Wakaf development:
The case of Iskandar Malaysia1

Prof. Dr. Hajah Mustafa Mohd Hanefah

Abdullaah Jalil
Asharaf Mohd Ramli

Hisham Sabri
Norhaziah Nawai

Syahidawati Shahwan*

Faculty of Economics and Muamalat

Universiti Sains Islam Malaysia (USIM)

Wakaf development in Malaysia is actively dominated by government’s agency and corporate
entities. There are various models contributing towards wakaf development in Malaysia. .
Wakaf has been one of the pre-dominant sources of revenue for the above-mentioned
institutions for the ummah at large. As a Malaysian Federal Government Statutory Body,
Iskandar Regional Development Authority (IRDA) plays a great role in meeting the vision to
develop Iskandar Malaysia (IM) into a sustainable metropolis. Wakaf property hence
becoming one of the important agenda of development with a big number of wakaf asset
located in IM itself. This paper highlights a number of factors for the success of wakaf
development in IM. A critical review on the literature is adopted followed by an analysis
based on an open-ended survey and semi-structured interview. Factors contributing towards
the development of Wakaf in Malaysia particularly in IM are identified for efficient and
strategic management that can be adopted in Malaysia and other Muslim countries. The
findings indicate that there are seven factors contributing towards the success of Wakaf
development in Malaysia namely; GIS System that contribute to find the geographical
location of wakaf asset in IM, effective wakaf model that promote creativity and innovation,
dynamism of Fatwa, multiple-agencies cooperation and commitment, social support from the
society, religiosity of wakif and strategic asset location.

1 This paper is an excerpt from a research entitled: “Amalan Dan Pembangunan Wakaf Di Wilayah
Pembangunan Iskandar (WPI) Johor”  under Fundamental Research Grant Scheme (FRGS) sponsored by
Ministry of Higher Education Malaysia (MOHE) lead by Prof. Dr. Hajah Mustafa Mohd Hanefah
* Corresponding Author: Fakulti Ekonomi dan Muamalat, Universiti Sains Islam Malaysia (USIM), Email:
syahidawati@gmail.com; Tel: 06-7986318; HP: 0193379185

mailto:syahidawati@gmail.com

1.0 Background of the Study

Wakaf development in Malaysia  started ever since Malaysia was known as  Tanah Melayu
with the sole power of administration given to State Religious Council (Majlis Agama Islam
Negeri). Until today the responsibility for administration and management  falls under the
individual state thus contributing to multiple approaches in managing religious activities in
Malaysia (Mohammad & Mar_Iman, 2006; Sabit, 2006). At the same time, the developments
of Wakaf activities and institutions have increased tremendously in terms of number and
knowledge. In recent years, ideas have evolved particularly on the contemporary wakaf
activities in Malaysia. For example, Johor Corporation ( JCorp) has come up with their
innovation on corporate wakaf (JCorp, 2007). Former Prime Minister of Malaysia, Dato’ Seri
Abdullah Ahmad Badawi has also suggested the establishment of World Wakaf Fund
(Tabung Wakaf Sedunia) (Mahamood, 2007) and also establishment of Wakaf Bond offered
under Wakaf Enactment (Negeri Sembilan) 2005 (Mahamood, 2007).  All these are among
new innovations towards modern and contemporary platform for wakaf development in
Malaysia.

Consecutively, to boost up economic development of Malaysia, the Ninth Malaysia
Plan (2006-2010) has identified Iskandar Malaysia ( IM) as the focus area for development in
the southern region of Peninsular Malaysia and as one of the major catalyst and high-impact
development under the plan. IM covers 221,634 hectares (2,217 sq km) of land area which is
about 3 times the size of Singapore and 2 times the size of Hong Kong. Iskandar Regional
Development Authority ( IRDA) is the supervisory body appointed by the Federal
Government to oversee and monitor the development activities in the area. As the region
consists of five local authorities, namely; City Council of Johor Bahru, Municipal Council of
Johor Bahru Tengah, Local Authority of Pasir Gudang, District Council of Kulai, it is the
duty of IRDA to facilitate and coordinate with these authorities in designing and developing
the area.

 Under the  Malaysian Plan for IM, a list of wakaf lands has been identified in this
area. Factually, the Wakaf lands in the state of Johor have been identified as the biggest in
term of size and some of them are located within the IM area. Those lands which are under
the purview of Johor State Religious Council ( MAIJ) have significant potentials to
participate in the development of the region. The existence of JCorp at the heart of IM which
is known for its “Corporate Wakaf” gives more significance  to the potential of Wakaf
concept to be applied in IM.

2.0 Problem Statement

Despite  the success story of Corporate Wakaf by JCorp especially its “Klinik Wakaf An-
Nur”, the society is  still insecure spiritually with the management of wakaf in Malaysia. This
religious contribution requires certainty and positive reputation on management’s part to be
one of the pushing factors attracting Muslims to involve in wakaf activity. It is seen in IM
that positive wakaf awareness and knowledge have contributed to advance wakaf initiative
and pro-active actions has been taken by the management; i.e IRDA. Given the various
efforts  by the government, particularly MAIJ in wakaf management and huge volume of
wakaf assets in IM, it therefore imperative to  study the contributing factors to the success of
Wakaf development in Malaysia. The participation of wakaf institutions in the development

of IM should not be neglected. Hence, with IM as the scope, this study aims to answer the
following research question:

2.1 What are the factors that contribute towards positive development of wakaf in
IM?

2.2 What are the potential factors that could be further improved to promote wakaf
awareness in Malaysia particularly in IM?

3.0 Objectives of the Paper

This paper focuses only on wakaf development and the contributing factors in IM. The
findings  suggest further enhancement to the Muslim countries with the similar mental
paradigm of the society to foster greater attracting factors to involve in wakaf activity. Even
though this study is only in IM, it represents part of Muslim ummah thus denotes part of the
world. Thus, this paper aims at:

3.1 Highlighting the factors contributing towards positive development of wakaf
in IM.

3.2 Promoting some other potential factors that could be further improved to
promote wakaf awareness in Malaysia particularly in IM.

4.0 Literatures Review

4.1 Wakaf Development in Malaysia
Historically, it is presumed that wakaf institutions existed in Malaya later known as Malaysia,
since the advent of Islam in the country around 1500CE (Mahamood, 2006).  The origin and
development of wakaf in the country can be divided into three different periods; pre-colonial,
during colonization and post-independence. At the latter stage, great efforts have been taken
by wakaf authorities towards developing as well as establishing new types of wakaf assets.
Continuous support from the government and private agencies also play a key role in
enhancing and stimulating this philanthropic institution to achieve its main objective of
improving the socio-economic welfare of the people in the country.

Not much information on the development of wakaf practice during pre-colonial
period of Malaya can be obtained. However, Pahang Laws enacted in 1596CE thought to be
the first codified laws pertaining to Wakaf in the country (Mahamood, 2006). Besides
acknowledging Shafi’i rulings in matters relating to Shariah, the law also recognizes two
types of wakaf assets; movable and immovable, as well as classifying wakaf properties into
two main categories; public and special wakaf. In term of wakaf assets, three mosques,
namely; The Kg. Hulu Mosque, Kg Laut Mosque and Sultan Abu Bakar are considered to be
among the earliest wakaf properties  in Malaysia (Mahamood, 2006).

