it

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 (the words are) "without storing the property with a view to
becoming rich." (Sahih Muslim, Book 13, Number 4006).

The real innovation in the idea of Waqf in the history of Islam came first when

Prophet Muhammad (P.b.u.h.) asked for someone that would buy the well of Bayruha

and to designate it as free facility for public drinking water. This incident can be seen in

a hadith from the authority of Anas (R.A.) who said: Abu Talha was the richest Ansari in

Madina. The most beloved of his money was in Bayruha. It was situated face to face to

the Mosque of the Prophet Muhammad (P.b.u.h.). The Messenger of Allah used to enter

it and drink of its pleasant water. When the Qur an, ))): was revealed:

By no means shall ye attain righteous unless you give freely of

that which you love. Abu Talha, then stood for the messenger
of Allah (S.A.W.) and said: that Allah (S.W.T.) says in his book
: and the most beloved of my property is „ Bayruha‟ it is a
charity to Allah, I hope its benevolence and its supply as to
Allah (the Exalted). Then Messenger of Allah (S.A.W.) said:
Well done that is profitable money that is profitable money, I
heard what you said with it. I believe that you distribute it in
the relatives. Thereupon Abu Talha had distributed it amongst
his relatives and the children of his cousins . (Sabiq, S.
1996:417).

The main objective for establishing waqf is to gain Allah s contentment and

achieving happiness in the Hereafter. The reasons are to become closer to Allah (SWT)

seeking His wards and blessings. It is also a significant benefit of waqf to keep the

wealthy from spending extravagantly and ostentatiously squandering their riches.

This brought about a wide range of Awqaf (Endowments) that served the welfare

of the society in all and their different aspects. Since the above incident, Waqf began

spreading among Muslims at the time of the Prophet Muhammad (P.b.u.h.) and

continued after him till today.

The properties of waqf, movable or immovable, their ownership belong to Allah

(SWT) while its yield (usufruct, benefit and produce) is devoted to the benefit of human

beings. By implication once a property is donated as waqf, its title no longer belongs to

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the donor. It cannot be sold, re-donated or gifted or inherited. Kuran (2001) pointed

out that, the rules for establishing waqf require the endowment to consist solely of

immovable. It also requires that the property in question should be available forever for

the designated mission. Waqf can be said to be a part of family law. The laws relating to

the waqf are an integral part of Islamic law (shari’a). It has relations with other areas of

law and society such as inheritance, wills, gifts and marriage. Topbas (2009) opined

that, the condition of administration and protection of endowments has gained an

important place in Islam that the statement Shard al-Waqif ka Nas al-Shaari’ or

conditions laid down by the waqif (the person who establishes waqf) are like rules laid

down by Allah the Almighty which has become a legal principle.

However, the basic principles on awqaf remain the same throughout the Islamic

world. However, there are variations in Islamic jurisprudence between the different

schools (madhahib) regarding the theories of the waqf, as well as diversity in social

practices, judicial attitudes. Widespread State intervention into, and regulation of,

endowments has also led to considerable variation between different countries in the

implementation of awqaf.

The idea of waqf is based on an original endowment of real property, generating

tangible wealth with the intention of using it productivity. It should be done within the

frame work of a moral economy, dominated by ethical notions of justice, equality and

redistribution. The three essential parts of a waqf are: an unambiguous and detailed

description of the endowment (along with a proof of ownership), naming of the

beneficiaries (must be an acceptable object of charity), and appointment of a trustee

(mutawalli, could be the founder). The establishment of a waqf to benefit the donor s

own family (waqf ahli khas-private-waqf) is allowed as long as the ultimate purpose of

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the endowment if philanthropic, leading to benefit the poor in the line of inheritance in

the family breaks.18

Types of Waqf in Islam

Jurists categorized waqf into two basic forms of waqf public and family/'private'.

