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Masajid are the forts of the religion in Islam. As such their protection is
the protection of the religion. There existence is the existence of religion. Keeping in view
this fundamental some conspiring elements aim to destroy the masajid which are hying
vacant or located away from populated areas. Generally these Masajids are of the Qutub
Shahi period or the period of Alamgir. Suddenly plotting is started up on the land surrounding
the Masjid and Masjid is not at all shown in the new layout. Then either plans are made to
demolish it or it is used for some other purpose such masjid, information as received
about the evils plans of demolishing the Masjid. Almighty guided us and we took up the
action. After a lot of struggle and hardship for avail five to six we finally succeeded in
snatching it back from the evil hands. This was only a minor example of help provided by
the sole after and the real master who is always with his sincere slaves. Then a passion
arose in the heart as to survey the mosques in the surroundings and there were several
masajid and there is no one to look after. To maintain all obligations related to the masjid
along with the regular attendance of people for prayers there is immense need of finance.
Organized organization through which the matter could be representated. In the initial state
in a period of one and a half year six masjids were brought into central and their
management affairs are being looked after under the attention of said philanthropic persons.

In the suburban surroundings of Hyderabad city (Uppal, Boduppal, Peerzadiguda,
Choutuppal) and other villages the matter has grown from bad to worse so much so, that
due to these Masajid lying vacant and on account of lack of awareness of the religion the
local residents are totally deprived of making any distinctions in respect of the other
communities customs and traditions. Consequently these persons freely participate in
such customs and traditions and in many Masajid .. the Masajid have been turned into
Ashoorkhanas, which during the period of Moharram are opened just for Ten days and
again they are locked up.

Infact in the Masajid which are meant for glorifying, remembering and acclaiming
Allah, where the belief has to be repeated of not enjoining anyone with Allah, in such a
place the Tazias and Alams are being kept, and one can see every time a new practice of
polytheism hence making the Masajid a centre ugliest malpractices. As such who can be
able to point out the condition of the faith of these persons. Who is to worry over their
conditions of ill faith.

In these days a majority of the people in our society is so entangled in procurement
of their daily needs that they are unable to pay proper attention to these matters. In such a
situation if the Grabbers are getting an opportunity to exploit, it is not surprising. Those
who feel some pain for the millat need to divert their attention to this, those who are
endeavoring for success in this matter and have the determination to face the unfavorable
circumstances when the time comes need to come forward. If even in these circumstances
the group of well wishers are not serious about the Masajid and do not step forward then
only Allah will be the savior of these Masajid. Such people will have to be ready with their
answer of the Day of Judgment. Before our very own eyes the House of Allah met with
such a fate and we remained action less. In our presence the Masajid got turned into
centers for obscene and immoral activities and we never raised an eye-brow. Attempts
were made to demolish our mosques but our faith could not even make us active. Now
you yourselves may judge as to why this work is essential and if it is essential who is to
shoulder the responsibility of this work and which kind of sacrifices will be needed? Are
we ready to make the sacrifices for the protection of the House of Allah?

These questions will be answered by the readers themselves. This is only a voice
which would shake up every person who has that painful heart for the sake of Ummah, the
one who wants to see the progress and success of the Ummah and want to see the Ummah
at the peaks. Only such a person knows on what bases the Ummah is to be made stronger
and stronger and What is the role of the Masajid thereof ?
YES. IN THIS MISCHIEVOUS PERIOD IT IS THE DEMAND OF THE MOMENT.

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THOUGHT & VISION

As Waqf a unique feature of the socioeconomic system of Islam. It may be noted that Islam has not initiated any new economic system or social order. Whatever was prevalent in the society and universally accepted as good (maruf) was accepted and allowed to continue. This uniform approach is found in respect of food, dress, customs as well as economic institutions. However, Islam has provided some basic principles and criteria through which the then prevailing customs were substantially improved.

These basic principles in the field of economics are:

1. Promotion of fellow feeling and generosity. The affluent should be generous to the poor. The indigent and the ‘have-no’s’ have a right to a share in the wealth of the affluent.
2. One should avoid indolence, should follow the occupations of business and trade, cultivation and gardening. That skilled laborer and the craftsman are dear to Allah
3. In trade it should be meticulously observed that the weights and measures are accurate.
4. It was enjoined to establish a bait-ul-ma’al for the common good. Its heads of account and relevant regulations were prescribed (At-Tauba; Verse 60).
5. The affluent should avoid Isra’af (spending more than is necessary).

At the same time, Islam has given guidelines and directions through the principles of fi’qah, and has identified the wajiba’t (obligations), wo ‘harrama’t (prohibitions) and mak’ruha’at (objectionable practices);

Islam strongly supports the idea of mutual help, coordinated and . collective efforts and efficient management for the same of the common good.

Islam has permitted the transfer of property under an individual’s possession, to other person through sale, gift or inheritance. At the same time utilization of the property by an individual to his own benefit has also been accepted in principle. However, a person can impose restrictions on the transfer of property both movable and immovable by declaring it as Waqf’ (in etymological sense Waqf means to stop or to hold or to detain). Thus, one can transfer the profits accruing from such property from the sphere of limited individual’s benefit, to the benefit of a much larger number of people comprising the weaker elections of not only the Muslim Ummah but the entire humanity. The ownership of the property so declared as Waqf vests in Allah.