Wakaf institutions continued to survive although Malaysia was colonized for more
than four hundred years. This practice became widespread, in particular during British
occupation in which the implementation of secular policies by the British forced the Muslims
to safeguard their religious rites. Muslims were encouraged to donate their lands for the
purpose of building mosques and religious schools. Late 19 centuries had seen the

development of the traditional pondok education2 in Peninsula Malaya (Zaki, 2006). Muslims
generously dedicated their assets for the establishment of accommodation for teachers and
pondok accommodation for students.  The trusteeship of wakaf assets during this period was
placed under various parties, for example penghulus, the qadis, and religious school teachers.
As no written documentation was in place, it is difficult to trace the actual number of wakaf
properties including the ownership of wakaf assets that were transferred to the trustee’s heirs.

Wakaf developments and activities in the post-independence era of Malaysia have
been encouraging. All matters relating to wakaf assets are vested under the State Islam
Religious Councils (SRIC), in accordance to Ninth Schedule (State List) of Federal
Constitution of Malaysia (Ibrahim, 1997). As the sole trustee of wakaf properties, SRICs are
empowered by law to appoint any individual or committee acting as its representative and
also use wakaf assets to generate income through yields and rentals. In contrast to past
experience, wakaf authorities not only develop wakaf for establishing religious places but
also build shop lots and commercial properties on wakaf lands. To overcome the problem of
getting enough funds for wakaf development projects, various financing mechanisms have
been used by wakaf managers including hukr, ijaratain, istibdal and sukuk musyarakah (Sabit,
2006). Wakaf authorities also introduced the cash wakaf concept for fund raising purposes
and the proceeds chanelled to finance wakaf activities. Various types of cash wakaf concept
such as wakaf shares models, takaful wakaf model and corporate cash wakaf models have
been developed by wakaf authorities in Malaysia (Mohsin, 2008).

In recent years, various steps have been taken by the government and private
companies towards accelerating and stimulating wakaf developments in the country. The
establishment of the Department of Wakaf, Hajj and Umrah in 2004 under the Ministry of
Prime Minister Department shows the commitment of Federal Government to consolidate
wakaf activities at national level (please refer to:  www.jawhar.gov.my). Among the main
duties of the department are to coordinate, facilitate and enhance SRIC in administrating and
developing wakaf properties in their respective areas. In 2008, the Wakaf Foundation of
Malaysia (YWM) was set up to strengthen wakaf developments in the country. Currently, the
foundation actively promotes its wakaf fund projects and cash wakaf scheme (please refer to:
www.ywm.org.my). Corporate wakaf share launched in 2006 by JCorp demonstrates the
company’s assurance to be one of the leaders in promoting corporate social responsibility via
philanthropic wakaf practice. Kumpulan Wakaf An-Nur, a subsidiary of JCorp has
successfully developed a number of clinics known as An-Nur Wakaf Clinic in various places
and a hospital in Pasir Gudang (please refer to:  www.jcorp.com.my). The initiative taken by
JCorp can be used as a model for other private companies to actively involve in promoting,
establishing and developing wakaf properties in Malaysia.

4.2 Factors contributing to Wakaf development

Wakaf development in Malaysia particularly has been resulted from various impacts. The
factors and impacts include but not limited to management and administration, in-house
fatwa management system, new-innovated wakaf model, legal issues, geographical issue, and
others. There are preceding factors that contributed to the failure of wakaf development
including  some  positive factors. In many situations, the deteriorating factors have turned to

2 It refers to the traditional system of Islamic teaching where students live in a pondok (small hut) which is built
around Tok Guru’s house (teacher’s house) or the place where the Islamic teaching is conducted.

http://www.jawhar.gov.my/

http://www.ywm.org.my/

http://www.jcorp.com.my/

thriving contributions due to efforts and responses to a number of  criticism especially to the
management of wakaf institution in Malaysia.

Wakaf development; in both manners, positive and negative have brought constructive
comments and appraisal for future development of this concept and institution. The
institution of wakaf has shown tremendous contribution in economic development of
Muslims particularly in aiming poverty alleviation of the ummah. Since this study focuses on
the positive development of wakaf, several literatures support the industry in various angles.
(Ahmed & Khan, 1997; Ghazali & Salamon, 2006; Hasan & Abdullah, 2008; Manat, 2007;
Mar_Iman, 2006; Ramli & Sulaiman, 2006) found that effective administration is one of the
important factors contributing towards the efficient wakaf development in Kuwait (Ramli &
Sulaiman, 2006), India (Ahmed & Khan, 1997) and Malaysia (Ghazali & Salamon, 2006;
Hasan & Abdullah, 2008; Manat, 2007; Sabit, Iman, & Omar, 2005). This factor comes in
various support systems like the establishment of Yayasan Wakaf Kebangsaan (National
Wakaf Council), resourceful human power, efficient and trustworthy human capital that
includes the manager (nazir) and administrator, effective IT system like the implementation
of GIS Information System by Penang State Religious Council, creative administration by
providing special social project support and development centre mainly for utilisation of
wakaf asset and sytematic and fast wakaf registration procedures and processes. It is admitted
that strong administration and management of any institution could support the entity and
bring positive impact to the whole stakeholders especially to the potential wakif. In addition,
to support the effort in maximising wakaf contributing and uplift its administration, Manual
for Management of Wakaf Land has been issued by Department of Wakaf, Zakat and Hajj
(JAWHAR). The manual has provided  direction and standard guidelines to support
professionalism in managing wakaf contribution (Hasan & Abdullah, 2008) thus promoting
efficiency and confidence among potential wakif.

In order to ensure a smooth running of the development and to ensure that the
development process is not hindered by any religious issue, fatwa efficiency should be
upgraded accordingly. The dynamic of fatwa especially pertaining to economic issue is vital
since it is the heart of every future progress of Islamic financial institution including wakaf
management institution like State Religious Council in Malaysia as supported by (Adnan &
Wan_Chik, 2009; Ahmed & Khan, 1997; Hasan & Abdullah, 2008; Ramli & Sulaiman,
2006). In Malaysia, fatwa regulatory bodies consist of National Fatwa Council and the State
Fatwa Committee and both  complement each other.. The need for economic-based fatwa for
wakaf is a need for positive development in maintaining wealth accumulation of the Muslim
society. In conjunction to the issue, National Fatwa Council of Malaysia has endorsed various
fatwas to support the system like the list of fatwas attached in Appendix 1 (retrieved from
http://www.e-fatwa.gov.my/fatwa-kebangsaan on September 21st 2011).

