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Dr. Abdullaah Jalil
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Halal
Conferences/Seminars
[2017] Abdullaah Jalil, Suraiya Osman, & Abdul Afuww Jalil. (2017). Prinsip-prinsip Asas Shariah Bagi Hukum Halal dan Haram: Satu Analisa. Paper presented at the International Seminar on Islamic Science 2017, UNISBA, Bandung.
[2018] Abdullaah Jalil & Suraiya Osman. 2018 (17-18 Julai). A Shariah Analysis on the Use of Islamic Elements in Foods Branding and Marketing. Kertas kerja dibentangkan di “The 2nd International Halal Management Conference (IHMC) 2018, ‘Sustaining Global Halal Ecosystem’”. Anjuran: Fakulti Ekonomi dan Muamalat, USIM bersama Maldives Centre for Islamic Finance (MCIF) & the Maldives National University (NMU). (Slides) (Paper)
[2018] Suraiya Osman & Abdullaah Jalil. 2018. Barakah Melalui Pemakanan Yang Halal: Perspektif al Quran dan al Sunnah. Kertas kerja dibentangkan di Seminar Antarabangsa Islam dan Sains 2018. Fakulti Pengajian Qur’an dan Sunnah, USIM. 8 Februari. Anjuran: PKAUSIM & INFAD, USIM. (Slides) (Paper)
Journals
[2019] Suraiya Osman, Muhammad Hazim Ahmad & Abdullaah Jalil. Penggunaan Unsur Islam Dalam Perniagaan: Analisa Dari Perspektif Syariah. Al-‘Abqari – Journal of Islamic Social Sciences and Humanities (Majallat al-Thaqafah al-Islamiyyah wa al-Insaniyyah). Vol. 17 (Special Edition) March 2019: 39-51 (
PDF
)(
Link
) [HALAL]
[2020] Osman, S., Ab. Rahman, S., & Jalil, A. (2020). Issues in halal food product labelling: a conceptual paper.
Food Research
, 4(S1), 214-219. doi: 10.26656/fr.2017.4(S1).S15 (
Full text PDF
) (
Original Source
) [HALAL]
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THE CONCEPT OF MASLAHAH AND DOCTRINE OF

MAQASID (OBJECTIVES) AL-SHARI
c
AH IN PROJECT

EVALUATION

Abdullaah Jalil

Universiti Sains Islam Malaysia (USIM)

Previously known as Kolej Universiti Islam Malaysia (KUIM)

Abstract

The significances of the concept of maslahah and doctrine  of Maqasid (objectives)

al-Sharic
ah as put forward predominantly by Al-Ghazali and Al-Shatibi have a great

impact on the project evaluation procedure in an Islamic framework. The

incorporation of this concept into the project evaluation framework will greatly

distinguish the Islamic framework from the mainstream one. In carrying out this

study, the researcher has followed the descriptive method to discuss the definition and

classification of maslahah in the Islamic jurisprudence. The researcher has also

applied both the inductive and deductive methods as well as the analytical method to

thoroughly examine and analyse the literature of the Muslim scholars related to the

topic. The study found that the concept of maslahah establishes a more detailed order

of priorities amongst competing projects, rationalises choices under the light of the

Sharic
ah and ensures the coherence of the selected project with the Shari‘ah’s

objectives and the Islamic system as a whole. Maslahah analysis of project should be

carried out prior to execution of the commercial and national profitability analysis of

the project. The concept also represents one of the Islamic values that should be taken

into consideration by the project analysts and decision makers in carrying out their

judgments.

Keyword: Maslahah, Sharic
ah objectives, project evaluation

Abdullaah Jalil. (2006). "The Significances of Maslahah Concept and Doctrine of

Maqasid (Objectives) Al-Shari'ah in Project Evaluation." The Journal of Muamalat

and Islamic Finance Research (JMIFR) 3(1): 171-202.

1.0 Introduction

The framework for project evaluation offered today in mainstream economics,

with its complexity and thoroughness, has been developed in isolation from Islamic

input. With due acknowledgements to the contributions of mainstream economics

towards the birth and development of the existing methodology and framework for

project evaluation, the researcher insists on its deficiency and inability to serve the

Muslim governments and individuals to opt for the most preferable project under the

light of the Shari‘ah. This fact entails the accommodation of the Sharicah objectives

and the concept of maslahah, as instigated by predominantly Al-Ghazali and Al-

Shatibi, into the project evaluation framework to determine an order of priority

amongst competing alternatives
1
. This study starts with a brief explanation of the

concept of maslahah as the Sharic
ah objectives. Then, the classifications of project

according to the maslahah concept into the categories of Necessities, Conveniences

and Refinements are delineated. Following that are the rules governing the

relationship amongst the three categories of maslahah. Next, the researcher explains

what is beyond and beneath the maslahah. After that, the integration of the maslahah

concept into project evaluation and its significance is expounded. This is followed by

the discussion on the need for continuous judgment for defining the maslahah. This

study ends with a conclusion summing up the discussions in brief. Towards the end of

this study, it is hoped that the reader will be able to appreciate the significance of the

incorporation of the maslahah concept into the framework of project evaluation.

2.0 The Concept of Maslahah and Shari‘ah Objectives

The concept of maslahah has been discussed at length by several jurists. However,

the two most prominent of them, as cited in the literature, are Al-Ghazali and Al-

Shatibi. The former is considered as the one who first gave the original formulation of

the concept from its rudimentary form, whilst the latter developed and refined the

concept (Khan, 1997; Zarqa’, 1984). Al-Shatibi is also considered as the first jurist to

write on the subject as a new independent theory, particularly in his book “Al-

1
 Establishment of an order of priority amongst competing projects is one of the objectives for carrying

out project evaluation study (Sang, 1995).

Muwafaqat Fi Usul Al-Shari
c
ah” (Shibir, 2000). Other jurists who have discussed the

same subject are, for examples, Al-Juwayni, Al-
c
Izz Ibn

c
Abd Al-Salam, Ibn Khaldun

and Ibn Al-Qayyim Al-Jawziyyah (Al-Masri, 1999; Khan & Ghifari, 1992). The

institution of maslahah is derived from the survey and scrutiny of all Islamic

teachings and injunctions available in the Qur’an and Hadith (Zarqa’, 1984). This

means that the Sharic
ah in all its teaching aims at the attainment of good, welfare,

advantage, benefits, etc., and the warding off of evil, injury, loss, etc., for creatures

(Khan & Ghifari, 1992).

It is generally held that the Sharic
ah in all its parts aims at securing a benefit for

the people or protecting them against corruption and evil in various degrees. The

wajib (obligatory), mandub (recommended) and mubah (permissible) aim at realising

the benefit and welfare and the makruh (reprehensible) and haram (forbidden) aim at

preventing corruption and evil (Kamali, 1989). As a principle, each matter that

increases the welfare of people from the Sharic
ah point of view is considered as

maslahah or utility. Similarly, each matter that decreases the welfare of people from

the Sharic
ah point of view is considered as mafsadah or disutility. This meaning is

observed in Al-Ghazali’s definition of maslahah i.e., “…Preservation of Shari‘ah

objectives, and the Shari‘ah objectives for the (welfare of) creation are five matters.

They are preservation of the religion, life, mind, offspring and wealth. And everything

that leads to the preservation of these five foundations is considered maslahah, and

everything that leads to the disruption of these foundations is mafsadah, and its

removal is maslahah,” (Al-Masri, 1999; Hasan, 1993).

3.0 Classification of Projects according to the Concept of Maslahah

The classification of projects in an Islamic framework into either halal (lawful) or

haram (unlawful) is not enough to determine an order of priorities for the projects.

Thus, bringing the concept of maslahah into the framework is necessary. The concept

can determine the order of priorities in an Islamic framework and thus, entails ranking

of projects into three main categories. They are:

1. Necessities (Daruriyyat)

2. Conveniences (Hajiyyat)

3. Refinements (Tahsiniyyat).

The classification of projects based on the concept of maslahah has been

suggested by Zarqa’ (1982) and
c
Afar (1992). However,

c
Afar(1992) suggests the

division of projects into six categories to have a more detailed classification of

projects. The divisions are:

1. Necessities

2. Complementarities (Mukammilat) of Necessities

3. Conveniences

4. Complementarities (Mukammilat) of Conveniences

5. Refinements

6. Complementarities (Mukammilat) of Refinements

According to
c
Afar (1992), Complementarity projects can be defined as projects

that will realise the lower level of maslahah, but simultaneously have importance for

the higher level of maslahah
2
. In dealing with the project evaluation topic, the

researcher is in favour of categorising projects into the established three categories of

maslahah. Hence, Complementarity projects of Necessities can be categorised under

the Necessities category itself and so forth.

