وقف

Metalworking is one of Iran’s most important traditional arts, used to make all kinds of tools and equipment. The shrine of Imam Reza (AS) in Mashhad is the only shrine of Shia imams in Iran, and service in this place is associated with various customs and traditions. One of the customs whose origin is still preserved is dust cleaning the shrine. The Dust Clearing Ceremony, apart from its unique customs, has been performed with tools that changed according to the requirements of the time. Many objects and tools related to this ceremony, such as Gulabdan and pitcher, have lost their practical value over time due to the constant use of new tools. They are kept in Astan Quds Museum owing to their sanctity and material and artistic value. The present study aimed to describe more precisely the functions and decorations of the dust-cleaning equipment of the Razavi Shrine in the Astan Quds Museum and to investigate the relationship between their decorations and the Dust Clearing Ceremony in the shrine.This study seeks to answer the following questions:1- What are the dust-cleaning tools available in the Astan Quds Razavi Museum, and what are their applications?2- What patterns and inscriptions were used to decorate the mentioned objects?3- What is the connection between the above decorations and the Dust-Clearing Ceremony of the Razavi holy shrine?Importance and necessity of the issue: Although some studies have investigated and explained the Dust Clearing Ceremony, no independent research has been performed regarding the examination of dusting tools. Moreover, the relationship between decorations, form and shape, inscriptions, and even the creation of these works with the Dust Clearing Ceremony is unclear.The research method is descriptive and analytical. Data were collected by field notes and direct observation to describe the works. At the same time, a library review of possible available sources, a review of documents available in libraries, museums, and the Astan Quds Razavi Document Center, and, if necessary, interviews were also used. The study group of this research includes dust-cleaning equipment in the Astan Quds Razavi Museum, which are 15 containers with the use of Gulabdan, Ewer, Basins, and Cups. To introduce each of these objects, various aspects of their construction, decoration, and endowment were examined by studying the characteristics of museum works. Then, while paying attention to the characteristics of the mentioned works, the identification and analysis around them were carried out with a more comprehensive look and a precise examination of the details of the images, and the works were examined in the two general topics of structure and decorations. The data analysis method is also based on qualitative findings.The results show that the dust-cleaning equipment of the Razavi Shrine in the Astan Quds Razavi Museum includes 15 objects with the use of Gulabdan, Ewer, Basins, and Cups that span from the Timurid period to the modern era. The motifs used in these works include geometrical, plant, and animal motifs with themes such as nature, hunting ground, abstract and mythological ones, as well as inscriptions in Naskh, Thuluth Nastaliq, and Broken Nastaliq scripts. The contents of the inscriptions include endowments, Quranic verses, and supplications.After a complete examination of the Dust-Clearing Ceremony from various aspects, such as prayers, elegies, and verses recited during the ceremony, the design and role of the clothing of the invited people, the connection with the architecture of the Razavi shrine or with the stories and history of Imam Reza (AS), the research pointed out that no relationship was observed between the patterns and decorations of the dust-cleaning tools and the process of performing the ceremony. The motifs used on the equipment were conventional and common in the relevant historical period, which were used in other works as well, and were not designed and used exclusively for the Razavi shrine. Also, it can be concluded that most of these objects were purchased or donated after construction and were not designed and produced for an endowment to Astan Quds Razavi from the beginning. Perhaps the only objects excluded from this rule are the steel Ewer of Feyzallah Shooshtari (picture 3) and the steel Ewer of Ibn Suleiman (picture 4) that Shah Sultan Hossein Safavi dedicated them. Other objects, either in terms of motifs’ types or inscriptions (content, strength of handwriting, and place of inscriptions), do not give a convincing reason to reject the opinion that the objects were purchased and dedicated after construction. On the other hand, the technique of making and decorating the works of the collection, despite their diversity, are not so impressive and extraordinary that they can be considered objects of mere artistic value. Consequently, the basic and main difference between these works and other similar works is their spiritual value as endowments for the shrine of Imam Reza (AS), not their forms or decorations.

