Profiling a Model for Waqf in South-Western Nigeria through the Institution of the Mosque

Article Citation: Ashafa, Saheed Afolabi (2021). Profiling a Model for Waqf in South-Western Nigeria through the Institution of the Mosque. DEGEL: The Journal of the Faculty of Arts and Islamic Studies, Vol. 19, No. 1. ISSN 0794-9316

PROFILING A MODEL FOR WAQF IN SOUTH-WESTERN NIGERIA THROUGH THE INSTITUTION OF THE MOSQUE

By

Ashafa, Saheed Afolabi

Abstract

There is still a wide gap between the northern and the southern regions of Nigeria in terms of engaging Islamic religious instruments as a way of life. Such socio-economic instruments like zakat and waqf are more entrenched in the northern region than it is in the southern region. The purpose of this work is to profile a workable model which will aid the establishment of waqf instrument through the institution of the mosque in south-western Nigeria for an improved socio-religious image of the people. The study is an exploratory design which employs qualitative research methodology. Drawing on waqf, management and mosque institution literature, a framework is proposed which projects how the mosques in the region can be used as media through which waqf instrument (endowment) will be established for the benefit of the public. The study delineates the process of establishing waqf project in south-western Nigeria using the institution of the mosque and offer necessary recommendations to aid implementation.

Introduction

There is a plethora of literature on waqf development as it affects Nigeria in recent time. The need to orientate the society on the subject matter may not be that herculean in that respect. Notwithstanding this, there is need to establish procedure for institutionalization particularly in south-western Nigeria in furtherance of the work done so far with the aim of achieving a more fruitful response. It is imperative to continue addressing the issue for two reasons; first is the need to properly fuse the issue of waqf in its rightful position as a socio-economic instrument for bridging the gap that exists among human connectivity. Second is to continue to address the widespread space being occupied by poverty in everyday endeavour of humanity particularly the Muslims. There is no gainsaying that all effort being made by scholars to establish waqf philosophy in the Ummah has only yielded a modicum benefit.

The need to step-up the awareness about waqf in south-western Nigeria has been stressed over time. This being because of the advantage enjoyed by the northern region in socio-religious affairs in general. It is widely known that Islamic ethos dominate the affairs of the people of the northern region which enables issues like zakat, waqf and other similar religious institutions attract governmental support. For instance, previous studies have established that various shari’ah states in the northern part of Nigeria establish boards and agencies for zakat collection and waqf in their respective states (Adebayo & Ashafa, 2018: 123). Without mincing words, there is no government in the southwest that establishes religious institutions to aid the cause of the people apart from general pilgrims’ boards. Few zakat agencies that exist are all non-governmental without any known support from the government. While this effort by concerned Muslim organisations is gradually promoting the administration of zakat, waqf continues to suffer the effect of neglect by the entire Muslim Ummah. It is important to mention that quasi-waqf activities exist in the region as demonstrated by few individuals yet one should not feign complacency where there is none. It is on record that most notable of the strides by individual philanthropists in southwest has been the proliferation of mosques which seems to be the most comfortable aspect of their philanthropy.

In view of this, many of them have mosques built in their names, or in memory of their parents and in some cases as mere contribution to the development of Islam without naming such after any individual. While this is a good effort and a qualified waqf act, the quest for well-established waqf that will widen the scope of benefit to the Muslim Ummah will require a dynamic approach in the exploration of the mosque for more robust output.

It is important to quickly identify such gaps that exist in the social structure as experienced in our clime. Many Muslims cannot access higher education due to poverty level in the family. The ever-increasing school fees continue to exclude the Muslims from quality education thereby widening the gap between the Muslims and others. Access to health care is equally threatened by the socio-economic status of our increasing population. Non-affordability of housing facilities is forcing large portion of the population to the rural areas or inhabitable and deplorable structures in the community. These interconnected social problems can only continue if there is no drastic and pragmatic approach to rescue the quandary.

On the other hand, mosque as an essential institution in Islam is known as a utility centre for the Muslim community in addressing their affairs. Ranjha & Roofi (2016) confirm in a study that mosque institution plays significant role in the education of children and in providing financial aid for the poor and needy. With this capacity residing in the institution of the mosque, it is apposite to further explore the potentials of the institution for more significant output.

