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Daƙiƙa:Waƙafi

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Sauran Hukunce-hukunce

Waƙafi wata irin yarjejeniya ce wadda a cikinta ake keɓe wani dukiya domin mutane ko wata ƙungiya daga cikinsu su ci gaba da amfana da ribarta. A cikin waƙafi wanda ya yi waƙafi (Waƙif) da waɗanda aka yi wa waƙafin ba, ba sune ke da ikon sayar da dukiyar waƙafin ko ba da ita ga wani.

A cikin Alƙur'ani, ba a ambaci waƙafi kai tsaye ba. Sai dai a cikin hadisai an ƙarfafa shi da sunan sadaƙa jariya (Sadaka mai gudana). Tarihin waƙafi ya samo asali tun kafin zuwan Musulunci. Duk da haka, a zamanin Annabi (S.A.W), waƙafi ya zama ruwan dare tsakanin sahabbai, kuma littattafan tarihi sun kawo misalai na waƙafiofin da Annabi (S.A.W) da Imam Ali (A.S) suka kafa.

waƙafi yana daga cikin nau'ukan Yarjeniyoyi (Uƙud) a Musulunci, littattafan fiƙihu suna bayani game da sharuɗɗan ingancinsa da hukunce-hukuncensa. Ana raba waƙafi zuwa gida biyu: waƙafi na musamman (Waƙaful khas) da waƙafi na gama-gari (Waƙaful ammi).

Daga cikin amfanin waƙafi akwai gina masallatai, makarantu, ɗakunan karatu, asibitoci da wuraren ziyara. A ƙasashen Musulmi, akwai hukumomi da aka kafa domin kula da waƙafiofi da gudanar da harkokinsu.

Ma'anar Waƙafi A fiƙihu da Rabe-rabensa

A ma'anar malaman fiƙihu, waƙafi wata irin yarjejeniya (Aƙdu) ce wadda a cikinta ake keɓe wata dukiya domin a ci gaba da amfani da amfaninta kawai, ba tare da mallakar asalin dukiyar ba.[1] Misali, ana ware wani wuri ga talakawa domin su amfana da shi, amma ba za a iya saye ko sayar da wannan wurin ba.[2] A waƙafi, dukiyar tana fita daga mallakar wanda ya yi waƙafin (Waƙif),[3] kuma da shi da kuma waɗanda aka yi wa waƙafin ba suke da ikon sayar da ita ko ba da ita ga wani ba.[4]

An kuma ɗauki waƙafi a matsayin sadaƙa jariya (Sadaka mai gudana),[5] wadda aka ambata a cikin hadisai;[6] saboda amfaninta yana ci gaba da wanzuwa ba tare da yankewa ba.[7]

Waƙafi Na Musamman

Babban labarun: Waƙafi Khas da Waƙafi Ammi

waƙafi na Gama-gari da waƙafi na Musamman

A cikin littattafan fiƙihu, ana raba waƙafi zuwa nau'i biyu: waƙafi na gama-gari (Waƙaful ammi) da waƙafi na musamman (Waƙaful khas). waƙafin da ake yi domin wata manufa ta gama-gari ko kuma domin amfanin jama'a gaba ɗaya ana kiransa waƙafi na gama-gari; misali, waƙafin makaranta, asibiti, ko kuma ware dukiya domin talakawa ko malamai su amfana da ita. Amma waƙafin da ake yi domin wata manufa ta musamman ko kuma domin wasu mutane takamaimai ana kiransa waƙafi na musamman; misali, ware wani wuri domin mutum guda ko wasu mutane na musamman.[8]

Matsayi Da Muhimmanci

Waƙafi yana daga cikin babukan fiƙihu, kuma a cikin littattafan fiƙihu ana muhawara kan sharuɗɗan ingancinsa da hukunce-hukuncensa.[9] A cikin littattafan hadisai kuma, ana kawo waƙafi tare da sadaka, hiba (kyauta), da makamantansu.[10]

