Chapter 0 - Introduction to Socio economic Potential of Waqf

Introduction 33 Waqf has always been a fundamental tool of socio-economic development throughout the history of the Islamic civilisation (IC). Waqf permeated all facets of human life catering for both mundane and spiritual needs. Wherever the Islamic civilisation was present, waqf was established. The importance of waqf throughout the IC is evident in all past and present Muslim societies. Although predating IE as an academic discipline, with its socially oriented philosophy, waqf constitutes an important precedent for economic thought in Islam. This research engages in an analysis of the potential socio-economic role of Bosnia and Herzegovina (BIH) waqf in light of IE. Named the land of waqf, BIH is a great example of waqf utilization during the Osmanli Caliphate rule (1463-1878). During those times, it was named Bosnia. Bosnia used to be the point of fusion of the Islamic and Western civilisations. Numerous writings and oral transmissions witness the Osmanli Caliphate rule in Bosnia. This is not surprising given that Bosnia was the meeting point of the Roman Empire and Osmanli Caliphate. As the two civilisations interacted, inhabitants of Bosnia constantly struggled with the consequences of civilisational, cultural, and religious misunderstandings. Socio-economic consequences were projected onto the people of Bosnia who periodically joined the side with which they felt most safe. Records written in Bosnian often remind readers that Bosnia’s mountainous landscape had almost no place where blood was not spilled. In post-war year 1995 at the King Faisal Award for Peace, Alija Izetbegović (the first president of BIH) said that he comes from a country where the people’s minds are in the West but hearts in the East. He said that his people’s inclination to forgiveness stems from the pre-Islamic religious practices of Bogumilism1. This statement reflects the century 1 Bogumilism is the pre-Islamic set of religious practices in Bosnia on what little is in detail reliably available. Its adherents are called ‘Bogumils’. Bogumilism is not officially regarded a religion like Islam but more a movement which was based on the practices of a man named ‘Bogumil’. Over time, it started to be characterized like a religion. For greater detail and torough discussion and clarification on this matter and more please refer to Imamović (1997) and Malcolm (2011). www.cns.ba 34 Introduction long suffering of the Bosnian people whom despite all calamities, have a relentless spiritual passion to succeed in life and hope for a better future. Bosnia under Osmanli rule was without doubt a period of socioeconomic and civilisational development. The Osmanli Caliphate was renowned for its strong waqf institution that served its territorial expansion and socio-economic consolidation of new territories. This neatly describes Bosnia’s circumstances. The waqf institution in Bosnia played a major role in spreading the message of Islam as was the case wherever the Osmanli Caliphate expanded. With larger number of Bosnian population accepting Islam as their religion, consolidation of the Osmanli Caliphate in Bosnia expedited and inherently the development of the waqf institution. Details on the history and lifestyle of the then inhabitants of Bosnia can be found in many other works as that discussion is here unnecessary. But converts to Islam did feel the prosperity under the waqf based socio-economic development or more generally under the dynamism of Islam. Waqf was not and is not only tangible property with material benefits, but also a source of spiritual benefit. Waqf played an important element in the then Bosnian territory inhabitants’ acceptance of Islam and especially afterwards. Waqf properties in Bosnia from the time of the Osmanli Caliphate continue to exist today but without the same socio-economic role and benefits. Therefore, it is crucial to learn from the past and envision new ways of socio-economic development via waqf. Today, IE is developing and closer attention is given to waqf as a tool of distribution and redistribution what is actually crucial for socio-economic development. BACKGROUND Alija’s Izetbegović statement that the hearts of Bosniaks2 are in the East refers to the relationship of Islam and their affiliation with the Muslim world, whereas claiming that their minds are in the West acknowledges them as Europeans. Bosnian Muslims identify themselves in religious terms as strictly Muslims, who live in Europe and maintained the connection with the East but the terrifying historical experience blurred that identity. 