Based on the concept of maslahah, projects, additionally, could also be classified

into five categories. These five categories are related to the protection, improvement

and amelioration of Man’s five basic elements namely, religion, life, mind, offspring

and wealth (Al-Masri, 1999). However, these five elements are not equal in

importance. Some are more important than others, but each of them is essential. The

elements, in order of priority according to the Malikiyyah and the Shafi
c
iyyah, are (Al-

Zuhayli, 1998):

i. Religion (Din)

2
 Al-Zuhayli (1998) states that complementarities (mukammilat) of each category of maslahah are those

matters which absence will not necessarily lead to the destruction of the objectives of the respective

category.

ii. Life (Nafs)

iii. Mind (
c
Aql)

iv. Offspring (Nasab)

v. Wealth (Mal)

The prioritisation of these five elements by the Hanafiyyah is as follows (Al-

Zuhayli, 1998):

i. Religion (Din)

ii. Life (Nafs)

iii. Offspring (Nasab)

iv. Mind (
c
Aql)

v. Wealth (Mal)

c
Afar (1992) describes the same order as the Malikiyyah and the Shafi

c
iyyah and

classifies projects into one of these five essential elements. On the other hand, Zarqa’

(1982) equates all the five elements in terms of importance as their maintenance and

preservation are all compulsory in Islam. This is another important difference between

both of them. It seems to the researcher that the Sharic
ah does assign different weight

to these five elements. Al-Qardawi (2000) provides a good explanation of the issue

and he is of the opinion of the Malikiyyah and the Shafi
c
iyyah

3
.

3.1 Necessities (Daruriyyat)

Under this category are those projects that are required for bringing into existence

and maintaining the very existence of man’s five essential elements i.e., Religion,

Life, Mind, Offspring and Wealth. This includes projects that are necessary for

protecting these elements from destruction (Khan & Ghifari, 1992). It also includes

projects that are necessary for the achievement of the maintenance and protection of

3
 Al-Shatibi is one of the Malikiyyah and Al-Ghazali is one of the Shafi

c
iyyah. They also describe the

same order as the Malikiyyah and the Shafi
c
iyyah (Al-Mays, 1987).

these five elements. This is due to an established Islamic legal maxim: Whatever is

indispensable for the performance of an obligation is also obligatory (Zarqa’, 1984).

We could summarise the Necessities projects into nine main areas as identified by

c
Afar(1992)

4
. The nine areas are:

1. Provision of staple foods and what are necessary for their existence and

continuity. This includes production of fertilizer, basic agricultural

instruments and machines and distribution services.

2. Provision of clean water and basic public utilities. This includes

establishment of institutions and organisations responsible for this job.

3. Basic education. It is obligatory for the government and society to ensure

that both knowledge of fard al-
c
ayn (individual obligation) and fard al-

kifayah (social obligation) in each discipline is adequately provided. This

will also entail the establishment of relevant institutions such as schools,

mosques, universities and other educational centers.

4. Production of basic apparel to protect Man’s well-being. This includes

summer and winter clothes and costumes for specific work that ensure the

safety of the workers.

5. Accommodation that are suitable for the local environment and provide

protection and rest for the households (family institution). This also

includes the production of basic home appliances and furniture.

6. Basic transportation and communication means. They are essential for the

people to carry out their work and obligations towards themselves, their

families and communities.

4
 These nine areas are not exhaustive but

c
Afar’s (1992) explanation of this topic is very much more

detailed compared to the works of Zarqa’ (1982).

7. Health services to protect and preserve two essential elements of Man i.e.,

Life and Mind. The protection of the environment falls under this

category.

8. Institutions for maintaining and preserving Islamic laws, justice and order

in the society. Some of the examples are law councils, courts, police

stations, and zakah institutions.

9. National safety and defence. It is obligatory for Muslims to protect their

very existence by making preparation in terms of military weapons and

instruments. This should be done up to the level that they have the ability

to ensure their sovereignty and furthermore, exercise their rights in Islam.

It is worth mentioning here that projects that fall under this category of maslahah

are considered obligatory to be undertaken in Islam (
c
Afar, 1992; Zarqa’, 1982).

3.2 Conveniences (Hajiyyat)

Projects that are not vital to the preservation of the five essential elements, but

rather, are needed to relieve or remove impediments and hardship (facing the five

elements) in life should fall under this category of maslahah. In the real world

situation, most projects, crafts, industries and economic activities are included here

(Meera, n.d.; Zarqa’, 1984). The execution of such projects is strongly recommended

in Islam up to the extent sufficient to remove difficulties or achieve conveniences in

life (
c
Afar, 1992; Zarqa’, 1982 & 1984).

As a general principle, projects that contribute to the advancement of the essential

areas and make Man’s activities easier and remove the difficulties facing them are

Conveniences projects. Examples of such projects are numerous, but some of them

are listed here for illustration (
c
Afar, 1992; Zarqa, 1984):

1. Promotion of physical education to strengthen the body and enhance one’s

health (Notice that protection of life and mind is a Necessity).

2. Production of quality foods and good clothes.

3. Comfortable houses and cars.

4. Improvement in transportation and communications.

5. Advancement in educational level, etc.

3.3 Refinements (Tahsiniyyat)

Projects that do not remove or relieve difficulties but rather, those that adorn life

and put comfort into it fall under the category of refinements. In other words, projects

which go beyond the limits of Conveniences fall under this category - on condition

that they are carried out moderately (Zarqa’, 1984). Such projects should be given

least priority, particularly if the first two categories have not been satisfied (Meera,

n.d.). The discharge of projects under this category is either recommended or

permissible in Islam (Zarqa’, 1982). Examples of projects under this category are as

follows:

1. Objects of enjoyment and ornamentation e.g., flower, perfumes, luxurious

items and jewellery.

2. Building and house decorations.

3. Recreation centres.

4. Landscaping, etc.

4.0 The Rules Governing the Relationships amongst the Three

Categories of Maslahah

There are several rules governing the relationships amongst the three project

categories i.e., Necessities, Conveniences and Refinements. Some of the main rules

are (Meera, n.d.; Khan & Ghifari, 1992):

1. “Necessities” are fundamental to “Conveniences” and “Refinements”.

Thus, projects under “Necessities” should be preferred to those of

“Conveniences” and “Refinements”. Recommended and permissible

projects could not be perceived as having precedence, in any situation,

over obligatory projects.

2. Deficiency in “Necessities” causes deficiency in “Conveniences” and

“Refinements” in an immutable manner.

3. Deficiency in “Conveniences” and “Refinements” does not necessarily

affect “Necessities”.

4. An absolute deficiency in “Conveniences” and “Refinements” may cause

deficiency to some extent to “Necessities”.

5. Society should keep up “Conveniences” and “Refinements” for the proper

maintenance of “Necessities”.

6. “Refinements” are the complement of “Conveniences” whilst

“Conveniences” are the complement of “Necessities”.

7. If “Refinements” are chosen over “Conveniences”, this practice may be

makruh (reprehensible) or khilaf al-awla (opposite to what is better or

greater)
5
. Nonetheless, “Conveniences” should be given more weight than

“Refinements” for evaluation purposes.

5.0 Beyond the Maslahah: Al-Israf and Al-Tabdhir

Another aspect of the significance of this concept (which is peculiar to

mainstream practice) is that only projects that fall under the three categories of

maslahah should be pursued in an Islamic framework. A project that is beyond the

5
 Some of the Shafi

c
iyyah divide makruh (reprehensible) value into two categories: (1) makruh: If the

evidence of prohibition is not decisive but specific to a particular matter and (2) khilaf al-awla: If the

evidence of prohibition is not decisive and not specific to any particular matter (Al-
c
Itah, 1989).

category of maslahah can be classified into two main categories which are

unacceptable in the Shari‘ah (
c
Afar, 1992). The categories are:

1. Al-Israf: This refers to the act of spending or investment in permissible

(halal) activities but more than what is required. Self-indulgence (al-taraf)

or living in great unnecessary luxury also falls under this category (
c
Afar,

1992).

2. Al-Tabdhir: This can be defined as any disbursement on unlawful (haram)

or unjustifiable activities. Similarly, the fulfillment of lower-level needs in

the presence of higher-level needs that are not being satisfied is perceived

as an act of al-tabdhir (
c
Afar, 1992).

6

Projects that fall under these two categories can be either reprehensible (makruh)

or forbidden (haram) from the Islamic point of view. Examples of projects under

these two categories are those that involve forbidden activities such as the provision

of riba’, gambling, non-halal goods or services.

6.0 Beneath the Maslahah: Al-Taqtir

If the government or individuals underutilise the available resources to fulfil the

maslahah or they decide not to carry out projects whilst the maslahah or welfare of

the people is deficient, this could be considered as an act of al-taqtir.  Al-Taqtir is a

sort of niggardliness (bukhl) which is condemned by the Prophet PBUH (Al-Masri,

1999). Moreover, Islam requires Man to use these resources to the extent necessary

for the production of individually or socially useful goods and services and employ

the means that justify their use for the end product (Pomeranz, 1995; Ahmad, 1991).