A cikin Alƙur'ani ba a ambaci kalmar waƙafi kai tsaye ba. Sai dai a cikin littattafan Ayatul Ahkam, ana sanya waƙafi tare da sukna (Ba wani damar amfani da dukiyarsa kyauta domin wani amfani na musamman, yayin da mallakar dukiyar take ci gaba da kasancewa ga mai ita),[11] da kuma sadaka da hiba. Ana kuma ɗaukarsa cikin jerin Aɗaya Munajjaza, wato dukiyar da ake ba wani ba tare da karɓar wani abu a madadinta ba, kuma ana ɗaukarsa a matsayin misalin wasu ma'anonin Alƙur'ani kamar infaƙ (ciyarwa a tafarkin Allah) da ba da dukiya.[12]

Bisa ga hadisai, sadaƙa jariya (waƙafi) tana daga cikin ayyukan da alherinsu yake ci gaba bayan mutuwar mumini, kuma har yanzu yana cin moriyarsu.[13] Duk da haka, a irin waɗannan hadisai ba a fi amfani da kalmar waƙafi ba; an fi amfani da kalmar sadaƙa.[14] Amma a hadisai da suka shafi hukunce-hukuncen waƙafi, an yi amfani da kalmar waƙafi kai tsaye.[15]

waƙafi yana daga cikin batutuwan da aka fi tattaunawa a tsakanin Musulmi. Baya ga rubuce-rubucen fiƙihu, an rubuta littattafai masu zaman kansu da kuma maƙaloli masu yawa a kansa. A cikin littafin Ma'akhizshinasi-ye waƙfe, wanda Sayyid Ahmad Sajjadi ya rubuta, an gabatar da jerin rubuce-rubuce 6,239 game da waƙafi, waɗanda suka haɗa da littattafai, maƙaloli, kundin bincike, rubuce-rubucen hannu, labarai da rahotannin mujallu.[16]

Taƙaitaccen Tarihi

Shafin farko na takardar waƙafin Shah Sulɗan Husaini, wanda Ahmad Nayyirizi fitaccen mai zane-zanen rubutun hannu na ƙarni na goma sha biyu Hijiriyya ya rubuta. A cikin wannan takarda an ware wata gona mai suna Izadkhwast, wadda ake kira Ali abad, a matsayin waƙafi.

An bayyana cewa waƙafi yana da dogon tarihi, kuma an ce ya kasance tun kafin zuwan Musulunci.[17] Bayan zuwan Musulunci kuwa, tun daga zamanin Annabi Muhammad (S.A.W), ya zama al'ada mai yaɗuwa a tsakanin Musulmi.[18] Annabi (S.A.W) da kansa ya yi waƙafin wasu dukiyoyi.[19] Daga cikin misalan farko, ya ware wani fili domin amfanin Ibnus Sabil (Matafiyi mai buƙata).[20] Haka kuma, an ruwaito daga Jabir Bin Abdullahi Ansari cewa babu wani sahabi mai hali wanda bai yi wani waƙafi ba.[21]

Daga cikin Imamai, Imam Ali (A.S) shi ne ya fi kowa yawan waƙafofi.[22] A cewar Ibn Shahre Ashub, Imam Ali (A.S) ya haƙa rijiyoyi guda ɗari a Yanbu'u, sannan ya ware su a matsayin waƙafi domin alhazan Makka. Haka kuma, ya haƙa wasu rijiyoyi a hanyar Kufa zuwa Makka, ya gina masallatai a Madina, Miƙat, Kufa da Basra, sannan ya mayar da su waƙafi.[23]

Daga baya, waƙafofin Musulmi suka ƙaru sosai har a zamanin Banu Umayya aka kafa wata hukuma ta musamman domin kula da su. Tun daga wannan lokaci ne gwamnati ta fara ɗaukar alhakin gudanar da harkokin waƙafofi.[24]

