Waqf According to Islamic Law

Waqf (وقف) according to islamic Law

INTRODUCTION

Poverty and social inequality in a country rich in natural resources and the majority of its people are Muslims. As Indonesia is a concern. The number of poor people continues to grow. The neglect and inconvenience of handling the fate and the future of tens of millions of dhuafa scattered throughout the homeland is the opposite of Islam's spirit and commitment to brotherhood and social justice.

If we look further, empirical evidence is found that the increase in the number of people living below the poverty line is not because of the nature of natural wealth that is not proportionate to the population but because of the poor distribution of the distribution and the lack of loyalty among the community.

Islam is one religion that exists in Indonesia and is a religion that many adherents, actually have some institutions that are expected to help to realize social prosperity, one of which is the constitution of waqf.

Waqf is one of the social institutions of Islam that is closely related to the socio-economic community. Although wakaf is an Islamic institution whose law is sunnah, the institution can develop well in several Muslim countries such as Arab Saudi, Egypt, Kuwait and others. This is because the institution is very beneficial to the people.

In Indonesia waqaf has been known and implemented by Muslims. In general, however, diocesan wakaf is used for mosques, mushollahs, schools, pon-pes and others. Very few of the wakaf lands are productively managed in the form of businesses whose results can be utilized for those who need especially the poor.

Such utilization if viewed from personal interest is effective but its impact is less positive for the economic life of society.

Therefore, in order for wakaf to provide social and economic welfare for the community, then efforts to pursue the economic potential of waqf should be encouraged. To achieve these targets, the need for a new paradigm in wakaf management system productively and the development of waqf of moving objects such as money. The result of wakaf development is then used for social purposes such as to improve Islamic education. Besides, it also does not close the possibility used to help the parties who require such research assistance, education and others.

DEFINITION OF WAQF

The word wakaf comes from Arabic:

وهو التحبيس والبتسبيل بمعنى واحد[1]“  وقف  “which means holding or stopping. The word waqf contains the meaning:    الحبس عن التصرف the property to be repossessed is not transferred.

As for the meaning of waqf according to ulama jurist scholars then the scholars differ in opinion about the meaning of waqf, there are 3 opinion scholars about the meaning of waqf.

1.      Waqf according  to Imam Abu Hanifah

وهو حبس العين على حكم ملك الوقف، والتصدُّق بالمنفعة على جهة الخير.  وبناء عليه لا يلزم زوال الموقوف عن ملك الواقف ويصح له الرجوع عنه ، ويجوز بيعه ، لأن الأصح عند أبي حنيفة  أن الوقف جائز غير لازم.[2]

Wakaf is to hold an object which, according to the law, remains the wakif in order to utilize its benefits for virtue. Based on this definition, the ownership of waqf property can not be separated from the wakif, even he is allowed to withdraw even sell it.

2.      Waqf  according  to Imam Shafi'i and Imam Ahmad

وهو حبس مال يمكن الإنتفاع به. مع بقاء عينه، بقطع التصرف في رقبته من الواقف وغيره، على مصرف مباح موجود أو بصرف ريعه على جهة بر وخير تقربا إلى الله تعالى. وعليه يخرج المال عن ملك الوقف. ويصير حبيسا على حكم ملك الله تعالى. ويمتنع على الواقف تصرفه فيه.[3]

Imam Shafi'i and Imam Ahmad believe that waqf is to release the treasured property of the possession of the wakif, after the perfect process of welfare. Wakif can not do anything about the treasured property. Because Imam Shafi'i's school says wakaf is: does not act upon an object of status as belonging to Allah SWT, by giving his benefit to a virtue (social).

3.      Waqf  according to Imam Maliki

الوقف عند المالكية لا يقطع حق الملكية في العين الموقوفة، وإنما يقطع حق التصرف فيها¹.[4]

Madzhab Maliki said that the wakaf did not release the treasured property of the wakif property, but the property prevented the wakif from acting which could dispose of his property and wakif obliged to distribute its benefits and should not withdraw his wakaf.

In other words, the property owner holds the object from the use of ownership, but enables the utilization of its results for the purpose of virtue, which is the gift of fair use of the object while it remains the property of the wakif. The evangelist happens for a certain time, and therefore can not be termed eternal wakaf (forever).

According to law no 41 of 2004 on waqf, wakaf is a legal act of wakif to separate and or surrender some of his property to be used permanently or for a certain period of time in accordance with its importance for the purpose of worship and or general welfare according to the law.

