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Purpose – Differing opinions about the status of cash waqf are not new among jurists. Several studies have been conducted relating to this issue. This chapter discusses cash waqf from the perspective of certain scholars in Indonesia, the Majelis Ulama Indonesia (MUI, Indonesian Scholars Council) and the scholars of Aceh, and the fatwa (opinion) on cash waqf.

Methodology/approach – Data for this study were collected from interviews and academic literature to reach general and specific conclusions. The study was conducted in Aceh, Indonesia.

Findings – Different views exist on the validity of cash waqf between the MUI and the scholars of Aceh. The MUI has declared that the practice of cash waqf is allowable and valid, while some scholars of Aceh reject it except when the cash is exchanged (istibdal) for permanent assets.

Originality/value – MPU scholars and pondok scholars are not in agreement as to the legality of cash waqf. Pondok scholars reject the practice of cash waqf except if the money is substituted (istibdal) into a fixed asset. This is so even when many other scholars of Aceh ruled that cash waqf is still valid even if it is not converted into a fixed asset.

Purpose – This chapter analyses the socio-economic development of the Muslim community in Kelantan through the establishment of the Bazar Wakaf Rakyat (People’s Waqf Bazar).

Methodology/approach – A qualitative method of data acquisition through interviews. Among the informants interviewed were the authority of waqf matter, the tenants of Bazar Wakaf Rakyat X, the tenants of Bazar Wakaf Y, the committee members of mosque X and local people in Kelantan.

Findings – The research indicates that the Bazar Wakaf Rakyat plays a role in enhancing the economic and spiritual development of the Kelantanese people. Economic development occurs through affordable rental rates, job opportunities, the construction of Bazar Wakaf Rakyat in strategic locations and the types of products being sold. The Bazar Wakaf Rakyat built inside the mosque compound also plays a part in spiritual development.

Originality/value – This chapter is the first to discuss issues relating to Bazar Wakaf Rakyat in Kelantan.

Health is considered as a nucleus to the life of a nation. Absence of it can create disharmony to an individual and society at large. Recent phenomena of COVID-19 pandemic outbreak which has penetrated into the lives of masses has caused major chaos and adverse effect to the health and wellbeing of people globally. No doubt that absence of health may create a magnetic wave to attract abundance of funds for the purpose of mitigating or dealing not only with such pandemic, but for other types of diseases that emerged as well. This is partially because wealth and health have an interrelationship that is hard to separate. This chapter primarily aims to discuss on how Islamic ethical wealth, i.e., waqf has the potential to influence the good health and wellbeing of people. Specifically, this chapter aims to provide a new model of waqf instrument to realize the concept of Islamic ethical wealth. The concept of fairness and justice in Islamic ethical wealth is used in this chapter. Such concept is crucial in distributing wealth and resources for the betterment of health and wellbeing of the masses. This chapter provides solution and suggestion to uphold the primary ethics in wealth through waqf system.

Using the notion of sustainable impactful strategies for waqf management, this study examines the governance and best practices on idle waqf management by the Malaysian States Islamic Religious Councils (SIRCs) in selected states like Penang, Perak and Kuala Lumpur. The waqf management of the SIRCs is also assessed based on the model framework countries such as Singapore, Kuwait and United Arab Emirates (UAE). The findings of this chapter indicate that ineffective administration and management on waqf have hindered its development and expansion in Malaysia. Also, an effective and robust governance framework based on Shariah could and should be implemented to ensure that waqf in Malaysia are managed effectively to gain socio-economic sustainability of Muslim communities. The findings of this chapter will fill the research gap on good governance and best practices in waqf administration and management as a way forward for Malaysia by providing a way forward for SIRCs and policymakers in Malaysia, to enhance the performance of waqf entity using selected other countries as model framework of good governance and best practices. Furthermore, an emphasis on good governance and best practices is important to attract waqf donors. It is imperative to note that to date, there is no qualitative study that compare the impact of good governance and best practices on the management of waqf by selected SIRCs in Penang, Perak and Kuala Lumpur to Singapore, Kuwait and UAE as model framework countries.