Amfanonin Waƙafi

A cikin wasu rubuce-rubuce da suka shafi waƙafi, an yi bayani game da tasirinsa ta fuskar tattalin arziki da zamantakewa.[25] Bisa ga rahotannin tarihi, daga cikin abubuwan da aka yi waƙafi da kuma yadda ake amfani da su akwai: gina masallatai, makarantu, ɗakunan karatu, asibitoci, asibitocin masu tabin hankali, tankunan adana ruwa, hanyoyin ruwa na ƙarƙashin ƙasa, kula da talakawa, marayu, nakasassu da fursunoni, da kuma ɗaukar nauyin rayuwar malamai.[26] Saboda haka, an ce waƙafi ya taka muhimmiyar rawa a fannonin samar da walwalar jama'a, kiwon lafiya da magani, da kuma bunƙasa ilimi da fasaha.[27]

Wasu masana, bisa nazarin tarihi, sun raba ayyukan waƙafi zuwa fannoni huɗu kamar haka:

  • Harkokin al'adu da ilimi; kamar kafa makarantu, samar da littattafai da gina ɗakunan karatu.
  • Harkokin lafiya; kamar kafa asibitoci, cibiyoyin kula da masu tabin hankali da wuraren wanka na jama'a.
  • Harkokin zamantakewa da jin daɗin jama'a; kamar gina masaukan matafiya, gadoji, ribat, tankunan ruwa, hanyoyin ruwa na ƙarƙashin ƙasa da masana'antu.
  • Harkokin addini; kamar gina masallatai da wuraren ziyara.[28]

A zamanin yau kuma, wuraren addini irin su haramomin Imamai, masallatai da hauzozin ilimin addini suna samun mafi yawan kuɗaɗen gudanar da ayyukansu ne daga kuɗaɗen da ake samu ta hanyar waƙafiofi.[29]

Gudanar da Waƙafofi

Takardar waƙafin littafin Tazkiratul Fuƙaha domin wata Hauzar Ilimin Addini a Isfahan.

Yawaitar waƙafiofi a ƙasashen Musulmi ya sa aka kafa hukumomin gwamnati na musamman domin gudanar da su. Wannan tsari yana da dogon tarihi, kuma bisa ga rahotannin tarihi, ya samo asali tun zamanin Banu Umayya. A wannan lokaci ne Taubatu Bin Namir, alƙalin birnin Basra, ya ba da umarnin a yi rajistar waƙafofi. Haka kuma, shi ne ya kafa Diwanul Auƙaf (Hukumar waƙafofi) a wannan birni.[30]

A zamanin Ilkhanawa, akwai wata hukuma da ake kira "Hukumat-e Mawƙufat" (Hukumar kula da waƙafofi), wadda take aiki ƙarƙashin jagorancin ƙazi al-ƙudat (Babban Alƙali).[31] A Iran kuwa, a zamanin Safawiyyawa, a karon farko an kafa wata hukuma mai cin gashin kanta domin kula da waƙafiofi. Wannan hukuma tana da wakilai a manyan birane, waɗanda ake kira "Wazir al-Auƙaf" (Ministan waƙafiofi)..[32]

A yau, a ƙasashen Musulmi akwai hukumomi na musamman da ke kula da waƙafofi. Daga cikinsu akwai Hukumar kula da waƙafofi da Ayyukan Alheri ta Iran,[33] Hukumar waƙafin Shi'a da hukumar kula da waƙafin Ahlus-Sunna na Iraki,[34] Ma'aikatar waƙafifi ta Masar,[35] Ma'aikatar kula waƙafofi da Harkokin Musulunci ta Kuwait,[36] da kuma Majalisar ƙoli ta waƙafofi ta Saudiyya.[37]

Sharuɗɗan Ingancin Waƙafi

Malaman fiƙihu sun bayyana sharuɗɗan ingancin waƙafi a fannoni huɗu kamar haka: Abin da aka yi wa waƙafi (Al-aynul -mauƙufa) wato dukiyar da aka keɓe. Waƙif (Wanda ya yi waƙafin) Mauƙuf alaihim (Waɗanda aka yi waƙafin domin su). Aikin yin waƙafi.

