Al-burhan Waqf Support and Educational Initiative

Alburhan Waqf Initiative, Kano is calling on all compassionate hearts to be part of our Crowd Waqf Donation, a sadaqah that continues to benefit you even after you are gone.

*DONATION ACCOUNT:*
- Bank Name: Ja'iz Bank
- Acctount Number: 0023180741
- Account Name: ALBURHAN WAQF INITIATIVE, KANO

*CONTACT:* 08038569777

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WHAT STOPS US FROM MAKING THESE BOOKS A WAQF BEFORE THEY BECOME SCRAP MATERIAL?
By: Abbas Adam Abba
Chairman, Alburhan Waqf Initiative, Kano
Tel: 08038569777
Email: [email protected]
In a town in Nigeria, there lived a respected scholar who possessed both Islamic and modern education. He spent many years seeking knowledge, attending conferences, and purchasing books from within and outside the country. His house contained large boxes and shelves filled with books — books on Islam, Sharia, medicine, economics, and many other fields of knowledge.
Anyone who entered his study room would be amazed by the large collection of books. Some of them were extremely expensive; some were purchased for thousands of naira, others for tens of thousands, and if their total value was calculated, they could amount to millions of naira.
Years passed, and eventually Allah (SWT) called him back to Him.
After his death, the process of inheritance distribution began. His children had different career paths; some had not pursued the same educational background as their father, while others had little interest in reading altogether. To them, this huge collection of books held no special value.
Soon, statements began to emerge:
"This room is taking up too much space."
"Let's remove these books."
"Let's sell them or give them away."
Within a short time, something that took decades to build began to disappear.
Some of the books were taken to second-hand markets. A book that had been bought for ₦5,000 or ₦10,000 was now being sold for ₦200 or ₦300. Others were given to sellers of bean cakes (kosai), meat, fish, or groundnuts, to use the pages as wrapping materials.
Think about it: the knowledge a person spent years gathering, the resources and money invested into acquiring it, eventually ends up becoming paper used to wrap snacks.
Then a question arises:
What prevents a person from making these books a Waqf while still alive?
Why not dedicate them to:
-Public libraries.
-Schools.
-Educational institutions.
-Mosques.
-State Zakat and Waqf agencies.
-Or any institution that can continue benefiting from them.
Because once a book becomes Waqf, even after the owner's death, its knowledge continues to live on. Students can read from it, scholars can benefit from it, researchers can use it, and rewards continue flowing to the deceased.
Perhaps one of those books left as Waqf may help a student become a doctor, judge, lawyer, or scholar in the future.
So the question is:
Which is better: for your books to become wrapping paper for bean cakes, or for them to become an ongoing charity (Sadaqah Jariyah) that continues after your death?
The Prophet (peace be upon him) said:
"When a person dies, his deeds come to an end except for three things: ongoing charity, beneficial knowledge, or a righteous child who prays for him."
Book Waqf may combine two of these at the same time: ongoing charity and beneficial knowledge.
May Allah (SWT) increase our understanding and grant us the ability to implement the Sunnah of Waqf. Ameen.
WAQF BRINGS BLESSINGS TO LIFE IN THIS WORLD AND THE HEREAFTER.