This requirement is observed, for example, in the Qur’anic verse 57: 7
7
. Additionally,

6
 Al-Masri (1999) gives a slightly different definition of al-israf and al-tabdhir. According to him, al-

israf is spending in haram even in a small amount or spending in halal but excessive. Al-tabdhir is a

situation worse than al-israf., e.g., spending in haram in a big amount.
7
 “Believe in God and His Messenger, and spend (in charity) out of the (substance) whereof He has

made you heirs. For, those of you who believe and spend (in charity), - for them is a great reward,”

(
c
Ali, 2000).

Al-Ghazali and Al-Shatibi assert that it is society’s obligation to steer their system,

capacity and resources towards the realisation of the maslahah (
c
Afar, 1992).

7.0 The Framework for Project Evaluation in Mainstream

Economics

The structure (or approach) of project evaluation is somewhat different amongst

the literature in mainstream economics. However, there are two aspects of a project’s

profitability which have been the focus in the evaluation of projects. The first aspect

is the project’s commercial profitability and the second one is the national

profitability
8
 of the project. Whilst the former is the main concern of individuals, the

latter has been emphasised in public project evaluation. The two aspects of the

project’s profitability mainly make up the objectives which a particular project is

intended to satisfy
9
. Thus, the project evaluation framework necessarily examines the

project’s contribution to the attaining of commercial and national objectives. The

basic framework for project evaluation in mainstream economics
10

 is depicted in

Figure 1.

7.1 Commercial Profitability

Commercial profitability analysis is concerned with the feasibility of the project

from the financial point of view. At this stage, the project’s costs and benefits are

calculated in pecuniary terms at the prevailing market prices (UNIDO & IDCAS,

1980). The cash flow (inflows and outflows) estimation is the basis for the

commercial profitability analysis. Thus, constructing relevant cash flows is of great

8
 The national profitability basically represents the social profitability of the project. The net social

gains may usefully be called national profits, when the society is identified with the nation. This should

include the economic and non-economic costs and benefits of a project that would affect national or

social welfare (UNIDO, 1972).
9
 Some authors suggest a more detailed division of project objectives. For example, Ahmad (1999)

gives four aspects of project objectives namely, economic, technological, social and political.
10

 The main references the researcher refers to in constructing this framework are: UNIDO & IDCAS

(1980), UNIDO (1972) and Sang (1995).

importance to assure reliable results from the analysis (Sell, 1991). The commercial

profitability analysis is composed of:

a) Investment Profitability Analysis

b) Financial Analysis

Each type of analysis deals with different aspects of the project. Hence, they are

not complementary and not substitutable (UNIDO & IDCAS, 1980).

Figure 1: The Framework for Project Evaluation in Mainstream Economics

Financial

Analysis

Investment

Profitability Analysis

Social Cost-Benefit Analysis

Simple

Methods

Discounted Cash-

Flow Methods
Liquidity

Analysis

Capital Structure

Analysis

(i) Identification and

enumeration of project

costs and benefits

(ii) Quantification and

valuation of identified

cost and benefits

(iii) Computation of key

indicators with

discounting future costs

and benefits

Uncertainty Analysis

Project’s Overall Merit

Commercial Profitability National Profitability

Project Evaluation Objectives

7.1.1 Investment Profitability Analysis

Investment profitability analysis measures the return on the capital put into the

projects regardless of the sources of the financing. In other words, it analyses the

expected earning power of the resources committed to a project without taking into

consideration the financial transactions which occur over the project’s lifetime

(UNIDO & IDCAS, 1980). The main methods for this analysis are divided into two

groups:

1) Discounted Cash-Flow Methods

2) Simple Methods

Discounted cash-flow methods comprise the two most important and regularly

used methods i.e. Net Present Value (NPV) and Internal Rate of Return (IRR). These

two methods are classified under this category as they take into consideration the

economic life of the project as a whole by discounting future cash inflows and

outflows to their present values. The NPV method determines the divergence between

the present values of a project’s cash inflows and outflows. The cash flows are

discounted by an appropriate discount rate to determine their present value (Sang,

1995; UNIDO & IDCAS, 1980).

The IRR, by definition, is the rate of discount that equates the present value of its

cash inflows to the present value of its costs (Brigham & Houston, 2001). In another

sense, it is the rate that equates the NPV of the project to zero (Levy & Alderson,

1988; Sang, 1955; UNIDO & IDCAS, 1980). The IRR is then being compared to the

cut-off rate (or hurdle rate) that represents the minimum acceptable rate at which the

capital invested should be compounded. The project is acceptable if the IRR is bigger

than the cut-off rate. It seems that the IRR has a somewhat a “breakeven” feature that

makes it really useful in project evaluation. This method is helpful if the project

analysts find it difficult to attain the appropriate discount rate for calculating the NPV

of the project (Brigham & Houston, 2001; UNIDO & IDCAS, 1980).

The simple methods consist of two simple and straightforward methods. The

methods do not take into account the present value of the project’s future cash flows

or the whole life span of the project. They rely on one model period, usually one year.

The methods are the simple rate of return and payback period. The simple rate of

return is the ratio of the project’s net profit to the total investment – both fixed and

working capital (Sang, 1995; UNIDO & IDCAS, 1980). The pay-back period method

calculates the expected number of years required to recover the original investment.

The result of this method will then be compared to the cut-off payback period set by

the decision-makers to decide on its acceptance or rejection (Brigham & Houston,

2001; Irvin, 1978).

7.1.2 Financial Analysis

Financial analysis consists of liquidity and capital structure analysis. Liquidity

analysis checks the possibilities of cash deficiency in the years of a project’s life

(Sang, 1995). It concerns the financial transactions affecting a project’s cash balance

which are not highlighted in the investment profitability analysis. It is done on a year-

by-year basis and, hence, the cash flows are calculated at their nominal values

(UNIDO & IDCAS, 1980).

The question of capital sufficiency is analysed in the capital structure analysis. It

is performed to ensure that each type of investment (fixed or working capital) is

covered by a suitable type of finance. The most commonly used as the indicator of an

enterprise’s capital structure is the debt equity ratio. It is simply the ratio of long-term

loans to equity capital. There is no specific favourable debt equity ratio. It depends

upon the earnings of the project, the nature of the enterprise and the uncertainties of

the future. However, a low debt equity ratio reflects a lower risk of solvency or heavy

financial obligations and vice-versa (Sang, 1995; UNIDO & IDCAS, 1980).

7.2 National Profitability

The national profitability analysis is seen necessary due to several limitations of

commercial profitability analysis. For example, the use of market price in commercial

profitability analysis could be misleading and it is not a good guide to social gains.

Additionally, a project may have effects outside the market which have not been

treated in commercial profitability analysis (UNIDO, 1972). Thus, international

agencies such as UNIDO, the OECD and the World Bank have repeatedly emphasised

the need for SCBA, particularly for public projects, in their various publications to

account for the national profitability of a project (Anand, 1993). The methodology of

SCBA, its conceptual foundations, valuation and measurement issues are massive

topics and they are not within the scope of the study. However, the researcher

describes here its main framework. The framework of SCBA is worthy of explanation

as “various techniques have been developed for project studies within the framework

of cost-benefit analysis” (Sang, 1995).

7.2.1 Social Cost-Benefit Analysis

The basic framework of SCBA can be summarised in the following points (Sang,

1995; Boardman et al, 2001):

1) Identification and enumeration of project costs and benefits

The relevant costs and benefits are defined by type, region, recipient or other

criteria. This includes the effects of the project in the realm of production and

distribution, positive and negative, direct and indirect, internal and external,

measurable and immeasurable effects.

2) Quantification and valuation of identified costs and benefits

In order to determine precisely the net balance between the project’s costs and

benefits, the individual items have to be quantified and valued. The project

analysts should quantify as many items as possible and attach a value or a

degree of significance to each of the remaining items so that the overall merit

or demerit of the project can be determined.

3) Computation of key indicators with discounting future costs and

benefits

Selected indicators are computed on the basis of available data and valuations.

The most commonly applied indicators for public project are the NPV and

IRR. Next, these indicators will undergo uncertainty analysis and then, the

advantages and disadvantages of the project are weighed against each other to

arrive at the project’s overall merit.

7.3 Uncertainty Analysis

The previous stages of the framework are carried out under the assumption of

certainty of the future. In reality, there is always uncertainty about the future, and with

uncertainty, there is likely a conflict between what is theoretically correct and

practically feasible (Bierman & Smidt, 1993). The outcome of the project may turn

out to be slightly or considerably different from the initial expectations. Managers in a

firm might tend to be optimistic in their forecasts as they have to compete for

internally rationed funds (Meera, n.d.). Unfortunately, reality seems to prove that an

underestimation of cost is more usual than vice-versa. In other words, it is always the

case that the analysts seem to overestimate the benefit and the potential danger is

underestimated (Sell, 1991).