To implement  the fatwa, wakaf model also should represent the ideas accordingly

(Adnan & Wan_Chik, 2009; Hanefah et al., 2010; Hasan & Abdullah, 2008; Hidayat, 2010;
Ramli & Sulaiman, 2006). The importance of innovative and diversified wakaf model could
contribute to the x-factor attracting Muslims to be involved in wakaf activity. Wakaf in
traditional form is understood to be within property-based contribution or particularly real-
estate wakaf. Thus, it restricts this religious activity to only wealthy and well-off individual.
With the current model of wakaf such as corporate wakaf in the form of shares and cash
wakaf in the form of donation, the rooms for low and middle -income Muslim to participate
in wakaf activity is wider.. Thus, both fatwa and model should run hand-in -hand to minimise
the gap for wakaf participation between rich and middle-class Muslims.

http://www.e-fatwa.gov.my/fatwa-kebangsaan

Regulatory bodies play essential role in sustaining and ensuring harmony between all
parties involved in wealth transfer process including wakaf submission. It is hence utmost
important to have a black and white dealings in ensuring rights of all parties are fulfilled and
to avoid future legal disputes. With that regards, (Adnan & Wan_Chik, 2009; Ghazali &
Salamon, 2006; Hasan & Abdullah, 2008; Manat, 2007) see the importance of standardised
wakaf enactment to encourage such matter. The current available enactments are based on
different state’s religious council justification and moreover land and estate issue fall under
the jurisdiction of state. Thus, it is necessary for wakaf development to be more efficient and
promising to provide a standadised enactment for the benefit of all Muslims in Malaysia.

The above mentioned internal pushing factors lie within the manager of wakaf
contribution and its institution. Without such commitment, wakaf institution might face
failure and lessen societal confidence to religious institution as a whole. It is important to
maintain such positive reputation to promote Islam as a way of life and the first-class
administration is part of it. Likewise, external factor also contributes to the said reputation.
Society as one of the stakeholders also play important role in bringing wakaf administration
to the aiming level. (Ghazali & Salamon, 2006) stress on the importance of public
participation in the planning and development process of wakaf contribution. They play
important roles as they are the main customer or contributor of wakaf thus promoting wakaf
awareness and understanding is vital to them. Similarly, (Manat, 2007) also observes that
self-awareness and knowledge of the society also support towards the development of wakaf
institution. Besides society, government and corporate agencies also is part of the system
(Hidayat, 2010). The agencies like government-link companies (GLC), private companies,
State Office of Land & Mineral, District Council or Local Authorities and other government
agencies partly contribute towards the success of wakaf development in Malaysia.

5.0 Methodology

5.1 Data Collection

This paper is qualitative in nature. Thus it is based on a case study method through several
meetings with the relevant parties. Top managements from the three different government
agencies, namely; MAIJ, JCorp and IRDA have been interviewed to provide information on
their roles and experiences in managing and monitoring wakaf properties. Hence, a semi-
structured focus group interview method has been utilised mainly to get andepth information
(Mason, 2002) and exact first hand experinece (F.Gubrium & A.Holstein, 2002) of the
participants in wakaf management and administration in IM. Besides, to support the data, a
number of structured questionnaires were  distributed to Wakif and the heir (wares) of Wakif
to get their views and real experience in dealing with wakaf management and processes.
These two methods were thus employed to answer the research questions.

Data collection process in the interview was supported by tape-recorder and Microsoft
Office one-note recorder besides note-taking process by the interviewers in a series of
interviews with the participants. The interview session was conducted in the mother-tongue
language of all the participants and the researchers  provided clear picture of the research and
far from any unambiguous meanings of the data.

5.2 Data Analysis

An analysis was carried out using textual analysis of the transcribed data aiming for data
reduction  as pointed by (Robson, 1993) . A transcription process was done by a research
assistant with direct observation by the researcher to get word by word indications; direct
propositions and sentences by the interviewees and indirect indications on the proposed
themes. By using thematic approach, the raw data were transcribed and read through by the
researchers. Since in this study, the researchers themselves are the interviewers and data
collectors, the process of familiarisation needs minimal efforts. As (Strauss & Corbin, 1998)
describe data analysis is the interplay between researchers and data, during interview session
the data were reviewed accordingly and continuously by the researchers and all the unclear
statements were  reconfirmed with the participants.

In the stage of thematic analysis, a few themes in relation to factors contributing
towards positive development of wakaf in IM have been identified and listed. The set of
themes following the already developed literature review and newly develop themes have
been found and are considered as contribution of this study. A list of final theme as drawn by
the processes will be discussed further in the finding and discussion sections.

6.0 Finding and Discussion

Drawn from the series of semi-structured interview sessions and structured questionnaires to
selected participants, several themes were  found to be  contributing factors to wakaf
development in IM. The list of themes is shown in Table 1:

Table 1: Factors contributing towards wakaf development in Iskandar Malaysia (IM)

RESPONDENTS

N
O

FACTOR THEME
MAI

J IRDA J-
CORP

WAKIF
/

HEIRS
OF

WARIS

1
GIS; IT System that contribute to find the
geographical location of wakaf asset in
IM

Managemen
t ⊕ ⊕

2 Effective wakaf model that promote
creativity and innovation. Model  ⊕ ⊕

3 Dynamism of Fatwa Fatwa ⊕  ⊕

4 Multiple-agencies cooperation and
commitment

Stakeholder
s ⊕ ⊕  ⊕

5 Social support from the society Society   ⊕ ⊕
6 Religiosity of wakif Wakif     ⊕
7 Strategic asset location Geography   ⊕
Source: Researchers’ data

Geographic Information System or well known as GIS is a system developed by IT
Group of IRDA in collaboration with the Department of Town and Country Planning of Johor
and MAIJ. The system which is a result from a few visits and sessions by the researchers and
the participants has contributed to the development of this system  that ease the process of
searching and locating wakaf lands in IM. The only limitation of the system is its inability to
determine the specific purpose or function of wakaf estate. Future study is suggested to
prolong the process and contribute to this innovation. It should be noted that GIS is not a new
system. It is a system designed to capture, store, manipulate, analyze, manage, and present all
types of geographically referenced data (Foote & Lynch, 1995). Foote and Lynch further
added that “GIS are used extensively in government, business, and research for a wide range
of applications including environmental resource analysis, landuse planning, locational
analysis, tax appraisal, utility and infrastructure planning, real estate analysis, marketing
and demographic analysis, habitat studies, and archaeological analysis”. Thus, its multiple-
functions have attracted Muslim geographers and IT experts to adopt  it in wakaf
management. The system thus helps wakaf institution to develop a comprehensive database
of wakaf asset in such places. In Penang for instance, the system adapted by Science
University of Malaysia (USM) with the Department of Town and Country Planning has
supplied volumes of  data to promote effective management and planning (Hasan &
Abdullah, 2008).

Effective wakaf model is the sole power of wakaf development in Malaysia. Since
wakaf is a traditional form of contribution and has been practised since the early period of the
Prophet Muhammad (pbuh), new innovative model besides the original one have been
promoted in IM. The model of corporate wakaf which was the first in Malaysia through
shares by JCorp has attracted a number of thinkers to be more creative in wakaf activity.
Besides, cash wakaf also has been introduced by MAIJ to inculcate wakaf awareness among
middle class society and encourage more Muslims to be part of wakif. The need for
innovative wakaf model has been supported by previous literatures on various wakaf  models
(Adnan & Wan_Chik, 2009; Hanefah et al., 2010; Hasan & Abdullah, 2008; Hidayat, 2010;
Ramli & Sulaiman, 2006).