The tradition of endowing Quran manuscripts to mosques and holy shrines has been established since the early decades following the rise of Islam. In Iran, the Imam Reza shrine complex in Mashhad has consistently served as the primary center for receiving endowed Quran manuscripts. Since at least the beginning of the tenth century, numerous individuals have endowed thousands of exquisite manuscripts at this site. The motivations behind these donations can be classified along a spectrum that includes desires for spiritual rewards, the dissemination of knowledge and awareness, the preservation of personal and familial legacies, and the safeguarding of works from the ravages of time. Among these, the latter motivation has proven particularly valuable for the study of Islamic art history.During the Qajar period, which marks the transition from ancient to modern Iran, the Astan Quds Razavi underwent notable changes. The Shah himself assumed the role of custodian of the shrine, appointing his deputies from the capital. Additionally, government officials and aristocrats affiliated with the ruling class contributed their valuable Quran manuscripts, either as relics from their predecessors or commissioned by themselves, to Astan Quds Razavi.This article will first outline the definitions and concepts of endowment within the context of the Quran and Islamic tradition, followed by an overview of the motivations for such endowments. It will also provide a brief account of the management of endowments at the Razavi shrine during the Qajar period. Furthermore, it will examine the personal lives and social statuses of ten donors of Quran manuscripts from this era, elucidating the impact of their roles and motivations on preserving and enriching the Quran manuscript collection at Astan Quds Razavi.This inquiry aims to address the following questions:1. What is the historical background and significance of the Razavi shrine collection in preserving fine Quran manuscripts throughout history?2. How was the management system of Astan Quds Razavi structured during the Qajar period, and what changes were implemented compared to previous periods?3. What were the motivations behind the dedication of Quran manuscripts?4. Who were the donors of these Quran manuscripts during this period, what were their social positions, and what was their relationship with the shrine of Imam Reza?5. What processes were involved in the production and preservation of these Quran manuscripts, and what are their structural and aesthetic qualities? Additionally, which manuscripts can be identified as products of this period, and which are remnants from earlier periods?Ultimately, it becomes evident that the endowment of these works, regardless of the underlying motivations, has contributed to their preservation and facilitated their study within the context of art history.

Waqf is one of the public and social institutions that has been popular among different religions with different functions. The purpose of this research is to investigate the environmental functions of the waqf institution in Yazd province, which has always received less attention to this aspect of its functions. In this research, documentary and library methods were used to collect information and data, and many endowment documents were examined in this regard. The findings show that environmental endowments are common among both Muslims and Zoroastrians in Yazd province, and preservation of rivers and water channels, preservation of trees, development of green space, attention to animals and management of natural crises are among the most important environmental functions. It is in Yazd. According to the environmental functions of the Waqf institution; This popular-religious capacity can be used to solve many issues and crises that we are facing today in relation to the environment; profit.

Turanposht is one of the villages of Yazd Province that has many historical monuments from previous historical periods. among these monuments, we should mention a husseiniyya where the date and background of mourning ceremonies in it are not known properly, but the survival of numerous endowment documents related to this husseiniyya makes it possible to research about this building and the mourning customs of the people of Turanposht. the most significant endowment document of Hosseinieh of Turanposht is a paper with dimensions of 113 × 23 which is known to the local people as "Imam Hussein Scroll". on this scroll, which is not yet known to researchers, several endowments have been written from the early Qajar period to the last years of the fourteenth lunar century, and through it a lot of information is known about the Hosseiniyah building, religious rituals, lands, and water management, old neighborhoods and some historical monuments. the information from the scroll is very valuable and can be used to identify the cultural landscape of this ancient village. in order to achieve this important point, the author of this article has first provided a text revised from this Scroll according to the issues of documentology, and then analyze the data to show the cultural landscape of Turanposht.

Iranian cities witnessed a growing enthusiasm for the construction of public buildings during the fifteenth century. These constructions were called the  beqāʿ al-khair (houses of charity). The patronage of construction and repairing the  beqāʿ al-khair during this century was not only by the central government but also by other individuals. This caused a significant increase in the number of the beqāʿ in both urban and suburban areas. The economic ends for this type of building has been studied previously, but there were other purposes as well. The present paper aims to show why there was a surge in building them during the fifteenth century and how they affected Iranian cities. Through a historical approach and analysis and discussion of evidence from primary sources (such as histories, local histories, endowment deeds, and tadhkirahs), the study shows that the beqāʿ al-khair were often unsustainable foundations, and that, in most cases, their period of prosperity did not last beyond the lifetime of their founders. Nevertheless, they embodied the prosperity of the city and the justice of their rulers. Despite their short-lived prospering period, the beqāʿ al-khair were important institutions in that they were deemed as symbols indicating the flourishing of a city, and the justice of its rulers. It is argued that the reason for this significance should be sought in the role of the  beqāʿ in the social and economic life of the cities. The  beqāʿ financially supported three different classes: the patrons (sponsors), the ‘ulama (scholars), and the poor. The construction of these buildings was probably aimed to fulfill a combination of material and spiritual ends. The extent of their influence on Iranian cities was such that one cannot fully comprehend the structure of a fifteenth-century city without knowing of its  beqāʿ al-khair.