In the family endowment (waqf ahli) property, or its income, is held for the family of its

founder, until the extinction of his or her descendants, whereupon it is diverted to a

charitable purpose. The charitable or public endowment (waqf khairi) involves the

permanent dedication of property to charitable purposes. Another type of waqf was

later included as: Joint waqf (Mushtarak): - This is a Waqf that is jointly dedicated or an

asset jointly targeting charity and family. Part of the withheld property goes towards

philanthropy and the other part to the family.19

Management of Waqf Property

Waqf or endowed property cannot function by itself to attain the target goals

without officially appointing somebody to coordinate and manage it according to its

rules. The Waqif determines the type of management of the waqf. The Waqf manager

called Mutawalli is responsible for the administration of the waqf property to the best

interest of the beneficiaries. The duty of Mutawalli is to preserve the property and

maximize the revenues of the beneficiaries. The waqf documents should mention how

the Mutawalli should be remunerated for this effort, and if the document does not

mention any remuneration for the Mutawalli, then the appointment is honorary.

Otherwise, the Mutawalli can seek remuneration from the court (Sani, A. 2011:59).

Analogically; a Nazir/Mutawalli shall receive the amount defined by the Waqif even if

this amount is in excess of the standard fees. In case the amount is not defined, the issue

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shall be raised to the judge to decide there on. Moreover, if the amount is less than the

standard fees, the judge can decide on this matter (Sani, A. 2011).

In fact, Waqf, if adequately administered and managed properly become the best

way to offer help and assistance to the poor as it did to the past generations especially

during the Ottoman Empire. Topbas (2009) recorded that: the philanthropic sensitivity

in the Ottoman society reached such a height that, not just human beings benefited from

the waqf, but even plans were taken under the protective shelter. Thus, during the

Ottoman period, animal hospitals were established for the care of sick migratory birds,

such as storks, and their expenditures were covered by endowments. As a result of this

commitment to total welfare; a French Army officer Comte de Bonneval (14 July1675-

23 March 1747) became astounded in the following statement:

)t is possible to see crazy enough Turks who would donate

money to workers to water the trees in order to prevent
them from drying up .

Modernization and Impact of Awqaf to the Muslim Ummah

This philanthropic act of waqf, has continue to attract many Muslim societies from

the early history of Islam to the generations after the demise of the Prophet Muhammad

(P.b.u.h.); wealthy and average Muslims voluntarily surrendered and established

Mosques for the Muslims to pray, dug wells and canals for the human beings and

animals, schools/Madarasah for learning, guest houses for travellers on transit to rest,

etc.

Hassan (2007) says, Awqaf has great social significance in the society concerned

through providing many social services not afforded by the government. Throughout

history, proceeds from awqaf have been dedicated to pious purposes as mentioned

above. For instance, the advent of Islam in Malaysia was associated with the activities of

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voluntary organizations with high levels of autonomy in spite of the pervasive influence

of the Malay sultanate.it was possible exclusively for the existence of moral and material

backing of the surrounding Muslim communities and their awqaf.20 Also in some

communities like, South and South East Asia, the tradition of awqaf was introduced with

the arrival of Islam and is still continuing among the Muslims of that areas. 21 Awqaf and

proceeds from it are not only for building and maintaining mosques, but, its incomes

provide assistance in other activities. For example, awqaf in many countries are formed

to help people go to Makkah for pilgrimage and for helping girls getting married, and for

many other philanthropic purposes. 22

The impact of awqaf to the development of the Ummah has continued to attract

modern people which extended its scope to social development issues tackled by the

waqf income. For example in Fez (Morocco), there are furnished houses under bequest

where poor people organize their weddings and stay for a few days. In Marrakech

Morocco many endowments are available to run a house to shelter women in conflict

with their husbands, free room and maintenance are provided until the women

reconcile with their husbands.23

Furthermore, Al-Azhar University, founded in Cairo Egypt in 972 C.E, and the

worlds oldest and most renowned of all Islamic educational institutions, also got fully

financial support from Waqf in order that it may provide free education to the people

from all over the world, from elementary to University level. In the year 1986, it

provided about E 147,324,300 for this University to pay for education and building

activities which comprise of 55 faculties with 6154 academic staff, including 849

professors, 819 associate professors, 1517 lecturers, 1456 tutors, and 1510 readers. Al-