2 Bosniak is a term for the ethnic group of Bosnian Muslims in modern Bosnia and Herzegovina (BIH). All people living in BIH are Bosnians. It is important to differentiate these terms. Other major BIH ethnic groups are Serbs and Croats. www.cns.ba Introduction 35 Inhabitants of Bosnian territory suffered in pre- and post-Osmanli times through constant struggle to maintain a relatively stable and sustainable life by meeting the five human necessities (daruriyyat khamsah): religion, life, mind, progeny, and wealth. Bosnia’s neighbours constantly aimed to divide Bosnia’s land and riches among themselves. This struggle lasted even before 10th century but officially, as recorded we may say, they started as early as the 10th century when Constantine Porphirogent officially mentioned the name “Bosnia” and continued through to the 1990s genocide. In many ways, the struggle continues. After the constant threat to socio-economic, political, religious, and cultural environment of the inhabitants of Bosnia, the advent of Islam eased many of the inhabitants’ worries by granting them greater recognition and protection as opposed to their marginalisation by the Roman and Byzantium empires. Adherents of Bogumilism (refer to footnote 1.) or as Imamović (1997) stated “Bosnian christians”, and even some other historians recorded, were the most endangered inhabitants of Bosnia due to their beliefts differed from that of other mainstream Christian churches, the Catholic (in the Roman Empire) and the Orthodox (in the Byzantine Empire) (Malcolm, 2011). Both sought to convert, many times by force, the Bosnian christians to their Christian dogmatism but the resistance was strong. This resistance led to torture and oppression that naturally affected the socio-economic livelihoods of the most Bosnian population. This general background suffices to provide readers a thought of complexities of life in Bosnia and the region during those times.3 With the arrival of the Osmanli Caliphate, affairs in Bosnia enlightened in comparison to earlier circumstances. Most importantly, the waqf institution was gradually introduced to Bosnia whose converts to Islam in a short time became key personnel (beys, beglerbeys, pashas, janissaries, viziers and grand viziers4) of the Osmanli Caliphate in the Balkans and Istanbul. Of course, Osmanli waqf practices are rooted in the practices of the Prophet Muhammad PBUH, the legacy of the al-khulafa al-rashidun, and other practices of Muslim Caliphates prior to the Osmanli Caliphate. Perhaps the most inspiring example of waqf expansion was during the rule of the second rightly guided Caliph Omar al-Khattab who from 634 AD to 644 AD expanded the Caliphate from North Africa in the west to the South China Sea in the east and from parts of Eastern 3 4 For greater detail on medieval Bosnia, please refer to Imamović (1997) and Malcolm (2011). All these are tittles given to respected people of the Osmanli Caliphate based on their rank and repute. Later discussion shall clarify in greater detail the meaning of each term. www.cns.ba 36 Introduction Europe in the north to the Malay Archipelago in the south. Expansion and consolidation was facilitated by giving personal property for public use – namely the creation of waqf, which was used for further expansion. Known as the pioneers of waqf administration, the Osmanli Caliphate mastered this practice. In this regard, Bosnia became known as the “Land of Waqf” during Osmanli rule. This was possible especially after rising number of Bosnian population willingly accepted Islam. It is said that Bosnians accepted Osmanli rule on the condition that they would be autonomous in administering their affairs in cooperation with Istanbul. Likewise, Osmanli practice was such that to leave local Muslims and non-Muslims to rule their Islamic and non-Islamic affairs respectively. Waqf developed under these circumstances. This renders the study of waqf under such circumstances important. Some of the waqf properties from those times have survived but lack the vitality and impact of the past. It is indispensable to survey the socio-economic role of waqf. Defining the proper place of past waqf practices in today’s BIH is important and development of IE in BIH is a motivational factor also. PURPOSE OF THE BOOK AND STRUCTURE The purpose of the book is: 1. To investigate the socio-economic condition in Osmanli Caliphate and specifically Bosnia throughout centuries in light of the integrative role trust played in society, 2. To investigate waqf socio-economic development in Bosnia from the early times of the Osmanli Caliphate until today, 3. To stress the past and current conditions of the waqf institution in Bosnia, 4. To trace the roots of Islamic economic development in Bosnia, 5. To provide alternative scenarios/options of waqf socio-economic development in light of Islamic economics. The book comprises six parts excluding this introduction. Part one provides a general conceptualization on waqf by reviewing rising interest in waqf studies. Before discussing the waqf in BIH, this part presents the general socio-economic significance and importance of www.cns.ba Introduction 37 waqf for a clearer picture of how waqf started and developed in BIH over the centuries. Important is also to highlight the rise of waqf-like institutions in the West that resemble advanced versions of past waqf practices that will often be referred to throughout this book in order to find best alternatives to waqf