أحكام الوقف فی الفقة، وقوانین إیران ولبنان (دراسة مقارنة) (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
الوقف فی الفقه والنظامین القانونیین فی إیران ولبنان لهما أحکام قانونیه مختلفه، وفی هذا البحث تمت مناقشه موضوع دراسه مقارنه للأحکام الشرعیه للوقف فی الفقه والنظامین المذکورین أعلاه. والغرض من هذا البحث هو التعبیر عن الخصائص والقواسم المشترکه والإختلافات الفقهیه والنظام القانونی بین البلدین وتقدیم الحل المناسب للمشرعین، بمعنى أن الوقف فی الفقه والقانون الإیرانی یتم بالعقد وبطریقه شرعیه. صیغه دائمه (المؤبّد)، والعقار المراد وقفه یخرج من ملکیه الواقف (المالک). الوقف مال یجوز الانتفاع به مع بقاء العین، سواء کان منقولاً أو غیر منقول مشاعاً أو معیناً، ویکون وقف الدین والمنفعه باطلاً، وإذا لم یجعل الواقف عین الموقوف تحت التصرف والحیازه لا یتحقق الوقف، لم یتحقق الوقف. وإذا جعله تحت التصرف بالقبض، یتم الوقف بالنسبه. ومع تحقیق الوقف فی القانون الإیرانی، یکون لکل وقف شخصیه اعتباریه مستقله ویکون المتولی هو ممثله دون الحاجه للتسجیل، ولکن فی الفقه والقانون اللبنانی، ینقسم الوقف إلى قسمین: الوقف الخیری (الأوقاف العامه) دائم والوقف العائلی (الأوقاف الخاصه) مؤقت وخلافاً للقانون الإیرانی فی الأوقاف الخاصه، یمکن للواقف أن یقف الموقوف حتى جیلین. وشرط إنشائها أن تکون مسجله وأن یکون 15% منها تحت تصرف الإداره الأوقاف والشؤون المتعلقه بها لتستغله فی الأشغال العامه. وإلا فالوقف باطل، أما فی الأوقاف الخیریه (الأوقاف العامه) فالوقف دائم ولا یحتاج إلى تسجیل. وکذلک لا یجوز وقف المال المشترک من المال غیر القابل للقسمه؛ إلا إذا کان الجزء الآخر منه موقوفا، وأما فی باب الشرط فی الوقف، وفقا لقانون الوقف اللبنانی، فیجوز للواقف أن یحدد الشروط العشره لنفسه أو لغیره فی إطار هذا القانون، وکذلک قد قسم قانون الوقف فی لبنان شروط الواقفین إلى قسمین: صحیح وغیر صحیح، وجعل الشروط غیر الصحیحه باطلاً وقبل مبدأ الوقف. وفی البحث الحالی تمت الإجابه على سؤال ما الفرق بین أحکام حقوق الوقف فی الفقه وبین النظامین القانونیین المذکورین؟ وأخیرا، وباستخدام المنهج الوصفی - التحلیلی، تم التوصل إلى أن أحکام النظم القانونیه المذکوره تشترک وتختلف فی موضوع الوقف، والنظام القانونی اللبنانی أکثر شمولا وقابله للإقتباس والإستفاده.Provisions of Endowments in Islamic Jurisprudence, and the Laws of Iran and Lebanon (A Comparative Study)
Literally, Waqf means to stand and hold, and in jurisprudence, it means to hold property and prevent it from being transferred to others, while its benefits are spent in the way of God. Article 55 of the Iranian Civil Code defines Waqf as "holding property and realizing its benefits." In Lebanon, Waqf is also divided into two types: charitable and family, each of which has its own rules and regulations. This study uses a descriptive-analytical method and library resources to conduct a comparative study of the Sharia laws and regulations of Waqf in Iran and Lebanon. The comparison of the legal systems of the two countries is based on the jurisprudential foundations of the emami, Hanafi, Shafi'i, and other Sunni schools of thought. Waqf laws in Iran are mainly based on emami jurisprudence, and in the absence of a law, reference is made to reliable Islamic sources. In Lebanon, family waqf laws are formulated based on the 1947 law, and charitable waqf is also subject to the jurisprudential principles of the Hanafi school of thought. emami and Hanafi jurisprudence have a similar definition of waqf, while Maliki and Hanafi jurisprudence allow the property to remain in the ownership of the donor. Both countries have provided laws to ensure investment and optimal use of endowments. Endowments, as a social and economic institution, have a significant impact on promoting public welfare. A review of Iranian and Lebanese laws reveals similarities and differences that have arisen due to jurisprudential foundations and social conditions. Creating more precise legal frameworks can help promote the tradition of endowments and increase public participation. Keywords: Endowment, Iranian laws, Lebanese laws, emami jurisprudence, Hanafi jurisprudence, comparative law. Introduction: Waqf, a term rooted in Islamic tradition, holds significant cultural, social, and economic importance. Linguistically, it translates to "standing still" or "restraint," but in the context of Islamic jurisprudence, it embodies the act of holding property and restricting its transfer to others. This restriction serves a noble purpose: dedicating the benefits of the property exclusively for the sake of God. As a centuries-old practice, waqf represents an enduring mechanism for achieving community welfare, charitable endeavors, and familial support. Article 55 of the Iranian Civil Code provides a succinct definition of waqf as "the holding of property and the dedication of its benefits." This definition underscores the dual essence of waqf: the immovable nature of the property itself and the perpetual availability of its benefits for predetermined purposes. In Lebanon, the concept of waqf is similarly entrenched in legal and social systems but is categorized into two distinct types: charitable waqf and family waqf. Charitable waqf is primarily aimed at supporting public welfare initiatives such as education, healthcare, and infrastructure. Conversely, family waqf is designed to serve the interests of specific family members, ensuring financial security and preserving wealth within familial structures. Each type of waqf is governed by specific laws and regulations, reflecting the diverse interpretations and applications of Islamic jurisprudence across different regions and contexts. Materials & Methods: This study employs a descriptive-analytical approach, delving into the legal and jurisprudential dimensions of waqf in Iran and Lebanon. By relying on an extensive review of library resources, the research endeavors to draw a comprehensive comparison between the two countries' legal systems, emphasizing the principles derived from Islamic jurisprudence. The analysis encompasses the jurisprudential foundations of the emami (Shi'a) school predominant in Iran, alongside the Hanafi, Shafi'i, and other Sunni schools of thought that significantly influence Lebanese legal frameworks. The methodology not only highlights the historical evolution of waqf laws but also examines their p
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