Relevant bibliographies by topics / Islamic Endowments

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Islamic Endowments'

Author: Grafiati
Published: 28 July 2024
Last updated: 30 July 2024

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Journal articles on the topic "Islamic Endowments"

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Obadah, Ibrahim. "Educational Endowments and their Role in Investing in Human Capital - Islamic Economic Assessment." Jordan Journal of Islamic Studies 20, no. 1 (March 11, 2024): 289–318. http://dx.doi.org/10.59759/jjis.v20i1.379.

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This study addresses educational endowments and their role in investing in human capital from the perspective of Islamic economics, which is considered a branch of development avenues that enhances genuine development opportunities in society. The study poses a primary question: What is the Islamic economic estimation of educational endowments, and to what extent do they contribute to investing in human capital? The study found that endowments for education have contributed to improving and raising the educational level. Endowment institutions have financed the infrastructure of educational and pedagogical endowment institutions, thus reducing the financial burdens on the state budget. Educational endowments have significant effects in economic, social, and educational fields, contributing and continuing to contribute to raising the level of the Islamic society in those areas. The study recommends the necessity of developing the legislative and legal foundations regulating endowment institutions and management methods of educational endowments to align with current developments and the spirit of the times.
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Shaikh, Salman Ahmed, Mohd Adib Ismail, Abdul Ghafar Ismail, Shahida Shahimi, and Muhammad Hakimi Mohd. Shafiai. "Towards an integrative framework for understanding Muslim consumption behaviour." Humanomics 33, no. 2 (May 8, 2017): 133–49. http://dx.doi.org/10.1108/h-01-2017-0005.

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Purpose This paper aims to integrate Islamic and mainstream economics framework towards a more realistic understanding of Muslim consumption behaviour. Design/methodology/approach The model incorporates some of the Islamic institutions like period-wise deduction of Zakat from endowments. It also includes bequests which could be significant given the Islamic injunctions on inheritance distribution and the significance placed on the institution of family. Furthermore, the model integrates the assumption that consumption opportunity set will axiomatically filter out the prohibited consumption goods from the consumption set in both contemporaneous and inter-temporal consumption. Findings Zakat ensures contemporaneous redistribution from endowment surplus households (those having Zakatable endowments above Nisab) to endowment-deficient households (those having Zakatable endowments below Nisab). The lifetime resources are scaled down for endowment surplus households because of the payment of Zakat in both periods and leaving bequests in old-age period, while the lifetime resources are scaled up for endowment deficient households because of the receipt of Zakat in both periods and receiving the bequests in youth. Originality/value The authors show how some of the Islamic principles and institutions can be integrated in the mainstream economics framework, especially in research studies where the objective is to understand and describe reality rather than persuasion and idealization.
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Miura, Toru. "Strategy for Religious Endowment: A Comparative Study of the Waqf." Endowment Studies 7, no. 1 (November 17, 2023): 5–21. http://dx.doi.org/10.1163/24685968-20230005.

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Abstract This paper shows the spread of waqf endowments in the medieval Islamic world, especially in Egypt, Syria and Ottoman Turkey, based on narrative and archival sources, and discusses what purposes and motives for endowments and their social effects were. Finally, it goes on to state the features of the waqf endowment (combination of personal and religious motives, and of egoistic and altruistic wishes), in comparison with endowments in other regions such as Europe, India, China and Japan.
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Al-Daihani, Meshari, Khadar Dirie, Mahmudul Alam, and Ahmad Abdullah. "An Islamic Crowdfunding Model for the Agricultural Sector: A Proposal Based on Salam and Muzāraʿah-Waqf Scheme." ISRA International Journal of Islamic Finance 16, S1 (May 6, 2024): 4–23. http://dx.doi.org/10.55188/ijif.v16is1.566.