The inscription dedicated to permissible water in the Isfahan Grand Mosque is one of the most valuable endowment letters of the Safavid period. The content of the above inscription refers to the name of Amir Aslan bin Rostam Sultan Laleh Afshar Arshlou, who during the reign of Shah Tahmasb I, by digging a river, brought the permissible water to the mosque and dedicated it to this building. This research has been written for the first time with the aim of analyzing the above inscription and answering questions regarding the reasons for transferring water to the Isfahan Grand Mosque and speculating its route. The investigation is based on library, field and analytical studies. Research data is also collected based on field information (reading inscriptions) and library information (visual documents, books and articles). The results of the study showed that by examining the political and social conditions of the Safavid period, it became clear that the establishment of the central government, the recognition of the Shiite religion and social and economic security have been effective factors in creating a suitable environment for expanding endowment. In some cases, endowment has been a political move to get closer to the king and the court, or to keep the property safe. Dedication of property has also contributed to the political and social reputation of the courtiers. It seems that the role and influence of scholars in the political and social structure in the Safavid period has caused us to witness many endowments in this period. (Referring to the role of Sheikh Ali Manshar as Sheikh of Islam at the time in Isfahan). Acquiring the reward of the Hereafter and leaving a good name for oneself has been another motivation for the waqf for waqf. It also appears that the above stream was an independent river that was dug only to supply water to the Isfahan Grand Mosque, and that the city’s structure at the time, despite its gardens and groves, made this possible. It also seems that with the capital city of Isfahan, at the same time with the construction of a comprehensive urban plan in the Safavid period, the Isfahan Grand Mosque was destroyed and the above inscription was destroyed due to secrecy (not continuing the endowment) or negligence in the pipeline. The water of the mosque has been hidden and this has caused the destruction of the above river, and that is why, among all the detailed descriptions of the tourists from the Isfahan Grand Mosque, there has never been any mention of the flow of running water from inside the mosque.

Under the influence of  Imam Reza (AS) holy shrine, the Waqf institution has played a serious role in the spatial organization of Mashhad in different periods, especially in the Safavid era, but this issue has been less studied due to the difficulty in representing the urban spatial organization of previous eras.

The present study intends to explain the effects of the Waqf socio-economic institution on the spatial organization of the city by representing the urban spatial organization in the Safavid era and examining the endowments of Mashhad in this period.

First the map of Mashhad urban spatial organization in the Safavid era was drawn based on maps, documents, and historical books, and in the next step, by examining historical sources and endowment letters, 45 identifiable endowed properties were located in the map and finally the location of these endowed properties in the relationship with the urban spatial organization were analyzed.

The result shows that the most important endowment-based change of the city of Mashhad in the Safavid era is the construction of the main street called “Chaharbagh (Khyaban)”, “Atiq Square” and two gates of Bala Khyaban and Paeen Khyaban. Urban spatial organization, including urban spaces, the arterial network of the main city, centers of activity, urban landscape and landmarks, natural organs, socio-cultural structure, and political-security structure, has been seriously transformed by endowment-based changes. Endowment-base changes while maintaining the organic connection with the old structure, changing the north-south structure of the city to the east-west direction structure. It organizes the centers of activity and the key elements of the urban and metropolitan scale, such as educational, religious, Sanitary, accommodational, and commercial land uses (which have been mainly endowed) in this axis. This has facilitated access to the holy shrine to the two gates and Arg-e shahi, making the two unique visual corridors and creating four significant landmarks.