In addition, with regards to the emphasis placed on the shoulder of the ‘Ulamau by previous studies as being in the position to enhance the understanding of the Muslims (Nurudeen 2014, Adebayo & Ashafa, 2018), one can further simplify the task by contextualizing the position of the mosque as directly proportionate to the proper utilization by the ‘Ulamau. In other words, such evergreen roles played by the masjid since the early days has positioned it as the power house of Islam where spiritual, social, political and economic affairs of the Muslims and in fact the entire society are enhanced. Hence, with proper orientation, enthusiasm and administration, the desired process of waqf will be engineered with the aid of the mosque.

Literature Review

Nurrachmi (2012) identifies poor management as the most common problem known with waqf administration. He argues that being a voluntary act, most waqif (endowers) are found to halt the process at will often times. Unqualified Mutawali (manager) is equally discovered to be a recurrent problem for waqf management sometimes. On the other hand, Azila et al (2014) assure that contributions and donations from various individuals and groups are given to the mosques because of trust which reside in the mosque. Although, the authors in the study above did not relate the findings to waqf matter but their study allays the fear of infidelity or mismanagement that could hinder performance of waqf manager if haphazardly appointed. Hence, the current study is strengthened on the premise that the mosque has a good reputation for coordinating prospective waqf programme. Equally, Said et al (2013) found that the mosque has enabling capacity to raise fund and enhance financial strength through the effort of committed committee members. They therefore argue that mosque will be able to handle more quality programmes due to improved financial capacity. They recommend that mosque should appoint committee members who have financial institution background. The argument in this submission complements the purpose of the current study.

Ahmad (2019) carried out a research on “An Empirical Study of the Challenges Facing Zakat and Waqf Institutions in Northern Nigeria” in which he found that zakat and waqf are hindered because members of the public have little or no trust in the institutions largely because administrators are appointed by politicians. It was argued that “ulamau have significant role to play in the success of zakat and waqf. The argument further affirms the need to involve the entire mosque institution in the process of establishing a viable waqf in which the ‘ulamau and designated financial experts will be apportioned appropriate role to play.

Amuda (2017) advocates for commercialization of waqf and affirms that cash waqf should be used for business from which less privileged would be financed. Abdul Kareem et al (2019) equally recommend an establishment of waqf in Oyo, Southwest Nigeria, with an emphasis on wide range of publicity strategy. With this frequent advocacy, it becomes unarguably necessary to explore a model that has an innate trust and publicity traits which are inherent in the institution of the mosque. Ranjha & Roofi (2016) in their work entitled “Mosque as Community Welfare Centre” found that people in need get financial aid from the mosque. They argue that mosque has always been a safe place for assistance of the poor. Similarly, Wahid et al (2011) argue that the role of the mosque should be expanded and intensified, noting that many of the problems being encountered in the community from economic, political and social perspectives are due to gap between the people and the mosque. They specifically assert that mosque should be engaged to address economic activities such as waqf, donations and zakat apart from observing prayers, fasting and I’tikaf. Shukor et al. (2017) contend that level of religiosity is the most important factor in determining positive attitude towards waqf. Hence, they posit that waqf has to be taken to the mosque or religious event places in order to locate such individuals. This argument therefore lays credence to the rationale behind the present study.

All the studies reviewed have established the inevitability of waqf institution in addressing the poverty problem of the community. There is however a conspicuous neglect of the potentials of the mosque for same purpose. Those studies that expounded on the capacity of the mosque in addressing the problem of economic deficiency of the people have equally not channeled the potentials of the mosque towards specific issue of waqf. This study therefore identifies a gap in the area of waqf through the engagement of the mosque institution in south-western Nigeria.