Fatwa innovation carries high credence to the movement of wakaf development.

Without newly innovated fatwa, the progress might be interrupted. Since fatwa is the heart of
the system, its dynamism  supports the wakaf institution and the wakif may have various
alternative of means in dealing with wakaf contribution. Johor State Fatwa plays a vital role
in managing this matter. A contemporary economic-based ijtihad is a requirement in order for
the ummah’s economic power to rise s within the Shariah injunction. The experience of
JCorp for instance has brought the corporation to a reputable stage in wakaf management. A
brave and diligent ijtihad of the preceding Mufti Dato’ Nooh Gadut with his jurisdiction as
advisor of JCorp has shown a positive impact to the society particularly Muslim society.
Resulted from that innovation, three subsidiaries of JCorp have been contributed as wakaf to
MAIJ namely Kulim (Malaysia) Berhad (4.68 % equity shares), KPJ Healtahcare Berhad
(4.32 % equity shares)and Johor Land Berhad (3.57 % equity shares) (Shahroni, Noh, &
Sukor, 2006). It is important to note that fatwa innovation by National Fatwa Council of
Malaysia on wakaf has been endorsed as early as April 1982 on waqf share and waqf ibdal
(Please refer to Appendix 1). This commitment shows that wakaf fatwa innovation is the
heart of wakaf development and fatwa dynamism is thus obligatory for the continuity of this
socio-economic contribution.

The  success of wakaf development does not stand by itself. Multiple-agencies
cooperation and commitment are required since wakaf is a matter of integrated-based
institution. Various agencies particularly government agencies are involved in dealing with
wakaf management. For instance, real estate wakaf requires commitment from State Office of
Land & Mineral and District Council or Local Authorities for land registration process and
development process. Corporate wakaf for example need corporate participation and
contribution like the Government-Link Companies (GLC) and private companies like JCorp
as supported by (Hidayat, 2010). Cash wakaf simultaneously requires public support and
awareness so the institution can manage the fund and develop the society accordingly. The
collection of contribution which will return back to the society awards huge development
impact rather than small contribution to individual person. For instance, cash wakaf collection
(known as share wakaf) initiated by MAIJ has successfully provided student hostel in Al-
Azhar Universiti, Mesir which was officiated on 17 April 2010.

Iskandar Malaysia (IM) which is located mostly in Johor Bharu and main districts of

Johor has a high asset value. Thus, the location of estate wakaf in IM also is in a strategic
location and most of the wakaf lands are located in residential areas. The total acreage of
wakaf land in IM is 55.19 hectar which contributes to 2.5% of the total land in IM. The
following Table 2 shows the total acreage of wakaf land in Johor itself where IM covers most
of the important districts including Johor Bharu (33.90 acre), Pasir Gudang (63.21 acre),
Johor Bharu Tengah (30.13 acre) and Kulai (9.14 acre).

Table 2: Wakaf Site Area in the State of Johor (as reported until May 11, 2010)

DISTRICT TOTAL LAND IN ACRE
Batu Pahat   777.4063
Johor Bahru   972.7386
Kluang   446.6064
Kota Tinggi   750.4789
Kulaijaya   137.4657
Ledang   265.4826
Mersing   4510.256
Muar   376.61
Pontian   430.1158
Segamat   524.4619

TOTAL   9191.6222
Source: Johor State Religious Council (MAIJ), 2010

Thus, the easy approached and accessible land facilitates the development process and the
usage of land is not limited to conventional purposes like mosque, praying area (Musolla),
religious school and cemetery, but also can be extended to other purposes like business
centre, multi-purpose hall, rental houses or condominiums and others.

Wakif is the main source of contribution. The motivation pushing them to be involved
in wakaf might be due to different intentions. This study found that religiosity of wakif plays
an important part driving the wakif to give their asset for a holy purpose. It should be

understood that wakaf contribution is valid and binded upon parties, the wakif and the
manager, thus transfer of right over the property is executed. The willingness of wakif to
share his asset for the benefit of the ummah is indescribable in words. The inner motive that
the researchers look at as a religiosity factor is a spiritual-based drive that resulted from inner
understanding and commitment towards one’s religion and belief. Religiosity as important
factor driving towards any religious-based activity is also proven significantly positive to
many other religious monetary commitments like zakat, donation and gift as supported by
(Abu_Bakar & Abdul_Rashid, 2010; Muda, Marzuki, & Shahruddin, 2005). Thus, this study
concludes that the basic factor promoting towards wakaf development via wakif contribution
is their religiosity level that comes from their inner sight based on their understanding and
awareness towards Islam.

7.0 Conclusion

Human life is  temporary. The eternal life lies in the hand of Allah SWT and to ensure
success life in the hereafter is via continuous contribution (one of them). Thus, wakaf
participation is a guarantee if it is done wholeheartedly for the sake of Allah. To promote the
agenda, a promising wakaf development should be proven, revealed and promoted by the
managers; wakaf institution. This humble study is an effort to highlight the factors
contributing towards positive development of wakaf particularly in IM. The result can also be
associated to other places in the world  that, seven main factors discussed earlier contribute
towards the success of Wakaf development. With regards to the objective of this paper,
religiosity factor is found to be a new potential factor that has not been discussed by any
paper so far. The physical development is seemed to be more important in attracting people to
be involved in wakaf contribution rather than the spiritual drive. Thus, this study promotes
the religiosity factor as one of the important reasons attracting Muslims to be part of wakaf
institution. A small contribution with purely sincere heart with iman makes the practice
blessed by Allah and it is the main intention in wakaf development.

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Conference Nilai, Negeri Sembilan.

Hasan, Zulkifli, & Abdullah, Muhammad Najib. (2008). The Investment Of Waqf Land As An
Instrument Of Economic Development In Malaysia. Paper presented at the Dubai
International Conference on Endowments’ Investment, , Awqaf and Minors Affairs
Foundation, Dubai, the United Arab Emirates.

Hidayat, Rahmat. (2010). Potensi Wakaf Untuk Pembangunan Perumahan Di Indonesia.
Paper presented at the Seventh International Conference – The Tawhidi
Epistemology: Zakat and Waqf Economy, Bangi.

Ibrahim, Ahmad. (1997). Pentadbiran Undang-Undang Islam Di Malaysia. Kuala Lumpur:
IKIM.

JCorp. (2007). JCorp Annual Report. Johor Bharu: Johor Corporation.

Mahamood, Siti Mashitoh. (2006). Waqf in Malaysia: Legal and Administrative Perspectives.
Kuala Lumpur: Penerbit Universiti Malaya.

Mahamood, Siti Mashitoh. (2007). Pembentukan Dana Wakaf Menurut Perspektif syariah dan
Undang-Undang Serta Aplikasinya di Malaysia. Jurnal Syariah, 15 (2), 61-83.

Manat, Abu Bakar. (2007). Isu-isu Semasa Berhubung Pembangunan Tanah Wakaf. Jurnal
Pengurusan JZWH, Vol. 1, No. 1, 53-72.

http://www.colorado.edu/geography/gcraft/notes/intro/intro.html

Mar_Iman, Abdul Hamid. (2006). Pelaksanaan Sistem Teknologi Maklumat Dalam
Pengurusan Harta Wakaf. Paper presented at the Konvensyen Wakaf Kebangsaan,
Hotel Legend, Kuala Lumpur.

