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Waqf property needs to be maintained to ensure its benefits are sustainable. Nevertheless, not all properties can remain forever. Some properties such as vehicles and electrical goods have certain lifespan. It will suffer damage and destruction. Some are not productive. Hence, in order to ensure the sustainability of waqf property, the fuqaha view that the property has been damaged or destroyed should be exchanged with the same property to retain the benefits of waqf property. The process is called as Istibdal. It is the final solution to the waqif to ensure the benefits of waqf property continue to be enjoyed by beneficiaries. The question is, whether the property can be dedicated solely for the purpose of expanding the wealth of waqf property? This paper will look at the extent to which the istibdal process can be done on the waqf property. The views of the fuqaha will be analyzed to achieve the best resolution for the sustainability of waqf assets. As a result, istibdal on waqf property can be done in various ways in order to safeguard and guarantee the benefits of waqf. ABSTRAK Harta wakaf perlu dipelihara demi memastikan manfaatnya berkekalan. Namun begitu, tidak semua harta yang diwakafkan boleh kekal selamanya. Sesetengah harta seperti kenderaan dan barangan elektrik mempunyai jangka hayat tertentu. Ia akan mengalami kerosakan dan kemusnahan. Sesetengahnya tidak produktif. Justeru, demi memastikan kelestarian harta wakaf, para fuqaha berpandangan harta yang telah rosak atau musnah perlu ditukar dengan harta yang seumpamanya untuk mengekalkan manfaat harta wakaf.  Proses tersebut dinamakan Istibdal. Ia adalah penyelesaian terakhir kepada pewakaf demi memastikan manfaat harta wakaf terus dinikmati oleh penerima manfaat. Persoalannya, adakah harta tersebut boleh diistibdal semata-mata untuk tujuan mengembangkan lagi kekayaan harta wakaf? Kertas ini akan melihat sejauh mana proses istibdal boleh dilakukan terhadap harta wakaf. Pandangan-pandangan fuqaha akan dianalisa untuk mencapai resolusi terbaik demi kelestarian harta wakaf. Natijahnya, istibdal pada harta wakaf boleh dilakukan dengan pelbagai cara demi menjaga dan menjamin kemaslahatan harta wakaf.

The theories of communication that have been explored are of western perspectives and origin. There are scholars who argue that communication theories should be developed based on the social, cultural and religious context of the society. Thus, this paper conceptually discusses the issue by comparing and contrast the perspective of communication from Islam and the West. The author has underlined specific arguments for or against the position by citing prominent scholars and specific theories in communication. Finally, a model of Islamic communication is proposed and put into visualization based on the analysis and discussion on fundamental concept of Islamic communication made by a prominent Muslim scholar, Hamid Mowlana.

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Speech-act theory allows us to study how words have an impact in real life and the performative nature of words. At the same time, it can also contribute to an understanding of communication style and communication strategy. In this article, speech-act theory is applied to the conversations of Prophet Muḥammad with the Bedouin in two ways. First, the speech acts of the Prophet are analyzed using the categories put forward by John Searle to see how they function within the conversation. Second, the illocutionary force of an utterance and its perlocutionary effect – based on words and expressions that the Prophet used in his utterances – are examined to discover patterns in his communication strategy towards the Bedouin.