There is a huge need in the Islamic world to revitalize the waqf system. The currently dilapidated state of waqfs in most countries should actually be considered as an opportunity to design a thorough reform taking into consideration not only the classical Islamic waqf law but also the latest practices and norms in the west. It is to be hoped that such a synthesis of the classical Islamic and modern western practices and norms in conformity with the Shariah will lead to an ideal waqf law that can be of vital importance for the restoration of this institution

An abstract is written in Turkish.

The growth of Islamic capital markets is a direct effect of the growth of the Islamic banking industry. The need for liquidity management for Islamic banks and takaful operators drove a number of countries such as Malaysia, Kuwait and Bahrain to introduce sukuk to facilitate management of assets by Islamic financial institutions. Growth is also attributed to growing awareness of, and demand for investing in accordance with Shari'a principles. In more recent times, growth is attributed to the globally low interest rates, the weakening US Dollar over the past 25 years, and the sub-prime mortgage crisis in the west prompting investors to seek alternative investments.

This book presents successful case studies in Muslim and Muslim minority countries that have revolutionized the redevelopment of idle waqf properties into productive land trusts. The revival of this institution over the last two decades shows the growing optimism in galvanizing the socioeconomic role of waqf by adopting its flexible shariah measures. Innovative ways of financing redevelopment allow Muslims to extend these roles to include new beneficiaries. New uses for these properties include providing services to the community, opening jobs for the majority of people, funding small entrepreneurs, educating the masses, providing health care, and sheltering the poor and needy.

Over the centuries, there is no doubt that the leading civilization of the world of Islam. It is well-known achievements in science and philosophy. Islam 's effective economic / financial. The success of Medieval and on how to establish institutions to borrow taken by these institutions in the West it is now well documented. But this is to create a clear contrast to the early success, is considered one of the most underdeveloped regions of the world still in the Islamic world. Timur Kuran , the tough stance of the Islamic inheritance law, and Muslim legal scholar, is an obstacle to the development of the company form and the company founded by the Muslims as a result of it is bound to be small-scale and short-term argued. [English]

This unique book brings together some of the finest minds in comparative economic / financial history and modern Islamic finance to discuss the rise, the decline and the contemporary efforts to regenerate Islamic capitalism. The collection features articles on the contribution of classical Muslim scholars to the history of economic thought, the institutions that translated these ideas into everyday life and whether these thoughts and institutions constitute a clash or a symbiosis of civilizations. The efforts of contemporary Muslim thinkers to design a modern Islamic economy are also carefully scrutinized.

Against the backdrop of a comatose or almost non-existent waqf system or institution in the Nigerian state, the thesis was designed with an wholistic objective of enhancing the operability of waqfs in Nigeria by ultimately prescribing policies and writing a waqf law for Nigeria such that will expedite establishing a sound and well-functioning waqf system in the country. Adopting qualitative research; in-country case studies, interviews, legal reasoning, descriptions and narratives, we studied the classical waqfs in Islam as well as the historic and modern experiences of waqf in selected countries of the (Muslim) world ...

An abstract is written in Turkish.

Islamic finance is often criticized for its non-practicality in today's modern economics. The principles of promoting exchange and prohibition of interest-rate based transactions are understood as endorsing risk sharing economic system is said to be incompatible in an open and modern market like today. This view was contrary to the spirit of the 2012 Kuala Lumpur Declaration, where Islamic-scholars, jurisprudents, and economists all vouched to force the enactment of risk sharing principle into our economic system ...

This research aims to determine whether current legal structures (secular or religious) are sufficient to enable the proper functioning of waqf in Malaysia; and if not, whether there is need for changes or innovations to be introduced within the existing legal structures to allow waqf to operate in its modern form in Malaysia.

The claim of this thesis is that the waqf is not just a religious institution, but is an economic institution capable of contributing to economic growth. Accordingly, this thesis enquires into three questions: what factors led to this centralization process in Malaysia and its undesirable results, why we should care to change the situation, and what would be the solution to enable the waqf to achieve its full economic potential in this country. The objective of this thesis is to find a modern and efficient governance framework for waqf institution in Malaysia so that it can fulfill its intended purpose. The research methodology used was qualitative in nature. These were literature review, legal reasoning, interviews, case studies and comparative analysis. Findings suggested that although the British policies and the English common law introduced during the colonial period in the Malay States had impacted the local attitude towards waqf, the State controlled situation was also caused by an impulse on the part of the Malay sultans to consolidate what remained of the autonomous space allowed to them: matters relating to Malay culture and Islamic religion. These were reposed in the newly introduced State Islamic Religious Councils, over whom the Sultans presided. Other than centralization, two other major changes from the classical Islamic position on waqf were also inserted even after Malaysia gained independence. These were a removal of express reference to family awqaf in any written laws, and a restriction of endowments of more than 1/3rd of the waqif’s property even whilst he is living. The result of these changes were less than desirable, showing that up to the year 2008, awqaf properties in Malaysia were under utilized and had not been sufficiently managed to be self-sustaining, requiring state funding in order to meet their purposes. Compared to the flourishing foundations in the United States and the post 1967 republican vakiflar of Turkey that have moved in ways that would meet community and society’s needs thus contributing to the economy, it is a finding of this thesis that the Malaysian situation must and can be changed. Amongst the proposals given arising from the research are that an incorporated waqf form should be allowed with independent management by a board of trustees, restoring the legal rights of freedom to endow for family waqf and any amount of property during the life of a waqif (other than by bequest or death-bed endowment), ensuring in the case of current management of awqaf by the State Islamic Religious Councils that an appropriate check and balance mechanism is emplaced by way of separation of judicial and administrative duties between Sharia’ courts and the Mufti’s role in the governance of awqaf, economic incentives such as tax-deduction and tax-recognition introduced, relooking into asset management and funding possibilities and developing the social capital to encourage people to endow more awqaf. Finally and most importantly, a modernized waqf governance framework and an appropriate oversight and regulatory institution are recommended in order to address the agency issues that were the original concern of this thesis.