Therefore, it is obvious that the uncertainty analysis is indispensable and it has

been discussed, in short or great detail, by almost all the literature pertaining to

project evaluation. Each variable needed for uncertainty analysis could be a source of

uncertainty that affects the outcome of the project. Some of the common variables are

the size of investment, operating costs and sales revenue - cash flow estimation

(UNIDO & IDCAS, 1980). The uncertainties might also be caused by inadequate

data, insufficient money and time and poor performance by the project analysts.

Uncertainties are either internal or external. Internal uncertainties are related to the

project itself that constitute the elements and structure of the project. On the other

hand, external uncertainties relate to the surrounding environment of the project in

which it operates such as political, social and economic changes during the lifetime of

project
11

 (Sang, 1995; UNIDO & IDCAS, 1980).

There are several methods for project analysts to carry out uncertainty analysis.

The simplest one is the break-even analysis. A more systematic approach for

uncertainty analysis is the sensitivity analysis. Sensitivity analysis shows how the

value of the crucial indicators (the NPV, IRR or any other criteria) changes with a

11

 Some examples of external uncertainties are (1) civil wars might occur; (2) national economy falls

into recession; (3) governments change their policies and priorities; and (4) new laws are imposed.

given change in an input variable, sometimes more than one variable, with other

things held constant. This technique is used to determine how sensitive the results of

project evaluation would be in relation to changes in crucial variables or key

parameters. Where there are great uncertainties in the future or each variable has a

significant chance of occurrence, probability analysis is recommended. This method

identifies the possible range of each key variable, if not all, and does not restrict the

judgment to a single optimistic, pessimistic or realistic estimation (Brigham &

Houston, 2001; UNIDO & IDCAS, 1980).

7.4 Project’s Overall Merit

Based on the uncertainty analysis results, the project’s overall attractiveness from

the commercial and national points of view is presented. This framework for project

evaluation is basically a quantitative analysis of a project to arrive at the present

attractiveness of the project. The analytical quantitative methods and criteria

described here are not exhaustive; rather it is a list of main examples for each stage of

the analysis. The choice of methods and criteria depends on the objectives of project

evaluation, the decision makers, the economic environment, and the availability of

relevant data (Sang, 1995; UNIDO & IDCAS, 1980).

8.0 The Incorporation of the Maslahah Concept into the Project

Evaluation

The incorporation of the concept of maslahah will greatly distinguish an Islamic

framework for project evaluation from the conventional one. The purpose of

incorporating this concept into the framework is to ensure the adherence of the

selected project to the Shari‘ah’s objectives and the Islamic system as a whole. From

the foregoing discussions, the researcher has proposed Table 1 and Table 2 to

illustrate the priority and values of projects according to the concept of maslahah.

Each number represents the rank of the project from the Shari‘ah point of view.

Projects that receive the highest priority in an Islamic framework are those which

have the Religion element of the Necessities category.

Figure 2 illustrates the framework for the maslahah analysis of projects in an

Islamic framework. The maslahah analysis could serve as the qualitative analysis in

an Islamic framework for project evaluation. The maslahah analysis will reject

projects that involve forbidden activities such as the provision of riba’, gambling,

non-halal goods or services e.g. liquor, pork etc. Hence, unlawful (haram) projects

will have no place for consideration in an Islamic framework for project evaluation.

The maslahah analysis will also include the spiritual and moral effects of the project

which are ignored in the mainstream project evaluation process. A disco project might

be attractive commercially, but its contradiction with the Shari‘ah objectives and

immoral effects make it rejected in the maslahah analysis. Similarly, projects that

involve caring for others e.g. looking after orphans, widows, needy persons, old

parents or even animals, or building facilities for pilgrims or wayfarers, or expanding

awqaf institutions may not be attractive commercially, yet they are favourable

according to maslahah analysis.

Table 1: Classification and Priority of Projects According to the Concept of

Maslahah

              Main

         Categories

Essential

Elements of

Man

B
en

ea
th

 th
e M

a
sla

h
a

h

N
ec

essitie
s

C
o

n
v

en
ien

ces

R
efin

em
en

ts

B
ey

o
n

d
 th

e M
a

sla
h

a
h

Religion U
n

accep
tab

le

1
st
 6

th
11

th U
n

accep
tab

le

Life 2
nd

7
th

12
th

Mind 3
rd

8
th

13
th

Offspring 4
th

9
th

14
th

Wealth 5
th

10
th

15
th

Table 2: Project’s Category, Status and Value According to the Concept of

Maslahah

PROJECT

NO. CATEGORY STATUS VALUE

1 Beneath the Maslahah Prohibited & Unacceptable Makruh or Haram

2 Necessities

Required & Acceptable

Wajib

3 Conveniences Mandub

4 Refinements Mubah

5 Beyond the Maslahah Prohibited & Unacceptable Makruh or Haram

Another important impact of integrating maslahah analysis into the framework is

that it would mitigate the conflicts between individual (private) and government

(public) preferences. The concept of maslahah would put the individual maslahah in

line with the social maslahah. This is because the promotion of the five basic

elements is desirable from both the individual and social points of view (Khan &

Ghifari, 1992). Last but not least, maslahah analysis will facilitate the subsequent

procedures in the framework. In terms of quantification and valuation, a project that

falls under the category of Necessities should be given more weight than

Conveniences and Refinements projects. The hurdle rate for Necessities projects

should also be made to be lower than the hurdle rate for Conveniences and

Refinements projects. This adjustment of the hurdle rate, as suggested by Meera

(n.d.), could make socially favourable projects commercially attractive. In carrying

out maslahah analysis, the analysts should also determine the scale of beneficiaries or

lossers from the benefits or losses caused by the project. This is imperative to

distinguish between public (
cammah) and individual (khassah) interest generated by

the project. If there is a conflict between public and private interest, the public interest

should be given priority over the private one. There is an Islamic legal maxim that

states, “Individual loss (or damage) is tolerated to ward off public loss (or damage),”

(Al-Masri, 1999). In such a case, the individual interest should be duly compensated

and should not be ignored (Mannan, 1978).

Figure 2: The Integration of Maslahah Analysis into the Project Evaluation

9.0 The Need for Continuous Judgement

The interpretation of what is a Necessity or Convenience or Refinement in certain

areas is somewhat subjective as the situation becomes more sophisticated with

differences in time period, lifestyle, standard of living and level of technological

development between countries and states or between urban and rural areas. This is

not peculiar in Islam, as difference in opinions is very much welcomed as proven in

the differences between the schools of fiqh in Islamic jurisprudence. Different

opinions would lead to different rulings between states or countries as the Islamic

scholars always take into consideration local customary practices (
c
urf) and public

interest in carrying out their judgements. There is a well-known Islamic legal maxim

which states that “Rulings could change according to changes in time.” This is

evidence of the flexibility of the concept of maslahah in Islam.

            Maslahah

(1)

Necessities (2)

Conveniences (3)

Refinements

Maslahah (Shari‘ah Objectives) Analysis

Beyond the Maslahah

Beneath the Maslahah

Potential Projects

Continuous change in Man’s life may move certain activities or things from one

category of maslahah into another (Zarqa’, 1984). What is a Refinement in one place

may appear to be a Convenience in another. What fell under the category of

Convenience one decade ago might be considered as a Necessity nowadays. Some of

the examples are (Zarqa’, 1984):

1. Sewerage and sanitation were considered Conveniences or Refinements in

rural communities where the population was dispersed some years ago.

However, in heavily populated urban communities, they become

Necessities for without them significant difficulties and perils, including

health hazards, are faced.

2. Public transportation in small communities in small areas is a Refinement

although it may be perceived as a Convenience for them simultaneously

for the purpose of travel amongst such communities. On the other hand,

people in urban centres extending over a relatively large area will

definitely see public transportation as a Convenience.

Thus, there is a real need for continuous judgment and interpretations to define a

clear-cut line between all these three categories. What falls beyond and beneath the

maslahah should also be defined. Authorities could set up a committee which

comprises economists, academicians, professionals, Islamic scholars and practitioners

of every single discipline to continuously carrying out judgement on this particular

issue. This committee could draw the guidelines for this purpose and it is possible

from the researcher’s point of view to have different guidelines for different areas to

really respond to the social needs and public interest of each area.

10.0 Conclusion

It is observed that the concept of maslahah or Shari‘ah objectives has a significant

impact on an Islamic framework for project evaluation and would greatly distinguish

the Islamic framework from the mainstream one. It could determine an order of

priorities in an Islamic framework. Maslahah analysis of project is imperative to

ensure the coherence of the selected project with the Shari‘ah’s objectives and the

Islamic system as a whole. Furthermore, the maslahah concept could rationalise the

choice of a project in an Islamic framework even though the selected project seems to

be irrational from the mainstream economics point of view. The maslahah concept

should also represent one of the Islamic values that should be considered by the

project analysts and decision makers in carrying out their judgments. This is

imperative to ensure that decisions made will not contradict the established values in

Islam. From the researcher’s point of view, maslahah analysis should be carried out

prior to performing the commercial and national profitability analysis of the project.

