Comparative Analysis of Waqf Istibdal Fatwas and Their Implementation
Abstract
This study presents a comparative analysis of istibdal (the substitution or exchange of waqf property) in Islamic legal fatwas and its practical implementation across Malaysia and Indonesia. Employing a normative legal research methodology within a conceptual framework, data were collected through extensive literature review and analyzed using the method of legal interpretation. The findings reveal that prominent Islamic jurists (fuqoha) from the four major Sunni schools of law Shafi‘i, Maliki, Hanafi, and Hanbali generally permit istibdal under certain conditions: necessity, public benefit (maslahah), judicial authorization, or in instances where the waqf property has been damaged. This doctrinal position is echoed in contemporary legal opinions, such as the fatwa issued by the Majlis Agama Islam Negeri (MAIN) of Malaysia, as well as those by the Bahtsul Masail Institute of Nahdlatul Ulama (1996), the Komisi Fatwa of the Majelis Ulama Indonesia (MUI) in 2009, and additional fatwas No. 54 (2014) and No. 34 (2013) by MUI. Furthermore, the Tarjih and Tajdid Councils of Muhammadiyah support istibdal, with the condition that it receives consent from the original donor (wakif) or their heirs. From an implementation perspective, Malaysia has institutionalized istibdal following the decision of the National Fatwa Committee (Jawatankuasa Fatwa Majlis Kebangsaan) dated April 13, 1982. In Indonesia, the practice varies by region: Aceh relies on community deliberation with nadzhir and local leaders, whereas other regions follow the legal procedures outlined in Law No. 41 of 2004 and Government Regulation No. 42 of 2006.
Keywords: Waqf, Istibdal, Islamic Jurisprudence (Fuqoha), Fatwa, Implementation.
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