WAQF/ENDOWMENT, ALTERNATIVE APPROACH TO PHILANTHROPY
We continue our series of academic conferences convened to seek solutions to the myriad problems faced by this country, a series which two weeks ago discussed Anti-Corruption (Nigeria’s number one social and economic crisis) and last week Democracy (and the survival of the nation’s political experiment). This week, the discussion is on an economic issue […]
We continue our series of academic conferences convened to seek solutions to the myriad problems faced by this country, a series which two weeks ago discussed Anti-Corruption (Nigeria’s number one social and economic crisis) and last week Democracy (and the survival of the nation’s political experiment). This week, the discussion is on an economic issue – Waqf (plural Awqaf), or Endowment, or Charitable Trust, from an Islamic perspective. Mid-November, Bayero University Kano (BUK)’s Department of Islamic Law in collaboration with Khairat Islamic Trust and Sa’adiyya Waqf Foundation convened an international conference with the theme “Waqf-Based Philanthropy in Northern Nigeria: Yesterday, Today and Tomorrow.” Conference Rapporteurs Dr. Muhammad Tajudeen Sadiq of Federal University Dutse and Dr. Usman Zunnurayn of BUK here discuss the proceedings and outcome of this important meeting:
In a Hadith, or saying, of the Prophet of Islam Muhammad, upon whom be peace, it was reported he said, “When a person dies, only three deeds will survive him: continuing charity, profitable knowledge and a pious child praying for him.” While the latter two are self-explanatory, Islamic scholars explain that the best way for the first deed – continuing charity – to be initiated, sustained and perpetuated is through Waqf, or Islamic charitable trust.
Amanah Awqaf explains Waqf to mean assets that are donated, bequeathed or purchased for the purpose of being held in perpetual trust as ongoing charity (sadaqah jariya) or for a general or specific cause that Islam regards as socially beneficial. This condition of perpetuity has led over the years to a considerable accumulation of societal wealth such that Waqf has become an important sector dedicated to the social and economic improvement of Muslim society.
Waqf, still according to Amanah, has contributed to the special care for scholars and seekers of knowledge; to the provision of mosques, roads, bridges, schools and hospitals; to the provision of treatment for patients, medical supplies, disaster relief; to the financing families of prisoners, sponsoring orphans and widows; to the promotion of marriage among youths who would otherwise by reason of economy remain unmarried; to assistance towards payment of debts; to the support of the aged; to financing the families of the sick; to sponsoring the needs of the disabled; to caring for animals that can’t find food or refuge; among other good causes.
Interestingly, according to Wikipedia (wikipedia.org), the Personal Trust Law of England may have been influenced by the Waqf institutions of Muslim lands because the English law was developed at the time of the Crusades in the 12th and 13th centuries while Islamic Waqf could be traced from the time of the Prophet, and notably internationally from the 7th to 9th centuries. The initial English trust were to hold the assets of the crusaders while they were away fighting in Muslim lands, showing a clear cause and effect. No wonder then that the English trust law bears a significant and notable resemblance to the Islamic Waqf.
This Waqf Conference at BUK was the first of its kind here and it was aimed, among others, to create public awareness as Waqf is an important Islamic Financial Institution (IFI) which has transformed the lives and economies of Muslims in history. It was also meant to provide a forum for Muslim intellectuals, scholars of Islam and professionals to share ideas on knowledge and practice of Waqf-based philanthropy.
Muslims in these parts face socio-economic problems such as poverty, hunger, disease, unemployment, boy-child begging (almajiri), girl-child hawking (talla) and insecurity. However, as Islamic history shows, the Waqf institution has for centuries met the health, education, housing, water, food and other social welfare needs of Muslims. But in some parts of the Muslim world, like ours, the institution’s efficacy has declined to the extent that Waqf knowledge and practice exist more in our religious books than in our day-to-day transactions.
The Conference Keynote Address was delivered by Dr. Yahaya Ibn Ibrahim Alyahya from Saudi Arabia, while papers presented generally focused on building Waqf knowledge and practice, not only as a re-vitalised field of Muslim philanthropy, but equally as a vehicle for financing welfare activities in the voluntary non-governmental sector. The knowledge gained from and experiences shared during the conference could be used in making a difference in the life of the Ummah and in undertaking further research and making Waqf knowledge as an input in public policy plans.
Specific papers presented included ‘The role of endowments in supporting Muslim students’ by Prof. Muhammad Ibn AbdulAziz Alawaji from the Islamic University of Madina, Saudi Arabia; ‘Waqf Experiences in Trinidad and Tobago: Lessons for Nigeria’ by Imtiaz B. Ali of the Takaaful T&T Friendly Society, Trinidad and Tobago; ‘Waqf Based Philanthropy: A Definition and Obstacles to Waqf Knowledge Acquisition in North Western Nigeria’ by Dr. Muhammad Ibrahim Nuruddeen; and ‘Towards an Effective Legal and Regulatory Framework for Awqaf in Nigeria’ by Dr. Bashir Aliyu Umar.
Nigerian case studies of Waqf in practice included ‘Alhaji Uba Ibrahim Ringim and His Contributions to Islamic Development through Waqf’ by Baba Uba Ibrahim of Islamic Studies Department, Sule Lamido University, Kafin Hausa, Jigawa State; ‘The Waqf of Hajiya Zainab Assibi, Kanti Kazaure, Jigawa State: Implications for Endowing Properties by Childless Hausa Women in North Western Nigeria’ by Batulu A. Sadiq of School of Management Studies, Kano State Polytechnic; and ‘History, challenges and successes of Waqf in Dutse Emirate, Jigawa State’ by Mallam Tijjani Badamasi, Nazir Waqf, Dutse Emirate Council.
In a communique issued at the end of the conference and signed by Professor Juwayriya Badamasiuy and Dr. Muhammad Ibrahim Nuruddeen, participants observed that Waqf, as a voluntary philanthropic institution within the third sector, is distinct from profit-motivated private sector and authority-based state sector, and faces problems of lack of public awareness and inadequate legal and administrative provisions by governments. To move the Waqf institution forward, the participants noted that it is essential to overcome challenges such as the laissez-faire attitude towards Waqf shown by some governments, and the absence of keen interest in establishing Waqf by many wealthy Muslims.
They therefore recommended that researchers, academics, intellectuals and religious clerics should use their vast knowledge and experience in inculcating the spirit of Waqf endowments in the minds of the people and institutions; that Waqf education should be incorporated into our school curriculum; that States Governments should revisit laws governing Awqaf in the country with the recommendation to adapt the Pakistan Awqf model; that the media should play a leading role in creating awareness on the establishment of Waqf institutions in Northern Nigeria; and that there should be Public and Private Partnership for the establishment of Waqf institutions for the realisation of the goals of the philanthropy.
Other recommendations participants made included that an NGO (non-governmental organization) be registered by the conveners to serve as voluntary body responsible for sustaining the momentum raised by the conference to, among others, create awareness about Waqf, establish and manage Waqf endowed by donors, act as advocate for adequate legal and administrative framework and government regulation, train Waqf cadre and generally promote Waqf knowledge and best practices for the improvement of the wellbeing of the Muslim ummah; that there should be produced a periodic journal on Awqaf; that BUK should establish a centre for research in Waqf based philanthropy; and that this Conference be made a bi-annual event to review developments in the area.
On a final note, the absence of such Waqf institutions has made the poor, sick and vulnerable to seek solace and assistance via social programmes on the mass media, such as Taska of Radio Kano and In Da Ranka of Freedom Radio, both in Kano, and most likely this is also happening in other Muslim states.