institution development in BIH. In the 21st century, IE has shown great potential to supplement the revival and development of waqf institutions. The resurgence of IE from the middle of the 20th century has incorporated waqf for the distribution and redistribution of wealth. Later, waqf found a place in the banking sector whereby funds were managed by waqf banks. Although many scholars are reluctant to merge these two institutions, waqf is still closely associated with banks and has a future in the banking sector. The review of rising studies on waqf concludes with Muslim awareness about waqf practices in the past and today by showing a trendyness of cash waqf, waqf bank and waqf for education that reflect rise of IE. Hence, this part provides a general overview of global waqf condition, especially in BIH. Part two discusses the scope and role of waqf in Bosnia starting with the advent of the Osmanli Caliphate with prior brief but general insight into the socio-economic circumstances of pre-Osmanli Caliphate inhabitants of Bosnia. This is an environmental contextualisation for deeper comprehension where Osmanlis consolidated rule and rooted a waqf tradition of socio-economic development alive until today. With Osmanli rule of Bosnia, most of the Bosnian inhabitants converted to Islam and so commenced the development of the waqf institution. The trust among all parties ensured prosperity throughout Bosnia. The later section of this part discusses the Osmanli decline and decline of the waqf institution that led to general disorder and uprisings eventually resulting with Austria-Hungary (AH) rule over Bosnia. Part three presents the 20th century waqf in BIH and the 21st century waqf integration in development. The discussion continues from AH rule over Bosnia which is an interesting period in post-Osmanli history of BIH due to AH contributions and institutionalisation of Bosnian Muslims’ affairs. Later, the Kingdom of Serbs, Croats and Slovenes (KSHS), Kingdom of Yugoslavia under Alexander Karadordević, Tito’s Yugoslavia and especially the aggression years from 1990 to 1995 are characterised by constant destruction of waqf and persecution of Muslims. From 1995 until today, the waqf institution has been working on returning the forcibly taken waqf properties and development of new waqfs. The historical consequences set upon the Waqf Directorate many challenges which are briefly discussed. The later section of this part on waqf integration in www.cns.ba 38 Introduction Bosnian development addresses some of the challenges and offers shortterm or long-term solutions. Statistical information about Bosnian waqf properties in this book part reveals the potential of Bosnian waqf and is followed by a discussion on the conditions of Bosnian waqf in relation to general waqf developments through semi-structured interviews. Part four presents the findings from semi-structured interviews. The discussion revolves around 14 questions that are answered by eight respondents in thematic style for each question. This is followed by an analysis of respondents’ views within the context of the research purpose. The responses contributed to discussions in previous book parts by further elaborating on the socio-economic conditions in the past with as much reference to Bosnia or Balkan, or referencing examples of IC’s waqf experience and significance to Bosnia. Part five discusses the possible scenarios/options for waqf development in BIH. 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Retrieved from http://vakuf. ba/aktivnost/restitucija (accessed on 13th June 2017 at 2:30pm) Vakuf.ba 1st (2010). Interview with Senajid Zajimović, Director of Waqf Directorate of Islamic Community of Bosnia and Herzegovina titled “Vakufi su primjer kako se krše prava Bošnjaka i IZ (Waqfs indicate how rights of Bonsiaks and Islamic Community are dis- www.cns.ba References 193 respected)”. Interveiw for Dnevni Avaz (Daily Avaz). Retrieved from http://vakuf.ba/aktuelnosti/senaid-zajimovic-vakufi-suprimjer-kako-se-krse-prava-bosnjaka-i-iz/199 (accessed on 13th June 2017 at 2:35pm) Vakuf.ba 2nd (2010). Interveiw with Senajid Zajimović, Director of Waqf Directorate of Islamic Community of Bosnia and Herzegovina titled “Vakuf trenutno raspolaže samo sa 5% od ukupne imovine (Waqf currently operates with only 5% of all waqf properties)”. Interview for magazine “Saff” by Semir Imamović. Retrieved from http://vakuf.ba/aktuelnosti/zajimovic-vakuf-trenutnoraspolaze-samo-sa-5-od-ukupne-imovine-/200 (accessed on 13th June 2017 at 2:38pm) Vakuf.ba. (n.y.1). Nastanak vakufa u BiH (Birth of waqfs in Bosnia and Herzegovina). Avaiable at http://vakuf.ba/o-vakufima/nastanak-vakufa-u-bih (accessed on 13th June 2017 at 2:40pm) Vatrenjak, M. (n.y.). Gazi-Husrev begov vakuf: Uticaj na razvoj društvene zajednice (Gazi-Husrev bey waqf: impact on social community development). Retrieved from http://vakuf.ba/aktuelnosti/ gazi-husrev-begov-vakuf-utjecaj-na-razvoj-drustvene-zajednice/273 Walbridge, J. (2010). God and logic in Islam: The caliphate of reason. Cambridge University Press. USA. Waqf Qatar (2014a). Retrieved from http://www.awqaf.gov.qa/ (accessed on 15th June 2017 at 11:00am) Waqf Qatar (2014b). Retrieved from http://www.zakat.gov.qa (accessed on 15th June 2017 at 11:10am) Watson, P. (2010). The German genius: Europe’s third renaissance, the second scientific revolution and the twentieth century. Simon & Schuster UK Ltd.. Wikipedia (2015). List of wealthiest foundations. Retrieved from https://en.wikipedia.org/wiki/List_of_wealthiest_charitable_ foundations#Wealthiest_foundations_.2F_Donated_amount (accessed on 15th June 2017 at 23:00pm) Yaakub, N. I. (2014). The transformation of the role of waqf in the higher learning education in Malaysia: A new paradigm for Islamic financial institutions. 