ME ZAI HANA A MAIDA LITTATTAFAN NAN WAQF KAFIN SU ZAMA KAYAN GWANJO?
By: Abbas Adam Abba
Chairman, Alburhan Waqf Initiative, Kano
Tel: 08038569777
Email: [email protected]
A wani gari a Najeriya, akwai wani babban malami mai ilimin addini da na zamani. Shekaru masu yawa ya shafe yana neman ilmi, yana zuwa taruka, yana sayen littattafai daga ciki da wajen ƙasa. A gidansa akwai manyan akwatuna da shelves cike da littattafai — na Addini,shari’a, ilimin likitanci, ilimin tattalin arziki, da sauran fannoni daban-daban.
Duk wanda ya shiga ɗakin karatunsa sai ya yi mamakin yawan littattafan. Wasu daga cikinsu sun kasance masu tsada ƙwarai; akwai wanda ya saya dubban naira, akwai wanda ya kai dubun-dubai, wasu ma idan aka tara darajarsu za su kai miliyoyin naira.
Shekaru s**a ja, sai Allah SWT ya karɓi rayuwarsa.
Bayan rasuwarsa, aka fara rabon gado. Yaran nasa kuwa suna da ayyuka daban-daban; wasu ba su yi irin karatunsa ba, wasu ma ba su da sha’awar karatu gaba ɗaya. A wajen su, wadannan tarin littattafai ba su da wata ƙima ta musamman.
Sai aka fara jin maganganu:
"Wannan ɗakin ma ya cika mana wuri."
"A fitar da su mana."
"A kai a sayar ko a ba wani."
Bayan wasu kwanaki, sai aka ga abin da ya ɗauki shekaru ana ginawa ya watse cikin lokaci kaɗan.
An ɗauki wasu littattafan aka kai kasuwar gwanjo (second-hand market). Littafin da aka saya naira dubu biyar (₦5,000) ko dubu goma (₦10,000), sai a ga ana sayar da shi naira ɗari biyu (₦200) ko ɗari uku (₦300). Wasu kuwa aka ba masu sayar da kosai, nama, kifi, ko gyada domin a yi amfani da shafukansu wajen nade kaya.
KAYI TUNANI: ilmin da mutum ya kashe shekaru yana tarawa, abin da ya kashe kuɗi masu yawa akansa, sai ya ƙare da zama takardar nade kosai.?
Sai tambaya ta taso:
Me zai hana tun mutum yana raye ya yi waqf na waɗannan littattafai?
Me zai hana a sadaukar da su ga:
-Library na jama'a.
-Makarantu.
-Cibiyoyin ilmi.
-Masallatai
-Hukumar Zakkah da Waqf ta jiha.
-Ko wata cibiyar da za ta ci gaba da amfani da su, etc
Domin idan littafi ya zama waqf, ko bayan mutuwar mai shi, ilminsa zai ci gaba da gudana. Dalibai za su karanta, malamai za su amfana, masu bincike za su yi amfani da shi, kuma lada zai ci gaba da gudana ga mamacin.
Wataƙila littafin da aka bari a matsayin waqf ne zai taimaka wa wani ɗalibi ya zama likita, alƙali, lauya ko malami a gaba.
Tambayar ita ce:
Shin ya fi alheri littafinka ya zama abin nade kosai, ko ya zama sadaka jariya mai ci gaba da gudana bayan rasuwarka?
"Idan mutum ya mutu, ayyukansa suna yankewa sai abubuwa uku: sadaka jariya, ilimin da ake amfana da shi, ko ɗa na gari mai yi masa addu'a."
Waqf na littattafai yana iya haɗa abubuwa biyu a lokaci guda: sadaka jariya da ilmi mai anfani.Allah swt ya Kara fahintar damu kan dabbaqa Sunnah waqf, ameen... WAQF KE SA RAYUWA TAYI ALBARKA A DUNIYA DA LAHIRA.