Legal and Sharīʿah issues abound in creating security to finance waqf property development in Malaysia, for it involves integrating the Sharīʿah concept of waqf with requirements of Malaysian land law as well as the requirements of modern finance under civil law. Banks and financial insti­tutions will not generally finance property development without any form of security for the loan. The best type of security transaction under Malaysian land law is to create a charge on the land under the National Land Code 1965, rendering the land liable as a security which upon default of the chargor, would entitle the chargee to seek statutory remedies including sale of the land. Such may not be feasible for waqf properties due to the inalienable nature of such properties. Due to the remedy of sale of the land upon default, the same issues would arise in regard to other types of securities like a lien and a loan agreement cum assignment. There is therefore a need to diversify the available options in creating security over waqf property. What are the existing Sharīʿah restrictions on waqf property? Do these restrictions affect the creation of security over waqf lands under conventional Malaysian land law? What are the legal and Sharīʿah issues relating to creating a charge over waqf lands? What are some feasible options? Initial findings are that creating a charge on a lease of waqf land as well as resorting to a hybrid form of a traditional security transaction in Malaysia, called ‘Jualjanji’, may hold some answers. Through doctrinal legal research and content analysis, this chapter explores these issues and recommends feasible solutions.

Purpose – This study analyses the potential of cash waqf for the socio-economic development of Kelantan state. A cash waqf scheme was established by the Kelantan Islamic Religious Council (Majlis Agama Islam Kelantan or MAIK) in an effort to contribute to the socio-economic development of the Muslim community in that state.

Methodology/approach – A qualitative method of data acquisition through interviews. Among the informants interviewed were persons well versed with waqf and Islamic affairs, and several relevant public persons in Kelantan.

Findings – The results indicate that the people of Kelantan are optimistic about the success of cash waqf, although the implementation of this instrument is still in its infancy there. The socio-economic development factors of the economy, education, well-being, agriculture, health and religious affairs can be improved with the implementation of cash waqf.

Originality/value – This chapter is the first attempt to discuss the potential of cash waqf in Kelantan.

This study investigates an approach for business management based on social rationality, which is attained through a proper balance between profits from economic exchange and benefits from social exchange.

First, this study examines the economic rationalization process developed by the business corporation, which is a great innovation in the modern West, but criticized for dominating people through overwhelming capital and power. Second, social rationality is explained by focusing on the balance between economic exchange and social exchange. Third, the ethics and practices of traditional Japanese and Islamic business management are examined including their underlying social rationality in business and shared commonalities in business practices that circulate economic gains in their societies.

By encapsulating all the relevant elements drawn from traditional Japanese and Islamic business, four conditions were found which successfully establish socially rational management based on sharing and reciprocity: an appropriately life-sized economy; relation-oriented management; a market in which a profit-seeking exchange economy and a profit-cyclical gift economy coexist; autonomous associations that are independent from the control of both state and business corporations.

This research reevaluates the rationality of management complying with business ethics, which has been kept in traditional and non-Western business practices. These management styles are considered to be incongruous with modern management philosophies that solely rely on economic gain, resulting in the neglect of significant cultural principles in modern management.

This chapter suggests a way to circulate the profits among people through sharing and reciprocity for the public to diminish external diseconomies and solve social problems such as poverty, pollution, war, and alienation through business.

This study presents a method of shifting the paradigm from economically rational to socially rational management, which is urgently required in current business practices worldwide.

Purpose – The purpose of this chapter is to study the concept of infaq in Islam, investigate its practice in Malaysia, analyse its role in public universities (PUs), investigate the issues and constraints of infaq for financing of higher education in Malaysia and suggest recommendations for improvement.

Methodology/approach – This study used a qualitative methodology and was conducted to obtain information on the practice of infaq in financing tertiary-level education in Malaysia, to learn about the recommended practice of infaq in Islam, to analyse its implementation and to explore the constraints faced in the financing of higher education in Malaysia.

Findings – This study indicated that the practice of infaq helps to ease the burden of rising fees and the cost of living for university students.

Research limitations/implications – The study only focused on the role of infaq in financing higher education in Malaysia. The sample for this study involved four PUs in the Klang Valley.

Originality/value – This study provides new contributions to the field of education infaq in Malaysia.