Humanit arianism is one of the historical features of Iranian society and endowment is one of the most important forms of helping Iranians. The Jame-o-elkheirat endowment letter is one of the largest historical endowments in Iran in the last years of the eighth century AH. Since most of the endowments of this endowment letter are related to Yazd province. The purpose of this study is to achieve the social dimensions of the endowment based on the text of the endowment letter. The present research has been done by library method and data have been analyzed by content analysis method. According to the purpose of the research, the dimensions of the comprehensive charity endowment are: religious, educational, helping and self-sacrifice, establishing endowments, and ensuring health. From the point of view of the present study, the "current" of the endowment, which is one of the pillars of the endowment letter, may not have been realized in today's context in the sense that the endowment intended. This issue has been mostly in the face of traditional Iranian society with modern society in which "money" and not "thiol" is the basis of exchange and economic development. Limitations of not buying and selling in these endowments and many other endowments of Iranian society is the most important challenge of "endowment" with a society whose modern market determines its relations and economic foundations. And the final point of the  for the health of the people is in this  letter,

Relations of Waqf as a venerated tradition with the city, in spite of various functions in
“the Islamic period cities”, have not been studied appropriately as a serious topic among domestic scholars. The aim of this research is to present an explanation into why and how shaping and performance of Waqf was built in the early and the Middle centuries history of Iran until the Safavid period. In this study we are trying to find an appropriately theoretical model for linking entity of wagf and city and also we are searching for forces and motions of waqf, prevailing sketches of Awqaf and various functions and aspects of wagf. In this study, we have used a four layer inductive theoretical model based on mixed research approach and Exploratory method. Historical research strategy and content analysis technique were main guidance of research. The results indicated that the Waqf has been shaped in a historical context and has been influenced by various religious, cultural, political, social, economical and physical factors. In the Exploratory model, we first introduced Waqf as a dual nature with dependent and independent character and then the model is relied on the three-layer of ‘macro’, ‘meso’, ‘micro’ level which was also based on theoretical famework of research. Moreover, The Exploratory model has been enhanced by The ‘Einstein General Theory of Relativity’ Assumptions and ‘Pierre Bourdieu’ thougths. Meanwhile, the Dependent nature of Waqf was effected by three main domains including ‘cultural-religious elements’ of the Islamic period cities, ‘motivator factors’ and ‘indigenous changes’. Also, independent nature of Waqf was based on a ‘field’ which is constituted of various factors and agents in a ‘gravitational Orbit’ of Waqf. In mentioned centuries, the most emphesis of Awqaf were on buliding the mosques and villages were prevailing waqf endowments.Multiple Dimensions of Waqf have been focused on religious-schools, economical and physical, respectively. The ‘religious-schools functions’ were also most notable functions of Waqf in the old Iranian city. With internal perspective, ‘integrating function’ of Waqf had the greatest influence for synerging on shaping factors of the Waqf. Moreover, the function of Waqf for the state was ‘political’ and function for the city and its hinterland was ‘sustainability’. Thus, new dimension of this powerful religious institution is identified and its place in the history of the old Iranian-islamic city is being precise and the research gap is filled.