MATSALOLIN WASU FAMILY WAQF(ENDOWMENT)DA YADDA ZAA GYARA SU. Abbas Adam Abba chairman, Alburhan waqf initiative Kano, [email protected],Tel-08038569777.A wani tsohon gari a Nigeria, akwai wani attajiri mai suna Alhaji Musa. Allah SWT ya h**e masa dukiya, manyan gonaki, shaguna da da kuma wani babban gida na iyali wanda aka gada tun kaka da kakanni. Alhaji Musa mutum ne mai tausayi sosai, musamman ga ‘ya’yansa mata. Domin a lokacin da yake rayuwa, akwai wata tsohuwar fahimta a wasu al’ummomi cewa: “Gidan iyali ba na mata bane.” Saboda haka idan uba ya rasu, sai maza su mallaki gidan gaba daya, yayinda mata ko an ba su wani abu, to ba a ba su damar zama ko mallakar gidan iyali.
Alhaji Musa yana ganin wannan kuskure ne. Yana ganin akwai zalunci a ciki, saboda addinin Musulunci ya baiwa mata hakkin gado kamar yadda ya baiwa maza. Sai ya dinga tunanin yadda zai gyara wannan matsala.
Da shekarunsa s**a ja, sai ya kira ‘ya’yansa da wasu malamai, ya ce:
“Na san a baya an hana mata hakkin gida. Ni kuma bana son bayan raina a cigaba da wannan kuskure. Saboda haka na yi waqfin wannan gida ga ‘ya’yana mata. Duk wacce aurenta ya mutu ko ta shiga wani hali, ta dawo gidan nan ta zauna har Allah ya yalwata mata.”
Da farko mutane s**a yaba. Aka ce: “Masha Allah! Wannan uba ne mai tausayi.”
Amma bayan shekaru, wasu matsaloli s**a fara bayyana — matsalolin da Alhaji Musa bai hango ba lokacin da yake yin wannan waqf.
Na farko, wasu s**a fara tambaya:
“Shin ya dace uba yana da wani tsari wanda zai sa kamar ana jiran mutuwar auren ‘ya mace kafin ta amfana?”
Domin waqfin ya zama kamar: Sai idan aurenta ya mutu. Sai idan ta shiga matsala. Sai idan rayuwa ta juya mata baya.
Wannan ya sanya wasu malamai s**a ce: ko da niyyar alheri ce, bai kamata tsarin waqf ya zama tamkar yana da alaka da rugujewar aure ko wahalar rayuwar mace ba.
Na biyu kuma, zamani ya canza.
A da yawanci maza ne suke da karfin tattalin arziki. Amma yanzu sai ka samu: ‘Ya mace likita ce. Wata lecturer ce. Wata matar shugaban kasa ko gwamna ce. Wata ta auri babban dan kasuwa. Wata tana da albashi mai yawa.
Amma sai ka ga dan’uwa namiji: Ba shi da aiki. Yana fama da hayar gida. Yana da yara masu bukatar school fees.(Ko kudin Tahfiz) Ko yana fama da rashin lafiya.
Sai tambaya ta taso: “Idan manufar waqf ita ce taimakon mabukata cikin iyali, me yasa aka kebance mata kawai, alhali wani lokacin maza ne s**a fi bukata?”
Na uku kuma, babbar matsalar kula da gida (maintenance) ta bayyana.
Domin gidan yana nan babba kuma lafiyayye. Amma wadanda aka ware musu gidan ba su da ikon gyara shi: Rufin gida yana zuba. Bangon gida yana zagewa, Wutar lantarki ta lalace. Famfo ya daina aiki.
Saboda babu kudin kula da gidan, sai aka fara ganin gidan iyalin yana komawa kango. Har mutane s**a fara cewa:
“Ta yaya za a mallaki babban gida amma a kasa kula da shi?”
A nan ne wasu masana harkar waqf s**a fara jan hankali cewa: Ba kowanne family waqf bane yake dacewa da kowane zamani.
Domin akwai bambanci tsakanin: “Compassion (tausayi)” da kuma “Sustainable planning (tsarin dorewa).”
Sai aka fara gabatar da wata sabuwar fahimta mai dacewa da zamani.
A maimakon a ce: “Gidan na ‘ya’ya mata ne kawai.”
Sai aka ce:
“Wannan gida waqfi ne ga duk wani mabukaci cikin ‘ya’yana — mace ko namiji — wanda rayuwa tai masa tsanani"
Wannan tsarin ya fi kusanci da: adalci, hikima, da kuma ainihin manufar waqf.
Domin manufar waqf ita ce: warware bukata, ba wai kallon jinsin mutum kawai ba.
Haka kuma wasu s**a ce: A zamanin yau, yana da kyau wasu family waqf su koma tsarin investment.(Zuba dukiya Dan samun faida)
Misali: A saka gidan a haya. A tara kudin shiga. Sai a dinga amfani da kudin wajen:
school fees,Tahfiz,
magani,
aurarwa,
ciyarwa,
kula da marayu,
sallah da layya,
ko gyaran rayuwar mabukata cikin iyali.
Domin idan aka bar babban gida babu kula: yana iya zama liability(Nauyi) maimakon rahama.
Wasu gidaje ma sai ka tarar: gidan yana da darajar miliyoyi, amma iyalan suna cikin talauci!
Saboda haka masana s**a ce:
“Ba hikima bane a ajiye dukiya tana lalacewa alhali mutane suna cikin bukata.”
A karshe, darasin da al’umma zata koya shi ne:
1. Musulunci ya baiwa mata hakkin gado, don haka bai kamata al’ada ta hana su ba.
2. Tausayi kadai bai isa ba; ana bukatar hikima da hangen nesa wajen tsara waqf.
3. Family waqf ya kamata ya kasance mai sassauci domin ya dace da canjin zamani.
4. Waqf mafi anfani shi ne wanda yake:
dorewa,
samar da amfani,
kuma yana warware bukatun iyali gaba daya.
5. Dukiyar da bata samar da anfani ko ana kasa kula da ita, tana iya zama nauyi(liability)maimakon alheri.
Kuma daga nan ne mutane s**a fahimci cewa: Waqf ba kawai “barin gida” bane — a’a, wata babbar hikima ce ta tsara yadda dukiya zata cigaba da anfani bayan mutuwar mutum, cikin adalci, tausayi da kuma basira.Allah swt ya bamu iKon gyara wannan kuskure,ya Kuma Sanya iyalanmu(family)su ci gaba da Raya Sunnah family waqf a zamanance, ameen,