Dukiyar Da Aka Yi Wa Waƙafi

Dukiyar da ake yi wa waƙafi dole ta kasance tana da sharuɗɗa huɗu:

  • Ta kasance abu ne na zahiri kuma takamaimai. Bisa wannan sharaɗi, ba za a iya yin waƙafin wata dukiya da take hannun wani ba, ko kuma yin waƙafin gida ba tare da bayyana wane gida ake nufi ba.
  • Samun wannan dukiya a matsayin waƙafi daga hannun waƙif ya zama halal, kuma ta kasance tana iya shiga mallaka. Saboda haka, waƙif ba zai iya yin waƙafin dukiyar wani ba, domin ba shi ne mai ita ba kuma ba ya da ikon bayar da ita. Bisa wannan sharaɗi, misali, ba za a iya yin waƙafin alade ba, saboda ba ya shiga mallakar Musulmi. Haka kuma, yin waƙafin abubuwan da ba su da wata fa'ida sai ta hanyar haram, kamar kayan kiɗa da caca, bai inganta ba.[38]
  • Ta kasance abu ne da za a iya miƙawa. Saboda haka, yin waƙafin bawan da ya gudu ba ya inganta.[39]
  • A iya amfani da amfaninta ba tare da lalata asalin dukiyar ba. Bisa wannan sharaɗi, ba za a iya yin waƙafin kuɗi kai tsaye ba, domin amfani da shi yana buƙatar a kashe asalin kuɗin.[40]

Waƙif (Mai Yin waƙafi)

  • Waƙif dole ne ya kasance ya balaga, ya kai matsayin fahimtar hankali, kuma yana da ikon gudanar da dukiyarsa.[41]

Waɗanda Aka Yi waƙafin Domin Su

Wanda aka yi wa waƙafi dole ne ya kasance yana wanzuwa, ya kasance mutum ɗaya ko mutane da aka sani, kuma yin waƙafin domin su bai zama haram ba. Bisa waɗannan sharuɗɗa, ba za a iya yin waƙafi domin wanda ba a haife shi ba tukuna ba. Haka kuma, ba za a iya yin waƙafi domin ƴan fashi ko kafirai masu yaƙi da Musulmi ba, domin yin waƙafi gare su haram ne.[42]

Aikin Yin Waƙafi

Yin waƙafi yana inganta ne idan ya kasance yana da waɗannan sharuɗɗa:

  • Dawwama: Ma'ana waƙafi ba ya kasancewa na wani lokaci takamaimai. Saboda haka, yin waƙafi na wani lokaci kaɗai bai inganta ba. Haka kuma, yin waƙafi domin mutum guda na musamman ba ya dacewa, domin waƙafin zai ƙare da mutuwar wannan mutum.
  • Kasancewa mai aiki nan take: Ma'ana waƙafi yana fara aiki daga lokacin da aka karanta sigar (Siga) waƙafin, kuma ba za a iya karanta sigar waƙafi domin wata dukiya da za a yi wa waƙafi a nan gaba ba.
  • Karɓar dukiyar waƙafi: Har sai an karɓi abin da aka yi wa waƙafi daga hannun waƙif, waƙafin bai cika ba, kuma wannan abu yana ci gaba da kasancewa mallakarsa.
  • Fita daga mallakar waƙif: Bisa wannan sharadi, mutum ba zai iya yin waƙafin dukiyarsa domin kansa ba.[43]

Hukunce-hukuncen Waƙafi

Wasu daga cikin hukunce-hukuncen waƙafi, bisa littattafan bayanin hukunce-hukuncen addini (Risalat al-Tauzih al-Masa'il), su ne kamar haka:[44]