WAKAF HISTORY

Wakaf practice has been known since long before the presence of Islamic religion although with a different name, it is evident that many places of worship somewhere where the land is managed yard and the result to pay care and honor to care for the place of worship. Cause before the establishment of the Prophet Muhammad SAW there are masjidil haram and aqsa mosque which is not owned by anybody but belongs to God for the benefit of the people.

In the history of Islam, wakaf is known since the time of Rasulallah Saw because the wakaf is prescribed after Prophet Saw Hijrah kemadinah in the second year hijriah.

There are two opinions that develop in fuqoha about who first implemented the waqf syariah. According to some opinion that the first to perform wakaf is Rasulallah Saw himself by treating the land belonging to the Prophet to build a mosque. Another opinion that the first practice of waqf is Umar bin Khatab.

Waqf practice becomes more widespread during the umayyah dynasty and abbasiyyah dynasty. All people flock to the wakaf.

At the time of the Umayyad dynasty who served as an Egyptian judge was taubah bin ghar al hadromiy at the time of khalifah hisyam bin abdul malik. He was very interested in the development of wakaf so that a wakaf institution was formed under the supervision of the judge. This waqf institution was first performed in the administration of waqf being charmed, even in the Islamic state.

During the Abbasid dynasty there was a waqf institution called shadr al wukuuf who administered the administration and selected staff and waqf administrators.

Even during the dawn of mamaluk waqaf has been used as the backbone of the economy. At that time there was a law beginning with the king dzahir bibers al bandaqdari (658H - 676 ​​H).

At the time of the Ottoman Empire, the law was regulated by the law on the rules governing the execution of waqf, which was narrated on the 19th jumadil at the end of 1280 H. The Law governs the recording of waqf, waqf certification, the way of managing waqf, efforts to achieve waqf's goals and institutionalize waqf from the administrative side legislation.

LEGAL POLICY AND HIKMAH OF WAQF

1.      Law of Waqf

a. Al qur'an and hadith

The law of waqf according to the jumhur ulama (majority of scholars) besides imam hanafi is a mandatory sunnah. While the Imam of Imam Hanafi said:

قال الحنفية   : الوقف مباح بدليل صحته من الكافر. وقد يصبح واجبا بالنذر. 

The Shari'a on the Waqf of Allah:

لن تنال البر حتى تنفقوا مما تحبون.  (  ال عمران  :  92  )

"You never attain to the virtue, before you spend a portion of your treasures. (ali imran: 92) "

Allah SWT said   :

يأيهاالذين أمنوا أنفقوا من طيبت ما كسبتم ومما أخرجنالكم من الأرض.  ( البقرة  :  267 )

"In general, the above verse associates infaq in terms of virtue and virtue. And waqf is to treasure the property in terms of virtue”.

The Prophet said:

إذا مات ابن أدم إنقطع عمله إلا من ثلاث  : صدقة جارية أوعلم ينتفع به أو ولد صالح يدعو له
Meaning: if the son dies then the deeds cut off except 3 things: shodaqoh jariyah, useful science and pious children who pray for parents.

2.       Hikmah waqf

Ustadz Duktur Wahbah Zuhaily says:[5]

وحكمة الوقف  : في الدنيا بر الأحباب ، وفي لأخرة تحصيل الثواب

3.      The pillars of waqf

وقد اختلف الفقهاء عن عدد الركن الوقف . ففيه مدهبان  :

المدهب الاول  :  ذهب الحنفيه  :  ركن الوقف هي الصيغة . وهي الألفاظ الدلة على معنى الوقف ، وركن الوقف عندهم  :  هو الإيجاب الصادر من الواقف.

المذهب الثاني    :  قال الجمهور للوقف أركان أربعة هي الواقف، والموقوف، والموقوف عليه،  والصيغة. 

أماالقبول من الموقوف عليه  : فليس ركنا في الوقف عند الحنفية.

ويعد القبول عند المالكية والشافعية وبعض الحنابلة ركنا.  والراجح أنه لا يشترط عند الحنابلة لا قبول من الموقوف عليه. ويصح الوقف بالقول بالفعل.

4.      CONDITIONS OF WAQF

The terms of the wakaf are subject to wakif, maukuf, maukuf alaih and waqf wakaf.

 (1 ).   أن يكون الواقف حرا مالكا

(2 )     أن يكون عاقلا

(3)     أن يكون بالغا 

(4)     أن يكون رشيدا غير محجور عليه بسفه أو فلس أوغفلة

 

شروط الموقوف

إتفق الفقهاء على اشتراط كون الموقوف مالا متقوما ، معلوما ، مملوكا للواقف ملكا تاما.