PROBLEMS OF SOME FAMILY WAQF (ENDOWMENT) AND HOW TO CORRECT THEM.
By Abbas Adam Abba
Chairman, Alburhan Waqf Initiative Kano
Email: [email protected]
Tel: 08038569777
In an old town in Nigeria, there lived a wealthy man named Alhaji Musa. Allah (SWT) had blessed him with great wealth: large farmlands, shops, and a huge family house inherited from his forefathers. Alhaji Musa was a very compassionate man, especially toward his daughters. During his lifetime, there existed an old cultural belief in some communities that:
“The family house or any inherited house does not belong to women.”
As a result, whenever a father died, the men inherited the entire family house(s), while women, even if they received something else, were often denied the right to own or live in the ancestral home or any house.
Alhaji Musa considered this to be wrong. He believed it contained injustice because Islam grants women inheritance rights just as it grants men. Therefore, he began thinking of a way to correct this problem.
As he grew older, he gathered his children together along with some Islamic scholars and said:
> “I know that in the past women were denied the right to the family house. I do not want this mistake to continue after my death. Therefore, I dedicate this house as a waqf for my daughters. Any daughter whose marriage ends or who faces hardship may return to this house and live there until Allah improves her condition.”
At first, people praised him and said:
“Masha Allah! What a compassionate father.”
However, after some years, certain problems began to appear — problems Alhaji Musa had not foreseen when establishing the waqf.
The First Problem
Some people began asking:
> “Is it appropriate for a father to create a system that seems to anticipate the collapse of a daughter’s marriage before she can benefit from the waqf?”
Because the waqf was structured in such a way that:
-only if her marriage failed,
-only if she entered hardship,
-only if life turned against her,
would she benefit from it.
This led some scholars to argue that even though the intention was noble, a waqf should not be designed in a manner that appears connected to marital breakdown or suffering in a woman’s life.
The Second Problem
Times changed.
In the past, men were generally financially stronger. But today, you may find:
-a daughter who is a doctor,
-another who is a university lecturer,
-another who is married to a president, governor, or wealthy businessman,
-or one earning a very high salary.
Meanwhile, a male relative may be:
unemployed,
struggling to pay house rent,
unable to pay school fees or Tahfiz expenses for his children,
or battling illness.
Then an important question arises:
> “If the purpose of waqf is to support needy family members, why should it be restricted to women alone, when sometimes men may be in greater need?”
The Third Problem
Another major issue that emerged was maintenance of the property.
The house remained large and valuable, but those assigned to benefit from it often lacked the financial ability to maintain it:
the roof began leaking,
the walls started cracking,
the electrical system failed,
the water supply stopped functioning.
Because there was no sustainable maintenance plan, the family house gradually turned into a ruin. People began saying:
> “How can a family own such a huge house yet be unable to maintain it?”
At this point, some waqf experts began drawing attention to an important reality:
> “Not every family waqf structure is suitable for every era.”
They explained that there is a difference between:
Compassion, and
Sustainable planning.
As a result, a more modern and balanced understanding began to emerge.
Instead of saying:
> “The house belongs only to the daughters,”
some proposed:
> “This house is a waqf for any needy member among my children — male or female — whenever life becomes difficult for them.”
This approach was seen as closer to:
justice,
wisdom, and
the true objectives of waqf.
Because the purpose of waqf is to relieve hardship — not merely to focus on gender alone.
A Modern Investment-Based Waqf Approach
Some experts further suggested that in today’s world, many family waqf structures should evolve into investment-based systems.
For example:
the family house could be rented out,
income could be generated from it,
and the proceeds used for:
-school fees,
-Tahfiz education,
medical treatment,
-marriage support,
-feeding needy relatives,
-caring for orphans,
-Eid and sacrifice expenses,
-or improving the lives of struggling family members.
Because if a large property is left without proper management, it can become a liability rather than a blessing.
Some houses are worth millions, yet the families themselves remain in poverty.
Therefore, experts emphasized:
> “It is not wise to preserve wealth in a way that allows it to decay while people remain in hardship.”
Lessons Society Should Learn
1. Islam grants women inheritance rights; therefore culture should not deprive them of those rights.
2. Compassion alone is not enough; wisdom and long-term vision are necessary when establishing waqf.
3. Family waqf should remain flexible enough to adapt to changing times.
4. The most beneficial waqf is the one that is:
sustainable,
productive, and
capable of addressing the needs of the entire family.
5. Wealth that produces no benefit and cannot be maintained may become a liability rather than a blessing.
In the end, people came to understand that:
> “Waqf is not merely about leaving behind a house — rather, it is a profound wisdom of ensuring that wealth continues to benefit people after one’s death, through justice, compassion, and sound planning.”
May Allah (SWT) grant us the ability to correct these mistakes and enable our families to continue reviving the Sunnah of family waqf in a modern and sustainable way. Ameen.