Increasing level of education and culture is one aim of benefactors for god sake and improvement of the society. This head is available with construction and devoting the educational centers with specifying sacred for supporting it’s building and human costs and steady activity of educational and cultural activity. The sacred has affected so much on foundation and continuous life of the institutions and economic, cultural and social centers and could have been caused effective movement in establishing schools and scientific and researching centers. It is natural that study and researching in this field could be appropriate guide for expanding the devoting culture and leading the facilities of the society toward preparing appropriate beds for education, research and the other similar ones.
You can observe with one glance at the appearance and skeletal texture of Iranian cities that donation element have had an important role in most of the urban components and elements which had a major role in the performance and life of urban life. Many of infrastructure and superstructure in complex biological have been built by people without the government's duty to make them feel. However, in cases the governors had also a venerable role in the construction of such devoted collections throughout Islamic history of Iran. In addition that the devotion had many important social and economic functions in everyday life and urban activities was so important in organization and production of public urban spaces from the social and economic points of view. It can be viewed and tracked that the skeleton role of devotion was to create and construct from the smallest structural elements such as mosques, schools, public bathrooms, Cisterns, Saqakhaneh, lighting and little bazaars to forming and producing the biggest urban spaces like Bazaars and devotion collections. Most of the buildings with the function of public which also belong to cultural and historical heritage of an Islamic society were devoted. The survival of devotions in bed time should been searched in the great role of devoting.
Mostly the mosques were the teaching places in the first centuries and actually there was no other place for religious education until the late third centuries of immigration. Gradually by increasing the number of students who were come from far away to meet the professor in the first of fourth centuries and their need to residence, made many problems with interference between two educational and religious functions in the same building so it made obvious the need of constructing an independent building.in this case some schools were constructed by the kings and benefactors in some cities such as Bokhara, Balkh, Neyshabur, Ghazneh and some other. The Beyhaghiyeh School and Sadie school in Neyshabur were in this category which in addition to have teaching place had Chambers for habitation of students and devoted for supplying the costs of school. At first this personal schools were the professor’s house as a teaching place to his students. In this situation care and school administration was probably to someone who was also the establisher and also the teacher and it inherited a family tradition from generation to next generation.
Following the establishment of schools in fourth century, a turning Point was created in the life of students and in fact a kind of social insurance was prepared and it was because of the certain rights and once pension that devotion had made for them. In the fifth century when the Nezamiyeh Schools had Foundation, Nezam Almok stated that education is all free and even the students have regular fellowship to study. In Nezamiyeh Schools the teachers were paid a fee for their job and it was based on their information and Scientific grades.
After establishing the schools and free education, devote tradition and extensive reformation of Ghazan Khan Period that resuscitate the economics of the country, construction of building that were for the use of generic and their benefits used for other construction of mosques and schools. In the will of these devotions for schools, every detail was determined such as educational program, the method of education and even the content of the lessons. In the wills of devoted buildings different functions had been determined. In addition of educational function and generic aspects and social functions, they specified a place for praying hall which sometimes it was not for generic use and the entrance of these spaces should have been separated for people and students access. And people could not get inside the school. In this way the student remained comfortable.
This tradition also followed in Tymuryan period but culminated in Safavid period. By Safavid ruling, the growth and development of Schools had new Motivation. One of the indexes of safavid Series that marked prodigious social - political and religious developments in Iran was recognition of religion of Shia. Another development in safavid era was the relative independence of Schools. The old tradition of devotion was a method for Schools to save their relative independence from court. The tipping competition between benefactors was too much in Isfahan in the latest of safavid era that they had to look for lands in other provinces for devoting Schools and mosques.
Education in Ghajar period was mostly in school at the primary level and in scientific schools at excellent level that both of these two none governmental organizations were influenced by religious atmosphere to teach the religious sciences before constructing the schools in new style by the foreigners.
This research which has been studied in historical- descriptive format does explain about devoting and its effects on the educational and skeletal program of schools in the past. This study shows that most of the educational centers have been created by construction and devoting scientific schools and supplying the financial sources for their human and building costs and in Iran in Islamic period, extension of devotions led to lots and lots of efflorescence and most part of these devotions had a great income and this happening caused the efflorescence of educational and scientific religious structure of that era.

This institution of endowment is the partial or total assignment or transfer of a property or real estate to certain entities, mostly for the benefit of the public. An objective and distinguished instance of endowment, which has also been investigated in our current paper, is the Naghshe Jahan Square in the city of Isfahan. As a supportive and protective measure, Shah Abbas, I (996 – 1035 A.H.) endowed some real estates to the square after its construction. Though kept preserved through various periods, deeds of endowment had their donating rulers changed, and in some cases new deeds of endowment emerged for the donation of new real estates, resulting in a diverse proprietorship structure with respect to this ensemble.
Longevity and eternity of this square has always been the main priority for which a substantial strategy has been developed from the beginning. A transient look at this ensemble reveals that endowment has played a great role in its performance and longevity. This role is so significant that nothing more than some sporadic buildings would have survived from Naghshe Jahan Square if the endowment system was not there to support and protect it.
An analytical and historical point of view to the issue of proprietorship and its types, as well as investigating the contribution made by the waqf system in the longevity of these buildings is essential for finding right answers to these questions.
The institution of endowment is the partial or total devotion or transfer of a personal property to one or more special persons for taking actions that are mostly altruistic and beneficial to the public.
Endowments have served a wide range of diverse purposes, such as protection of donated properties, hosting some religious and national ceremonies, helping the needy and sustenance of the donor's name.
A tangible instance of endowment, which is also the subject of the present study, is the Naghshejahan Square. King (Shah) Abbas, of the Safavid dynasty, endowed part of the royal properties to this compound in order to have them conserved. endowment deeds of Naghshejahan Square, though ultimately survived, but underwent some changes in the course of the history after it was built, particularly in the Qajar and Pahlavi eras and afterwards in terms of mode of application, and in some cases new endowment deeds have been issued that encompassed new properties.
Probing into the history of deeds of endowments issued from the time of its construction, prioritization of the deeds on the basis of their being principal or subsidiary, how the custodians adhered to the articles of the deeds of endowment, and the great number of endowers of the square are points under investigation in this paper. These are issues that need investigation given the importance and function of endowments in economic, social, and religious areas in the Islamic community in different eras, particularly today.
The research adopts a descriptive-analytic approach, relying particularly on the documents that exist in the relevant libraries, organizations and institutions

