Explore the vast range of titles available.

The Waqf system continues to be the most successful way by which endowments or revenues accruing from assets can be donated by benefactors, expressly for the welfare of the Muslim Ummah. It is a highly revered act when waqf funds are used in building mosques, madrasahs, orphanages, colleges and universities as well as for providing free medical services for needy Muslims. Waqf can also offer Islāmic financial facilities to the deserving. Waqf is considered as an indispensable institution for the socio-economic upliftment of the Bangsamoro people. This research discusses the role of waqf properties in the development of the Islāmic institutions in the Philippines. It also analyses and evaluates the issues and challenges faced by the Muslim minorities in the management and development of waqf properties in a country dominated by Catholic Christians. For sustainable development of waqf properties, this research recommends the establishment of a credible model in management and financing of waqf, which will, in turn, provide a strong support for the establishment of health clinics, Islāmic religious centers and educational institutions. This paper concludes that unity among the scholars ('Ulamā') and Muslim non-governmental organizations through implementation of a uniform waqf management system can strengthen the role of waqf properties in developing Islāmic institutions in the Philippines.

The study explores various definition of Ahl al-Sunnah wa al-jamā'ah and its main principles as understood by Muslim scholars in Southeast Asia as well as the controversies that had taken place over the years. The study highlights the responses of Muslim scholars and religious authorities in resolving the controversies within the Muslim communities. The controversies started when the authority of the Sunni school of thought in ASEAN Muslim communities had been tested with the emergence of the rationalist Muslim group and Salafism as advocated by Wahabism. On the other hand, the influence of Shi'ism and other foreign ideologies such as pluralism and liberalism had augmented the complexity of the issue. The study employed qualitative research methodology studying both the literature and the people to ensure the validity of the source. Given the scarcity of literature written by Muslim scholars, this study relies on primary sources such as unpublished works, interviews, and fieldwork in addition to library research. Among the important findings of the study is that there are various interpretations of Ahl al-Sunnah wa al jamā'ah due to various methods adopted in interpreting the theological stance of Islam. These differences somehow had caused the Muslims in the region and their scholars divided and disunited. The new ideologies and philosophies had contributed to the complexity of the issue and challenged the Muslim scholars to come up with an uninformed opinion to solve the problems. It is therefore recommended in this study that a unified system of thought is crucial to attaining the socio-religious agenda of ASEAN Muslim communities.

This study discusses the penetration of Islam in the Philippines, particularly the third wave of its expansion, which was brought by Sufi missionaries. It reinstates the historical relevance of Sufi ideas and approaches due to its contemporary relevance to the concept of social co-existence. The rational, intellectual and philosophical dimension of Islam is manifested in the cultural and traditional life of Muslim communities. The study also analyzes the impact of Muslim struggle for the development of Islamic institutions in the context of the secular state. The ongoing, unsettled debate between Islamic and government approaches to peace and development in Mindanao and Sulu continues unabated. Over the years, reforms were introduced, but in their midst, evidence of government biases and prejudices with regards to Islamic institutions have surfaced. Muslim leaders and intellectuals responded in the context of historical rights and freedom, but those views were often questioned as they are presumed to be incompatible with the national agenda for national unity. It was very recently that this incompatibility was readdressed giving support to having lasting peace and justice in Mindanao. The study argues that there have been substantial state-sponsored reforms which may contribute to the gradual advancement of Muslim communities. Though the path for the passage of Muslim concerns within the given condition is fragile and open to challenges, the study recognizes the prominence of inter-civilizational dialogue, from which the universal values of humanity will be embraced by both Muslim and non- Muslim policy makers. In addition, Muslim and non-Muslim communities in the Philippines need to embrace the universal principle of humanity and coexistence due to its relevance to the political stability and economic growth in the country.