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Purpose — This study aims to discuss several examples of temporary Islamic endowments (waqfs) in the modern period, arguing that jurists and Muslim endowment managers should utilise them more widely to adjust to current societal circumstances and open the door for new ways of caring for those in need. Design/Methodology/Approach — It employed textual analysis of legal opinions related to temporary waqfs, outlining the positions of scholars on both sides of the issue, including a presentation and analysis of their evidence. Findings — The research findings show that temporary waqfs are an essential means of renewable and sustainable economic support, where wealthy people endow their money for religious gain and to help others in need. Originality/Value — Unlike some previous studies, this article specifically examines modern and contemporary forms of temporary endowments and demonstrates some of their effects in supporting the economy and the needy in society. Practical Implications — Following this paper’s recommendations, those with funds and everyone who can create an endowment should support endowment institutions in modern ways and in different areas of temporary endowments, which would be very beneficial in eliminating poverty and supporting the economy. Research Limitations/Implications — Due to the limited scope of the study, its findings are limited to contemporary jurisprudential issues related to temporary endowments. Hence, it is related to the Islamic economy and steps for strengthening it in Muslim societies.
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Mohammad Majduddin. "PENGARUH WAKAF SAHAM DAN WAKAF PRODUKTIF TERHADAP PASAR MODAL SYARIAH SERTA PERTUMBUHAN EKONOMI MASYARAKA." MASADIR: Jurnal Hukum Islam 3, no. 01 (July 12, 2023): 536–55. http://dx.doi.org/10.33754/masadir.v3i01.670.

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This research aims to analyze the direct and indirect effects of stock endowments and productive endowments through the Islamic capital market on economic growth in Indonesia. The analysis method used is path analysis. The results of the research show that, directly, stock endowments have a positive and significant influence on the Islamic capital market, and the Islamic capital market also has a positive and significant influence on economic growth. On the other hand, productive endowments do not have a significant direct influence on the Islamic capital market or economic growth. Indirectly, both stock endowments and productive endowments through the Islamic capital market have a negative and non-significant influence on economic growth. Based on these analysis results, it can be concluded that stock endowments can be used as an instrument to develop the Islamic capital market in Indonesia and contribute positively to economic growth. Meanwhile, productive endowments still do not have a significant influence on the Islamic capital market or economic growth. Therefore, efforts are needed to enhance the effectiveness of productive endowments in driving the Islamic economy in Indonesia
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Nawawi, Nawawi. "Implementasi Wakaf Produktif di Indonesia Pasca Berlakunya UU No. 41 Tahun 2004 tentang Wakaf." Al-Tahrir: Jurnal Pemikiran Islam 13, no. 2 (November 1, 2013): 393. http://dx.doi.org/10.21154/al-tahrir.v13i2.22.

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Abstract: Before enacting the law No. 41, 2004 about Islamic pious endowment (waqf), endowment in Indonesia was only meant for immovable properties. This endowment, then, tended to emphasize more on the aspect of preservation of endowment objects rather than the productivity aspects. What was called the productive endowments at that time, then, became a analytical discourse but had not gained the legal endorcment yet. This paper describes the implementation of productive endowment in Indonesia after post enactment the Law No. 41 of 2004 on Waqf. Productive endowment in Indonesia has grown up into two models: endowment in the form of money through Islamic banks and in the form of grant money used as the venture capital of productive endowment development programs from Ministry of Religious Affairs aimed at developing endowment in various sectors of the real economy throughout Indonesia. However, two models of the productive endowment have not gotten enthusiastically reception from the public at least due to two factors. First, the public perception of waqf are understood as mere worship which has nothing to do with the matter of economic development. Second, professionalism in managing Nazhir waqf is so low that make many endowments in Indonesia unproductiveconomically.
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Hashim, Ali Husain, Oday Zakariya Jasim, and Mohammed Mejbel Salih. "The Establishing of Geospatial Database for Agricultural Lands of Islamic WAQF In Iraq: Case Study Babil Province." IOP Conference Series: Earth and Environmental Science 961, no. 1 (January 1, 2022): 012025. http://dx.doi.org/10.1088/1755-1315/961/1/012025.