Having discussed the framework for project evaluation and the significance of the

concept of maslahah in project evaluation, the researcher suggests an integrative

Islamic framework for project evaluation as illustrated in Figure 3. The suggested

framework simply integrates the best elements of both Islamic and mainstream

economics. It is hoped that the international Islamic organisations such as the Islamic

Development Bank (IDB) and the Islamic Fiqh Academy could collaborate and

provide detailed guidelines for project evaluation from the Islamic perspective that are

theoretically Islamic and practically viable as they have the expertise, data and

experience to perform such a task. Cooperation between Islamic countries at the

international level is also needed to accelerate the initiative of the preparation of the

guidelines and such cooperation would give birth to a detailed Islamic framework for

project evaluation.

Figure 3: An Integrative Islamic Framework for Project Evaluation

Financial

Analysis

Investment

Profitability Analysis

Social Cost-Benefit Analysis

Uncertainty Analysis

Project’s Overall Merit

Commercial Profitability National Profitability

Project Evaluation Objectives

Necessities Conveniences Refinements

Profitability Analysis

Maslahah (Shari‘ah Objectives) Analysis

References

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im. (1992). Al-Tanmiyah wa al-takhtit wa taqwim al-

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ii

COVID-19:

IMPLICATION, IMPACT AND SOLUTION

e-Proceedings of:

3rd International Seminar on Islam and Science 2020

PUBLISHER

USIM Press, Universiti Sains Islam Malaysia

(USIM) Nilai, Negeri Sembilan.

2020

iii

Copyright

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Islam Malaysia (USIM), Nilai, 71800 Negeri Sembilan.

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photocopying, recording or otherwise, without the prior permission of the publisher.

First Published in 2020 by

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Email: pej.penerbitan@usim.edu.my

Website: www.penerbit.usim.edu.my

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Cataloguing-in-Publication Data

International Seminar on Islam and Science 2020,

Secretariat SAIS 2020, Persatuan Kakitangan Akademik USIM

(PKAUSIM), Universiti Sains Islam Malaysia (USIM), Nilai, 71800 Negeri Sembilan.

15 October 2020

e-ISBN: 978-967-440-836-7

1. Siti Rubaini Mat

2. Syaza Azhari

3. Mohd Adil Mufti Mohamad Shamsuddin

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5. Ahmad Kamel Mohamed

6. Hussien ‘Azeemi Abdullah Thaidi

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iv

3rd INTERNATIONAL SEMINAR ON

ISLAM AND SCIENCE 2020

(SAIS 2020)

COVID-19:

IMPLICATION, IMPACT AND SOLUTION

Organized by:

Persatuan Kakitangan Akademik USIM (PKAUSIM)

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International Halal and Fatwa Centre (IFFAH)

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Fakulti Syariah dan Undang-Undang (FSU)

Date: 15 October 2020

Platform: MSTeams, USIM Nilai,

Negeri Sembilan, Malaysia.

610

MODEL HYBRID WAKAF BAGI PEMBANGUNAN KEDIAMAN WARGA EMAS
YANG LESTARI

Norman Hamdani, Asharaf Mohd. Ramliii, Abdullaah Jaliliii, Mohammad Aizuddin Abd Aziziv,
Asmaddy Harisv, Ridzwan Bakarvi, Abd Razak Abu Musa Saarivii, & Mohd Aminur Rahman

Mohamed Rashidviii.

i (Corresponding author). Universiti Sains Islam Malaysia (USIM). nhamdan@usim.edu.my

vi Multimedia University (MMU)
viii Yayasan Pahang

Abstrak

Penglibatan institusi awam dan swasta di dalam aktiviti pembangunan hartanah wakaf
amatlah menggalakkan. Terdapat institusi-institusi yang mewakafkan hartanah yang
dimiliki untuk pembinaan pusat ibadat seperti masjid dan surau, pusat pendidikan seperti
sekolah tahfiz dan juga pusat komersil seperti rumah kedai. Selain hartanah wakaf, aktiviti
berwakaf secara tunai juga amat popular dewasa ini sebagai satu medium masyarakat Islam
untuk menyalurkan harta di jalan Allah. Potensi besar wakaf tunai dari sudut pengumpulan
dana yang besar yang kemudiannya disalurkan untuk pembangunan hartanah wakaf sedia
ada serta digunakan untuk membina bangunan-bangunan baru secara tidak langsung
meningkatkan ekuiti pemilikan harta umat Islam. Di Malaysia, model pembangunan
hartanah wakaf boleh dikategorikan kepada dua iaitu pembangunan wakaf sedia ada
menggunakan dana wakaf tunai yang dikumpulkan dan juga pengumpulan dana wakaf
tunai yang akan diistibdalkan kepada aset tetap seperti bangunan dan sekolah. Justeru,
objektif utama kajia ini adalah untuk meneliti model wakaf tunai yang diperkenalkan dan
diamalkan bagi pembangunan hartanah wakaf di Malaysia. Kajian ini juga mencadangkan
model hybrid wakaf bagi pembangunan kediaman warga emas yang menggabungkan kedua-
dua wakaf hartanah dan tunai. Kajian ini menggunakan kaedah penyelidikan perpustakaan
dan penelitian data sekunder berkaitan dengan wakaf hartanah dan tunai serta model-model
wakaf tunai yang dipraktikkan. Dapatan daripada kajian ini diharapkan menjadi pemangkin
terhadap peningkatan aset-aset hartanah wakaf yang disumbangkan oleh individu dan
institusi bagi tujuan kebajikan umat Islam.

Kata Kunci: Hartanah Wakaf, Wakaf Tunai, Model Wakaf

611

PENDAHULUAN

Perkembangan terkini amalan wakaf adalah peningkatan minat golongan umat Islam
seluruh dunia untuk berwakaf melalui wakaf tunai yang telah diperkenalkan oleh
institusi-institusi seperti badan autoriti agama, syarikat korporat dan swasta, institusi
kewangan Islam, universiti awam dan swasta serta badan-badan bukan kerajaan (NGO).
Amalan berwakaf secara tunai telah membantu pihak-pihak berkepentingan seperti
pengurus wakaf untuk menggunakan wang yang terkumpul untuk membina hartanah
baru wakaf seperti masjid, surau, sekolah agama dan pusat komersil. Hasil wakaf yang
diperolehi daripada pelaburan didalam instrumen kewangan Islam seperti akaun
simpanan tetap dapat disalurkan bagi membiayai operasi dan penyelenggaraan aset-set
wakaf sedia ada.

Penerimaan amalan wakaf secara tunai di Malaysia adalah berkait rapat dengan
fungsi dan peranan besar yang dimainkan oleh badan-badan berautoriti yang
bertanggungjawab di dalam mengeluarkan fatwa-fatwa seperti Majlis Fatwa
Kebangsaan dan juga Bahagian Fatwa Majlis Agama Islam Negeri-Negeri (MAIN).
Melalui Fatwa Keharusan Wakaf Tunai yang telah dikeluarkan oleh Majlis Fatwa
Kebangsaan yang bersidang pada tahun 2007, beberapa model wakaf tunai telah
diperkenalkan oleh beberapa badan berautoriti agama seperti Majlis Agama Islam dan
Adat Resam Terengganu (MAIDAM) dan Majlis Agama Islam Selangor (MAIS), institusi
kewangan Islam seperti Bank Muamalat Islam Berhad (BMMB), dan institusi pengajian
tinggi  seperti Universiti Putra Malaysia (UPM) dan Universiti Sains Islam Malaysia
(USIM). Manfaat hasil yang diperolehi dari dana wakaf tunai akan disalurkan kepada
dua sektor utama iaitu pendidikan dan kesihatan. Selain pendidikan dan kesihatan, baru-
baru ini terdapat skim wakat tunai yang diwujudkan bagi membiayai kemudahan awam
yang diperkenalkan oleh Johor Corporation (JCorp) yang dikenali sebagai Wakaf Larkin
Central (Wakaf Saham Larkin Sentral, 2019). Di Perak, Majlis Agama Islam Perak
(MAIPk) telah memeperkenalkan model wakaf bot bagi membantu nelayan meningkatan
taraf ekonomi mereka. Justeru, kertas kerja ini akan meneliti konsep dan model wakaf
tunai serta mencadangkan model hybrid wakaf pembangunan kediaman warga emas.

SOROTAN LITERATUR

Seksyen ini akan membincangkan sorotan literatur yang berkaitan dengan wakaf dari
sudut hukum Islam dan perkembangan semasa institusi wakaf di Malaysia serta
perkembangan wakaf tunai secara praktikal.