Mason, Jennifer. (2002). Qualitative Research (2nd ed.). London: SAGE Publications.

Mohammad, Mohammad Tahir Sabit b. Hj., & Mar_Iman, Abdul Hamid bin Hj. (2006).
Obstacles of the Current Concept of Waqf to the Development of Waqf Properties and
the Recommended Alternative Malaysian Journal of Real Estate, 1(1), 27-38.

Mohsin, Magda Ismail Abdel. (2008). Awqaf: The Social and Economic Empowerment Of
The Ummah. Paper presented at the International Seminar On Awqaf, Johor Bahru.

Muda, Muhamad, Marzuki, Ainulashikin, & Shahruddin, Amir. (2005). Internal and External
Factors Influencing Individual's Participation in Zakat: Preliminary Results. JMIFR,
Vol. 2 No. 1(2005), 77-92.

Ramli, Abdul Halim, & Sulaiman, Kamarulzaman. (2006). Pembangunan Harta Wakaf:
Pengalaman Negara-Negara Islam. Paper presented at the Konvensyen Wakaf
Kebangsaan, Kuala Lumpur.

Robson, C. (1993). The Real World Research - A Resource for Social Scientists and
Practitioner-researchers. Oxford: Black-well Publications.

Sabit, Mohamad Tahir. (2006). Innovative Modes Of Financing the Development Of Waqf
Properties. Paper presented at the Konvensyen Wakaf Kebangsaan, Kuala Lumpur.

Sabit, Mohamad Tahir, Iman, Abdul Hamid Mar, & Omar, Ismail. (2005). An Ideal Financial
Mechanism For The Development of The Waqf Properties In Malaysia. Shah Alam.

Shahroni, Aivizanoorwani Shah, Noh, Hamirul Hairi Mohd, & Sukor, Sofiayana Ellmy.
(2006). Waqaf korporat pastikan laba dinik Holistik.

Strauss, A, & Corbin, J. (1998). Basics of Qualitative Research, Techniques and Procedures
for Developing Grounded Theory, (2nd ed ed.). Thousand Oaks, CA: Sage
Publications.

Zaki, Ahmad. (2006). Pengurusan Harta Wakaf Dan Potensinya Ke Arah Kemajuan
Pendidikan Umat Islam Di Malaysia. Paper presented at the Konvensyen Wakaf
Kebangsaan, Kuala Lumpur.

Appendix 1

Bahagian Pengurusan Fatwa
Jabatan Kemajuan Islam Malaysia

Aras 5, Blok D7, Kompleks D,
Pusat Pentadbiran Kerajaan Persekutuan,

W.P Putrajaya
No. Tel : 03-8886 4000

Email : musykil@islam.gov.my

List of the Ruling on Waqf by National Fatwa Council

1. Waqf Shares and Exchange Waqf (Waqf Ibdal)

Decision:

The 4th Muzakarah (Conference) of the Fatwa Committee of the National Council for Islamic
Religious Affairs Malaysia held on 13th -14th April 1982 has discussed the waqf share and
waqf ibdal. The Committee decided that:

1. Issuing waqf shares through business companies by selling shares, and then donating them
for the purpose to develop the waqf properties is permissible. However the activities must
fulfill the waqf terms and conditions.

2. Exchange waqf (waqf ibdal) means exchanging the waqf properties with other properties
through buying, selling or other means, and this is permitted in order to preserve the waqf.
This is permissible according to the opinion of Imam Abu Hanifah

2. Measures to Develop MAIN (State Islamic Councils of Religious) Waqf Land

From the Perspective of Shariah

Decision:

The 41st Muzakarah (Conference) of the Fatwa Committee of the National Council for
Islamic Religious Affairs Malaysia held on 3rd-4th November 1996 has discussed the
measures to develop MAIN waqf land from the perspective of Shariah. The Committee has
decided that waqf istibdal (waqf exchanges) and waqf share are very good measures and they
must be practiced today. This is due to the fact that there are plenty of waqf properties left
undeveloped causing difficulties for the authority. The time has come to amend and improve
the management of waqf. The practice is not limited to the Shafii Mazhab. The Hanafi
mazhab or any other suitable views can be chosen, depending on the situation and time.

Other than those to be practiced must be with care and more ihtiyat, i.e. not accepted

mailto:musykil@islam.gov.my

arbitrorily. In addition, in order to establish waqf or develop waqf property, it is advised that
such property is managed under waqf share. If waqf share cannot be practiced because of
several reasons, istibdal waqf (exchange waqf) can be practiced according to certain
requirements and it should be managed properly.

3. The Ruling on the Transfer of Part of Waqf Land to the Authority.

Decision:

The 46th Muzakarah (Conference) of the Fatwa Committee of the National Council for
Islamic Religious Affairs Malaysia held on 22nd April 1999 has discussed the ruling on the
transfer of part of waqf land to the authority. The Committee has decided that:

1. Ownership of Waqf land cannot be transferred except there is an urgent need (darura) that
requires , based on certain conditions.

2. As for waqf land transferred to the government, the respective party must pay
compensation according to the current value of the land or replace it with other land that has
similar or better value

3. The to-be-developed waqf land should be excluded from the requirements of land
transferred for the construction of public amenities such as road, sewerage, electrical
substation and others. As such, the public amenities can be built on the waqf land.

4. For the waqf land specifically meant for mosque, school and alike, the respective authority
must allocate specific area as replacement according to current value of the land in order to
maintain the status of the waqf. For instance, multi storey building built on waqf land, certain
units (according to market value) should be allocated to be made as mosque, school or others
to meet the original intention of the endower.

4. The Ruling on Waqf of Leasehold Land

Decision:

The 65th Muzakarah (Conference) of the Fatwa Committee of the National Council for
Islamic Religious Affairs Malaysia held on 13th October 2004 has discussed the ruling on
waqf of leasehold land. The Committee has decided that waqf of leasehold land is valid and
accepted by Islamic law.

5. The Rulings Regarding the Development of Waqf Land Under the Ninth
Malaysia Plan

Decision:

The 77th Muzakarah (Conference) of the Fatwa Committee of the National Council for
Islamic Religious Affairs Malaysia held on 10th -12th April 2007 has discussed the rulings
regarding the development of waqf land under the Ninth Malaysia Plan. The Committee has
decided that:

1. The status of the completed building on the waqf land

i. The completed building on the waqf land is not automatically converted into a waqf
property. However, there is no impediment if the JWZH (The Department of Waqf,
Zakat and Hajj) intends to make such a building as waqf

ii. Such a building must be registered as a new waqf property and must fulfil the
requirements of waqf and states enactments

2. Development using Ninth Malaysia Plan Waqf Land Development Programme Fund on

Baitulmals land owned by MAIN (State Council of Religious Affairs)

i. Baitul Mal land owned by MAIN and building constructed on the waqf land that
utilized the Waqf Land Development Programme Fund can be registered as waqf
property.

ii. In order to make the project comply with Shariah, JWZH has to refer to the
requirements of waqf

3. Leasing waqf land to the Federal Land Commissioners

i. The waqf land can be leased but cannot be sold

4. Selling of lease of shop lot/house/office space that has been developed on the waqf land

i. The dwelling or shop units developed and constructed on the waqf land may be leased
to any individual for a long term period.

ii. The requirements and the methods must be followed to ensure the project complies
with Shariah and the lending agreement.