SAMAR DA SADAQAR WAQF (ENDOWMENT) DON DOREWAR MASALLACI BA TARE DA ROƘO KO HARAJIN KUƊI DAGA WAJAN MASALLATA BA.
Daga:
Abbas Adam Abba
Shugaba, Alburhan Waqf Initiative, Kano – Nigeria
Tel: 08038569777 | Email: [email protected].
1. Gabatarwa
Masallaci yana da muhimmim matsayi a rayuwar Musulmi. Wuri ne na ibada, tsarkake zukata, ilimi, da tarbiyyar ɗabi’a. Sai dai kuma kula da masallaci yana buƙatar tsayayyun kuɗaɗe don biyan buƙatu na yau da kullum kamar wutar lantarki, ruwa, tsafta, gyare-gyare, da walwalar limamai da ma’aikata.
A yawancin al’umma, masallatai suna dogaro sosai da gudummawar da ake yawan nema ko kuma tara kuɗi a gaggauce (abin da ake kira fire brigade approach), wanda hakan kan ɗora nauyi a kan masu ibada (ko Kuma masallata tu dorawa junansu nauyi tayin roko)kuma yana haifar da rashin tabbas. Don magance wannan ƙalubale, akwai buƙatar samar da tsarin kuɗi mai tsari, dorewa, kuma mai mutunci wanda zai tabbatar da dawwama ba tare da yawan roƙo ko bara ba.
Mafi ingantaccen mafita kan wannan matsala shi ne kafa Waqf (Endowment).
2. Ma’anar Waqf
Waqf na nufin sadaka ta dindindin da aka ware gaba ɗaya don neman yardar Allah (SWT), inda asalin dukiyar ke nan daram ba a yarda a gaje ta, a sayar da ita ko a cinye ta ba. Ana amfani ne kawai da ribar ko amfanin da take samarwa don al’umma.
Ba kamar sadaka ta lokaci-lokaci ba (sadaqa), waqf tsari ne na dogon lokaci da aka ƙirƙira don tallafa wa cibiyoyin addini da zamantakewa a koyaushe. Wannan wata Sunnah ce ta Annabi (SAW) wadda aka kafa don ƙarfafa dogaro da kai da kuma tabbatar da tsarin tattalin arziki a cikin al’ummar Musulmi.
3. Dalilin da Ya Sa Masallatai Dole Su Kafa Waqf
Kafa waqf yana bai wa masallaci damar:
1. Kawar da dogaro da roƙo ko tara kuɗin gaggawa(fire brigade approach sadaqa).
2. Samar da tsayayyen kuɗi don biyan bukatun yau da kullum.
3. Biyan albashi da walwalar limamai, malamai da ma’aikata.
4. Tabbatar da dorewa da ci gaba na dogon lokaci.
5. Ƙarfafa ‘yancin kai da mutunci a harkar kuɗi.
4. Matakai Goma Sha Ɗaya (11) na Kafa Waqf din masallaci a Aikace(practical):
i. Kafa Tsarin Gudanarwa Mai Aminci,
A samar da manyan hukumomi guda biyu:
Kwamitin Amintattu (Board of Trustees – BOT) (mambobi 5–9)
Kwamitin Gudanarwa (Management Committee) (mambobi 5–9)
Mambobin su kasance masu kwatatta gaskiya, ƙwarewa da riƙon amana.
ii. Tsara Manufofi da Tsarin Aiki na Waqf
A fayyace:
-Hanyoyin karɓar gudummawar waqf.
-Ka’idojin saka jari (masu dacewa da Shari’a).
-Yadda za a yi amfani da ribar.
-Tsarin rahoto da ɗaukar alhaki.(Accountability).
iii. Zaɓen Dukiyoyin Waqf Masu Samar da Kuɗi(a zamanance).
A zaɓi ayyukan da za su rika samar da kuɗi, kamar:
A. Waqf na Kasuwanci
Shaguna da gidajen haya
-Sufuri (Keke Napep, tasi,etc).
-Ƙananan sana’o’i (buga takardu, nika, kankara etc.)
B. Waqf na Gidaje (Real Estate).
-Gidajen zama