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Abstract In numerous countries, one of the most significant pieces of background records is a religious endowment that usually called (WAQF), which have a cultural, and economic value. For instance, in Iraq, religious endowments comprise a large number of dispersed real estates and lands usually required effective administration methods. Agricultural lands that belonged to religious endowments lack of sufficient systems, which are combined statistical and spatial information in terms of spatial monitoring and informatics updating such as ownership and existing condition. Recently, geospatial techniques such as GIS showed a feasibility in the management of information belonged to lands management. Therefore, in this study we proposed a method based on GIS technology for the management of lands of Islamic endowments in Babil province, Iraq. The proposed methodology included the integration between field works using GPS equipment and Geospatial database. The developed database is considered as the first geodatabase related to the agricultural lands of the religious endowment in Iraq included almost all coordinates and specific details for each piece of agricultural lands that owned by the endowment. Furthermore, the output geodatabase is a flexible database included various features like query, search, and statistical computation.
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Salaheen, Abd Al-Majid, Klwdian Zaimay, and Hayel Dawood. "Development endowment and Islamic financing formulas Financial leasing as an example." Journal of Social Sciences (COES&RJ-JSS) 9, no. 3 (July 1, 2020): 925. http://dx.doi.org/10.25255/jss.2020.9.3.925.966.

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This study aims to highlight the idea of ​​a development endowment, and deviate from the prevailing stereotypical culture of endowment in society and among many Islamic endowment institutions, considering that the endowment institution should be an integrated development institution, and the various forms of Islamic financing can play a prominent and pivotal role in the development of Islamic endowments And since the lease ending in ownership was among the most widely discussed and preferred formulas for Islamic financial institutions for their financing and investment advantages, and because this Islamic financing formula was most favored by endowment institutions for the investment options they provided and Wali, this study came to highlight the ability of this financing formula to respond to the financing and development options of Islamic endowment institutions. This study addressed the idea of ​​a developmental endowment by using this formula, proposing several practical options for this formula, which Islamic endowment institutions can benefit from in its developmental programs, as well as the difficulties and obstacles surrounding the use of this financing formula in the endowment development and development, proposing appropriate solutions to overcome on her.
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Erizal, Erizal. "Wakaf: Perannya Dalam Peningkatan Ekonomi Umat." TERAJU 2, no. 02 (September 24, 2020): 99–115. http://dx.doi.org/10.35961/teraju.v2i02.95.

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Representation or endowment is an institution in an established Islamic religion. In Islamic law, this waqf is included in the category of community worship (Ijtimaiyah worship). Throughout Islamic history, waqf is a very important means and capital in advancing the development of religion. In fact waqf is one of the Islamic institutions which has the potential to be further developed to help disadvantaged people. Unfortunately there are so many endowments, in general their use is still traditional consumptive and not professionally managed professionally.
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Kahf, Monzer. "Financing the Development of Awqaf Property." American Journal of Islam and Society 16, no. 4 (January 1, 1999): 39–66. http://dx.doi.org/10.35632/ajis.v16i4.2099.

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This article identifies the various ways in which Islamic endowments helped provide essential services for public welfare during the heyday of Islamic civilization. Four goals are essentially accomplished. One, the importance of endowments in an Islamic society is identified. Two, the various fonns of funding that have been used in the past for estab­ lishing Islamic endowments are explored. Three, the ways in which Islamic endowments can be expanded and new funds raised are exam­ined. Finally, the author proposes ways by which public sources can be used to create new sources of funding for awqaf properties. He hopes that these new means can play a major role in developing contemporary Muslim societies.
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Dissertations / Theses on the topic "Islamic Endowments"

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Christoffersen, Keith. "WAQF : a critical analysis in light of Anglo-American laws on endowments." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28254.