The Concept of Waqf

Waqf in literal usage means ‘detention’ ‘withholding’ or ‘restraint’ but in Islamic law refers to an act of dedicating the usufruct of any property owned for the purpose recognized by Islamic law as pious or religious, (Rahman & Wan Ahmad, 2011). Waqf in both literal and technical usage connects in the aspect of retaining and withholding an asset for the purpose of benefitting the poor, the needy and in fact the general public. Similarly, Adetona (2016), defines waqf “as a detention of a thing from the ownership of the appropriator and devoting or appropriating its profits on charity on the poor or for other good objects. With reference to the intent of shari’ah, Alaro (2021) identifies the following features and objectives of waqf among others: (i)waqf is meant to support the less privileged members of the society (ii) waqf may be dedicated to benefit one’s relatives and descendants (iii) the property subject of waqf must be of high value (iv) appointed administrators must be people of proven integrity and may earn halal wages from the proceed (v) an endower needs not be a Muslim. Ibrahim and Ibrahim (2013) opine that “once a person proclaims his or her property as waqf, it is expected that someone who is entrusted with the waqf will distribute the benefits to the intended beneficiaries as specified by the donor according to the Shari’ah principle.

Waqf is considered as an act of righteousness to seek the pleasure of Allah based on the injunctions from the two principal sources of the Islamic law. The Qur’an states that “By no means shall you attain righteousness until you spend (benevolently) out of what you love, and whatever thing you spend, Allah surely knows it (Qur’an 3:92). Also, the Prophet says “When a man dies, his deeds stop (appreciating in rewards) except in three (acts); ‘a flowing charity’ or ‘a beneficial knowledge’ or ‘a righteous child praying for him (or her), (related by Muslim). From this hadith, ‘a flowing charity’ is seen as an asset detained for the continuous benefit of people such as a tree bearing fruit for consumption, or a library serving as books of knowledge. All these or other items of public benefit for free consumption come under endowment known as waqf, (Ismail, 1998).

It is equally important to note that waqf is unique among different forms of charity because of its perpetuity trait. Basically, there are two types of waqf which are Waqf al-Ahly (Family Waqf) and Waqf al-Khayry (Welfare or Philanthropic Waqf). The former is that which is meant for the relatives of the endower while the latter is for public consumption, (Ismail, 1998).

Mosque and Societal Development

The mosque is a place of comfort in the society where all human worries subside or are completely removed. Masjid which is the Arabic word for mosque means any place in which one performs the act of sujud (prostration) and acts of worship or devotion, (Doi, 1972). By this definition, mosque is undoubtedly a place of congregation for the Muslims on a daily basis. For this reason, mosque has been divinely established to be a socio-religious centre where the affairs of individual in relation to the community are managed as a religious responsibility. Doi (1972) noted that:

 the mosque at Medina provided an assembly house for the Muslims where addresses were delivered by the Prophet Muhammad, which contained not only appeals for obedience to God but regulations governing the social life of the community.

The multi-purpose nature of the mosque is inherent and this enhances the affinity which exists when people frequently assemble as it occurs for the prayer at five times in each day. As such, people do not only know one another but equally get inclined towards the feeling of each other. While buttressing the template served by the mosque in the early days of Islam which has eluded the contemporary society, Yusuf and Raheem (2013) lamented that “Hardly do scholars utilize masjid for agenda-setting and strategic thinking for the betterment of the Muslim Ummah. This concern implies that mosque’s function originally is multifaceted.

To be more specific, spiritual development is the first and primary purpose of the mosque. Faith in Allah drives every individual to the mosque while the faith is nurtured by persistent presence in the mosque for regular prayers. This view is conveyed by the Qur’an when it states: “Only he shall visit the mosques of Allah who believes in Allah and the latter day, and keeps up prayer and pays the poor-rate and fears none but Allah; so (as for) these, it may be that they of the followers of the right course” (Qur’an 9:18). With this, mosque becomes a place of succour and tranquility and an avenue for sowing the seed of brotherhood among fellow believers.

From this first premise emanates another effect of the mosque which is the creation of a micro community of people who are regularly fused together for their persistent meeting at the place of worship. Our mental image of the first Islamic community is still fresh as to how the Prophet Muhammad paired every Muhajir (Immigrant from Makkah) and Ansar (Helper who received the former) as brothers to facilitate exchange of individual resources for mutual benefit. This scenario is described when the Qur’an states thus:

And those who made their abode in the city and in the faith before them love those who have fled to them, and do not find in their hearts a need of what they are given, and prefer (them) before themselves though poverty may afflict them, and whoever is preserved from the niggardliness of his soul, these it is that are the successful ones, (Qur’an 59: 9).