  • Dukiyar waƙafi tana fita daga mallakar waƙif, kuma ba shi da ikon sayar da ita, bayar da ita kyauta, ko gadonta.
  • A wajen ingancin waƙafi, wasu malamai suna ganin karanta sigar waƙafi wajibi ne (da kowace harshe), yayin da wasu suke ganin rubutu kawai ko wani aiki da yake nuna an yi waƙafi ya isa.
  • Bisa fatawar wasu malamai, ba a buƙatar amincewar waɗanda aka yi wa waƙafin domin su ba. Amma wasu sun ce a waƙafi na musamman, amincewar mutum ko mutanen da aka yi wa waƙafin domin su sharaɗi ne na inganci.
  • Yin waƙafin dukiya domin kai ba ya halatta. Sai dai idan mutum ya yi waƙafin wata dukiya domin talakawa, daga baya shi kansa ya zama talaka, zai iya amfana daga ribar wannan waƙafi.
  • Ba lallai ba ne dukiyar da ake yi wa waƙafi ta kasance tana da amfani kai tsaye a lokacin yin waƙafin. Saboda haka, yin waƙafin ƙananan dabbobi ko tsirrai marasa ba da ƴaƴa a lokacin waƙafi yana inganta.
  • Istibdalul Mauƙufa (Sauya dukiyar waƙafi da wata dukiya dabam) a asali ba ya halatta. Sai dai yana yiwuwa a wasu yanayi na musamman kamar lalacewar dukiyar, rasa amfaninta, ko idan waƙif ya sanya wannan sharaɗi.