5. The status of Federal Government in the development of the waqf land

i. The Federal Government can be regarded as the endower on a condition that the fund

provided was meant for waqf
ii. As the endower, the government has the right to determine the requirements for the

waqf property. However, the appointment of nazir (supervisor) is not allowed as it is
contradictory to the enactment

6. The Deparment of Waqf, Zakat, and Hajj (JWZH) as the trustee of the Ninth Malaysia

Plan Development of waqf Property Programme

i. JWZH can be the trustee for Ninth Malaysia Plan waqf land development programme
fund via the national waqf entity to be established through an economic joint venture
with MAIN on the condition that both parties JWZH and MAIN are in agreement.

7. Sole trustee of the waqf

i. The issue of MAIN as the sole trustee of waqf properties is not a Shariah issue but

rather a matter of policy involving administration.

8. Waqf in the form of money

i. Givings Waqf in the form of money is permissible in Islam.

9. Waiver or tax remittance on land tax on waqf property

i. Waqf property should be exempted from tax.

6. Developing Special Waqf Land Not in Accordance to the Intention of the
Endower.

Decision:

The 80th Muzakarah (Conference) of the Fatwa Committee of the National Council for
Islamic Religious Affairs Malaysia held on 1st -3rd February 2008 has discussed the ruling
on developing special land not in accordance to the intention of the endower. The Committee
has decided that developing special waqf land especially waqf for mosque where additional
construction project, renovation and alike took place in order to ensure such waqf property is
maintained is permissible in Islam. Such development is only permitted if it fulfills the needs
set by the government and not against Islamic Principles.

4.1 Wakaf Development in Malaysia

The above mentioned internal pushing factors lie within the manager of wakaf contribution and its institution. Without such commitment, wakaf institution might face failure and lessen societal confidence to religious institution as a whole. It is important to maintain such positive reputation to promote Islam as a way of life and the first-class administration is part of it. Likewise, external factor also contributes to the said reputation. Society as one of the stakeholders also play important role in bringing wakaf administration to the aiming level. (Ghazali & Salamon, 2006) stress on the importance of public participation in the planning and development process of wakaf contribution. They play important roles as they are the main customer or contributor of wakaf thus promoting wakaf awareness and understanding is vital to them. Similarly, (Manat, 2007) also observes that self-awareness and knowledge of the society also support towards the development of wakaf institution. Besides society, government and corporate agencies also is part of the system (Hidayat, 2010). The agencies like government-link companies (GLC), private companies, State Office of Land & Mineral, District Council or Local Authorities and other government agencies partly contribute towards the success of wakaf development in Malaysia.


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DOA DAN AMALAN BAGI ANAK YANG
BARU LAHIR DI HARI KE-71

Bil Wirid dan Doa – Mulakan dengan Pujian dan Selawat Kekerapan

ٌر َحاِفظًا َوُهَو أَْرَحُم الرَّاِِحِيَ  1 )*( فَاللَُّه َخي ْ 3 kali

( *( ِف َلْوٍح َُمُْفوٍظ )*( َبْل ُهَو قُ ْرَآٌن َمَِيٌد )*َواللَُّه ِمْن َورَائِِهْم ُمُِيٌط ) 2 3 kali

ْنَساَن ِمْن ُسََلَلٍة ِمْن ِطٍي ) 3 ( ُُثَّ َخَلْقَنا *( ُُثَّ َجَعْلَناُه نُْطَفًة ِف قَ رَاٍر َمِكٍي )*َوَلَقْد َخَلْقَنا اْْلِ
 َعَلَقًة َفَخَلْقَنا اْلَعَلَقَة ُمْضَغًة َفَخَلْقَنا اْلُمْضَغَة ِعظَاًما َفَكَسْونَا اْلِعظَاَم َلًَْما ُُثَّ أَْنَشْأنَاهُ النُّْطَفَة

(*َخْلًقا َآَخَر فَ َتَباَرَك اللَُّه َأْحَسُن اْْلَالِِقَي )

1 kali

ُعوا الذِّْكَر َويَ ُقوُلوَن ِإنَُّه َلَمْجُنوٌن )َوِإْن َيَكاُد الَِّذيَن َكَفُروا لَيُ ْزِلُقوَنَك  4 ( َوَما *بِأَْبَصارِِهْم َلمَّا َسَِ
*(ُهَو ِإَّلَّ ذِْكٌر لِْلَعاَلِمَي )

1 kali

5

 ( َوِمْن *( َوِمْن َشرِّ َغاِسٍق ِإَذا َوَقَب )*( ِمْن َشرِّ َما َخَلَق )*ُقْل أَُعوُذ ِبَربِّ اْلَفَلِق )
*(( َوِمْن َشرِّ َحاِسٍد ِإَذا َحَسَد )*الن َّفَّاثَاِت ِف اْلُعَقِد )َشرِّ

1 kali

6

 ( ِمْن َشرِّ اْلَوْسَواِس اْْلَنَّاِس *( إَِلِه النَّاِس )*( َمِلِك النَّاِس )*ُقْل أَُعوُذ ِبَربِّ النَّاِس )
( *َوالنَّاِس ) ( ِمَن اْْلِنَّةِ *( الَِّذي يُ َوْسِوُس ِف ُصُدوِر النَّاِس )*)

1 kali

2 ِمْن ُكلِّ َشْيطَاٍن َوَهامٍَّة َوِمْن ُكلِّ َعْيٍ ََّلمَّةٍ  التَّامَّةِ  اللِ  اتِ مَ لِ كَ بِ (   أَُعوذُ atauُه ) ذُ يعِ أُ  7 1 kali

1
 Dibaca di hadapan bayi yang baru lahir.

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يمِ ظِ عَ الْ  يِّ لِ عَ الْ  اللِ بِ  َّلَّ إِ  ةَ وَّ ق ُ  َّلَ وَ  لَ وْ حَ  َّلَ  فِ لْ أَ  فِ لْ أَ بِ  وءَ سُّ ال كَ نْ عَ  تُ عْ ف َ دَ وَ  ومِ يُّ قَ الْ  يِّ اَلَْ بِ  هُ تُ نْ صَّ حَ  8 1 kali

) نٍ َلَ فُ  ]اِْبَن/بِْنتَ [ ناً َلَ فُ  ( اللُ  اكَ ََسَّ  9

Sebutkan nama bayi tersebut sewaktu membaca _________.

