بررسي فقهي اقتصادي مالكيت وقف

A Jurisprudential and Economic Study of Ownership in ‘Waqf’

ديدگاه فقيهان اسلام در مالكيت بر اصل موقوفه متفاوت است. آيا واقف مالك است؟ يا موقوف‌عليهم؟ يا خداي متعال؟ يا تفصيل بين وقف خاص كه موقوف‌عليهم باشد، و بين وقف عام كه خداي متعال باشد؟ يا اينكه اصولاً موقوفه مالك لازم ندارد؛ بلكه شخصيتي حقوقي است كه اصل و فرعي و اساس‌نامه‌اي به نام موقوفه دارد و متولي، ناظر، قاضي، قانون و سرانجام ولي فقيه متكفل حفظ و ارتقاي منافع اين شخصيت حقوقي در جامعه هستند؟ بحث در اين موضوع نگاه تمام طرف‌هاي درگير در مسيله وقف را اصلاح مي‌كند و تغيير نگاه به اصلاح نهاد وقف مي‌انجامد. فرضيه تحقيق اين است كه: «توجه به شخصيت حقوقي موقوفه همراه با الگوي ارايه‌شده در سيره امير مومنان حضرت علي عليه السلام كه تغيير موقوفه را به هنگام كاهش منافع در وقف‌نامه شرط مي‌كند، راه اصلاح نهاد وقف را فراهم مي‌كند». روش تحقيق توصيفي وتحليلي است. يافته‌هاي تحقيق نشان مي‌دهد كه چنين نهادي ظرفيت معنويت، رشد عادلانه، و بهره‌وري را درون جامعه اسلامي افزايش مي‌دهد.

There exists a difference of opinion between the jurists with regards to ownership of the asset which has become subject of ‘waqf’ [mauquf]. Is the benefactor or owner of the asset [waqif], the owner? Or are the beneficiaries [mauquf alayhim], the owners? Or is Allah [SWT], the owner? Or is there a difference in rulings between private waqf and public waqf, such that in the former the beneficiaries are the owners while in latter Allah [SWT] is? Or the asset put to waqf does not need an owner at all and is an artificial legal person, which has principle and corollary elements and has a law named mauqofa and a trustee (mutawalli), supervisor (nazer), judge, law and ultimately the ‘waliy-e-faqih’ [Jurist who is in Authority] is responsible for protection and promotion of benefits of this legal person in the society? Discussion regarding this topic rectifies the view of all parties involved in matters of waqf. Such a modification will result in reformation of the institution of waqf. The hypothesis of this research is that: “Considering the legal personality of the asset put for waqf, along with the model presented in Imam Ali’s (AS) practice, which adds a condition of change in mauqufa whenever the benefits in the waqf deed [waqf namay] decrease, will provide a route for reformation of the institution of waqf.” The research method is descriptive-analytic. The results show that such an institution will increase the capacity of spirituality, a just growth and efficiency inside an Islamic society.