11th Kuala Lumpur Islamic finance forum 2014. Kuala Lumpur. Malaysia. Retrieved from: Http://Kliff.Com.My/ Wp-Content/Uploads/2014/11/Prof.-Dr.-Noor-Inayah-Yaakub. Pdf (accessed on 16th June 2017 at 2:00pm) www.cns.ba 194 References Zajimović, S. (2011). Petnaest godina rada vakufske direkcije-stanje i perspektive s posebnim osvrtom na probleme s kojima se susreće VD (Fifteen years of waqf directorate-With Special Reference to the Problems Facing the Waqf Directorate -WD). o i alli e alli , (47), 4-11. Zarqa, M. A. (1987). Problem of research in the theory of Islamic economics and suggested solutions. In Problem of research in Islamic economics. Jordan: The Royal Academy for Islamic Civilization Research. pp. 52-63. Zarqa, M. A. (2003). Islamization of economics: the concept and methodology. Islamic Economics, (1). Zeit Online (2015). Erste Islamische Bank erhält Lizenz in Deutschland (First Islamic bank gets licence in Germany). Zeit Online. Retrieved from http://www.zeit.de/wirtschaft/unternehmen/2015-03/bafin-lizenz-bank-islamisches-finanzwesen (acth cessed on 15 June 2017 at 4:00pm) Zikmund, W. G. 2000. Business research methods. Sixth ed. Dryden Press. Orlando. USA www.cns.ba 195 Appendices APPENDIX A: Summed Overview of Waqf Properties in Bosnia and Herzegovina based on Type Entered in the Data Base (Information System) of Waqf Directorate as of Year 2015 NO. Table 3.2 Summed Overview of Waqf Properties in Bosnia and Herzegovina based on Type Entered in the Data Base (Information System) of Waqf Directorate as of Year 2015 CATEGORY DETAILS (CULTURE AND CLASS) UNITS 1. Lands, Valleys, Orchards 9500 2. Religious Objects Construction Lands (Građevinsko Zemljište) Valley from 1 st to 6th Class (Livada od I do VI klase) Non-Fertile Lands (Neplodno zemljište) Fields (Njiva), Fields from 1 st to 8th Class (Njiva od I do VIII klase) Arable Land (Oranica), Arable Land from 1 st to 8th Class (Oranica od I do VIII klase) Other non-Fertile Land (Class Ostalo neplodno zmeljište) Pašnjak od I do VI klase (Pastures from 1 st to 6th Class) Plum Orchard (Šljivik) Forests from 1 st to 8th Class (Šuma od I do VIII klase) Wineyards (Vinograd) Orchards (Voćnjak) Orchards from 1 st to 6th Class (Voćnjak od I do VI klase) Garden 1 st and 2nd Class (Vrt I I II klasa) Land with Business Building (Zemljište uz privrednu zgradu) Land with non-Business Building (Zemljište uz vanprivrednu zgradu) Land with Building (Zemljište uz zgradu) Land with Building for Physical Culture (Zemljište uz zgradu fizičke kulture) Land with Building of Islamic Community (Zemljište uz zgradu vjerske zajednice) 3. Parks, Streets, Gardens and other Habitats Mosques (Džamija), Worship Houses (Bogomolja) Charnel Ghusl Room (Gasulhana) Turbah (Turbe) Graveyards (Groblje) Maktab Remnants (Ruševine mejtefa) 4653 Walls (Zidine) Parks (Perivoj) Pasars (Pijaca) Streets 1928 (Ulica), Gardens (Bašča) Hill (Brdo) ?? (Do) Gardens (Dvorište) Economic Gardens (Ekonomsko dvorište) Ravines (Jaruga) Hiatus (Jaz) Canals (Kanali) Local Pathways (Lokalni put) Storrage Area (Magazište) Maydan Stones (Majdan kamen) Maydan Sand (Majdan pijeska) Swamps (Močvara) Enbankment (Nasip) Non-Classified Pathway (Nekategorisani put) Parks (Parkovi) Brook (Potok) Approach Roads (Prilazni put) Access Road (Pristupni put) Road (Put) Road without signs (Put bez oznake) Rivers (Rijeka) Trench (Rov) Underbrush (Šikara) www.cns.ba 196 Appendices NO. CATEGORY DETAILS (CULTURE AND CLASS) 4. Houses and Flats 5. Business Objects and Offices (Two-Room Flat) Dvosoban stan, Economic Court (Eko- 1610 nomski dvor) Public Dwellhouses (Javne zgrade) Commesariat (Karaula) Houses (Kuća) Houses and Gardens (Kuća i dvorište) Houses and complementary Buildings (Kuća i zgrada) Houses and Land (Kuća i zemljište) Flats Building (Stambena zgrada) Flats (Stanovi) Three Room Flat (Trosoban stan), Buildings-Zgrada Building and Housing Area (Zgrada i kućište), Housing (Kućište) Buildings and Gardens (Zgrade i dvorišta) 6. Shops, Stores and (Shops) Dućan, Garages (Garaža) Studio (Garsonjera) 599 Complements Storerooms (Magaza), Complementary Room (Pomoćna prostorija) Complementary Buildings (Pomoćna zgrada) Complementary Complex (Pomoćni objekat) Cattle House (Štala) Parking (Parking) 7. Utilities 8. Educational Objects UNITS Complementary Business