-Dakunan haya da shaguna.
C. Waqf na Noma.
-Gonaki (na damina ko na rani).ko Tsayayyun gonaki(Gonar dabino,mangoro,dorawa etc).
-Kayan noma.(Agricultural equipments).
D. Waqf na Hidima(services).
-Tsarin samar da ruwa.
-Cajin waya.
-Wuraren taro don haya.
iv. Buɗe Asusun Banki na Musamman.
A rika tafiyar da kuɗaɗen waqf ta asusu na musamman domin tabbatar da gaskiya da kulawar kuɗi yadda ya kamata (ya fi kyau a Bude asusun guda a bankunan guda biyu(at least):Daya banking musulunci ,Daya Kuma bankin komai da ruwanka(conventional banks).
v. Wayar da Kan Jama’a.
A sanar da al’umma cewa waqf ba roƙo ba ne, sadaka ce ta dindindin. A bambanta tsakanin:
Waqf (sadaka ta dindindin).
Gudummawar yau da kullum (sadaqa ta gaggawa).
vi. Bayar da Takardun Waqf.
A ba da gudummawa:
-Rasit ko takardar shaidar waqf
-Wasiƙar godiya tare da addu’a.
Bayanin tasirin gudummawar su.(News letter).
vii. Saka Jari da Hikima:
Asalin dukiyar waqf ba za a taɓa ta ba. Riba kawai ake amfani da ita.
viii. Amfani da Ribar Waqf.
A yi amfani da ribar wajen:
-Wuta da ruwa(utility)
-Tsafta da gyara
-Gini da bunƙasa masallaci.
-Albashin limamai da ma’aikata.
-Shirye-shiryen taimako kamar Qard al-Hasan (rance mara ruwa).
ix. Bayar da Rahoton Kuɗi a Fili(Transparency).
A rika gabatar da:
-Rahoton kuɗaɗen shiga.
-Rahoton kuɗaɗen fita.
-Ci gaba da bayyana bunkasar waqf ga jamaa.
Rahoton ayyukan taimako.(Progress report).
x. Faɗaɗa jarin Waqf a Kullum.
A ɗauki manufofi kamar:
-Ware 5–10% na gudummawar yau da kullum zuwa waqf.
-Sake saka wani ɓangare na riba cikin hanyoyin kasuwanci(income).
xi. Rijista da Bin Doka:
A yi rijista da hukumomi kamar:
-Corporate Affairs Commission (CAC).
-SCUML (ƙa’idar EFCC).
-Hukumomin waqf na jihohi(state).
5. Amfanin Waqf na Masallaci.
-Kawar da yawan roƙon jama’a ko Bara.
-Samar da kwanciyar hankalin ta kuɗi (Nutsuwa mai dorewa).
-Kara dankon gaskiya da riƙon amana a tsakanin shugabanci da mabiya.
-Tallafa wa limamai da ma’aikata.
-karfafa bada ilimi da ayyukan al’umma.
6. Kammalawa.
Waqf wata hanya ce ta Sunnah wadda aka gwada tsawon lokaci don tabbatar da ci gaban al’ummar Musulmi(harma da wadanda ba musulmai ba). Idan aka aiwatar da ita yadda ya kamata, tana mayar da masallatai cibiyoyi masu dogaro da kai ba tare da wahalar kuɗi ko yawan roƙo ba.
An yi amfani da wannan tsari tun zamanin magabata (Salaf), kuma har yanzu ana ganinsa a sassa daban-daban na duniyar musulmai, Waqf na daga cikin mafi ƙarfi hanyoyin bunƙasa al’umma na dogon lokaci.
Ina kira ga shugabannin masallatai, ƙungiyoyi da al’umma da su rungumi wannan tsari domin gidajen ibadarmu (Mosques)su zama cibiyoyin kwanciyar hankali, mutunci da amfani mai ɗorewa.
Allah (SWT) Ya shiryar da mu kuma Ya ba mu nasara a wannan aiki mai albarka. Ameen.
Barakallahu feekum.
Abbas Adam Abba
Shugaba, Alburhan Waqf Initiative, Kano – Nigeria
2026 / 1447 AH.