1 kali

( َماِلِك يَ ْوِم *الرَِّْحَِن الرَِّحيِم )( *( اَلَْْمُد لِلَِّه َربِّ اْلَعاَلِمَي )*ِبْسِم اللَِّه الرَِّْحَِن الرَِّحيِم )
يِن ) ( ِصرَاَط الَِّذيَن أَنْ َعْمَت *( اْهِدنَا الصِّرَاَط اْلُمْسَتِقيَم )*( ِإيَّاَك نَ ْعُبُد َوِإيَّاَك َنْسَتِعُي )*الدِّ

 (*َعَلْيِهْم َغْْيِ اْلَمْغُضوِب َعَلْيِهْم َوََّل الضَّالَِّي )

1 kali

11

 َلِة اْلَقْدِر )ِإنَّا َلُة اْلَقْدِر )*أَنْ زَْلَناُه ِف لَي ْ ٌر ِمْن أَْلِف *( َوَما أَْدرَاَك َما لَي ْ َلُة اْلَقْدِر َخي ْ ( لَي ْ
ْم ِمْن ُكلِّ أَْمٍر )*َشْهٍر ) ( َسََلٌم ِهَي َحَّتَّ َمْطَلِع *( تَ نَ زَُّل اْلَمََلِئَكُة َوالرُّوُح ِفيَها بِِإْذِن َرِّبِِّ

3 (*)َفْجِر الْ

1 kali

12

( وَلَْ َيُكْن َلُه ُكُفًوا َأَحٌد *( َلَْ يَِلْد وَلَْ يُوَلْد )*( اللَُّه الصََّمُد )*ُقْل ُهَو اللَُّه َأَحٌد )
( )*4

1 kali

13



 رَ ي ْ غَ  هِ يْ دَ الِ وَ ا بِ ار  بَ  هُ لْ عَ اجْ  وَ َن سْ اَلُْ  ةَ ادَ عَ سَ  هُ دْ عِ سْ أَ وَ  ةً بَ يِّ طَ  اةً يَ حَ  هِ يِ حْ أَ وَ  ةً اَلَِ صَ  ةً أَ شْ نَ  هُ ئْ شِ نْ أَ  مَّ هُ لل   اَ
 هُ ذْ عِ أَ وَ  ينَ دِ اسِ اَلَْ وَ  ْيِ عَ الْ وَ  ةِ رَ ظْ النَّ  رَّ شَ  هِ فِ اكْ وَ  يَ لِ امِ عَ الْ  يَ فِ ارِ عَ الْ  يَ اَلِِ الصَّ  نَ مِ  هُ لْ عَ اجْ ا وَ مَ لَُ  اق  عَ

1 kali

2
 Doa ini diambil daripada doa Rasulullah SAW bagi cucunya Hasan r.a. dan Husain r.a. dan Rasulullah SAW

bersabda: “Begitulah [Nabi] Ibrahim a.s. memohon perlindungan bagi [Nabi] Nabi Ismail a.s. dan [Nabi] Ishaq

a.s. [Rujuk Sahih Bukhari, Sunan Abi Daud, Sunan Ibn Majah, Sunan al-Tirmidzi, dll.]

3
 Semoga bayi tersebut dipelihara daripada zina sepanjang umurnya.

4
 Semoga bayi tersebut dipelihara imannya.

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 بَّ ا رَ يَ  يَ عِ جَْ أَ  نَ يْ رِ اضِ اَلَْ وَ  هِ يْ دَ الِ وَ لِ  رْ فِ اغْ وَ  يِ رِ كَ الْ  كَ هِ جْ وَ لِ  َّلَّ إِ  هُ جْ وِ تُْ  َّلَ وَ  يَ عِ جَْ أَ  كَ قِ لْ خَ  نْ عَ
 .يَ مِ الَ عَ الْ

Di antara perkara-perkara yang sunat dilakukan bagi bayi pada hari ke-tujuh kelahirannya:

(i) Diberi nama;

(ii) Dikhatankan;

(iii) Dibersihkan dirinya dari kekotoran;

(iv) Dibawa kepada orang-orang soleh untuk didoakan dan didukung dan ditahnik.

(v) Ditahnik: Tamar dikunyah sehingga hancur lembut oleh seorang yang sihat lagi

bersih lagi soleh dan dimasukkan ke dalam mulut bayi dengan jari yang bersih

dan digerakkan jari ke kanan dan kiri sehingga meratai seluruh mulut bayi. Tamar

adalah yang terbaik, kemudian madu, kemudian manisan;

(vi) Dilakukan aqiqah baginya;

(vii) Dicukur kepalanya;

(viii) Disapukan kepalanya dengan wangian seperti za’faran; dan

(ix) Disedekahkan emas atau perak (atau nilainya) dengan kadar berat timbangan

rambut yang dicukur.

*Bagi mereka yang mampu, mereka boleh menganjurkan juga majlis ilmu dan zikir iaitu

Majis Pembacaan Barzanji yang masyhur di tanah Melayu kita di mana kisah Rasulullah

SAW sewaktu kecil dan kesempurnaan Baginda SAW diceritakan moga-moga si anak itu

terdedah dengan kisah Rasulullah SAW semenjak kecil lagi. Ibu, ayah , keluarga serta para

hadirin yang hadir akan berdoa: “Ya Allah! Peliharalah bayi ini sepertimana engkau

memelihara RasulMu Muhammad SAW semenjak beliau masih kecil lagi.” Para malaikat

yang hadir ke dalam majlis ilmu dan zikir akan memberi kesan kepada kerohanian bayi.

Yang penting, peliharalah adab majlis ilmu dan zikir dan hayatilah kisah yang terdapat di

dalam bacaan Barzanji.

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Selamat beramal dan menjalankan tanggungjawab sebagai ibu bapa.

Wassalamu ‘alaikum.

Risalah ini pada asalnya disediakan untuk seorang sahabat 

www.penuntutilmu.com

http://www.comaif.com/


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PENUNTUT ILMU
Dr. Abdullaah Jalil
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Chapter in Books
2022
(20) Jalil, Abdullaah, & Raihan, Ahmad Azlan. (2022). Kawal Selia Tarekat Tasawwuf: Analisa Pendekatan dan Pengalaman Negeri Sembilan. In JMKNNS (Ed.), Pengurusan Kefatwaan Asas Kelestarian Insan (pp. 62-82). Seremban: JMKNNS & UTHM.

(19) Jalil, Abdullaah, Wahab, Muhammad Rashidi, & El-Muhammady, Ahmad. (2022). Fahaman Sesat dan Menyeleweng di Media Sosial: Ancaman dan Cabaran. In Nik Azmi Nik Omar, Norazam Mohd Noor, Sofia Hayati Yusoff, & Safiyyah Ahmad Sabri (Eds.), Jenayah Siber di Malaysia: Impak Leluasa Internet (pp. 143-158). Nilai: IPSOM & FKP, USIM.

(18) El-Muhammady, Ahmad, Jalil, Abdullaah, & Wahab, Muhammad Rashidi. (2022). Memahami Potensi Ancaman Keganasan Siber di Malaysia. In Nik Azmi Nik Omar, Norazam Mohd Noor, Sofia Hayati Yusoff, & Safiyyah Ahmad Sabri (Eds.), Jenayah Siber di Malaysia: Impak Leluasa Internet (pp. 15-27). Nilai: IPSOM & FKP, USIM.