Although the word Waqf is not used in the Qur’an, the very essence of it is found in several verses of the Qur’an dealing with charity, (Sadaqah). Moreover, the following verses of/the Qur’an among others are relevant. They ask you what they should give in charity. Tell them: “What you can spare of your wealth as should benefit the parents, the relatives, the orphans, the needy, the wayfarers for Allah is not unaware of the good deeds that you do”. (2:215).

“And In their wealth (of those who fear Allah and follow the straight path) there is a due share for the beggar and the deprived” (51:19).

The origin of the Waqf is traced to the Prophet (PBUH). The Waqf which directly fulfills the objects of Waqf were created by the Prophet (PBUH) himself’ in the form of the Quba mosque and the mosque of the Prophet (Masjid-e-Nabav/ at Madina. The Waqf which fulfills the object.

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Waqf – FACTS

In a multi-religious and developing country like India, the society is divided into various groups and pushed by socioeconomic compulsion into an arena of neck to neck competition for their very existence.

Socioeconomic and educational backwardness of Muslim Minority in India has become so proverbial and glaring that they from only a fraction of a unit in the relevant statistical data. Social scientists attribute the situation Interalia to the over all poverty and hunger. A hungry stomach suspends the functional ability of mental faculty and therefore suffers from lack of awareness. The poverty-stricken majority of marked with a minor group of economically affluent is a painful paradox in itself. The aristocratic expenditure on lighting, illumination and wasteful dinners in a Muslim-marriage, particularly when the ill-fated poor are striving hard for one time mill in the same vicinity Is a criminal negligence on part of the Muslim community. Those who can afford do not bother to care for others who deserve their care most. But some of the philanthropic Muslims of the olden days were not so and they rightly and accurately anticipated the gloomy future of Muslims and took care to contribute their share for the upliftment of the downtrodden. Thus they left behind them a glorious asset of numerous waqf properties worth tentatively much more than 1500 millions of rupees. If managed discretely and utilized properly, the income generate from the Waqf properties can considerably help in uplifting the downtrodden to the considerable heights. Thus the present can draw strength from the past to develop future.

But unfortunately the Waqf institution in India is most misunderstand and waqf properties mismanaged. Reasons are many, varied and vicious. Legislative lacunea, administrative lapses, lack of political will, total indifferent attitude of the Muslim community and above all lack of honesty and integrity has given rise to the painful phenomenon that the waqf/properties are the chief attraction of the land -grabbers. Even the graveyards are not spared.

Allah’swaqf – Facts

What is Waqf

Literally waqf means to stop, contain, or to preserve. In shari’ah, a Waqf is a voluntary, permanent, irrevocable dedication of a portion of ones wealth – in cash or kind – to Allah. Once a waqf, it never gets gifted, inherited, or sold. It belongs to Allah and the corpus of the waqf always remains intact. The fruits of the waqf may be utilised for any shari’ah compliant purpose.

Origins of Waqf

“Ibn ‘Umar reported: ‘Umar acquired land in Khaibar. He came to Allah’s Apostle (saw) and sought his advice in regard to it. He said: Allah’s Messenger, I have acquired land in Khaibar. I have never acquired more valuable for me than this, so what do you command I do with it? Thereupon the Prophet (saw) said: If you like, you may keep the corpus intact and give its produce as Sadaqah. So ‘Umar gave it as Sadaqah declaring that the property must not be sold or inherited or given away as a gift. And ‘Umar devoted it to the poor, to the nearest of kin, to the emancipation of slaves, to wayfarers/guests, and in the way of Allah.- Sahih Muslim.

The above hadith set the precedent for our honorable Sahaba (r) and Muslims from all walks of life, over the centuries, to popularise the waqf system for any imaginable shari’ah compliant purpose. This command of the Prophet (s) and the action of ‘Umar (r) set into motion the first Social Development Waqf by means of an income producing economic asset.

Forms of Waqf

Economic Assets: These are generally fixed assets, income producing, include rentable shops, houses, farms, shares in companies or businesses; function facilities e.g. halls; etc

Social Assets: These are also generally fixed or capital assets and include schools; masjids; madressahs; hospitals & clinics; boreholes, water & sanitation facilities; libraries; cemetaries; community centres; hostels etc.

A Waqf is…

• a Sustainable Development Institution…
• a Sadaqah Jariyyah… a Capital Gift to Allah…
• a Legacy for the Future…
• a Revival of the Sunnah…
• a Beautiful Loan to Allah…
• a Social Responsibility Investment…
• a Dedication to Allah…
• an ibadat..
• a Civil Society Initiative…
• an Enduring Endowment…
• a Contribution to Nation-building, Poverty Alleviation, and Community Empowerment…
• Beneficial to Muslim, Poor, and Disadvantaged Communities…
• …Your Eternal Fountain of Generosity, Benevolence,

Allah’s Waqf

Waqf

Waqf is a permanent dedication of immovable properties for religious, pious or charitable purpose as recognized by Muslim Law. The Waqf Institutions deal with the religious, social and economic life of Muslims and in other words.

Waqf or Its plural Awqaf Stands for an important Islamic institution which we have inherited from the past and which possesses immense potential for the reconstruction of social and economic life communities. Making a Waqf is considered a virtuous act, an act of spending in the way of ALLAH, which carries great reward. For this reason, through out Islamic history, and in all lands where Muslims were inhabited, Awqaf had a formidable presence. However, in later stages the institution of Awqaf has declined in significance and presence both in many Muslim countries and communities. Since it has a great potential to transform the social and economic life, the issues involved in the revival of Awqaf and its role in the social and economic development of present day Muslim countries and communities need our attention.

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