 

  شروط الموقوف عليه

الموقوف عليه : إما معين أوغيره.

فالمعين   :  إما واحد أو إثنان أوجمع

وغير المعين  :  مثل المسجد والكعبة وغير ذلك.

ا.   شروط الوقف على المعين

     يشترط على معين بالإتفاق كونه أهلا للتملك ، واختلف الفقهاء في الوقف على المعدوم والمجهول وعلى نفسه.

-    ذهب الحنفية  : إلى أنه يصح الوقف على معلوم  ، أو معدوم  ، مسلم أو ذمي . ولا يصح وقف مسلم أو ذمي على كنيسة.

-    ورأى المالكية  : أنه يصح الوقف على أهل التمليك ، سواء أكان موجودا أم سيوجد كالجنين سيولد.وسواء ظهرت قربة كالوقف على فقير أم لم تظهر قربة ، كما لو كان الموقوف عليه غنيا.

ويبطل الوقف على نفسه الوقف . ولو مع شريك غير وارث ، مثل  : وقفته على نفسي مع فلان ،

-    وأوضح الشافعية أنه يشترط في الوقف على معين إمكان تمليكه. فلا يصح الوقف على معدوم وهو الجنين.

ولا يصح في الأصح الوقف على نفسه أو على مرتد.

-    وذهب الحنابلة   :  ولا يصح الوقف على من لا يملك كالعبد مطلقا ، والميت ، والحمل في البطن ، والملك والجن والشياطين.  ولا يصح الوقف على مرتد. ولا يصح على بهيمة.

والوقف على النفس باطل.

     ويشترط في الموقوف عليه  غير المعين مايأتي  :

الشرط الأول     :  أن يكون معلوما وأن يكون جهة خير وبر .

الشرط الثاني    :  لأبي حنيفة ومحمد  : أن يجعل أخر الوقف الأهلى بجهة لا تنقطع  أبدا.

  شروط صيغة الوقف

ينعقد الوقف – بالإيجاب وحده ولو لمعين عند الحنفية والحنابلة ، وكذا إذا كان على غير معين بإتفاق العلماء ، وبالإيجاب والقبول عند المالكية والشافعية وبعض الحنابلة إذا كان على معين.

5.      CONTRIBUTION OF WAQF FOR THE PEOPLE'S ECONOMY

According to Ter Haar that waqf is an Islamic legal institution that is accepted in almost all areas of the archipelago which means the whole concept of waqf has become part that can not be separated by the customs of this nation. In view of Islamic ummah wakaf is a devotional worship of Allah swt loves to fellow human beings. Shaping the interests of others and the public by donating some of his property, will create a solidarity of a person.

Although it is difficult to show the exact number of figures, but the number of practices perwakafan in line with the spread of Islamic dawah and Islamic education. Wakaf land that is handed over to boarding school has been able to improve the existence of pesantren hut. Akan tetpi lately the education of Muslims are lagging behind to overcome the symptoms that tends not productive and creative Islamic should re-promote the importance of perwakafan.

Contribution of waqf in the field of education actually has a significant role in creating quality and compotetive human resources when managed by dadzir berbadn law and professional. As in the university of Al Azhar-Egypt that is able to provide scholarships to students.

In our country the role of waqf in the field of education is very much his special wakaf land which is managed by pesantren or sekola managed by Islamic institutions.

6.      COVER

Indeed in the presentation of this paper the author realizes there are still many shortcomings and mistakes caused by the limitations of the author. For that, suggestions and criticism will be very useful for writers to be more knowledgeable in deeper in the science.

    Finally, humbly the author apologizes for all his mistakes and shortcomings, and thanks for all the input, hopefully we are all included into the group of servants who love to dig the sciences of God. Amen.

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[1] Syamsudin Muhammad Al Khotib Assarbini, Mughni Al Muhtaj, Dar al Hadits, Kairo, jilid 3 hal 453

[2] Fathul al Qadir, Dar Al Hdits, kairo, Jilid 5 Hal. 37

[3] Syamsudin Muhammad Al Khotib Assarbini, Mughni Al Muhtaj, Dar al Hadits, Kairo, jilid 3 hal 453.

[4]Wahbah Zuhaily, mausuah al fiqhu al islami wa adilatuhu , Dar Al fikar, bairut, Jilid 9 Hal. 154

[5] Wahbah Zuhaily, mausuah al fiqhu al islami wa adilatuhu , Dar Al fikar, bairut, Jilid 9 Hal. 154