Konsep Wakaf

612

Wakaf jika ditinjau dari sudut bahasa adalah bermaksud menahan atau menegah.
Definisi wakaf menurut hukum syara’ ialah wakaf merupakan suatu bentuk pemberian
yang mana fizikal aset terbabit kekal manakala manfaat yang diperolehi daripada aset
terbabit disalurkan kepada penerima-penerima tertakluk kepada syarat-syarat yang
ditetapkan oleh pewakaf. Pengekalan fizikal aset wakaf bermaksud mana-mana harta
yang telah diwakafkan tidak boleh diwariskan, dijual beli, dijadikan hadiah, dipajak,
disewa atau apa-apa bentuk pemilikan. Penyaluran manfaat harta-harta wakaf pula
merujuk kepada pemberian hasil-hasil yang diperolehi daripada aset terbabit kepada
penerima yang telah ditetapkan oleh pewakaf tanpa mengharapkan imbuhan kewangan
(Kahf, 1999; Abu Zahrah, 1985). Justeru, secara teknikalnya wakaf boleh diertikan sebagai
suatu bentuk penyerahan harta yang boleh digunakan bagi tujuan tertentu dengan syarat
aset tersebut mestilah kekal dan tidak boleh dipindah milik serta manfaat atau hasil yang
diperolehi daripada aset terbabit disalurkan kepada aktiviti-aktiviti kebajikan bagi
mendapat keredhaan Allah.

Gambarajah 2.1: Kategori Wakaf

Sebagaimana yang ditunjukkan di dalam Gambarajah 2.1, secara umumnya wakaf boleh
dibahagikan kepada tiga kategori, iaitu; tempoh masa wakaf, tujuan wakaf, dan jenis aset
wakaf. Menurut majoriti ulama’, wakaf yang dilakukan mestilah berbentuk selama-
lamanya iaitu tidak tertakluk kepada tempoh tertentu. Namun begitu, ulama-ulama
Mazhab Maliki berpandangan bahawa wakaf boleh dilakukan di dalam tempoh tertentu
seperti mewakafkan rumah untuk tempoh setahun kemudian dipulangkan semula
kepada pewakaf apabila sampai tempohnya (al-Zuhayli 1997). Bagi tujuan berwakaf
pula, ianya boleh dibahagikan kepada dua jenis iaitu wakaf yang berbentuk kebajikan

613

umum (waqf khayri) dan wakaf khusus untuk ahli keluarga (waqf ahli/dhurri).   Kategori
waqf ahli/dhurri merujuk kepada manfaat aset wakaf yang hanya diserahkan kepada ahli
keluarga dan keturunan pewakaf sahaja. Bagi aspek tujuan wakaf kebajikan boleh
dibahagikan kepada dua kategori; wakaf umum atau am (waqf am), dan, wakaf khusus
(waqf khass). Manakala jika ditinjau dari sudut jenis aset-aset wakaf ianya terbahagi
kepada dua jenis iaitu aset wakaf alih (waqf al-manqul) dan aset wakaf tak alih (waqf al-
caqar) seperti rumah dan bangunan. Waqf al-manqul adalah aset-aset wakaf yang boleh
dipindahkan dari suatu tempat ke suatu yang lain seperti wang tunai yang merupakan
aset wakaf yang amat popular pada masa kini (Abdullaah Jalil and Asharaf Mohd. Ramli,
2008). Mazhab Hanafi tidak membenarkan waqf al-manqul kecuali dengan tiga syarat
berikut; pertama, aset wakaf alih terbabit merupakan sebahagian daripada aset wakaf
tak alih, kedua, terdapat dalil-dalil daripada al-Quran dan al-Sunnah yang
membenarkannya seperti wakaf pedang dan kuda, ketiga, amalan wakaf tersebut adalah
diterima oleh adat setempat  (al-curf) seperti wakaf buku dan wang tunai.

Terdapat tiga struktur atau model wakaf seperti model aset fizikal wakaf, wakaf
tunai dan wakaf korporat (yang dipelopori oleh JCorp) (Cizakca, 2011; Hajah Mustafa
Mohd. Hanefah et al., 2010). Model aset fizikal wakaf merujuk kepada aset-aset wakaf
seperti tanah dan bangunan yang diwakafkan dan aset ini digunakan bagi tujuan
kebajikan seperti pembinaan masjid dan sekolah agama. Terdapat juga keadaan di mana
aset-aset yang diwakafkan dibangunkan bagi menjana pendapatan seperti tanah yang
didirikan bangunan komersil yang kemudiannya disewakan. Hasil sewaan tersebut akan
dimasukkan semula ke dalam dana wakaf dan disalurkan kepada penerima-penerima
yang layak. Model wakaf korporat pula merujuk kepada aset wakaf di dalam bentuk
saham oleh syarikat korporat yang diurustadbir oleh syarikat terbabit dan manfaat wakaf
yang diperolehi disalurkan kepada penerima-penerima yang telah ditetapkan. Manakala
model wakaf tunai akan dibincangkan secara terperinci pada subtopik yang berikutnya.

Konsep Wakaf Tunai

Wakaf tunai merujuk kepada penyerahan harta yang berbentuk wang tunai  oleh
pewakaf serta penyaluran manfaat secara berterusan untuk kemaslahatan masyarakat
(Magda, 2009). Definisi ini memberikan konotasi bahawa wakaf tunai jika dilihat dari
sudut aset adalah merupakan kategori wakaf alih dimana pewakaf-pewakaf yang terdiri
daripada individu perseorangan, entiti kerajaan dan swasta serta badan bukan kerajaan
(NGO) mewakafkan wang tunai untuk diuruskan oleh pengurus aset wakaf atau nazir.
Di Malaysia, pemegang amanah tunggal aset-aset wakaf adalah di bawah bidang kuasa
MAIN sebagaimana yang diperuntukkan di dalam Jadual Ke-9 (Senarai Negeri)
Perlembaan Persekutuan (Ahmad Ibrahim, 1997). Pewakaf dan pengurus aset wakaf

614

tunai perlu mendapat kebenaran daripada pihak MAIN untuk menubuhkan dan
mengurus aset wakaf tunai. Dana wakaf tunai yang dikumpulkan akan digunakan
tertakluk kepada model pengurusan aset wakaf tunai yang telah ditentukan. Terdapat
badan-badan berautoriti agama yang mensyaratkan supaya dana wakaf yang terkumpul
dikekalkan melalui pembelian aset kekal seperti bangunan. Terdapat juga amalan pihak
pengurus wakaf yang melaburkan aset wakaf dan menyalurkan manfaat wakaf yang
diperolehi di dalam bentuk dividen keuntungan dan sewaan kepada penerima-penerima
manfaat yang telah ditentukan (Muhammad Ramadhan et.al, 2019).

Manakala jika ditinjau dari aspek tujuan wakaf, wakaf tunai boleh distruktur
untuk pelbagai tujuan samada umum ataupun khusus. Bagi tujuan umum, aset wakaf
tunai yang dikumpulkan akan disalurkan kepada penerima-penerima manfaat yang
terdiri dari sektor keagamaan, pendidikan dan kesihatan. Sebagai contoh, aset wakaf
tunai yang dikumpulkan telah digunakan untuk mendirikan masjid bagi kegunaan
masyarakat setempat menunaikan ibadat solat dan lain-lain. Selain itu, terdapat aset
wakaf tunai yang dikumpulkan bagi tujuan khusus seperti bagi pembiayaan sektor
pengajian yang dipraktikkan oleh institusi pengajian tinggi awam. Jadual 1
menunjukkan tiga jenis wakaf tunai yang diamalkan di Malaysia, pihak pengurus serta
tujuan ataupun manfaat wakaf.

Jadual 1: Skim Wakaf Tunai yang Diamalkan di Malaysia

Skim Wakaf
Tunai

Pengurus (Nazir)/Pentadbir Tujuan/Manfaat Wakaf

Saham Wakaf i. Beberapa MAIN seperti
MAIDAM, MAIS, MAIJ,
MAINPP, MUIP dan
MAINS160.

ii. Saham Wakaf YADIM161

iii. Saham Wakaf YPEIM162

Manfaat umum bagi kemaslahatan
umat Islam merangkumi sektor;

i. Keagamaan seperti membina
masjid.

ii. Pendidikan seperti membina
sekolah agama

160 Majlis Agama Islam dan Adat Resam Melayu Terengganu (MAIDAM), Majlis Agama Islam Selangor (MAIS),
Majlis Agama Islam Johor (MAIJ), Majlis Agama Islam Pulau Pinang (MAINPP), Majlis Ugama Islam dan Adat
Resam Pahang (MUIP) dan Majlis Agama Islam Negeri Sembilan (MAINS).