Bayanin kula

  1. ↑ Don duba bayani, duba: Muhaƙƙiƙ Hilli, Shara'i'ul Islam, juzu'i na 2, shafi na 165; Allama Hilli, Tahrir al-Ahkam al-Shari'a, juzu'i na 3, shafi na 289.
  2. ↑ Mishkini, Mustalahat al-Fiqh, shafi na 567.
  3. ↑ Muhaƙƙiƙ Hilli, Shara'i'ul Islam, juzu'i na 2, shafi na 171.
  4. ↑ Mishkini, Mustalahat al-Fiqh, shafi na 567.
  5. ↑ Mishkini, Mustalahat al-Fiqh, shafi na 567; don ƙarin bayani, duba: Tabataba'i Yazdi, Takmilat al-'Urwat al-Wuthqa, Kitabfurushi Dawari, juzu'i na 1, shafi na 184.
  6. ↑ Kulaini, Al-Kafi, juzu'i na 7, shafi na 57.
  7. ↑ Tabataba'i Yazdi, Takmilat al-Urwat al-Wuthƙa, Kitabfurushi Dawari, juzu'i na 1, shafi na 184.
  8. ↑ Jannati, Adwar al-Fiqh wa Tahawwulatuhu, shafi na 433.
  9. ↑ Don misali, duba: Muhaƙƙiƙ Hilli, Shara'i'ul Islam, juzu'i na 2, shafuffuka 165–176; Tabataba'i Yazdi, Takmilat al-Urwat al-Wusƙa, Kitabfurushi Dawari, juzu'i na 1, shafuffuka 184–274.
  10. ↑ Don ƙarin bayani, duba: Shaik Saduq, Man La Yahduruhu al-Faqih, juzu'i na 4, shafi na 237; Kulayni, Al-Kafi, juzu'i na 7, shafi na 30.
  11. ↑ Mu'assase Da'irat al-Ma'arif Fiqh Islami mutabik Mazhabe Ahlul-Bayt (AS), Farhang-e Fiqh Mutabiq Mazhab-e Ahlul-Bayt (AS), 1392–1395Sh, juzu'i na 4, shafi na 495.
  12. ↑ Don ƙarin bayani, duba: Fadil Miqdad, Kanz al-Irfan, Maktabat al-Murtadawiyya, juzu'i na 2, shafi na 113.
  13. ↑ Don misali, duba: Ibn Abi Jumhur, Awali al-La'ali, 1405H, juzu'i na 3, shafi na 260.
  14. ↑ Tabataba'i Yazdi, Takmilat al-'Urwat al-Wusƙa, Kitabfurushi Dawari, juzu'i na 1, shafi na 189.
  15. ↑ Don misali, duba: Shaik Saduq, Man La Yahduruhu al-Faqih, 1413H, juzu'i na 4, shafuffuka 237–243; Kulaini, Al-Kafi, 1407H, juzu'i na 7, shafuffuka 35–38.
  16. ↑ Tale'i, Mu'arrifi Wa Naqze Ma'zkhizshinasi-ye Waqf , shafi na 25.
  17. ↑ Asili, Kitabshinasi-ye Waqf, shafi na 107.
  18. ↑ Salimi-Far, Negaahi be Waqf wa Asar-e Eqtesadi-ye Ejtema'i-ye An, shafuffuka na 57 da 66.
  19. ↑ Don ƙarin bayani, duba: Ibn Hayyun, Da'a'im al-Islam, juzu'i na 2, shafi na 341.
  20. ↑ Salimi-Far, Negaahi be Waqf wa Asar-e Eqtesadi-ye Ejtema'i-ye An, 1370Sh, shafi na 55.
  21. ↑ Ibn Abi Jumhur, Awali al-La'ali, juzu'i na 3, shafi na 261.
