Verbal Waqf in the Digital Age Between Sharia Validity and National Legal Certainty

Yana Sutiana; Mohamad Athoillah; Ramin

doi:10.65049/g47xbc45

Authors

Yana Sutiana Universitas Islam Negeri Sunan Gunung Djati Bandung, Indonesia Author
Mohamad Athoillah Universitas Islam Negeri Sunan Gunung Djati, Bandung, Indonesia Author
Ramin Universitas Islam Negeri Sunan Gunung Djati, Bandung, Indonesia Author

DOI:

https://doi.org/10.65049/g47xbc45

Keywords:

Verbal Waqf, Digital Waqf, Islamic and Positive Law, Legal Certainty, Digital Transformation

Abstract

Waqf is an important instrument in the Islamic economic system that has social and spiritual functions in improving the welfare of the people. The concept of waqf as a charitable deed means that its benefits can continue to be felt as long as the waqf property is used for the public good. In classical fiqh, waqf can be declared verbally through a shighat in front of witnesses without the need for written documents, as long as it fulfils the pillars and conditions of waqf, such as the wakif, mauquf, mauquf 'alaih, and shighat. However, in positive law in Indonesia, through Law Number 41 of 2004 concerning Waqf and Government Regulation Number 42 of 2006, waqf must be proven with a Waqf Deed (AIW) to ensure legal certainty, transparency, and accountability in the management of waqf assets. With the development of digital technology, there has been a phenomenon of waqf through electronic media such as voice recordings, videos, or online messages. Sharia law considers this form to be valid if it fulfils the elements of intention, clarity of statement, and testimony. However, formal law still requires reinforcement through official documents such as e-AIW or certified digital signatures. This study uses a normative juridical approach based on literature review by analysing primary, secondary, and tertiary sources qualitatively. The results of the study show that harmonisation between Islamic law and positive law is necessary so that waqf practices in the digital era remain valid under Sharia law and have legal certainty.

Downloads

Download data is not yet available.

References

Abu Zahrah, M. (1971). Muhadharat fi al-Waqf (hlm. 45). Kairo: Dar al-Fikr al-‘Arabi.

Al-Kasani, A. B. (1986). Bada’i al-Shana’i fi Tartib al-Syara’i (Juz 6, hlm. 226). Beirut: Dar al-Kutub al-‘Ilmiyyah.

Al-Qaradawi, Y. (1999). Fiqh al-Zakah (hlm. 342). Kairo: Maktabah Wahbah.

Al-Suyuthi, A. (1998). Al-Asybah wa al-Nazhair (hlm. 60). Kairo: Dar al-Hadits.

Az-Zuhaili, W. (1985). Al-Fiqh al-Islami wa Adillatuhu (Juz 8, hlm. 153). Damaskus: Dar al-Fikr.

Az-Zuhaili, W. (1989). Al-Fiqh al-Islami wa Adillatuhu (Juz 8, hlm. 155). Damaskus: Dar al-Fikr.

Badan Wakaf Indonesia. (2020). Pedoman Teknis Wakaf Uang dan Wakaf Digital (hlm. 14). Jakarta: BWI Press.

Badan Wakaf Indonesia. (2022). Panduan Praktis Wakaf Produktif (hlm. 12). Jakarta: BWI.

Badan Wakaf Indonesia. (2023). Laporan Tahunan BWI 2023 (hlm. 18–19). Jakarta: BWI.

Buang, A. H. (2022). Digital evidence and Islamic legal perspective. Malaysian Journal of Syariah and Law, 9(2), 33.

Fatwa MUI No. 2 Tahun 2023 tentang Wakaf Digital.

Fatahillah, I. A., Novianti, L., & Nuraeni, N. (2025). Penguatan bisnis syariah sebagai strategi mitigasi dampak proteksionisme dan ketidakpastian ekonomi global. Gunung Djati Conference Series, 56. Seminar Nasional Ekonomi dan Bisnis Islam Tahun 2025.

Irfan, M. N. (2018). Hukum Wakaf Indonesia (hlm. 61). Jakarta: Kencana.

Imam An-Nawawi. (1996). Al-Majmu’ Syarh al-Muhadzdzab (Juz 9, hlm. 392). Beirut: Dar al Fikr.

Kementerian Agama RI. (2018). Pedoman Pelaksanaan Pendaftaran dan Sertifikasi Tanah Wakaf (hlm. 21–22). Jakarta: Direktorat Pemberdayaan Wakaf.

Majma‘ al-Fiqh al-Islāmī. (2010). Qarārāt al-Majma‘ al-Fiqh al-Islāmī al-Duwalī. Jeddah: OIC.

Mertokusumo, S. (2009). Hukum Acara Perdata Indonesia (hlm. 45). Yogyakarta: Liberty.

Muslim bin Hajjaj. (1992). Shahih Muslim (Juz 3, hlm. 125). Beirut: Dar Ihya al-Turats al ‘Arabi.

Novianti, L. (2024). Green Constitution dalam Mendorong Green Economy sebagai Pembangunan Inklusif Berkelanjutan. Gunung Djati Conference Series, 42, 1–10.

Novianti, L. (2024). Metodologi Penelitian Hukum di Era Digital. GERECHTIKEIT: Jurnal Riset Peradaban Hukum, 1(2)

Novianti, L. (2025). Historical business ethics of the Prophet Muhammad SAW in facing the development of artificial intelligence technology. Causality Journal, 2(1), 12–22. https://doi.org/10.61597/causalityjournal.v2i1.115 ISSN: 2774-65

Qayyim al-Jauziyyah, I. (1991). I’lam al-Muwaqqi’in ‘an Rabb al-‘Alamin (Juz 3, hlm. 45). Beirut: Dar al-Jail.

Republik Indonesia. (1945). Undang-Undang Dasar Negara Republik Indonesia Tahun 1945, Pasal 28D ayat (1).

Republik Indonesia. (2004). Undang-Undang Nomor 41 Tahun 2004 tentang Wakaf, Lembaran Negara Republik Indonesia Tahun 2004 Nomor 159, Pasal 17–18.

Republik Indonesia. (2006). Peraturan Pemerintah Nomor 42 Tahun 2006 tentang Pelaksanaan Undang-Undang Nomor 41 Tahun 2004 tentang Wakaf, Pasal 24.

Republik Indonesia. (2008). Undang-Undang Nomor 11 Tahun 2008 tentang Informasi dan Transaksi Elektronik, sebagaimana telah diubah dengan Undang-Undang Nomor 19 Tahun 2016.

Siti, A. (2024). Harmonisasi Hukum Islam dan Hukum Nasional dalam Pengelolaan Wakaf digital. Jurnal Ilmu Hukum dan Syariah, 7(1), 40.

Zainal, A. (2023). Modernisasi wakaf dan transformasi digital. Journal of Islamic Philanthropy Studies, 4(2), 25.