Azhar University was not only well known by its contribution to the Islamic knowledge,

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but also as the propagator of religious activities all over the world and has always been

financed by Awqaf and the school served students from all over the Muslim countries.24

Likewise, Al-Nuri school in Damascus, Syria, was built as a waqf by Sultan Nur Al-Din Al-

Shahid. The design of the school was a wonder to behold. Built as a palace, it had a

stream running through the main courtyard, which fell into a beautiful cistern in the

world. All of the services offered to the students, teachers, visitors and the intensive

care and maintenance of the school grounds, were funded by revenues from Awqaf.

These schools had direct relations with libraries, which people started to put up

through waqf since they were aware of the importance of books and its role in

education.25

Another good example of awqaf in the history of Islam was Mansuri Hospital in

Cairo (Egypt) was over the years one of the largest hospitals ever built. Converted from

a palace into a hospital in 1248 under the rule of Sultan Mansur Qalaun, it was financed

by Awqaf. Al-Nuri Hospital in Damascus, built in 1145 CE, was also funded by waqf

donations. It was designed to serve the poor and needy. A well-staffed and well

equipped hospital it is known to have adopted medical records, probably the first in

history. It was also used as a medical school from which many eminent physicians

graduated including Ibn al-Nafis, a scholar who discovered pulmonary circulation.26

In some parts of South Asia mainly in Muslim majority areas, awqaf provide

support for education. Some institutions like madarasah orphanages in Muslim

communities, for generations have been successful in receiving waqf funds. Almost all

the madarasah operating in Bangladesh, India and Pakistan, like many other Muslim

countries, are established, financed and managed through the funding from many awqaf.

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In Malaysia, Islamic educational institutions, especially the pondoks (boarding schools)

are established and operated by awqaf funds.27

In Nigeria, mostly northern part of the country, Muslims have been investing in

awqaf through the establishment of Mosques, wells, trees, traditional water-pot around

some mosques, markets and in some places where people used to gather. But, with

passage of time, people started to neglect these endowments due to self-centered

attitudes to care for the needy and less privileged in the society. This lack of concern to

manage the awqaf has directly affected the continuation and sustainability of many

awqaf in Nigeria until after the re-introduction of shari’ah in the area by Zamfara State in

1999.

The establishment of Zakat and Endowment Board in Zamfara State has greatly

serve as a turning point for the awareness, creation, development and Management of

awqaf not only to the people of Zamfara but to the entire Northern part of the country.

In Zamfara State, awqaf and their proceeds have continued to provide support for the

poor through: 1) the provision of shelter to the aged and poor people, 2) marriage

assistances to girls and widows, 3) economic empowerments, 4) settlement of medical

bills, 5) orphans farming scheme, 6) educational assistances to orphans and poor, 7)

water projects in many villages, etc.28

Conclusively, Allah (SWT) has created human beings with different capacities and

will; some were rich and others poor; these differences is not aim at making distinction

between them, but just to produce a solid and co-operative society which will give out

the rights of the poor from their wealth (Zakat) and voluntary establish charity

programs (awqaf) to help in reducing poverty pangs among the Muslims. These

endowments (awqaf) if properly created, manage and administered would be a catalyst

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of bridging the enmity/hatred, unemployment rate, insecurity, ignorance and thuggery

among the youth which has been bedeviling the development of Nigeria. Well-to-do

Muslims, governments and non-governmental Muslims organizations should be awaken

to re-introduced and developed social development projects to address contemporary

problems facing Muslim societies not only in Nigeria but the world over.