The above stems from a firmly rooted faith in the heart which is equally strengthened by the innate love that accompanies such togetherness from daily convergence of the worshippers. Both economic and political affairs of the people are easily coordinated from the mosque community as a matter of concern and responsibility. Prophet Muhammad appointed emissaries and ambassadors from his mosque in Madinah. The Qur’an equally extols the conscious act of taking possession and organizing affairs of mankind after assuming the places of worship. Allah says:

….and surely Allah will help him whom helps His cause; most surely Allah is Strong, Mighty, those who, should We establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil; and Allah is the end of affairs (Qur’an 22: 40-41).

Apart from the above, mosque is equally known to be a traditional place for solemnization of nikah (Islamic marriage) for intending couples in Islam. By this, the foundation of family is sown in the house of Allah and as such set direction for the home as a unit of the Islamic Ummah. The Imam administers the required rituals in the event and expectedly exhorts the congregation as a responsibility to the society. Not only on the occasion of ‘aqdu nikah does an Imam delivers sermon of exhortation but a regular act unique with the mosque as occasion demands for a comprehensive development of the society. In the early days of Islam, the Prophet would mount the minbar at any point in time when an issue of urgent need for reorientation occurs. This practice further buttresses the fact that mosque is an avenue for agenda setting as earlier acknowledged.

Equally, every distressed Muslim is more comfortable to approach the mosque for brotherly intervention of fellow Muslims. This is not far-fetched but a practice that is closely related to what was obtainable during the life of the Prophet when the poor among the Muslims clustered in the mosque and got their daily feeding in the mosque. Prominent among them was Abu Hurayrah who is known to have reported highest number of hadith due to his persistence in the mosque and his closeness to Prophet Muhammad. In view of this, the mosque is a familiar arena with role of raising fund for the needy when the need arises.

The foregoing underpins the strategic position of the mosque in the society and its inevitable status in creating the much-desired development and cohesion among the different layers of the society should it be adequately utilized.

Projecting the Mosque for Waqf Institution in South-western Nigeria

South Western Nigeria is one of the six geo-political zones which were adopted at the 1995 constitutional conference from a proposal by a former vice-president, Alex Ekwueme, (Punch, August 12, 2012). The adoption was necessitated by the need to merge similar groups for effective allocation of resources and perhaps to share administrative strategy wherever it is possible. The South-western zone consists of Ekiti, Lagos, Ogun, Ondo, Osun and Oyo states. The zone basically is the original abode of Yoruba speaking people of the Nigerian society.

With the apparent absence of substantial waqf programme in the region that can close the gap of vulnerability or fill a vacuum in the socio-economic deficit of the people, it is appropriate to establish a community endowment of a significant impact. In doing this, a template which is intrinsic to the subject matter is the mosque institution. With the structure of the Muslim Ummah of South West Nigeria (MUSWEN) which is the umbrella body for the Muslims in the region, or each state acting independently, a Cash Waqf can be coordinated to institute public spirited projects in different sectors of human endeavour. It has been argued by Islamic Jurists that in addition to fixed properties, Waqf can also be applicable to cash money, books, shares, stock and other assets, (Hassan & Ashraf, 2010). Cash Waqf is seen as the confinement of an amount of money which is subsequently dedicated in perpetuity to the welfare of the society. Founders of such endowment may be individuals, corporations or organisations, ((Mohsin, 2013). Public institutions that can benefit the dense population in southwest may include library facilities, health care facilities, provision of scholarship fund for indigent students and in fact, establishment of educational institutions such as schools.

To establish this endowment, a central coordination through MUSWEN will produce a strong and enduring project. A conceptual framework for the establishment has a seven- layer model proposal. The proposal includes (i) steering committee (ii) awareness and exhortation (iii) mobilization of fund (iv) itemization of project (v) implementation of project (vi) commencement of operation (vii) supervision of implementation. The table below shows the chain of the proposed framework for waqf establishment in southwest Nigeria as would be coordinated through the mosques in the region.