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It is inevitable that works on waqf written in English will employ terms from Anglo-American law to describe that institution. This study will endeavour to provide a proper understanding of these terms in order to clear up longstanding misconceptions of the nature of waqf. Through a detailed history of the Anglo-American law of endowments and its terminology, this study will create a framework through which it may be possible to obtain a clearer understanding of waqf. The study will also address two historical events in which the Islamic and Anglo-American legal conceptions of endowments have been at odds, as well as address the objections that have been raised to the continued existence of waqf , both from within Muslim society and from without. It is hoped that through this study a better appreciation of the utility of waqf for Muslim society will be achieved.
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Abbasi, Muhammad Zubair. "Sharī‘a under the English legal system in British India : Awqāf (endowments) in the making of Anglo-Muhammadan law." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:c8588db9-b6a2-411b-98b2-35ba9a7a7011.

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This study analyses the treatment of Islamic law (Fiqh) under the English legal system by looking into the developments in waqf law in British India. It has the dual objective of analysing the impact of the English legal system upon Islamic law, and determining the role of various actors in this process. It argues that waqf law was transformed in order to fit into the state structure. The colonial state used the techniques of translation, adjudication, legislation and teaching in order to transform Islamic law. Adjudication was preferred over legislative codification as a mode of governance and rule making because of its flexibility. The translation of classical Islamic legal texts, the Hidāya and certain parts of the Fatāwā al-‘Ālamgīriyya, relieved English judges of the need for a reliance on local legal advisors. However, Muslim lawyers, judges, legal commentators, and some religious scholars (‘ulamā’) simultaneously collaborated and negotiated with, and resisted colonial administrators in the process of legal transformation. As adjudication was a preferred mode of transformation, legal commentaries played a crucial role in legal developments. A majority of legal commentators were Muslims, such as Ameer Ali, Abdur Rahim and Faiz Tyabji. They used their legal treatises to resist any colonial intervention in Islamic law. Although English educated Muslims replaced ‘ulamā’ as cultural intermediaries between the state and society, this did not eliminate the role of ‘ulamā’ as the custodians of Islamic law. They established closer links with society and issued fatāwā (legal opinions) on legal issues. Fatāwā were sought regarding every important aspect of waqf law, from the validity of family awqāf to the management of awqāf and the permissibility of awqāf of movables such as shares of companies. ‘Ulamā’ also lobbied for the enforcement of Islamic law in order to promote women’s rights of inheritance and to get a divorce. This study finds that Anglo-Muhammadan law was a product of interaction between various sections of Muslim society and colonial administrators. It reflected the socio-political context of colonial India and the process of negotiations between divergent interest holders. Despite replacing the traditional institutional structure, the overall legal system became more inclusive. It could interact with various stakeholders and represent them in the process of law making in order to respond to social change.
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LeFort, Alexis Anne. "Instigators in doing good| Power, piety, patriarchy, and royal women's charitable endowments in Bahri Mamluk Cairo (from the reign of Shagar al-Durr to the reign of al-Ashraf Sha'ban, 648 AH--778 AH/1250 CE--1377 CE)." Thesis, The University of Texas at San Antonio, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=1538349.

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This thesis examines the striking disconnect between the extensive power wielded by women in medieval Cairo and the 'official' constructions of gender relationships articulated by the 'ulama'. The formal discourses produced by legal-religious scholars encouraged men to monitor, correct, and chastise women in order to limit the chaotic and destructive potential innately present in female bodies and feminine activities. However, the larger population, including the very members of the 'ulama' who constructed these narratives of patriarchy, consistently undermined these beliefs in their daily practices. The tensions produced between patriarchal ideals and the relatively egalitarian reality of gender relationships in medieval Cairene culture were especially visible in the ruling class. While royal women actively shaped the popular image of the Mamluk sultanate and participated in extending its power throughout the city, their abilities to engage in statecraft from formal and official positions of authority were restricted by their culture's constructions of gender. However, rather than being oppressed by these limitations, Mamluk women created a unique sphere of power from which they exercised enormous influence on the epistemological framework of their society, especially through the establishment of awqāf (perpetual charitable endowments).