  22. ↑ Salimi-Far, Negaahi be Waqf wa Asar-e Eqtesadi-ye Ejtema'i-ye An, 1370Sh, shafi na 59.
  23. ↑ Don ƙarin bayani, duba: Ibn Shahrashub, Manaqib al Abi Talib, juzu'i na 2, shafi na 123.
  24. ↑ Salimi-Far, Negaahi be Waqf wa Asar-e Eqtesadi-ye Ejtema'i-ye An, 1370Sh, shafuffuka na 69–70."
  25. ↑ Don misali, duba: Qahaf, Al-Waqf al-Islami, shafuffuka na 66–72; Salimi-Far, Negaahi be Waqf wa Asar-e Eqtesadi-ye Ejtema'i-ye An, shafuffuka na 144–158.
  26. ↑ Salimi-Far, Negaahi be Waqf wa Asar-e Eqtesadi-ye Ejtema'i-ye An, shafuffuka na 145–146.
  27. ↑ Don ƙarin bayani, duba: Salimi-Far, Negaahi be Waqf wa Asar-e Eqtesadi-ye Ejtema'i-ye An, shafuffuka na 144–158.
  28. ↑ Asili, Kitabshinasi-ye Waqf, shafi na 108.
  29. ↑ Mu'allafeh-shenasi-ye Olgu-ye Matlub-e Ta'min-e Mali-ye Howzeh-ye 'Elmiye Bar Asas-e Feqh va Eqtesad-e Eslami. Kamfanin Dillancin Labaran Hauza."
  30. ↑ Salimi-Far, Negaahi be Waqf wa Asar-e Eqtesadi-ye Ejtema'i-ye An, shafi na 69.
  31. ↑ Asili, Kitabshinasi-ye Waqf, shafi na 107.
  32. ↑ Asili, Kitabshinasi-ye Waqf, shafi na 108.
  33. ↑ Salimi-Far, Negaahi be Waqf wa Asar-e Eqtesadi-ye Ejtema'i-ye An, shafuffuka na 94–95.
  34. ↑ Sazman-e Owqaf, ashenayi ba Nezam-e Modiriyat-e Waqf wa Omur-e Khayriyye dar Keshvar-e Iraq, 1396Sh, s. 80.
  35. ↑ Sazman-e Owqaf, ashenayi ba Nezam-e Modiriyat-e Waqf wa Omur-e Khayriyye dar Keshvar-e Masar, s. 82.
  36. ↑ Sazman-e Owqaf, ashenayi ba Nezam-e Modiriyat-e Waqf wa Omur-e Khayriyye dar Keshvar-e Kuwait, s. 66.
  37. ↑ Sazman-e Owqaf, ashenayi ba Nezam-e Modiriyat-e Waqf wa Omur-e Khayriyye dar Keshvar-e Arabestan-e Sa'udi, s. 83.
  38. ↑ Khomaini, Tahrir al-Wasilah, Cibiyar Tsarawa da Wallafa Ayyukan Imam Khumaini (Rah), juzu'i na 2, shafi na 67.
  39. ↑ Muhaƙƙiƙ Hilli, Shara'i' al-Islam, juzu'i na 2, shafi na 444.
  40. ↑ Muhaƙƙiƙ Hilli, Shara'i'ul Islam, juzu'i na 2, shafuffuka na 166–167.
  41. ↑ Muhaƙƙiƙ Hilli, Shara'i'ul Islam, juzu'i na 2, shafuffuka na 167.
  42. ↑ Muhaƙƙiƙ Hilli, Shara'i'ul Islam,juzu'i na 2, shafuffuka na 168.
  43. ↑ Muhaƙƙiƙ Hilli, Shara'i' ul Islam, juzu'i na 2, shafuffuka na 170-171.
  44. ↑ Bani Hashimi Khomaini, Tawdih al-Masa'il Maraji, juzu'i na 2, shafuffuka na 630–638.