(i) Steering Committee

The first stage of the process is for the region to constitute a committee that will be saddled with this onerous task. Online Cambridge Dictionary defines ‘steering committee’ as a group of people chosen to manage a particular activity or project. Establishing and managing project of this nature requires such a committee that will prioritize the matter and give it the deserved commitment. It has been established through empirical studies that steering committees directly support project success and are instrumental for attaining value from an organization’s project, (Lechler & Cohen, 2009). To be able to do the above successfully, it becomes imperative that members of such committee will include management experts and religious scholars who equally understand the nitty-gritty of waqf and how it works. Being the first stage implies that the committee will equally drives other stages of the proposed framework after being carefully constituted and inaugurated. It should be noted that composition of steering committee of this nature should be evenly distributed across the segments of the region involved. Eminent and wealthy personalities who have passion for societal development and who value the ethos of Islamic religion should be favourably considered for this task. The committee is to design a blueprint for the project with specification of timeline for every stage of the project. Continuous report and evaluation of progress made will be equally stipulated in the plan. It is important to note that steering committee is the kernel of the project as it determines the overall success of the concept.

(ii) Awareness and Exhortation

Ahmad (2019) in a study discovered that lack of adequate sensitization was one of the challenges responsible for poor performance of zakat and waqf in northern Nigeria. One would easily agree that most people in the southern part of the country are not familiar with waqf and its benefit. since it has been established that some mosques have existing committee that coordinate collection of funds to help the poor and the needy (Ranjah and Roofi, 2016), all it requires to move forward is to create awareness throughout the region and exhort congregants about waqf until proper orientation is achieved. Hill (2010) contends that awareness is highly important as it determines the dynamics of human behaviour. In addition, words of exhortation are continuously rendered by ‘ulamau in various mosques to convince the generality of Muslims on the inherent merits of waqf to the development of the ummah in general. This process will be designed for a designated period before the next stage of the project is effected. Shukor (2017) asserts that individuals who have knowledge about waqf would develop positive attitude towards participation in it. Consequently, concerted effort in creating awareness and exhorting the people about waqf is likely to yield desired result in the aspect of establishing waqf in the southwest of Nigeria.

(iii) Fund Mobilization

Project Fund Mobilization is a financial strategy commonly used by organizations to raise capital to cover project cost before work begins on a project, (Avedi et al, 2020). Fund mobilization in the mosque is a familiar activity, hence, now that such activity is targeted towards the development of the Ummah will make it have wider acceptance than usual. It is expected that the zeal to participate in such far-reaching project would have been aroused by the exhortation rendered persistently at the various levels of the region. At this stage, there should be a modality to be adopted for all the sensitized and coopted mosques to mobilise funds from worshippers and forward such to designated point as stipulated. It may be weekly at state level and monthly at the regional level for the sake of proper accountability.

(iv) Itemization of Project

Waqf is a flexible socio-economic instrument that can accommodate any useful project that can benefit a wide spectrum of the public. In a typical broad community project of this nature, different sectors may be itemized for engagement while priority is placed based on the pressing needs as agreed. Schools (particularly university and other higher institutions of learning), libraries and hospitals are some of the regular social infrastructures that may benefit a wide range of Muslims and other members of the society. Hostels can also be a good project particularly for Muslim students who are unable to afford exorbitant fees charged in other outlets. There can also be waqf bank to facilitate interest free loans for students and poor Muslims as recommended by Mujani et. al (2018). Steering committee may coordinate public opinion and consult necessary stakeholders based on the flow of revenue from the on-going fund mobilisation to take decision on pioneer projects. What is important is that once a viable project is agreed upon and properly established as would be proposed in the subsequent stages of the process other required sectors will be attained in due course. It is pertinent to clarify at this juncture that these projects are meant to serve dual purposes. First is to provide services at extremely low cost and second is to generate revenue which will be used for pure philanthropic purposes such as scholarship to indigent students, financial help for the poor and provision of empowerment opportunity to the underprivileged.

(v) Project Implementation

Project must be well formulated, tactically handled and carefully executed in order to record success as conceived, (Slevin and Pinto, 1998). Worthy of mention is the fact that project implementation is the kernel of the entire process that can make or mar the existence of viable waqf project in the region. The approach adopted by the steering committee at this level goes a long way to determine the integrity they possess as representatives of the Ummah.

