Waqf in Islam — Definition, Legitimacy, and Conditions for Use

❖ Waqf — Linguistic, Technical Meaning, and Sharʿī Status
By: ʿImrān Ayyūb Lāhorī

Linguistic Definition​

The word waqf is derived from waqafa–yaqifu (form ḍaraba), meaning “to stop, to make stand still, or to dedicate something in the path of Allāh.”

• al-Qāmūs al-Muḥīṭ: p. 1112
• al-Muʿjam al-Wasīṭ: p. 914
• al-Munjid: p. 981

Technical Definition​

To withhold an owned asset from personal use for the sake of closeness to Allāh, while allowing its benefit to be used in permissible causes.

• al-Fiqh al-Islāmī wa Adillatuhu: 10/7601
• Fatḥ al-Qadīr: 5/37
• al-Lubāb: 2/180
• al-Durr al-Mukhtār: 3/391
• Kashshāf al-Qināʿ: 4/267

Sharʿī Legitimacy​

All Qurʾānic verses about spending in the path of Allāh are proofs for the validity of waqf, such as:


① ﴿لَن تَنَالُوا الْبِرَّ حَتَّىٰ تُنفِقُوا مِمَّا تُحِبُّونَ﴾ (Āl ʿImrān: 92)
② ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا أَنفِقُوا مِن طَيِّبَاتِ مَا كَسَبْتُمْ﴾ (al-Baqarah: 267)
③ ﴿وَمَا لَكُمْ أَلَّا تُنفِقُوا فِي سَبِيلِ اللَّهِ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ﴾ (al-Ḥadīd: 10)

Aḥādīth Proofs​

① Abū Hurayrah (رضي الله عنه) narrated that the Prophet ﷺ said:


“When a person dies, his deeds come to an end except for three: a continuing charity (ṣadaqah jāriyah), knowledge from which benefit is gained, or a righteous child who prays for him.”
(Ṣaḥīḥ Muslim: 1631)


② Ibn ʿUmar (رضي الله عنهما) narrated:
When ʿUmar (رضي الله عنه) obtained a plot of land in Khaybar, the Prophet ﷺ advised:


"إِنْ شِئْتَ حَبَسْتَ أَصْلَهَا وَتَصَدَّقْتَ بِهَا"
“If you wish, retain the property and give its produce as charity.”
ʿUmar dedicated it as charity with the conditions that it would not be sold, gifted, or inherited, and that its yield would be spent on the poor, relatives, freeing slaves, in the way of Allāh, for travelers, and guests.
(Ṣaḥīḥ al-Bukhārī: 2737; Ṣaḥīḥ Muslim: 1632–1633)


③ ʿUthmān (رضي الله عنه) purchased the well of Rumah and dedicated it for the Muslims.
④ The Prophet ﷺ said regarding Khālid ibn al-Walīd:


“Khālid has kept his armor and equipment dedicated for the sake of Allāh.”
(Ṣaḥīḥ al-Bukhārī: 1468)

Consensus and Scholarly Views​

• al-Tirmidhī: No difference of opinion is known among the Companions and early scholars regarding waqf.
• al-Qurṭubī: Whoever denies waqf denies consensus.
• The majority of scholars, including Abū Ḥanīfah (according to the stronger view), affirm its permissibility.

Conditions for Waqf​

• The yield must be spent in permissible ways for the sake of Allāh.
• The mutawallī (trustee) may benefit from it in a reasonable manner.
• It is impermissible to make a waqf that harms heirs or others (waqf ḍirār), based on the principle: "لَا ضَرَرَ وَلَا ضِرَارَ" (Ṣaḥīḥ Ibn Mājah: 1896).

Examples of Permissible Waqf Beneficiaries​

• Feeding animals.
• Salary for the mosque servant.
• Removing harm from public pathways.
• Any act where reward is hoped for.

Ruling on Unused Waqf Assets​

If waqf items remain unused (e.g., excessive mosque decorations, unused stored goods), they should be redirected to benefit needy Muslims and public welfare — as hoarding wealth without benefit is condemned (at-Tawbah: 34–35).

Special Case — Kaʿbah and Masjid Nabawī Assets​

• ʿUmar (رضي الله عنه) considered distributing the stored gold and silver of the Kaʿbah to the Muslims but refrained to follow the Prophet ﷺ and Abū Bakr (رضي الله عنه).
• The Prophet ﷺ stated: If not for the recent conversion of Quraysh, he would have spent the Kaʿbah’s treasure in the way of Allāh. (Ṣaḥīḥ Muslim: 1333)

The ruling applies until the Day of Judgment — if distributing mosque surplus funds risks causing fitnah, they should remain; otherwise, it is better to spend them on the poor and in beneficial projects.