In the following analysis, I demonstrate how royal women utilized the locations and functions of these foundations to emphasize cultural norms that linked the female population of Cairo to the spaces of death and remembrance in the city's cemeteries. Underscoring their membership in two distinct bases of power—the ruling class and women in general—female founders utilized their awqāfto cultivate interpersonal relationships with the women of Cairo and to strengthen the Mamluks' hegemonic framework through the appropriation of female concepts of piety. By focusing their architectural and charitable patronage on the female population of the city, royal women also helped reinforce the spaces central to female expressions of piety and participation in the production of knowledge.

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Daly, Marwa El. "Challenges and potentials of channeling local philanthropy towards development and aocial justice and the role of waqf (Islamic and Arab-civic endowments) in building community foundations." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät III, 2012. http://dx.doi.org/10.18452/16511.

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Diese Arbeit bietet eine solide theoretische Grundlage zu Philanthropie und religiös motivierten Spendenaktivitäten und deren Einfluss auf Wohltätigkeitstrends, Entwicklungszusammenarbeit und einer auf dem Gedanken der sozialen Gerechtigkeit beruhenden Philanthropie. Untersucht werden dafür die Strukturen religiös motivierte Spenden, für die in der islamischen Tradition die Begriffe „zakat“, „Waqf“ oder im Plural auch „awqaf-“ oder „Sadaqa“ verwendet werden, der christliche Begriff dafür lautet „tithes“ oder „ushour“. Aufbauend auf diesem theoretischen Rahmenwerk analysiert die qualitative und quantitative Feldstudie auf nationaler Ebene, wie die ägyptische Öffentlichkeit Philanthropie, soziale Gerechtigkeit, Menschenrechte, Spenden, Freiwilligenarbeit und andere Konzepte des zivilgesellschaftlichen Engagements wahrnimmt. Um eine umfassende und repräsentative Datengrundlage zu erhalten, wurden 2000 Haushalte, 200 zivilgesellschaftliche Organisationen erfasst, sowie Spender, Empfänger, religiöse Wohltäter und andere Akteure interviewt. Die so gewonnen Erkenntnisse lassen aussagekräftige Aufschlüsse über philanthropische Trends zu. Erstmals wird so auch eine finanzielle Einschätzung und Bewertung der Aktivitäten im lokalen Wohltätigkeitsbereich möglich, die sich auf mehr als eine Billion US-Dollar beziffern lassen. Die Erhebung weist nach, dass gemessen an den Pro-Kopf-Aufwendungen die privaten Spendenaktivitäten weitaus wichtiger sind als auswärtige wirtschaftliche Hilfe für Ägypten. Das wiederum lässt Rückschlüsse zu, welche Bedeutung lokale Wohltätigkeit erlangen kann, wenn sie richtig gesteuert wird und nicht wie bislang oft im Teufelskreis von ad-hoc-Spenden oder Hilfen von Privatperson an Privatperson gefangen ist. Die Studie stellt außerdem eine Verbindung her zwischen lokalen Wohltätigkeits-Mechanismen, die meist auf religiösen und kulturellen Werten beruhen, und modernen Strukturen, wie etwa Gemeinde-Stiftungen oder Gemeinde-„waqf“, innerhalb derer die Spenden eine nachhaltige Veränderung bewirken können. Daher bietet diese Arbeit also eine umfassende wissenschaftliche Grundlage, die nicht nur ein besseres Verständnis, sondern auch den nachhaltiger Aus- und Aufbau lokaler Wohltätigkeitsstrukturen in Ägypten ermöglicht. Zentral ist dabei vor allem die Rolle lokaler, individueller Spenden, die beispielsweise für Stiftungen auf der Gemeindeebene eingesetzt, wesentlich zu einer nachhaltigen Entwicklung beitragen könnten – und das nicht nur in Ägypten, sondern in der gesamten arabischen Region. Als konkretes Ergebnis dieser Arbeit, wurde ein innovatives Modell entwickelt, dass neben den wissenschaftlichen Daten das Konzept der „waqf“ berücksichtigt. Der Wissenschaftlerin und einem engagierten Vorstand ist es auf dieser Grundlage gelungen, die Waqfeyat al Maadi Community Foundation (WMCF) zu gründen, die nicht nur ein Modell für eine Bürgerstiftung ist, sondern auch das tradierte Konzept der „waqf“ als praktikable und verbürgte Wohlstätigkeitsstruktur sinnvoll weiterentwickelt.
This work provides a solid theoretical base on philanthropy, religious giving (Islamic zakat, ‘ushour, Waqf -plural: awqaf-, Sadaqa and Christian tithes or ‘ushour), and their implications on giving trends, development work, social justice philanthropy. The field study (quantitative and qualitative) that supports the theoretical framework reflects at a national level the Egyptian public’s perceptions on philanthropy, social justice, human rights, giving and volunteering and other concepts that determine the peoples’ civic engagement. The statistics cover 2000 households, 200 Civil Society Organizations distributed all over Egypt and interviews donors, recipients, religious people and other stakeholders. The numbers reflect philanthropic trends and for the first time provide a monetary estimate of local philanthropy of over USD 1 Billion annually. The survey proves that the per capita share of philanthropy outweighs the per capita share of foreign economic assistance to Egypt, which implies the significance of local giving if properly channeled, and not as it is actually consumed in the vicious circle of ad-hoc, person to person charity. In addition, the study relates local giving mechanisms derived from religion and culture to modern actual structures, like community foundations or community waqf that could bring about sustainable change in the communities. In sum, the work provides a comprehensive scientific base to help understand- and build on local philanthropy in Egypt. It explores the role that local individual giving could play in achieving sustainable development and building a new wave of community foundations not only in Egypt but in the Arab region at large. As a tangible result of this thesis, an innovative model that revives the concept of waqf and builds on the study’s results was created by the researcher and a dedicated board of trustees who succeeded in establishing Waqfeyat al Maadi Community Foundation (WMCF) that not only introduces the community foundation model to Egypt, but revives and modernizes the waqf as a practical authentic philanthropic structure.
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El, Daly Marwa [Verfasser], Peter [Akademischer Betreuer] Heine, and Vincent [Akademischer Betreuer] Houben. "Challenges and potentials of channeling local philanthropy towards development and aocial justice and the role of waqf (Islamic and Arab-civic endowments) in building community foundations : the case of Egypt / Marwa El Daly. Gutachter: Peter Heine ; Vincent Houben." Berlin : Humboldt Universität zu Berlin, Philosophische Fakultät III, 2012. http://d-nb.info/1023079658/34.