(17) Jalil, Abdullaah, Wahab, Muhammad Rashidi, & El-Muhammady, Ahmad. (2022). Heresy and Deviations on Social Media: Threats and Challenges. In Nik Azmi Nik Omar, Norazam Mohd Noor, Sofia Hayati Yusoff, & Safiyyah Ahmad Sabri (Eds.), Cyber Crime in Malaysia: The Pervasive Impact of the Internet (pp. 169-187). Nilai: USIM & IPSOM.

(16) El-Muhammady, Ahmad, Jalil, Abdullaah, & Wahab, Muhammad Rashidi. (2022). Understanding the Potential Threats of Cyber Terrorism in Malaysia. In Nik Azmi Nik Omar, Norazam Mohd Noor, Sofia Hayati Yusoff, & Safiyyah Ahmad Sabri (Eds.), Cyber Crime in Malaysia: The Pervasive Impact of the Internet (pp. 16-32). Nilai: USIM & IPSOM.
2021
(15) Halim, Mustafa ‘Afifi Ab., Salleh, Mohd Mahyeddin Mohd, Osman, Suraiya, & Jalil, Abdullaah. (2021). Halal Label, Halal Atribut Dan Perlindungan Pengguna Makanan Halal Di Malaysia Berdasarkan Akta Makanan 1983 dan Standard MS1500:2019. In Mohd Khairy Kamarudin, Mohd Farhan Md Ariffin, & Nasiibah Ramli (Eds.), Isu Kontemporari dalam Penyelidikan Islam (pp. 57-78). Skudai: Akademi Tamadun Islam (UTM).
2020
(14) Jalil, Abdullaah, & Osman, Suraiya. (2020). A Shariah Analysis on the Use of Islamic Elements in Foods Branding and Marketing. In Sumaiyah Abd Aziz, Azreen Jihan Che Mohd Hashim & Muhamad Azrin Nazri (Eds.), Readings in Sustaining Global Halal Ecosystem (pp. 94-107). Nilai: USIM. (
PDF
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2019
(13) Abdullaah Jalil, Laldin, Mohamad Akram, & Lahsasna, Ahcene. (2019). Detection of Shariah Non-Compliant Events in the Malaysian Islamic Banking Industry: An Analysis. In Mustafa Mohd Hanefah & Muhammad Iqmal Hisham Kamaruddin (Eds.), Shariah Governance and Assurance in Islamic Finance Sectors. Nilai: USIM Press.
(12) Ramli, Asharaf Mohd, & Jalil, Abdullaah. (2019). Wakaf Korporat: Konsep & Perkembangan di Malaysia dan Dunia Islam. In Muhammad Hisyam Bin Mohamad & Nur Syahidah Binti Abdul Jalil (Eds.), Filantropi Islam dan Wakaf Korporat di Malaysia (pp. 49-76). Kuala Lumpur: IKIM.
2017
(11) Hamid, Suhaila Abdul, Ramli, Asharaf Mohd, Jalil, Abdullaah, & Jalil, Abdul Afuww. (2017). Tax Incentives for Waqf: An Insight from Practitioners. In Abd Halim Mohd Noor, Mohamed Saladin Abdul Rasool, & Fuadah Johari (Eds.), Contemporary Issues and Development in Islamic Social Finance (pp. 130-138). Nilai: USIM Press & Center for Islamic Philantrophy and Social Finance (CIPSF).

(10) Jalil, Abdullaah, Ramli, Asharaf Mohd, Hamid, Suhaila Abdul, & Jalil, Abdul Afuww. (2017). Wakaf Selangor Muamalat (WSM): An Analysis of the Performance. In Abd Halim Mohd Noor, Mohamed Saladin Abdul Rasool, & Fuadah Johari (Eds.), Contemporary Issues and Development in Islamic Social Finance (pp. 139-147). Nilai: USIM Press & Center for Islamic Philantrophy and Social Finance (CIPSF).

(9) Ramli, Asharaf Mohd, Mohamed, Mustafa Omar, Hamid, Suhaila Abdul, Jalil, Abdullaah, & Jalil, Abdul Afuww. (2017). Macro Model of Cash Waqf for Funding Higher Education in Malaysia: A Survey Among Practitioners. In Abd Halim Mohd Noor, Mohamed Saladin Abdul Rasool, & Fuadah Johari (Eds.), Contemporary Issues and Development in Islamic Social Finance (pp. 116-124). Nilai: USIM Press & Center for Islamic Philantrophy and Social Finance (CIPSF).
2016
(8) Asmaddy Haris & Abdullaah Jalil. (2016). Konsep Sosial Sekuriti: Satu Tinjauan Umum. In: Asmaddy Haris et. al. (Eds.). (2016). Sosial Sekuriti (Takaful Ijtima’i) Menurut Perspektif Islam (pp.1-19). Kuala Lumpur: Arial Communications.

(7) Asharaf Mohd. Ramli & Abdullaah Jalil. (2016). Masjid Sebagai Institusi Sosial Sekuriti Ummah. In: Asmaddy Haris et. al. (Eds.). (2016). Sosial Sekuriti (Takaful Ijtima’i) Menurut Perspektif Islam (pp.109-129). Kuala Lumpur: Arial Communications.
(6) Abdullaah Jalil. (2016). Chapter 3: Shariah Objectives and Business. In Nuradli Ridzwan Shah Mohd. Dali (Eds.), Mu’amalat: The Integration of ‘Aqli dan Naqli. (pp. 19-43). Nilai: Wisdom Publication. [This book is an extended version of Miftah al-Mu’amalat: The Gateway to Business].
2015
(5) Abdullaah Jalil. (2015). Chapter 2: Shariah Objectives and Business. In Nuradli Ridzwan Shah Mohd. Dali et al. (Eds.), Miftah al-Mu’amalat: The Gateway to Business. (pp. 19-43). Nilai: Wisdom Publication.
2011
(4) Abdullaah Jalil and Asharaf Mohd. Ramli. (2011) Waqf Instruments for Construction Contract: An Analysis of Structure. In: Monzer Kahf and Siti Mashitoh Mahamood (Eds.), Essential Readings in Contemporary Waqf Issues (pp.399-415). Kuala Lumpur: CERT.
2010
(3) Abdullaah Jalil. (2010). An Islamic Review of the Mainstream Framework for Project Evaluation. In Nuradli Ridzwan Shah Mohd. Dali, Abdullaah Jalil & Ainulashikin Marzuki (Eds.), Selected Readings in Islamic Economics and Finance (pp. 49-79). Nilai: Universiti Sains Islam Malaysia.
2007
(2) Abdullaah Jalil. (2007). Islamic Venture Capital: A New Source of Islamic Equity Financing. In Nur Azura Sanusi, Mukaramah Harun & Shamzaeffa Samsudin (Eds.), Readings in Islamic Economics and Finance. Sintok: Universiti Utara Malaysia Press.
(1) Abdullaah Jalil, & Hisham Sabri. (2007).
Islamic Equity Financing for Small and Medium-Size Enterprises (SMEs) Development
. In Suhaila Abdul Hamid, Amir Shaharuddin & Norhaziah Nawai (Eds.), Readings in Islamic Financial Services (pp. 91-104). Nilai: Kolej Universiti Islam Malaysia.
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