161 Yayasan Dakwah Islam Malaysia (YADIM) iaitu agensi di bawah Jabatan Perdana Menteri (JPM).

162 Yayasan Pembangunan Ekonomi Islam Malaysia (YPEIM).

615

iii. Kesihatan seperti membeli mesin
dialisis

Wang Tunai i. Universiti Awam seperti
UIAM, UKM, UPM, USIM,
UTHM, UM dan UNISZA.

ii. Institusi Pengajian Tinggi
Swasta seperti Kolej
Universiti Bestari, Universiti
Islam Malaysia dan
Universiti Kolej Baitulmal.

iii. Bank Muamalat Malaysia
Berhad (BMMB)

Manfaat khusus bagi sektor
pendidikan;

i. Biasiswa

ii. Pembelian peralatan untuk
pengajaran dan pembelajaran (P&P)

Manfaat umum bagi sektor
pendidikan, kesihatan dan sosial

Saham Wakaf
Korporat

i. Johor Corporation (JCorp) Manfaat Umum merangkumi
sektor;

i. Kebajikan Am dan Amal seperti
membiayai sektor kesihatan dan
Masjid An-Nur

ii. Pembangunan modal insan

iii. Projek khas

Sebagaimana yang ditunjukkan di dalam Jadual 1, terdapat tiga jenis skim wakaf
tunai yang diamalkan di Malaysia iaitu Skim Saham Wakaf, Skim Wakaf Tunai dan Skim
Saham Wakaf Korporat. Bagi kategori pertama iaitu Skim Saham Wakaf ianya merujuk
kepada pengumpulan dana wakaf melalui penjualan saham wakaf yang bernilai
minimum RM10.00. Dana saham wakaf yang dikumpulkan akan disalurkan kepada
aktiviti-aktiviti yang berbentuk umum bagi kemaslahatan umat Islam seperti membina
masjid, membina sekolah agama dan membeli mesin dialisis. Manakala kategori kedua
pula merujuk kepada aset wakaf di dalam bentuk wang tunai yang diserahkan secara
terus kepada pengurus wakaf. Pada masa kini terdapat beberapa entiti seperti universiti
awam, institusi pendidikan tinggi swasta dan institusi kewangan Islam yang terlibat di
dalam skim wakaf tunai. Manfaat yang diperolehi dari aset wakaf tunai akan disalurkan
khusus bagi membiayai sektor pengajian tinggi seperti menyediakan biasiswa kepada
pelajar-pelajar terpilih dan membeli peralatan-peralatan pengajaran dan pembelajaran
(P&P) seperti pembelian komputer. Kategori ketiga pula memperlihatkan penglibatan

616

syarikat korporat yang mewakafkan sebahagian saham syarikat (sesetengah penulis
seperti (Magda, 2013) dan (Asharaf & Abdullaah, 2013) menyatakan bahawa wakaf
korporat adalah merupakan konsep wakaf yang tersendiri). Dividen saham yang
diwakafkan akan disalurkan kepada pembiayaan kesihatan dan pembangunan modal
insan.

Pembangunan Wakaf Kediaman Warga Emas

Jumlah penduduk di Malaysia yang berusia 65 tahun dan ke atas telah meningkat kepada
2.23 juta orang pada suku keempat tahun 2019 (Bernama, 2019). Keperluan untuk
membuat persediaan menghadapi situasi ke arah negara tua ini adalah sesuatu yang
perlu diberi perhatian khusus. Selain pusat-pusat penjagaan warga emas, kewujudan
premis kediaman yang lestari khusus untuk warga emas bakal menjadi salah satu usaha
untuk menyantuni golongan ini. Antara konsep kediaman warga tua yang kian popular
di kalangan masyarakat Islam di Malaysia ialah konsep pondok moden yang
menempatkan kediaman untuk warga emas yang ingin mendalami pengajian agama
Islam selepas persaraan. Salah satu contoh ialah Pondok Al Jenderami di Selangor.
Pondok moden yang dikelola oleh Yayasan Al Jenderami ini bertujuan untuk
mewujudkan persekitaran pendidikan pondok yang bersistematik khusus untuk warga
emas.

Di peringkat nasional, antara usaha kerajaan di bawah Kementerian Perumahan
dan Kerajaan Tempatan (KPKT) adalah mewujudkan kediaman mesra warga emas
bawah Dasar Perumahan Mampu Milik Negara. Menurut Menterinya, Zuraida
Kamaruddin, sebanyak 20 unit kediaman mesra warga emas telah diperuntukkan bagi
setiap blok kediaman (Berita RTM, 2019). Keperluan terhadap kemudahan kediaman
warga tua ini bagi menghadapi status “komuniti tua” menjelang 2025 ini bakal
meningkatkan lagi beban kewangan kerajaan pada masa akan datang. Penggunaan
instrumen wakaf dilihat mampu untuk membantu pihak kerajaan dalam
membangunkan prasarana kediaman warga emas. Konsep wakaf mampu menawarkan
kaedah pembiayaan pembangunan dan pengurusan operasi kediaman warga emas
berasaskan yang lestari.

Kajian ini menjurus ke arah pembangunan kediaman warga emas dengan
menggunakan instrumen wakaf. Projek pembangunan wakaf kediaman warga emas ini
akan menempatkan unit-unit kediaman untuk warga emas yang boleh diduduki bermula
usia pencen sehingga akhir hayat mereka. Sesi pengajian agama secara berkala akan
diwujudkan dalam lingkungan kediaman ini bagi memenuhi keperluan rohani warga
emas ini. Masjid atau surau akan dibina berdekatan kediaman ini bagi membolehkan sesi
pengajian dilaksanakan dan dapat diakses dengan mudah oleh warga emas.

617

Perkhidmatan mencuci pakaian dan juga kedai-kedai runcit atau pasaraya mini turut
akan dibina supaya penduduk dalam kediaman ini boleh mendapatkan keperluan harian
mereka dengan mudah. Perkhidmatan kesihatan seperti klinik juga akan disediakan
supaya aspek kesihatan warga emas dapat diuruskan dengan sempurna.

Kelebihan Konsep Wakaf Dalam Pembangunan Prasarana

Model ini dibangunkan bagi membantu mana-mana institusi atau organisasi yang ingin
membangunkan prasarana kediaman warga emas berasaskan model wakaf. Antara
kelebihan menggunakan model wakaf untuk tujuan pembangunan prasarana ini adalah:

a) Konsep wakaf yang menjanjikan ganjaran pahala berterusan daripada Allah mampu
menarik minat penyumbang dana untuk mewakafkan harta mereka kepada institusi
wakaf.

b) Hasil manfaat wakaf yang bersifat berterusan mampu menampung kos-kos pengurusan
dan penyelenggaraan harta-harta wakaf yang telah dibangunkan.

Model Pembangunan Wakaf Lestari Kediaman Warga Emas

Bagi memudahkan perbincangan mengenai model ini, institusi atau organisasi yang
ingin membangunkan prasarana kediaman warga emas ini dilabelkan sebagai Pelaksana
Projek. Gambarajah 3.1 menunjukkan model pembangunan wakaf lestari kediaman
warga emas ini yang merangkumi empat fasa pembangunan iaitu fasa pengumpulan
sumber dana wakaf, fasa pembinaan infrastruktur, fasa pengurusan premis dan fasa
pengagihan manfaat hasil wakaf.

Fasa 1: Pengumpulan Sumber Dana

Fasa pertama melibatkan pengumpulan sumber dana untuk tujuan membiayai
pembangunan kediaman warga emas ini. Konsep wakaf dan juga sedekah digunakan
dalam usaha untuk mendapatkan pembiayaan yang berterusan bagi memastikan
kelestarian projek pembangunan kediaman warga emas ini. Sumber dana wakaf terdiri
daripada wakaf harta tak alih seperti tanah dan juga wakaf tunai. Sekiranya Pelaksana
Projek mempunyai tanah yang ingin diwakafkan untuk projek ini, maka tanah tersebut
akan diserahkan sebagai harta wakaf kepada Majlis Agama Islam Negeri yang
berkenaan. Tanah ini juga mungkin boleh juga disumbangkan oleh institusi luar lain atau
orang perseorangan sebagai tanah wakaf.

Pembangunan tanah wakaf untuk sebarang tujuan kebiasaannya akan mengambil
masa yang panjang bermula dengan pengumpulan dana wakaf tunai yang akhirnya
ditukar (istibdal) kepada aset tak alih seperti bangunan. Oleh yang demikian, bagi
mempercepatkan proses pembangunan tersebut, Pelaksana Projek perlu memberi
suntikan modal awal supaya pembinaan unit-unit kediaman warga emas dan prasarana

618

yang berkaitan dapat dimulakan segera. Apabila projek pembinaan telah bermula dan
perkembangan pembinaan dapat disaksikan oleh orang ramai, motivasi di kalangan
mereka untuk menyumbang ke dalam dana wakaf tunai ini akan bertambah.  Suntikan
modal awal ini boleh berbentuk pinjaman tanpa faedah, sadaqah atau pun juga wakaf
daripada Pelaksana Projek sendiri. Sekiranya ia berbentuk pinjaman tanpa faedah,
pembayaran semula akan dibuat menggunakan hasil jualan unit-unit kediaman warga
emas itu.