Buildings (Pomoćna zgrada u privredi) Buisness Building (Poslovna zgrada) Eco-Industry Business Building (Poslovna zgrada u privredi) Non Eco-Industry Business Building (Poslovna zgrada u van privredi) Business Areas (Poslovni prostor) Post Office (Pošta), Industry Related Buildings (Privredna zgrada) Business-Flats Buildings (Stambeno poslovna zgrada) Electricity Station (Trafostanica) Waterpower Complex (Vodoprivredni objekat) Buildings of the Islamic Community (Zgrada vjerske zajednice) Garden of Business-Dwelling House (Dvorište stambenoposlovne zgrade) Factory Area (Fabrički krug) Construction Areas (Gradilište) Stone-breaking Area (Kamenolom) Stone-Breaker (Kamenjar) Stone-breaking area (Krš, kamenjar) Sand Factory (Pjeskara) Open Pit (Površinski kop) Market Area (Sajmište) 892 Wells (Čatrnja), (Water Taps) Česma, Fountains (Fontana) Bathrooms (Kupatilo) Mill with mill mashine (Mlinište sa mlinom) Other complementary buildings (Ostale pomoćne zgrade) Monument (Spomenik) Concrete Foundations (Temelj) Toilet (Toalet) Water Mill (Vodenica) Watersupply Reservoir (Vodovod (rezervoar) Water Trough (Pojilo) 28 Madrasah at Mosque (Medresa uz džamiju), Maktabs 26 (Mektebi) Schools (Škola) TOTAL UNITS (UKUPNO) 19236 1560 Entered Waqf Units into the Data Base (Information System) of Waqf Directorate (1560 Unešenih u informacioni sistem Vakufske direkcije) Source: Obtained from Waqf Directorate of Islamic Community of Bosnia and Herzegovina (ICBIH) at 8 th August 2015 www.cns.ba Appendices 197 APPENDIX B: Summed Highlight of Entered Waqf Land in the Data Base (Information System) of Waqf Directorate as of Year 2015 (Zbirni prikaz vakufske imovine u BiH unesene u informacioni sistem Vakufske direkcije u 2015. godini) Table 3.3 Summed Highlight of Entered Waqf Land in the Data Base (Information System) of Waqf Directorate as of Year 2015 (Zbirni prikaz vakufske imovine u BiH unesene u informacioni sistem Vakufske direkcije u 2015. godini) TYPE OF WAQF LAND LAND SIZE IN m 2 Land in Use (Imovina u upotrebi) 39.146.187 m 2 Transformed Waqf (Transformisana) 882 m 2 Nationalized Waqf (Nacionalizovana) Muqata Waqf (Mukata) 326.252 m 2 4.379 m 2 Destroyed Waqf (Uništena) 3.738 m 2 Total (Ukupno) 39.481.894 m 2 Erased Waqf (Brisano) 456 m 2 Source: Obtained directly from Waqf Directorate of Islamic Community of Bosnia and Herzegovina (ICBIH) at 8 th August 2015 www.cns.ba 198 Appendices APPENDIX C: Respondents R1 – hfz. dr. Senajid Zajimović (Director of the Waqf Directorate Islamic Community of Bosnia and Herzegovina (ICBIH)) and Council of the Waqf Directorate ICBIH (mail response) R2 – assist. prof. Nahar Mohd Arshad (Department of Economics, Kulliyyah of Economics and Management Sciences, International Islamic University Malaysia) R3 – assoc. prof. Mustafa Omar Mohammed (Department of Economics, Kulliyyah of Economics and Management Sciences, International Islamic University Malaysia) R4 – prof. Recep Senturk (main respondent) (Institute Director General & Dean of Graduate Studies, Alliance of Civilizations, Fatih Sultan Mehmet Waqf University) and Alparslan Acikgenc (Department of Philosophy, Faculty of Arts & Science, Yildiz Technical University and Alliance of Civilizations, Fatih Sultan Mehmet Waqf University) R5 – dr. Adnan Trakić intervju (School of Business, Monash University) R6 – Dr. Ir. Ahmad Faizul Shamsuddin (Dean Faculty Management and Information Technology, Islamic University College Sultan Azlan Shah (KUISAS)) (mail response) R7 – assoc. prof. Spahić Omer (Department of Usuluddin and Comparao tive Religions, Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia) R8 – assist. prof. Fatmir Shehu (Department of Usuluddin and Comparative Religions, Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia) www.cns.ba Appendices APPENDIX D: Questions to All Respondents 1. 2. 3. 4. 5. 6. 7. 8. 199 The Osmanli Caliphate was the pioneer, if we can say it that way, of waqf development. Literary sources indicate that the tradition of charitable giving (waqf later) Osmalis (today Turks) dates back to pre-Islamic times? (Similar indicators are available about Bosnia as well and then Bosnia became part of Osmanli Caliphate and learned extensively about Islam and waqf thereafter.) Can you please say something about that aspect of pre-Islamic generosity, giving, charities or philantrophism? Did the Islamic civilization from four rightly guided Caliphs, Umayyds, Abbasids, Andalusia etc. practices with waqf have any influence upon non-Muslims in Muslim lands and in other regions ex. in Bosnia (preIslamic period)? Was waqf an incentive for converting those people to Islam at that time when the Islamic civilization traded with all those regions ex. Anatolia, North Africa, Balkan, specifically Bosnia? May you shed some light on these aspects of waqf role? Did Osmanli Caliphate waqf practices immensely facilitate socioeconomic development inside the Caliphate and in newly conquered territories (ex. Balkans, Bosnia)? What insights can you share here? What was the extent of waqf institution’s stretch? Do