*ESTABLISHING WAQF (ENDOWMENT) FOR MOSQUE SUSTAINABILITY WITHOUT BEGGING OR SOLICITATION FROM THE WORSHIPPERS.*
By:
Abbas Adam Abba
Chairman, Alburhan Waqf Initiative, Kano – Nigeria
Tel: 08038569777 | Email: [email protected]

*1. Introduction*
The mosque occupies a central position in Muslim life, it is a place of worship, spiritual purification, education, and moral development. However, maintaining a mosque requires consistent financial resources to cover essential needs such as electricity, water supply, sanitation, maintenance, and the welfare of Imams and staff.
In many communities, mosques rely heavily on frequent donations or emergency fundraising (“fire brigade” approaches), which can burden worshippers and create uncertainty. To address this challenge, there is a need for a structured, sustainable, and dignified financial system that ensures long-term stability without constant solicitation.
The most effective solution is the establishment of Waqf (Endowment).

*2. Meaning of Waqf*
Waqf refers to a perpetual charitable endowment dedicated solely for the sake of Allah (SWT), where the principal asset remains intact and cannot be inherited, sold, or consumed. Only the benefits or returns generated from the waqf are utilized for public good.
Unlike temporary charity (sadaqah), waqf is a long-term, sustainable system designed to continuously support religious and social institutions. It is a Prophetic tradition established to promote self-reliance and economic stability within the Muslim community.

*3. Why Mosques Must Establish Waqf*
Establishing waqf enables mosques to:
1. Eliminate dependence on begging or emergency donations
2. Secure stable funding for utilities and operational expenses
3. Provide salaries and welfare for Imams, scholars, and staff
4. Ensure long-term sustainability and development
5. Promote financial independence and dignity.

*4. Eleven (11) Practical Steps to Establish Waqf:*

*i. Establish a Trustworthy Governance Structure*
Create two key bodies:
* Board of Trustees (BOT) (5–9 members)
* Management Committee (5–9 members).
* Members should be individuals of integrity, competence, and accountability.

*ii. Develop Waqf Policies and Operational Framework*
Clearly define:
* Methods of receiving waqf contributions
* Investment guidelines (Shariah-compliant)
* Utilization of returns
* Reporting and accountability procedures.

*iii. Identify Sustainable Waqf Assets*
Select viable income-generating ventures such as:
*A. Commercial Waqf*
* Rental shops and plazas.
* Transportation services (tricycles, taxis)
* Small-scale enterprises (printing, milling, ice production).
*B. Real Estate Waqf*
* Residential buildings
* Rental rooms and shops
*C. Agricultural Waqf*
* Farmland (rain-fed or irrigated)
* Agricultural equipment
*D. Service-Based Waqf*
* Water supply systems
* Phone charging stations
* Event spaces for rent.
*iv. Open a Dedicated Waqf Bank Account*
* All waqf funds must be managed through a separate account to ensure transparency and proper financial control.(it's good to be in free interest bank and conventional banks).
*v. Promote Public Awareness*
Educate the community that waqf is not begging, but a form of perpetual charity. Clearly distinguish between:
* Waqf (endowment)
* Regular donations (temporary/emergency sadaqah.
*vi. Issue Waqf Certificates*
Provide each donor with:
* Official receipt or certificate
* Appreciation letter with prayers (du‘a)
* Clear explanation of the impact of their contribution
*vii. Invest Responsibly*
* The waqf capital must remain untouched. Only profits and returns should be utilized.
*viii. Utilize Returns for Mosque Operations*
Waqf proceeds should cover:
* Utilities (electricity, water)
* Maintenance and cleaning.
* Renovation and development
* Salaries of Imams and staff
* Welfare initiatives such as Qard al-Hasan (interest-free loans).
*ix. Ensure Transparent Financial Reporting*
Regularly present:
* Income reports
* Expenditure reports
* Growth and performance updates
* Reports on social financing initiatives (e.g., Qard al-Hasan).
*x. Expand Continuously*
Adopt policies to grow the waqf, such as:
* Allocating 5–10% of general donations to waqf.
* Reinvesting part of profits into new ventures.
*xi. Legal Registration and Compliance.*
Register with relevant authorities such as:
* Corporate Affairs Commission (CAC)
* SCUML (EFCC compliance)
* State waqf/endowment agencies.

*5. Benefits of Mosque Waqf.*
* Eliminates the need for public solicitation
* Ensures financial stability and sustainability.
* Enhances transparency and accountability.
* Supports religious leadership and staff welfare
* Strengthens Islamic education and community services

*6. Conclusion*
Waqf represents a time-tested, Sunnah-based model for sustainable development within the Muslim Ummah. When properly implemented, it transforms mosques into self-reliant institutions capable of serving their communities without financial strain or dependence on constant appeals.
Historically practiced by the Salaf and still evident in many parts of the Muslim world today, waqf remains one of the most powerful tools for long-term community empowerment.
I call upon mosque leaders, organizations, and communities to embrace this model so that our houses of worship can become centers of stability, dignity, and continuous benefit.
May Allah (SWT) guide us and grant success in this noble endeavor. Ameen.

Barakallahu feekum.

*Abbas Adam Abba*
*Chairman, Alburhan Waqf Initiative, Kano – Nigeria*
*2026 / 1447 AH*

Waqf Family Business (al-Waqf al-Ahli) is an Islamic endowment structure where assets are dedicated to benefit specified family members, providing financial security while preserving religious and ethical principles . These models are evolving from static land holdings into dynamic commercial structures.