Nassoshi

  • Allama Hilli, Hassan bn Yusuf, Tahrir al-Aḥkam al-Shari'iyya ʿala Madhhab al-Imamiyya, bincike da gyaran Ibrahim Bahaduri, Qum, Cibiyar Imam Sadiƙ (A.S), bugu na farko, 1420H.
  • Asili, Susan, Kitabshinasi-ye Waqf, dar Mirath-e Jawidan, lamba ta 4, 1373 Shamsiyya.
  • Bani Hashimi Khomaini, Sayyid Muhammad Husain, Tauzihul Masa'il Maraji, Mutabik ba Fatawayi Shanzdah Nafar az Maraji-e Azam., Qum, Ofishin Wallafe-wallafen Musulunci mai alaƙa da Majalisar Malaman Hauza Ilmiyya ta Qum, bugu na takwas, 1424H.
  • Fadil Miqdad, Miqdad bn Abdullah, Kanz al-ʿIrfan fi Fiqh al-Qur'an, Tehran, Maktabat al-Murtazawiyya.
  • Sazman-e Owqaf wa Omur-e Khayriyye; Daftar-e Nowsazi wa Tahavvol-e Mo'avenat-e Tose'e wa Poshtibani, ashenayi ba Nezam-e Modiriyat-e Waqf wa Omur-e Khayriyye dar Keshvar-e Iraq. (Hukumar Waqfofi da Ayyukan Alheri; Ofishin Sabuntawa da Sauyi na Mataimakin Ci gaba da Tallafi a ƙasar Saudiyya), Tehran, Kamfanin Bugawa da Yaɗa na Hukumar Waqfofi da Ayyukan Alheri, bugu na farko, 1396 Shamsiyya/2017–2018 Miladiyya..
  • Sazman-e Owqaf wa Omur-e Khayriyye; Daftar-e Nowsazi wa Tahavvol-e Mo'avenat-e Tose'e wa Poshtibani, ashenayi ba Nezam-e Modiriyat-e Waqf wa Omur-e Khayriyye dar Keshvar-e Misr. (Hukumar Waƙafofi da Ayyukan Alheri; Ofishin Sabuntawa da Sauyi na Mataimakin Ci gaba da Tallafi na masar), Tehran, Kamfanin Bugawa da Yaɗa na Hukumar Waqfofi da Ayyukan Alheri, bugu na farko, 1396 Shamsiyya/2017–2018 Miladiyya.
  • Sazman-e Owqaf wa Omur-e Khayriyye; Daftar-e Nowsazi wa Tahavvol-e Mo'avenat-e Tose'e wa Poshtibani, ashenayi ba Nezam-e Modiriyat-e Waqf wa Omur-e Khayriyye dar Keshvar-e Kuwait. (Hukumar Waƙafofi da Ayyukan Alheri; Ofishin Sabuntawa da Sauyi na Mataimakin Ci gaba da Tallafi na Kuwait), Tehran, Kamfanin Bugawa da Yaɗa na Hukumar Waqfofi da Ayyukan Alheri, bugu na farko, 1396 Shamsiyya/2017–2018 Miladiyya.
  • Sazman-e Owqaf wa Omur-e Khayriyye; Daftar-e Nowsazi wa Tahavvol-e Mo'avenat-e Tose'e wa Poshtibani, ashenayi ba Nezam-e Modiriyat-e Waqf wa Omur-e Khayriyye dar Keshvar-e Saudi. (Hukumar Waƙafofi da Ayyukan Alheri; Ofishin Sabuntawa da Sauyi na Mataimakin Ci gaba da Tallafi, Gabatarwa ga Tsarin Gudanar da Waqf da Ayyukan Alheri a Saudiya), Tehran, Kamfanin Bugawa da Yaɗa na Hukumar Waqfofi da Ayyukan Alheri, bugu na farko, 1396 Shamsiyya/2017–2018 Miladiyya..
  • Ibn Abi Jumhur, Muhammad bn Zainuddin, ʿAwali al-La'ali al-ʿAziziyya fi al-Aḥadith al-Diniyya, gyaran Mujtaba Iraqi, Qum, Dar Sayyid al-Shuhada', 1405H.
  • Ibn Hayyun, Nu'man bn Muhammad, Daʿa'im al-Islam, gyaran Asif Faizi, Qum, Cibiyar al al-Bayt (A.S.), 1385H.
  • Khomaini, Ruhullah, Taḥrir al-Wasila, mawallafi: Cibiyar Tsara da Yaɗa Ayyukan Imam Khumaini (RA), Tehran, juzu'i na 2.
  • Kulaini, Muhammad bn Ya'qub, Al-Kafi, bincike da gyaran Ali Akbar Ghafari, Tehran, Dar al-Kutub al-Islamiyya, bugu na huɗu, 1407H.
  • Mishkini, Mirza Ali, Musṭalaḥat al-Fiqh, Qum, Al-Hadi,
  • Muhaƙƙiƙ Hilli, Ja'far bn Hassan, Shara'i'ul Islam fi Masa'il al-Ḥalal wa al-Ḥaram, bincike da gyaran Abdul Husayn Muhammad Ali Baqqal, Qum, Isma'iliyya, bugu na biyu, 1408H.
  • Mu'assase Da'irat al-Maʿarif al-Fiqh al-Islami Mutabiq Mazhab Ahlul Baiti (A.S.), Farhang-e Fiqh Mutabiq-e Mazhab -e Ahlul Bayt (A.S.)" Qum, wannan cibiya, 1392–1395 Shamsiyya.
  • Qahf, Mundhir, Al-Waqf al-Islami: Tatawwuruhu, Idaratuhu, Tanmiyatuhu, Damascus, Dar al-Fikr, bugu na farko, 1421H/2000M.
  • Saduƙ, Muhammad bn Ali, Man La Yaḥḍuruhu al-Faqih, bincike da gyaran Ali Akbar Ghafari, Qum, Ofishin Wallafe-wallafen Musulunci mai alaƙa da Majalisar Malaman Hauza Ilmiyya ta Qum, bugu na biyu, 1413H.
  • Salimifar, Mustafa, Nazari ba Waqf wa asar-e Eqtiṣadi-ye Ejtemaʿi-ye an Mashhad, Gidauniyar Bincike ta Astan Quds Razawi, bugu na farko, 1370 Shamsiyya.
  • Tabataba'i Yazdi, Sayyid Muhammad Kazim, Takmila al-Urwa al-Wusƙa, Kantin Littattafan Dawari.
  • Tala'i, Abdul Husain, Ma'arifi wa Naqz-e Ma'khizshinasi-ye Waqf dar Naqd-e Kitab-e Iṭṭilaʿrasani wa Ertebaṭat, lamba ta 9, 1395 Shamsiyya.
  • «مؤلفه‌شناسی الگوی مطلوب تامین مالی حوزه علمیه بر اساس فقه و اقتصاد اسلامی»، (Nazarin marubuta da tsarin da ya dace na samar da kuɗaɗen Hauzar Ilimin Addini bisa Fikihu da Tattalin Arzikin Musulunci.), Kamfanin Dillancin Labaran Hauza, ranar wallafa: 5 Janairu 2025 Miladiyya, ranar dubawa: 12 Mayu 2026 Miladiyya.
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