you think the waqf institution, its organization, its socio-economic role, had a role in unifying Muslims (creating a bond) throughout Islamic civilization as well? Can waqf help attain objectives of Shari‘ah (maqasid Shari‘ah)? Did it have that role in the past? Does the Islamic worldview (Islamic economic worldview) as it is named today, have an important role in directing Muslims’ practices with waqf (ex. during the Osmanli Caliphate, Bosnia)? Did Muslims have an important role in that development of waqf due to that worldview? Was there any role of Islamic economic thought in having a vision and objective for developing the institution of waqf throughout history and today? How to raise the consciousness of Muslims about waqf? What is the best way in your opinion to achieve this in current poor developing countries in general or Bosnia and Herzegovina in particular? Do you think Islamic economics and waqf can be integrated into development of Muslim countries or countries with bigger Muslim population like Turkey and Bosnia and Herzegovina? Is that integration into development possible through an Islamic bank in initial stage? www.cns.ba 200 9. Appendices What is the role of younger generations in development of waqf? Do they have the zeal to do some social oriented work ex. waqf related work and help maintain/develop waqf? How do you mobilize youth? Are there any other institutions, which contribute to this (maybe from the Islamic Community organization, congregational mosque networks in a country)? 10. How do you perceive the awareness of Bosnians in particular and other Muslims in general about the waqf institution in past? How strong was the institution of waqf in Bosnia and what was its legal status in BIH throughout history and today? How about the future of waqf institution? 11. What do you consider most vital for waqf institution development, ex. country like Bosnia and Herzegovina? You may compare with some good practices of waqf/endowments/foundations in other countries, East and West with which Bosnia might also cooperate? 12. How do you view the political and economic situation in Muslim countries and with that the prospect of developing waqf (ex. Bosnia and Herzegovina)? 13. The condition of waqf in Bosnia and Herzegovina needs much development to reach the current level of ex. Turkish, Kuwait, Qatar, and Malaysian waqf institution. So how do you view, in general, the perceptions of people (political will) towards waqf, when mentioned? What are the potential sectors for development of a strong waqf institution (to raise awareness, stimulate political will, improve policies, fulfil basic needs, gain the trust etc.)? How can waqf be improved? 14. What policies would you recommend for waqf development in Muslim populations with poor economic infrastructure (ex. Bosnia and Herzegovina)? How to set proper foundations for waqf development, ex. to go for a grassroots approach or vice versa? www.cns.ba Appendices 201 APPENDIX E: Realized Projects, Projects under Construction, Projects to be Realized in the Coming Period and New Waqfs The realized projects are: 1. 2. 3. 4. 5. 6. 7. 8. 9. Restitution of facade and furniture of the building of Land Waqf (Zemaljskog Waqf) and Hadim Ali-Pasha waqf in Sarajevo (headquarter of Waqf Directorate) Information database system of waqf shares in BIH, realized in two stages Reconstruction of the complex Tekije on Buna in Blagay A specialized minibus was bought for the needs of Centre of Vladimir Nazor Sarajevo Seminar on “Waqf and humanitarian-volunteer work”, in Sarajevo Seminar on “Wasatiyyah - Centre for Promoting the Middle Path”, in Kuweit Regional seminar on “Administering and Investing in Waqf”, in Sarajevo Seminar on “Leading to the Culture of Creation of Waqf Land Parcels”, in Sarajevo Seminar on “Hajj”, in Sarajevo 10. Publishing of the Mushaf with translation in Bosnian language 11. Publishing and disseminating of the brochure about waqfs in BIH in four languages 12. Manifestation of “Days of Waqf (Dani Vakufa)” of year 2011/2012 13. Publishing of proceedings from the intellectual gathering in commemoration of “Days of Waqf (Dani Vakufa)” of year 2011 14. Making of a documentary about waqfs in BIH 15. Cultivating seeding of walnuts on all waqf lands in every muftiluk 16. Cultivating seeding of waqf orchards in Majlis of Islamic Community of Visoko 17. Final works on a built mosque in Walnut Hill (Orahov Brijeg), in Sarajevo 18. Buit mosque in Oak Hill II (Hrasnom Brdu II), in Sarajevo 19. Built mosque in jama’ah Podlugovi, in Sarajevo 20. Adaptation of Iplidžik Sinan’s Mosque, in Sarajevo 21. Opening the centre for Wasatiyyah www.cns.ba 202 Appendices 22. Upgrading of commercial building of Majlis of the Islamic Community Bugojno 23. Constructing a greenhouse on waqf land in Visoko 24. Provision of financial resources for helping the projects beneficial to society like the project of the community “Heart for children suffering from cancer”, “Civilians union for culture and education ‘Progress Travnik’ etc. 1. 