“Is the Family Waqf a Religious Institution?” Charity, Religion, and Economy in French Mandate Lebanon

Moumtaz, Nada

doi:10.1163/15685195-02512p03

Cited by 12 publications

(3 citation statements)

References 8 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…The colonial attempt to build properties favourable to the French interest demonstrated this action as they can access the land. This condition enabled the French colonial scholar to dismiss family waqf legislation based on the interpretation of the classical Islamic family waqf debates (Moumtaz, 2018).…”

Section: Family Waqf and Islamic Inheritance Lawmentioning

confidence: 99%

“…According to English law, waqf made for the settlers' descendants would be considered secular rather than explicit and similar to the mortmain (Lienhardt, 1996). Some classical Muslim jurists have also catalysed the debate that challenges the permissibility of family waqf and its inconsistency with the Islamic rule of inheritance (Moumtaz, 2018). Waqf abolitionists argued that family waqf is a sin and should be abolished, as it violates the law of inheritance.…”

Section: Literature Reviewmentioning

confidence: 99%

“…The Muslim and French Orientalist scholars have challenged the permissibility of family waqf. According to some classical Muslim jurists, the family waqf institution contradicts the Islamic law of inheritance as explained in the al-Quran (Moumtaz, 2018). As the inheritance law serves as a compulsory instrument against wealth accumulation, the family waqf contributes vice versa (Sadique et al , 2016b).…”

Section: Literature Reviewmentioning

confidence: 99%

See 2 more Smart Citations

Proposed temporary waqf model for family waqf implementation in Malaysia

Rahman

Thaidi

Suhaimi

et al. 2023

JIABR

View full text Add to dashboard Cite

Purpose This study aims to propose a temporary waqf model for family waqf by establishing its application parameters, which may facilitate the management of family waqf in Malaysia and encourage new donors to establish waqf. Design/methodology/approach A qualitative methodology was employed to analyse the data through deductive and field research methods. For field research, this study conducted semi-structured interviews with the Waqf Corporations and Mufti's Department in the selected states within Malaysia. Findings Results drawn from the interview's findings are that creating family waqf in Malaysia is hindered by several obstacles, including family waqfs not serving the public interest but rather their descendants, and family waqfs have been practised in perpetuity. Besides, inefficient management of family waqf and a lack of an effective mechanism and parameter exists. Therefore, this study presented a conceptual framework for a temporary cash waqf model for family waqf along with the parameters that can be used to implement it. The temporary waqf is a strategy to develop waqf property and the interests of creators, beneficiaries and trustees. Temporary waqf merged into the family waqf yields benefits to the family waqf. Research limitations/implications Because of Malaysia's Waqf Regulation and Administration, this study was confined to selected states. This study has broadened the scope of temporary family waqf, including moveable, immovable property and cash waqf. Practical implications This study presented a temporary waqf model for family waqf as a realistic mechanism and criterion for its practical implementation in Malaysia. Social implications This study could encourage new donors to establish waqf. Originality/value This study’s novelty lies in its attempt to highlight the importance of the temporary waqf model as a practical mechanism with holistic principles for its implementation in Malaysia to benefit the donors, their families and trustees. In addition to family waqf, numerous temporary waqfs may be established, in which the income or usufruct is shared proportionally, such as charitable waqf (waqf khairi), private waqf (waqf khas) and joint waqf (waqf mushtarak).

show abstract

Section: Family Waqf and Islamic Inheritance Lawmentioning

confidence: 99%

Section: Literature Reviewmentioning

confidence: 99%

Section: Literature Reviewmentioning

confidence: 99%

See 1 more Smart Citation

Proposed temporary waqf model for family waqf implementation in Malaysia

Rahman

Thaidi

Suhaimi

et al. 2023

JIABR

View full text Add to dashboard Cite

show abstract

Upper-middle-class Muslim characteristics on cash waqf (Islamic endowment) participation for productive purposes: does one-fits-all strategy still works?

Maulina,

Dhewanto,

Faturohman

2023

JIABR

View full text Add to dashboard Cite

Purpose To better understand the characteristics of Indonesian Muslims, this study uses cluster analysis to group upper-middle-class Muslims based on psychographic variables related to participation in cash waqf for productive purposes. Design/methodology/approach This study used mixed methods to build and analyse the segmentation of upper-middle-class Muslims towards cash waqf and propose scenarios for a cash waqf model based on the findings. Findings This study identified six clusters for upper-middle-class Muslims related to the participation in cash waqf for productive purposes. All clusters show heterogeneous values of all factors. Although relatively few Muslims perform cash waqf for productive purposes, the high scores for the economic rational, family and community factors indicate great potential for the development of various cash waqf models for investment purposes. The next challenge will lie in reviewing the “one-fits-all strategy” in the development of program, education and socialisation. Based on the findings, this study proposes three scenarios of cash waqf participation: as wakif only (waqf donor), investor only (capital provider) and hybrid participation (waqf donor and capital provider). Research limitations/implications The limitation of this study is the location and object of the sample are only Muslims in Indonesia who are categorised as upper-middle class in terms of their monthly income. Based on this study’s findings, other Muslim-majority countries worldwide have the potential to develop a cash waqf model that is integrated with financial instruments and involves the role of Islamic banking and other Islamic commercial institutions in future research development. Researchers can also attempt to include a simulation or experiment method to construct and validate the proposed cash waqf model based on this study’s findings and to explore other factors that have not been addressed. Practical implications The findings of this study can contribute as a foundation for the development of a cash waqf model and business-marketing strategy to increase the participation of upper-middle-class Muslims. Social implications The findings of this study will support the acceleration of cash waqf collection for investment initiatives, which in turn will have a broader social and economic impact nationally. Originality/value To the best of the authors’ knowledge, this study constitutes the first attempt to specifically investigate upper-middle-class Muslim segmentation toward cash waqf participation for productive purposes. This study’s knowledge is helpful for various stakeholders such as academia, the Islamic banking industry, regulators and the Muslim community about customer segmentation to Islamic banking products and services related to cash waqf.

show abstract

Impossible occultists:

Doostdar

2019

American Ethnologist

View full text Add to dashboard Cite

Since the turn of the 21st century, many middle‐class Iranians have turned to the Islamic tradition of occult sciences to find solutions to difficult life problems. Despite the intensity of their engagements, these Iranians often consider occult practice impossible. Their struggles elucidate differences between practicing a tradition and participating in it: In practice, one's purposes (healing a friend, cursing an enemy, winning a love interest, acquiring wealth) are aligned with internal goods like esoteric insight and realizing connections between the microcosm and macrocosm of God's universe. In participation, purposes and internal goods exist in tension and remain unreconciled. Participation may thus appear as a negation of practice, but it can also emerge as a possibility for learning or creating something new. [occult, tradition, practice, Islam, Iran]

show abstract

“Is the Family Waqf a Religious Institution?” Charity, Religion, and Economy in French Mandate Lebanon

Cited by 12 publications

References 8 publications

Proposed temporary waqf model for family waqf implementation in Malaysia

Proposed temporary waqf model for family waqf implementation in Malaysia

Upper-middle-class Muslim characteristics on cash waqf (Islamic endowment) participation for productive purposes: does one-fits-all strategy still works?

Impossible occultists:

Contact Info

Product

Resources

About