Rajah 0.1 Model Pembangunan Wakaf Lestari Kediaman Warga Emas

Dalam model ini, wakaf tunai boleh juga dikumpulkan melalui penjualan unit-unit
kediaman warga emas kepada individu atau organisasi yang berminat. Dalam model ini,
setiap pembeli unit-unit kediaman ini perlulah membeli dan seterusnya mewakafkan
unit-unit tersebut kepada Majlis Agama Islam Negeri yang berkenaan. Pembeli/pewakaf
unit-unit kediaman warga emas ini boleh mendiami premis berkenaan bermula usia
pencen sehingga akhir hayat mereka. Semasa membuat pembeli unit-unit kediaman
warga emas ini, setiap pembeli/pewakaf perlu menandatangani satu perjanjian untuk

619

membuat bayaran penyelenggaraan kediaman secara berkala untuk satu tempoh
tertentu. Bayaran penyelenggaraan ini akan dikumpulkan juga ke dalam tabung Ghallah
bagi tujuan pengagihan kepada kos penyelenggaraan kelak. Semasa pewakaf
menyerahkan harta dan juga tunai secara keseluruhannya bagi tujuan mewakafkannya,
mereka perlulah mensyaratkan (sighah) bahawa Pelaksana Projek adalah termasuk antara
penerima manfaat wakaf (mauquf ‘alaih) dan juga pentadbir harta wakaf (mutawalli)
berkenaan bagi pihak Majlis Agama Islam Negeri.

Fasa 2: Pembinaan Harta Wakaf

Pelaksana Projek boleh melantik kontraktor yang sesuai bagi tujuan pembinaan
prasarana tersebut. Dengan adanya suntikan modal awal, projek pembinaan boleh dapat
dimulakan tanpa perlu menunggu dana wakaf tunai dikumpulkan dan mencukupi.
Sepanjang projek pembinaan ini dijalankan promosi untuk mengumpulkan dana wakaf
tunai melalui penjualan unit-unit kediaman warga emas tersebut boleh diteruskan
sehingga semua unit kediaman kediaman tersebut dijual. Apabila semua prasarana ini
siap, hakmilik tanah dan bangunan-bangunan ini (unit-unit kediaman warga emas,
masjid/surau, dobi, pasaraya mini dan klinik) akan diserahkan sebagai harta wakaf
kepada Majlis Agama Islam Negeri selaku pemegang amanah tunggal harta-harta wakaf
di negeri-negeri berkaitan.

Fasa 3: Pengurusan Harta Wakaf

Semua harta wakaf adalah diletakhakkan kepada Majlis Agama Islam Negeri masing-
masing. Walau bagaimanapun, pengurusan harta-harta wakaf tersebut boleh
dilaksanakan oleh mana-mana institusi atau organisasi yang dilantik oleh pihak Majlis
sebagai pentadbir atau pengurus harta wakaf berkenaan. Di dalam model pembangunan
wakaf lestari kediaman warga emas ini, Pelaksana Projek boleh memohon untuk dilantik
sebagai pentadbir atau pengurus harta wakaf tersebut berdasarkan syarat pewakaf
(sighah) yang menetapkan bahawa Pelaksana Projek adalah antara penerima manfaat
wakaf dan juga pentadbir harta wakaf. Perkara ini penting bagi memastikan pengurusan
dan penyelenggaraan harta wakaf berkenaan dapat dilaksanakan secara profesional.
Keterbatasan kepakaran mengurus projek pembangunan dan sumber tenaga kerja yang
terhad di dalam Majlis Agama Islam Negeri sering menjadi antara faktor yang
merencatkan pembangunan harta-harta wakaf (Puad et al., 2014). Dengan adanya
Pelaksana Projek sebagai pengurus atau pentadbir harta wakaf kediaman warga emas
ini, pengurusan pembangunan projek dapat dilakukan dengan tadbir urus korporat yang
lebih baik dan profesional demi menjamin kelestarian projek pembangunan berkenaan.

620

Harta-harta wakaf dalam projek pembangunan ini boleh disewakan kepada orang
ramai atau institusi bagi menjana pulangan daripada harta berkenaan yang dinamakan
sebagai hasil manfaat wakaf. Bagi unit-unit kediaman yang tidak atau belum diduduki
oleh orang yang mewakafkannya, pentadbir wakaf (mutawalli) boleh menyewakan unit-
unit kediaman terbabit kepada mana-mana individu lain. Hasil sewaan ini akan
dimasukkan ke dalam tabung Ghallah wakaf yang akan diagihkan kemudian kepada
penerima manfaat (mauquf ‘alaih). Unit-unit komersial juga boleh disewakan kepada
pengusaha-pengusaha komersial untuk mewujudkan pasaraya mini, perkhidmatan
cucian dan juga klinik kesihatan. Hasil sewaan ini juga akan dimasukkan ke dalam
tabung Ghallah wakaf.

Fasa 4: Pengagihan Manfaat Wakaf

Tabung Ghallah mengumpulkan semua tunai kos penyelenggaraan yang diperolehi
daripada pembeli/pewakaf kediaman warga emas, hasil sewaan kediaman warga emas
dan hasil sewaan lot-lot komersial. Keseluruhan dana di dalam tabung Ghallah ini akan
disalurkan kepada Pelaksana Projek selaku penerima manfaat wakaf dan juga pentadbir
wakaf. Sebagai pentadbir harta wakaf Pelaksana Projek berhak menggunakan dana
tersebut untuk tujuan-tujuan berikut:

a. Menampung kos operasi dan penyelenggaraan harta wakaf di dalam projek pembangunan
kediaman warga emas.

b. Pengendalian aktiviti-aktiviti kemasyarakatan (ijtima’ie) di dalam projek pembangunan
kediaman warga emas.

c. Pengimarahan aktiviti-aktiviti atau projek pendidikan (Contoh: pembiayaan pendidikan
kepada golongan asnaf).

KESIMPULAN DAN CADANGAN

Amalan wakaf tunai adalah satu medium bagi umat Islam untuk melibatkan diri di
dalam aktiviti berbentuk keagamaan dan kebajikan bagi mendapat kebahagiaan hidup
di dunia dan akhirat. Dana wakaf yang dikumpulkan akan disalurkan kepada pihak-
pihak penerima di dalam pelbagai sektor terutamanya pendidikan, kesihatan dan
kebajikan awam. Melalui kerjasama yang erat di antara pihak berwajib seperti MAIN dan
pengurusan hartanah wakaf akan dapat memastikan objektif-objektif wakaf yang
digariskan dapat dicapai. Ini secara tidak langsung akan memastikan aset-aset wakaf
dapat beroperasi secara lestari.

621

RUJUKAN

Abdullaah Jalil and Asharaf Mohd. Ramli. (2008) Waqf Instruments for Construction
Contract: An Analysis of Structure. The Journal of Muamalat and Islamic Finance
Research (JMIFR) 5: 14.

Abdullaah Jalil and Asharaf Mohd. Ramli. (2014) Model Perbankan Wakaf Korporat:
Analisis Wakaf Selangor Muamalat. Jurnal Pengurusan 42: 2014.

Ahmad Mohamed Ibrahim. (1997). Pentadbiran Undang-Udang Islam di Malaysia. Kuala
Lumpur: IKIM.

Bernama. (2020, Feb 12). Jumlah rakyat warga emas meningkat 2.23 juta.
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emas-meningkat-223-juta. Akses pada 30 Sept 2020.

al-Zuhayli W. (1997) al-Fiqh al-Islamiyy wa adillatuh, Dimashq: Dar al-Fikr.
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Edward Elgar.
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smaf/index.php/main/mainv1/fatwa/3. Akses pada 2 Ogos 2019.
Hajah Mustafa Mohd. Hanefah, Abdullaah Jalil, Asharaf Mohd. Ramli, et al. (2010)

Waqf Models in Iskandar Malaysia: An Analysis. 4th Islamic Banking, Accounting
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Magda Ismail Abdel Mohsin. (2013) Corporate Waqf And Its Role In The Different Societies,
The 2nd InternationalConference on Islamic Economics and Economies of the OIC
Countries (ICIE 2013) Kuala Lumpur.

Magda Ismail Abdel Mohsin. (2009) Cash Waqf: A New Financial Product, Petaling Jaya:
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Maybank2u. (2019). Parameter Syariah Untuk Wakaf Tunai.
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Media Baru. (2019, Jun 22). KPKT laksana kediaman mesra warga emas "komuniti tua"
menjelang tahun 2025. https://berita.rtm.gov.my/index.php/semasa/13505-kpkt-
laksana-kediaman-mesra-warga-emas-komuniti-tua-menjelang-tahun-2025.
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Akses pada 1 Ogos 2019.

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Management and Muamalah, May, 116–127. https://doi.org/10.1007/s13398-014-
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