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Mahamood, Siti Mashitoh. "The administration of Waqf : pious endowment in Islam : a critical study of the role of the State Islamic Religious Councils as the sole trustees of Awqāf assets and the implementation of Istibdāl in Malaysia with special reference to the Federal Terr." Thesis, University of Birmingham, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.402030.

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Bhalloo, Zahir. "The Qajar jurist and his ruling : a study of judicial practice in nineteenth century Iran." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:7757cb63-0038-40ec-a94f-f3502fac205e.

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Unlike in the Ottoman world, the exercise of judicial power in nineteenth century Qajar Iran was not contingent upon formal appointment by the political authority. In accordance with the dominant Ṣūlī theory, it derived from the perceived intellectual ability of a cleric to infer the ruling of God (Ḥukmullāh) from the sources of Twelver Shī'ī law through deductive effort (ijtihād). Like the Ottoman qāḍī, the Qajar Uṣūlī jurist or mujtahid known as Ḥākim-i shar' in a judicial context had both notarial and adjudicative powers. The Qajar jurist could thus authenticate, register, annul legal documents and act as an arbiter in lawsuits. The Qajar jurist could also, however, issue a legal opinion. This was the role of the muftī – a separate judicial office in other parts of the Islamic world. Qajar jurists exercised their extensive judicial powers through a network of informal sharī'a courts, which they came to operate in most Iranian towns and cities largely independent of direct state control. While the notarial aspects of the Qajar sharī'a court have received some scholarly attention, this study aims to investigate the role of the jurist and his ruling (Ḥukm-i shar') in sharī'a litigation (murāfa'a pl. –āt).
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Toffar, Abdul Kariem. "Administration of Islamic law of succession, adoption, guardianship, legacies and endowment in South Africa." Thesis, 1998. http://hdl.handle.net/10413/7456.