2. Projects under construction: Renewal of Isa-beys hamam in Sarajevo Identification and registrar of waqf properties in Republic of Serbia entity of BIH 3. Gathering archive of building waqf in BIH from the time of Othamn Caliphate 5. Reconstruction of a mosque in jama’ah Kasapovići, New Travnik 4. 6. 7. 1. 2. 3. 4. 5. 6. 7. 8. 9. Building of mosque facility objects in jama’ah Podlugovi, Sarajevo Building of a mosque in jama’ah Bračićko Polje, village Stup, Sarajevo Giving scholarships to 60 students which live in Student Dormitory in Sarajevo Projects to be realized in coming period: Building of Kalin haji Aliya mosque (Kalin hadži Alijine džamije), in Sarajevo Draft the rules and regulations for administering and organization of graveyards in BIH Organization of waqf legal status in diaspora Renewal of waqf object on Čraćama in Sarajevo Building of residential-business object in Odobasha Street in Sarajevo Drafting the project for renewal of “Hastahana” in Sarajevo Organize seminar in Kuwait for employees and collaborators of Waqf Directorate Increase the number of scholarships for students Revival of domicile economy www.cns.ba Appendices • • • • • • New Waqfs: 203 In the alst 1999-2007/8 years the waqf directorate Sarajevo has issued 773 waqf certificates for cash waqf in BIH and Bonsiak diaspora, In the last year via Riyaset ICBIH there was 26 new waqf shares on the majlis IC Banovići, Bugojno, Cazin, Konjic, Modriča, Sarajevo, Srebrenik, Teočak, Tešanj, Travnik, Tuzla and Zavidovići. In 1999 there was a waqf certification in total of 3.086.200,00 KM. The sam were invested in PIF Bonus dd Sarajevo and PIF Bosfin dd Sarajevo. Riyaset of IC BIH has in 03.07.2007 permitted selling of waqf shares at price of 470.037,76 KM and participation for the same in re-capitalization of the Industrial Bank Sarajevo. From 1999 in the within the Waqf Directorate functions the Fund Bosniaks for giving scholarships for talented children, students In 2005, the Komplex of School Gazaz valued 20 million KM was given as waqf In Tuzla several smaller waqfs were recapitalized and merged into a bigger one and an Islamic Center is being constructed www.cns.ba 204 Appendices • Evidentation and registration of all waqf properties in BIH and the diaspora, APPENDIX F: Policies for Waqf Directorate ICBIH Development • • • • • • • • • • • • • • • • Undertaking of activities in protection of waqf properties in BIH and diaspora as well as affirmation of waqf as permanent good, Return all misappropriated, usurped and on any other way taken waqf from its rightful owner, Attracting new waqifs via giving of shares, movable properties or cash, Give legal support to majlises of Islamic Community concerning waqf matters, Initiate discussion regarding waqf challenges in order to protect waqf in domicile courts and international legal insitutions as well, Chose the best renters and follow up the procedures upon renting waqf properties, Oversee and follow legal cases in initiatives of waqf transformation, Naming of mutawalles and control of majlis opeartions with waqf, Follow government and parliament activities in the case of confirmation of draft Law of Restitution, Lobby executive and legislative government bodies in BIH to legislate regulations for waqfs which would contain essential principles of doing waqf, and the Islamic Community and its institutions would be the implementors and actors of those regulations, Renewal, recontsturction, revitalization and protection of waqf properties and preparing it for purposive use, Establishment of agencies for industrial, financial, economic, cultural and touristic cooperation of Islamic Community with other similar associations in the country and abroad, Establishment of industrial organizations based on market principles, Buy and sell shares, Cooperation with parallel institutions of waqf in the world, Insist on the literal implementation of waqifs conditions of waqf where ever that is possible, www.cns.ba Appendices • • • 205 Establish waqf funds per sector: for mosques, maktabs, madrasahs, Islamic faculties, scholarships for students, for refugees needs, for development of Islamic medias, for social projects etc., Use waqf firstly for educational and social purposes, Provide believers the ability or service to give waqf via shares, cash, savings contributions, valuable papers, certificates etc.. www.cns.ba JASMIN OMERČIĆ snia’s waqf institution and its socio-economic significance. Better insi SOCIO-ECONOMIC POTENTIAL OF WAQF IN BOSNIA AND HERZEGOVINA As qualitative in nature, the book highlights the significance of waqf in JASMIN OMERČIĆ SOCIO-ECONOMIC POTENTIAL OF WAQF IN BOSNIA AND HERZEGOVINA Jasmin Omerčić SOCIO-ECONOMIC POTENTIAL OF WAQF IN BOSNIA AND HERZEGOVINA Center for Advanced Studies, Sarajevo, 2018 www.cns.ba Copyright © 2018 Jasmin Omerčić All rights reserved. Editor Munir Mujić Cover design Suhejb Djemaili Printed in Sarajevo by Amos Graf d.o.o. CIP - Katalogizacija u publikaciji Nacionalna i univerzitetska biblioteka Bosne i Hercegovine, Sarajevo 061.27:�28-74:336(497.6) OMERČIĆ, Jasmin