Religious rights for minorities are not merely a privilege policy but an important commitment that should be acknowledged by any organization, state or nation. The contemporary legal systems of the world recognize religious rights particularly in today's multicultural societies. This system has been acknowledged by the international law of human rights and the United Nations Conventions. Religious faith and religious practices are inherently protected by the Constitution of the Republic of Philippines. International law of human rights becomes the basis for a non-Muslim government to provide commitments in promoting spiritual and conventional infrastructures for Muslim minorities. The main objective of this paper is to discuss the national laws that can accommodate Muslim religious rights based on how Islam defines it, in order to achieve a lasting peace in the Philippines. The paper recommends that the universal principle of peace must be contained in the legal reform of every sovereign nation. In addition, religious obligations and liberties must be fairly treated and regarded as a national agenda towards promoting peace and justice.

Today's youth are tomorrow's leaders. As such, there is a huge responsibility on the elders of the Ummah to mould and nurture young minds in the true Islamic spirit and identity. In order to achieve that, the youth need to be inculcated in the best possible manner so that they are physically, intellectually, socially and emotionally developed into an integrated Islamic personality. It is believed that when the young Muslim minds are developed in accordance with the Islamic philosophy of education; peace, prosperity and happiness will prevail not only in the Muslim world, but the world at large. The idealism that calls for the development of the young Muslim mind is also embedded in the thoughts of Bediuzzaman Said Nursi. As one of the well-known Muslim reformers of his time, Nursi has called for the Muslims, particularly the youth, to return to the Qur'anic mode of thinking. Among the ethical values stated in the Qur'an are moderation, fairness and justice in the way of thinking and actions. In line with that, this paper highlights the importance of thinking, ethics and morality that have been stated in Nursi's \"Risal-e-Noor.\" Due emphasis is given to analyze Nursi's ideas with regard to youth and how to prepare them to be the next echelon of leaders. Relevant data to the research were collected from the print and internet sources followed by analysis using textual and content-analysis methodology.

The relationship between state and Islamic institutions in secular society is a relatively new research area, complicated by the arguably secular worldview of main-stream development theory and practice. However, the establishment of waqf (pl. awqāf; sing. waqf) institutions or inalienable Muslim endowments in the Philippines can be traced back prior to colonialism in the Philippines. The waqf or endowment is deemed part of the Islamic law introduced and interwoven to the old folk's traditions in the Philippines. The study analyzes the history and legal position of waqf institution and its implication towards the transformation of Muslim communities in the Philip-pines. The study evaluates the effectiveness of the remedies and solutions in addressing the challenges and problems of awqāf properties in Lanao del Sur, Philippines. The study is exploratory by its nature. The researcher opts to utilize qualitative method of gathering data. The flexibility and objectivity of the method allows the researcher to appreciate well-grounded descriptions and explanations of unforeseen thought, and their implications for the management and development of waqf in the Philippines. Waqf literatures in the Philippines have cursorily addressed the impact of government policies on the target population in the Autonomous Region in Muslim Mindanao (ARMM) and the grassroots response to the development of Islamic institutions, particularly awqāf properties. This research recommends the promulgation of a meaningful legal frame-work that guarantees the establishment of credible waqf-based model in management and financing which will then provide a strong support in the establishment of health clinic, Islamic religious centers and educational institutions.

Waqf is a charity in which corpus is maintained and the usufruct is given to the beneficiaries. The continuity of the usufruct depends on the maintenance and management of the corpus. One of the modes used both in classical and modern times to maintain waqf-properties is substitution of one waqf-property with another known as istibdāl. This paper reads into Istibdāl, selected resolutions of Fiqh Academy India and scrutinizes them under the Sharī'ah objectives of waqf and tabarru'āt (donation). The finding shows that modes of Istibdāl permitted by Islāmic law realize the Sharī'ah objectives of waqf concomitantly. Modes which were not permitted oppose the objectives of the Sharī'ah. This work is a potential guide for institutions and committees involved with the development of waqf-properties using innovative financing modes.