(vi) Commencement of Operation

At the completion and delivery of the project comes the next step which is to commence the operation of waqf for the benefit of general users who begin to enjoy the beauty of Islam. However, waqf management must be established at this stage and proper documentation be carried out in order to forestall mismanagement. Since this project is owned by an institution of the community under the trusteeship of MUSWEN, a committee may be saddled with the management. Depending on the project involved, usufruct is meant to expand further waqf instrument till it spread across the region. Areas of disadvantage for the Muslims should also be given priority in the management of this project. For instance, Islamic scholarship has become significantly threatened in the contemporary days. Many higher institutions of learning record low enrolment of students in the field of Arabic and Islamic studies basically due to high tuition fees. This should attract priority in the management of the scheme. Other field of studies particularly sciences should equally be placed in the front among matters of concern. Generally speaking, scholarship should be at the center of the project since it has the intrinsic capability to resolve most human problems.

(vii) Supervision of Implementation

This is highly important for sustainability of the whole institution of waqf once established. The Community must make arrangement for supervision of the project by setting up powerful committee of enlightened individuals. Such committee should include leading Islamic scholars, captains of industries and well-meaning philanthropists in the region. In view of the above, Alaro (2021) recommends that for proper utilization of waqf instrument there should be a board of directors populated by people of integrity, prudent management of resources, equitable distribution with highest level of transparency among others.

Conclusion and Recommendation

The foregoing discourse has re-echoed the dire necessity for the establishment of waqf instrument to cushion the effect of vulnerability in south-western Nigeria. This being because there is widespread of poverty generally and waqf as a socio-economic tool which the shari’ah has sanctioned to salvage the plight of the people particularly Muslims. In doing this, the study is advocating an exploration of the mosque as an institution that has a great potential to aid a successful establishment of waqf in the region. It is believed that the conundrum resulting from lack of certain facilities like schools, healthcare institutions, library among others will be sufficiently addressed if there is outstanding waqf project in south-western Nigeria.

The discourse equally attempted to identify some gaps in the existing literature as it borders on the present study. In this regard, it is established that poor management is one of the challenges facing waqf projects. This is partly because government agencies with infidelity tendencies are sometimes in charge of waqf either directly or by proxy while in another case, managers of waqf are not qualified enough as required. In contrary to the scenario above, it is observed that more people trust the mosque institution and thereby donate to the mosque for charity purpose. Also, people in need do approach the mosque for financial aid and get such help often times.

Based on this, the mosque is perceived as a centre of attraction that serve as platform for fund raising to execute welfare project like waqf. Since waqf is a perpetual instrument to help the poor and serve the interest of the public, it is argued that mosque will be a viable medium to raise fund for waqf project especially in the southwestern region of Nigeria. It has equally been reiterated that mosque is generally positioned to bring Muslims together to solve socio-economic problem, address socio-political issues alongside the regular rituals of salat and other spiritual activities. To utilize mosque as a medium for establishing notable waqf project in southwest, the study proposes a seven-layer framework which are (i) steering committee (ii) awareness & exhortation (iii) mobilization of fund (iv) itemization of project (v) implementation of project (vi) commencement of operation (vii) supervision of implementation.

Based on the foregoing exposition, it is found worthy to recommend the following:

1  Muslim Ummah of South West Nigeria (MUSWEN) should swing into action by initiating a wide consultation on the subject matter of waqf under the control of the organization.

2  A Steering Committee of powerful status should be constituted immediately to begin necessary activities that will lead to the establishment of notable waqf project in the region.

3  Leading Islamic Organization like Nasrul-Lahi-li Fathi Society of Nigeria (NASFAT), Ansar-ud-deen Society of Nigeria, Zumratul Islamiyah among others should also adopt the same model to institute waqf project to complement whatever comes out of MUSWEN effort.

4  Academics and Researchers in the field of Islamic Economics should equally sensitize the Southwest Muslim Community on the need to urgently work together to establish waqf project in the region. This could be achieved through persistent seminars and workshops for religious (Islamic) leaders across the zone.

5  Public enlightenment on the necessity of waqf should be taken to the mosques in various communities.

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