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Books on the topic "Islamic Endowments"

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Singer, Amy. Charity in Islamic societies. Cambridge: Cambridge University Press, 2008.

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Ḥarīz, Salīm. al-Waqf: Dirāsāt wa-abḥāth. Bayrūt: al-Jāmiʻah al-Lubnānīyah, 1994.

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Ḥarīz, Salīm. al- Waqf: Dirāsāt wa-abḥāth. Bayrūt: al-Jāmiʻah al-Lubnānīyah, 1994.

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al-Marāghī, Yaʻqūb Jaʻfarī. Mawsūʻat al-waqf fī al-fiqh al-Islāmī: Majmūʻat ārāʼ fuqahāʼ al-Imāmīyah wa-al-Ḥanbalīyah wa-al-Ḥanafīyah wa-al-Shāfiʻīyah wa-al-Mālikīyah wa-ghayrihim fī al-alf sanah al-māḍīyah fī aḥkām al-waqf wa-al-ḥabs. Ṭihrān, Irān: Munaẓẓamat al-Awqāf wa-al-Shuʼūn al-Khayrīyah, 2006.

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Morocco) Nadwat al-Ithbāt fī al-Māddah al-Ḥabsīyah (2005 Rabat. ندوة الإثبات في المادة الحبسية، الرباط 28-29 يونيو 2005. Rabat]: Wizārat al-Awqāf wa-al-Shuʼūn al-Islāmīyah, 2005.

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Zajimović, Senaid. S vakufom možemo više: Vakufski projekti i aktivnosti 2011-2021. Sarajevo: Islamska zajednica u Bosni i Hercegovini, Vakufska direkcija, 2021.

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Royal Academy for Islamic Civilization Research, ed. Ahammīyat al-awqāf al-Islāmīyah fī ʻālam al-yawm: Buḥūth wa-munāqashāt al-nadwah allatī ʻuqidat fī Landan-al-Mamlakah al-Muttaḥidah 1417 H. = 1996 M. ʻAmmān, al-Urdun: al-Majmaʻ al-Malakī li-Buḥūth al-Ḥaḍārah al-Islāmīyah (Muʾassasat Āl al-Bayt), 1997.

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Kurdī, Hayfāʼ Aḥmad al-Ḥajjī. al-Ṣundūq al-waqfī lil-taʼmīn. al-Kuwayt: al-Amānah al-ʻĀmmah lil-Awqāf, Idārat al-Dirāsāt wa-al-ʻAlāqāt al-Khārijīyah, 2011.

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lil-Abḥāth, Markaz al-Khalīj, ed. Gulf charities and Islamic philanthropy in the "age of terror" and beyond. Lahore: Vanguard Books, 2014.

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Sanjuán, Alejandro García. Till God inherits the earth: Islamic pious endowments in al-Andalus (9-15th centuries). Leiden: Brill, 2007.

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Book chapters on the topic "Islamic Endowments"

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Hasbullah, Nurul Adilah, and Asmak Ab Rahman. "Theory of Sources of Funding for Higher Educational Institutions." In Higher Education Finance and Islamic Endowments, 19–30. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003435976-2.

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Hasbullah, Nurul Adilah, and Asmak Ab Rahman. "Elements of Successful Implementation of Endowment and Waqf at the Selected Malaysian Public Universities." In Higher Education Finance and Islamic Endowments, 99–143. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003435976-6.