In the literature of basic urban studies research, elaborating on the essence, type and quality of Waqf has not been proposed under a scientific and coherent view. In doing so, its structures, features and functions were also analyzed. Studying the emergence and evolutionary processes of Waqf in the ancient Iranian city, reveals perspectives on the similarities and differences of Waqf in the Islamic period and afterwards. The method of research, is qualitative and based on the historical strategy. To explain the relationship of Waqf and city, the study has used a four layer inductive model supported by determinative and inferential evidence. This study indicated latent existence of the three early prototypes of Waqf in this period. Meanwhile, In the ancient Iranian city; the ‘Metaphysics’, the ‘Place’ and the ‘Time’ were supplementary elements for these formations. The prototypes encompass a time range from prehistoric times of Iran until the end of Sasanian period. The prototypes were independent entities with multiple aspects, and as a dependent religious element had been a unique ritual along with other elements that had been raised from religious Worldview of the old city. Its features composed of four layers including religious, social, economical and physical. Interest and belief in the afterlife, sketches for worshiping Gods, and morality, were crucial and effective elements of religious features of these prototypes. The evolution of these prototypes and its main elements proceeded from simple patterns to complex ones. The functions of these structures were also on sacred, political, religious and civic scopes. Consequently, the research gap in this area has been filled and also a better perspective on the functionality of Waqf in the ancient Iranian cities was released. Finally, the Early prototypes of Waqf and its fundamental components were separately identified and explained and being exemplified as well.

Endowment is considered kind of measure and balance of people’s beliefs heart during Islamic periods that significant rise in the religious community. Several factors have been effective to the formation of Islamic cities¡ and one of the important factors that have been significant role in shaping urban spaces are endowment ideas. Has long been endowment buildings¡ including utilities and public services¡ dedicated a major part of architecture texture of Islamic cities to itself¡ that establishment them leading to an increase in population¡ expansion and development of the cities. In fact¡ the consecrated buildings in the shaping and development of urban spaces during the Islamic period have had an undeniable impact. This research that has been done on the basis of descriptive- analytical studies¡ with data collection method and by library and field method; intends to expression the importance of endowment and various aspects of its influence on how the emergence of and expansion of Islamic cities and spatial structure¡ especially in the historic context of the Birjand city. The results show that in addition to significant factors such as political¡ economic¡ and environmental; endowment has been another important factor in the formation and development of the historic context of Birjand city. Make multiple endowed buildings as the core and central to satisfy the basic needs of the people in most areas of the historical context¡ reflects the fact that this location is out of form of a village in the late Safavid period¡ and in early Qajar period¡ increased endowment thought and create endowment structures is caused formation and expansion of historical context of Birjand.

Waqf as a one of venerable tradition in Islamic thoughts, had been studied for cognition and application in several domains of scientific discipline. Nonetheless, ideas and opinions surrounding Waqf in Architecture and Urbanism disciplines are indicative of a shortage and pathologies that has made Waqf hadn’t been in progress from theory and action perspective. This problem has been targeted in this paper with a different viewpoint from current studies. Research was done by qualitative method and document analysis. Pathology strategy and critical approach were complemented elements of the methodology. Deep review of physical articles of Waqf showed that there were at least three Pathology in approach, method and attitude of studies toward Waqf. Using the descriptive method and positivist methodology, past-oriented attitude and non- creative approach were reflection of these three axles of general Waqf studies as well as Iranian Waqf studies. Results of research indicate that after the redefinition of physical- oriented of studies at mentioned manner, it would be possible to have a strong intellectual framework for passing theoretical impasse of current physical studies of Waqf and removing practical challenges with the help of two key features of efficiency and flexibility.