Here are the primary operational models:

· Direct Ownership & Management: The family appoints a manager (Nazhir) to run a business (e.g., a farm or shop) directly, distributing profits to eligible heirs .
· Hybrid Cash Waqf: A modern model where family cash is pooled and loaned as revolving capital to family micro-businesses, combining charity with entrepreneurship .
· Integrated Corporate Waqf: Shares of a family operating company are dedicated as Waqf. This keeps the business intact (avoiding Islamic inheritance fragmentation while ensuring heirs get dividends) .
· Platform-Based Investment: The family trust invests cash into diversified Islamic financial instruments (e.g., Mudarabah or Wakala), using returns for family welfare .
· Hybrid (Charity/Family): A structure where income is split, often 70% for family needs and 30% for a mosque or school, ensuring long-term social legacy .

Implementation usually involves three steps: 1) Permanently transfer ownership of assets (land, cash, or shares) to the Waqf; 2) Define the beneficiaries (e.g., "my children and grandchildren"); 3) Create a succession charter for a board to manage the business .

DUK WANI WAQF “SADAQA NE AMMAN BA KOWACCE SADAQA CE WAQF BA"-Daga Abbas Adam Abba chairman Alburhan waqf initiative Kano, email [email protected],tel-08038569777
A wani gari mai cunkoson jama’a, akwai wani babban masallaci da al’umma ke alfahari da shi. Duk lokacin da wata matsala ta taso — ko gyaran rufi, ko taimakon marayu, ko maganin marasa lafiya — jama’a kan taru cikin sauri su bada gudummawa. Kudi kan taru da yawa cikin lokaci kankani. Ana warware matsalar, kowa nayin farin ciki, sannan rayuwa ta ci gaba kamar yadda take.
Ranar wata Juma’a, bayan an kammala sallah, wani malami mai hikima ya mike tsaye ya ce:
“Ya jama’a, abin da kuke yi alheri ne babba — wannan sadaqa ce, kuma Allah yana karɓa. Amma ku sani, ba duk sadaqa ce ake kira waqf ba.”
Sai mutane s**a fara kallon juna, wasu cikin mamaki.
Malamin ya ci gaba da cewa:
“Misali, idan aka tara kudi domin a gyara wani abu, ko a taimaka wa wani, bayan an kashe kudin sai ya kare — wannan sadaqa ce ta yau da kullum. Amma waqf wani abu ne daban. Waqf yana nufin a ajiye asalin dukiya, sannan a rika anfani da ribarta ko amfaninta na dindindin domin al’umma.”
Sai wani dattijo ya daga hannu ya ce: “To Malam, wadannan kudaden da muke tarawa idan matsala ta taso fa?”
Malamin ya amsa da natsuwa: “Wannan ana kiransa ‘fire brigade approach’ — wato a jira matsala ta taso, sannan a yi gaggawar tara kudi a warware ta. Wannan yana da lada sosai, amma ba shi ne tsarin waqf ba.”
Sai ya ba su misali:
“Idan kuka tara naira miliyan goma ku kashe su gaba daya wajen magani ko gyara, kun yi sadaqa — alhamdulillah. Amma idan kuka dauki wannan miliyan goma ku zuba a kasuwanci ko kadarar da za ta rika kawo riba, sannan kowace shekara ku rika amfani da ribar wajen magance matsaloli — wannan shi ne waqf.”
Sai jama’a s**a fara fahimta.
Wani matashi ya ce: “To Malam, kenan waqf yana bukatar tsari da hangen nesa?”
Malamin ya yi murmushi ya ce: “Hakika! Waqf ba wai kawai bayarwa ba ne — gina tsarin alheri ne mai dorewa. Shi yasa ake cewa:
‘Duk waqf sadaqa ne, amma ba kowacce sadaqa ce waqf ba.’”
Sai ya kara da cewa:
“Idan muka ci gaba da tsarin ‘fire brigade’ kawai, kullum za mu rika dawowa muna neman kudi idan matsala ta taso. Amma idan muka kafa waqf, za mu samu mafita mai dorewa — ba sai mun jira matsala ba.”
A ranar, jama’ar gari s**a yanke shawara: Ba za su daina sadaqa ba — amma za su fara tunanin kafa waqf.
Daga wannan rana, sai s**a fara hada kai wajen kafa wani asusun waqf — inda aka zuba jari, kuma ribarsa ke tallafawa marayu, gyaran masallaci, da sauran bukatun al’umma.
KARSHEN DARASI: Sadaqa tana magance matsala ta gaggawa.
Waqf kuma yana hana matsala maimaituwa.
Allah ya ba mu fahimta, ya kuma sa mu dace da gina waqf mai dorewa. Ameen.