UNIVERSITI Sains Malaysia recently announced a research initiative to study issues pertaining to philanthropy in Malaysia. For a long time, one of the most important forms of philanthropic activity in this country has been through the creation or founding of waqf.
The Arabic word waqf literally means to stop. When it relates to a property, waqf means the locking-up of such property. However, this does not imply that the property is to be left idle. The locking up of the title of the property is to prevent it from being disposed of or exploited.
It is intended that the waqf property be subjected to investment on the widest scope and extent so that all the beneficiaries can benefit from it perpetually.
Waqf is unique in the sense that there is a clear distinction between one who holds it in trust and one who derives benefits from it. It is like one having guardianship over a tree, while its fruits are distributed to those specified by the creator of the waqf.
The practice of waqf is not limited to Muslims per se. Non-Muslims, too, can be both benefactors and beneficiaries of waqf. In fact, one of the earliest waqf sponsors during the Prophet’s time was a Jew named Mukayriq.
Waqf can be divided into several categories. First are assets in the form of land or infrastructure such as mosques, schools, hospitals and orphanages to be utilised directly by the beneficiaries.
Second are assets in terms of marketable goods and services to be sold in order to generate a net income that will be distributed to the beneficiaries. This is known as an investment waqf.
In addition to the poor, the needy and the wayfarers, waqf founders may also name their family members or descendants, neighbours and friends as beneficiaries. Thus, it is quite flexible.
Regardless of its type, waqf assets are only liable to increase. They are not permitted to decline since it is neither legal to consume the assets nor leave them idle by any action of neglect or transgression.
Historically, waqf has played a major role in the development of Islamic societies. It is considered as the catalyst for the scientific and intellectual renaissance of Islamic civilisation.
One of the most important waqf institutions is the mosque. This is considered the primary place of worship and study of Muslims.
The first waqf mosque was the Qubah mosque, built by the Prophet Muhammad during his flight from Mecca to Medina. Later in Medina, the Prophet built a second waqf mosque known as Masjid Nabawi.
It was in the mosque that study groups and preaching sessions were conducted to help edify moral and purify characters. The mosque was a place of learning, giving advice and counselling, for teaching and reciting the Quran and contemplating its meanings.
In the early days of Islam, mosques used to act as the premier educational institutions. These include the Fustat Mosque, Qairawan Mosque and Azhar Mosque.
The second type of waqf is the Quranic Class. These classes are annexed to the mosque. Apart from teaching, teachers also look after the health of the children. Nutritious food is made available to all.
Children are trained to become good Muslims who can read and write, as well as recite the Quran.
Schools or madrasah are also a popular form of waqf. These institutions are spread throughout the Islamic world. They offer free education to all regardless of class or creed.
Outsiders may be provided with boarding facilities. Grants may also be awarded to students. For instance, in Baitulmaqdis or Jerusalem, between the fifth and twelfth centuries Hijrah, there were about 70 waqf schools.
Libraries have also been contributed as waqf assets. Many waqf sponsors of the past competed in collecting books and allotting them in separate houses to be used as public libraries.
The first waqf library was the House of Knowledge, established by Abu el-Qasem Ja’afar bin Muhammad al-Faqih al-Shafei’.
It is considered the first educational centre in Islam that contained a respectable collection of books on science. Students seeking education but who could not afford the tuition expenses, would be sponsored by the library.
Another important waqf infrastructure is the hospital. Waqf hospitals in the Islamic history used to give free medication and treatment.
Once the patients had recovered, they would be transferred to the recovery room and would not be discharged unless they had been given new clothes and a sum of money for expenses before they recovered fully to begin work again.
There were about 50 waqf hospitals in Cordova, some used to treat wounded soldiers or prisoners, while others cater specifically for men, women or children.
There are also waqf properties in the form of public utilities. Benefactors of waqf drilled wells in the deserts to provide water for cattle and travellers, particularly along routes taken by traders and pilgrims.
Some constructed bridges and placed road markers to guide travellers.
Waqf has also been allotted to the disabled, the blind, the crippled and the prisoners, in order to ease their burden. Orphans and orphanages have also been major beneficiaries of waqf.
In Malaysia, each State has laws that empower the State Islamic Council to hold waqf properties in trust. Hence, the administration of waqf is under the responsibility of the Council.
The Council can take whatever measures within Islamic law to ensure a sustainable income or benefit from waqf properties. These include erecting infrastructure like houses or shops and then leasing it out to deserving parties at an agreed fee.
However, there are differences with regard to the administration of waqf properties among States. The level of development of waqf properties also differs. Some States are quite creative while others are rather conservative.
A more recent innovation of waqf philanthropy is the setting up of dialysis service centres. Sponsors are invited to help found and maintain the centres for public use.
There are many other sectors that may be developed through the waqf method. Research institutions that focus their activities on elucidating the mysteries of certain diseases should be established.
For example, through waqf philanthropy, an Alzheimer’s disease research centre may become a reality. The disease that leads to loss of memory and the ability to care for oneself afflicts some 50,000 Malaysians today.
This number is expected to rise considerably as the country progresses. The only confirmed risk associated with the disease is age. It affects five to ten per cent of the population aged 65-75, 20 per cent of those aged 75-85 and 50 per cent of those over 85.
Although the effect of the disease can be devastating, there is still no known cure for it. The latest research indicates the possible use of vaccines as a means of protection.
Hence, there is an urgent need to learn more about the disease, its causes and cures. If the waqf philanthropic spirit can be revitalised, then there is a good chance of alleviating much human suffering.