End Notes

1. Maududi, A. (1960). Towards understanding Islam. International Islamic Federation of

Student Organizations (I.I.F.S.O.), Al-Faisal Printing Company: Khaitan-Kuwait. P. 160.
2. Ibid.,
3. Mika ilu, A.S . A Reflection on the phenomenon of poverty in Nigeria and the Islamic
Framework for Reform. In, Al-Ijtihad, July, Vol. 1 No.2. P. 36.
4. http://www.selfgrowth.com/articles/the-concept-of-social-welfare-in-islam. Accessed on
15th February, 2016.
5. Abdul-Hamid, S. (Nd.) Translation of Sahih Bukhari, Volume, 1, Book, 8, Hadith no. 468.
Retrieved from www.islamweb.net on 23rd January, 2016.
6. The Concept of Social Welfare in Islam. Op-cit.
7. Doi, A. I. (1980). Basis of Shari ah. Gaskiya Corporation: Zaria. P. 479.
8. Ibid., P. 480.
9. Sabiq S. (1971) Fiqh Us- Sunnah. Dar-Al-Kutb AL- Arabiyyah: Beirut. Vol. III. P. 515.
10. Al-Jaza iri, A. 6 . Minhaj Al-Muslim. Dar AL-Fikr: Beirut. P. 366.
11. Yalawae, A. and Tahir, M. I. The Role of Islamic Institution in Achieving Equality and
Human Development: Waqf or Endowment http://inceif-
students.lefora.com/attach/view/ma/0e3954f3e218330de78fd08f814f8a5de248d495.pd
f. P. 5. Accessed on 15th February, 2016.
12. Baskan, B. (2002) Waqf system as a Re-distribution mechanism in Ottoman Empire,
Northwestern University, department of political science. P. 12.
13. Hasan Z. and Abdullahi, N.M. (2008). The Investment of Waqf land as an instrument of
Muslims economic development in Malaysia. http//Zullafli hasan files word press
com/2008/06. P. 1.
14. Issa, A.A. (2006). A history of Muslim charity works in Zanzibar, 1860-1960 in 9th Book of
international conference papers on Islam in Africa, as an Anniversary of fourteen centuries
of the advent of Islam to Africa, held between 26-27 November, 2006. P. 134.
15. Al-Omar, A. M (ND). Waqf (endowment and its role in the Economic development. In
Journal of Shari’ah and Islamic Studies. NPP. P. 4.
16. Baskan, B, (2002). Waqf system as a Re-distribution mechanism in Ottoman Empire,
Northwestern University, department of political science. P. 12.
17. Hassan, Samiul. (2007). Philanthropy and Social Justice in Islam: Principles, Prospects and
Practices. A. S. Noordeen, Gombak. Percetakean Zafar Sdn. Kuala Lumpur: Malaysia. P. 189.
18. Ibid., P. 190.
19. Baskan, B. (2002)., op-cit.
20. Hassan, S. (2007). Op-cit. Pp. 219-220.
21. Ibid.
22. Ibid.
23. Ibid.
24. Yaqub, W. (2006). Islamic Relief, in Waqf future foundation, 4th edition U.K: P.1.
25. Ibid.

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 26. Ibid, P. 8.
27. Hassan, S. (2007). Op-cit. P. 222.
28. Sani, A. (2011) An Appraisal of Waqf activities of Zakat and Endowment Board (2000-
2008) in Zamfara State, Nigeria. LAP LAMBERT, Academic publishing GmbH & Co. KG.
Germany: Pp. 108-119.

Reference

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Retrieved from www.islamweb.net on 23rd January, 2016.
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Shari’ah and Islamic Studies. NPP.
Baskan, B, (2002). Waqf system as a Re-distribution mechanism in Ottoman Empire.
Northwestern University, department of political science.
Doi, A. I. (1980). Basis of Shari’ah. Gaskiya Corporation: Zaria.
Hasan Z. and Abdullahi, N.M. (2008). The Investment of Waqf land as an instrument of Muslims
economic development in Malaysia. http//Zullafli hasan files word press com/2008/06.
Hassan, Samiul. (2007). Philanthropy and Social Justice in Islam: Principles, Prospects and
Practices. A. S. Noordeen, Gombak. Percetakean Zafar Sdn. Kuala Lumpur: Malaysia.
http://www.selfgrowth.com/articles/the-concept-of-social-welfare-in-islam. Accessed on 15th
February, 2016.
Issa, A.A. (2006). A history of Muslim charity works in Zanzibar, 1860-1960. In 9th Book of
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