Socio-economic potential of waqf in Bosnia and Herzegovina / Jasmin Omerčić. - Sarajevo : Centar za napredne studije, 2018. - 205 str. ; 24 cm Bibliografija: str. 175-194 ; bibliografske i druge bilješke uz tekst. ISBN 978-9958-022-73-9 COBISS.BH-ID 26394886 To the person of love, mercy, compassion and commitment under whose feets lies Paradise and the person of contentment, patience, endurance and responsibility with whom should never be argued. Two visible angels in this world: my Mother and my Father May this be my trial to thank you for all you did and do for me. Forgive me for being absent. www.cns.ba About the Author 21 Jasmin Omercic is a PhD Candidate in Economics at Department of Economics, Kulliyyah of Economics and Management Sciences (KENMS), International Islamic University Malaysia (IIUM). He holds a Masters in Economics from the same department and university. His Bachelor’s Degree was in Political Science (International Relations, Public Administration and Political Thought) from Department of Political Science, IIUM. In addition to that he has done a partial minor in Islamic Studies and a minor in Economics at IIUM as well. Jasmin obtained a Diploma of Islamic Studies from Behram Bey Madrasah in Tuzla, Bosnia and Herzegovina. Areas of focus and research that captivate his interests are: alternative economic systems, ethical and moral economics, Islamic and conventional economics, banking and finance, Western and Islamic economic thought and philosophy, waqf and waqf-like institutions (foundations, endowments, philanthropies), NGO’s, economic institutions and systems, economic policy making, Islamic and Western political thought, Islamic history and contemporary studies and civilization, revivalist and renewal movements in the Islamic world, Islamic law, schools of Islamic law, objectives of Islamic law etc. Besides academic and scholarly interests, during his stay in Malaysia, he participated in multiple co-curricular activities, conferences, as participant, committee, manager, organizer and presenter. He is a professional certified trainer from Malaysian Institute of Management (MIM) and an MIM affiliate member. Jasmin is an interdisciplinary engaging and sociable personality as the educational background reveals and multi-lingual. Besides Bosnian as his native language he speaks English, German, intermediate Arabic, basic Malay, Turkish and French. www.cns.ba Acknowledgements 31 If it was not for the perennial nature of ingrained human faith in Allah SWT, this humble work would not see the rays of light. If it was not for the example of our Prophet peace be upon him (PBUH) who inspired us to persist in our endeavours, this work would not have an end. If it was not for the everlasting love and spiritual presence of physical absence of my parents, my mother, Fatima Omerčić and my father, Muhamed Omerčić, this work would never have an author. They are, inrdeed, the true authors as without them I would not have had real education. Nothing suffices to replace their support and encouragement. I pray to Allah SWT to forgive me for my absence to help and be with them. May He grant them a long blessed life, ease their worries and fulfil their wishes. All that with a soft heart as soft is strong. If it was not for my brother, Semir Omerčić, who was with me and wholeheartedly, in his peculiar style, was continuously saying: “You will finish, there will be an end!”, this work would be hardly at an end what is just another beginning and becoming. If it was not for my supervisor, prof. dr. Mohamed Aslam Mohamed Haneef, this work would definitely not have been done. Not just that it would not have been done but it would not have the intellectual fragrance that it currently has. I sincerely thank him and for every time he thoroughly read my submissions, gave comments, discussed with me in detail and gave extra encouragement to proceed in this work even further, beyond the scope herewith. For that, I will need to thank him again in future. I thank all interview respondents who sacrificed their time to offer me the opportunity to conduct interviews, who shared their thoughts with utmost honesty and eagerness to make a change by contributing. I must thank Shafiq Flynn from Harris-Flynn Proofreading for his valuable service and sincere effort to make this written piece more meaningful and an easy breakthrough cognitively comprehensive message while read by people. www.cns.ba 32 Acknowledgements I thank all my friends whom I used to meet in the IIUM campus and often discussed about our works. Those will indeed not be forgotten times. With special determination, I want to thank International Institute of Islamic Thought (IIIT) for granting me enormous comfort to study all these years by being the practical motivation of writing this book on waqf socio-economic development in light of IE. You are a light that spreads peace and blessings into hearts of hardworking people all over the globe. I also thank to that person who knows I am thankful and offer my prayers forever. www.cns.ba