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Hasbullah, Nurul Adilah, and Asmak Ab Rahman. "Theory of Endowment and Waqf as Sources of Funding for Higher Educational Institutions." In Higher Education Finance and Islamic Endowments, 31–50. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003435976-3.

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Hasbullah, Nurul Adilah, and Asmak Ab Rahman. "Application of Endowment and Waqf at Malaysian Public Universities." In Higher Education Finance and Islamic Endowments, 78–98. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003435976-5.

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Hasbullah, Nurul Adilah, and Asmak Ab Rahman. "Introduction." In Higher Education Finance and Islamic Endowments, 1–18. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003435976-1.

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Hasbullah, Nurul Adilah, and Asmak Ab Rahman. "Conclusion." In Higher Education Finance and Islamic Endowments, 144–52. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003435976-7.

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Hasbullah, Nurul Adilah, and Asmak Ab Rahman. "Theoretical Perspectives on the Successful Elements of Endowment and Waqf in Higher Educational Institutions." In Higher Education Finance and Islamic Endowments, 51–77. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003435976-4.

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Billah, Mohd Ma’Sum. "Endowment (Ma’asyi) Takaful." In Islamic Insurance Products, 325–29. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-17681-5_27.

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Hamdan, Hamdino, Mutalib Anifowose, and Hairul Azlan Annuar. "Effective Board Governance Structure for a University Endowment Fund." In Islamic Development Management, 3–17. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-7584-2_1.

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Aminu Amadu, Mohammed Fawzi, and Mohd Ma’Sum Billah. "Awqaf-led neo-endowment in supporting socio-economic development." In Awqaf-led Islamic Social Finance, 11–21. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9780429356575-4.

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Conference papers on the topic "Islamic Endowments"

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M H ALMARTADI, Abdalfatiah. "The Increase in the Phenomenon of Rebellion among Adolescents: Its Causes and Methods of Educational Treatment." In V. International Congress of Humanities and Educational Research. Rimar Academy, 2022. http://dx.doi.org/10.47832/ijhercongress5-10.

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This research is about a phenomenon that distressed many parents and teachers, namely, the rebellion among adolescents. It is a social phenomenon and sensory situation that accompanies the adolescence period. Adolescence: Definition of adolescence: Psychologists define it as the stage that moves the individual from childhood to adulthood, and during this stage, many physical, psychological, and mental changes occur leading to behavioural changes. Duties of Endowments and Religious Affairs: Islamic education is the development of human thought, the regulation of behaviour and emotions on the basis of the Islamic religion with the intention of achieving the goals of Islam in the life of the individual and the group in all areas of life as the saying says prevention is better than cure.
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Reports on the topic "Islamic Endowments"

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Yusupov, Dilmurad. Deaf Uzbek Jehovah’s Witnesses: The Case of Intersection of Disability, Ethnic and Religious Inequalities in Post-Soviet Uzbekistan. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/creid.2021.008.

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This study explores how intersecting identities based on disability, ethnicity and religion impact the wellbeing of deaf Uzbek Jehovah’s Witnesses in post-Soviet Uzbekistan. By analysing the collected ethnographic data and semi-structured interviews with deaf people, Islamic religious figures, and state officials in the capital city Tashkent, it provides the case of how a reaction of a majority religious group to the freedom of religious belief contributes to the marginalisation and exclusion of religious deaf minorities who were converted from Islam to the Jehovah’s Witnesses. The paper argues that the insensitivity of the dominant Muslim communities to the freedom of religious belief of deaf Uzbek Christian converts excluded them from their project activities and allocation of resources provided by the newly established Islamic Endowment Public charity foundation ‘Vaqf’. Deaf people in Uzbekistan are often stigmatised and discriminated against based on their disability identity, and religious inequality may further exacerbate existing challenges, lead to unintended exclusionary tendencies within the local deaf communities, and ultimately inhibit the formation of collective deaf identity and agency to advocate for their legitimate rights and interests.
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