Islamic texts devote more money as a “Scrambled dedicated Vdynar” because of the money in the early Islamic period, confined the two, that is. Definitions provided by scholars to devote exclusively dedicated to the peerage led to the exploitation They die from causes not within them, thus equipping the expanding circle of devoted most of its assets have been impossible. Today, due to the nature of the endowment money, credit money gov This question is legitimate?Although accepted by most societies devoted to the subject (under various titles), respectively. today, the most important difference is in the area of waqf property need review in matters of jurisprudence, law and economics, it is no secret. Well as the definition provided by the Shi''ite jurists and scholars that "imprisonment same property” has caused the issue is unique in the Lords, but with the economy and the economic arena today, it''s much broader meaning than Before we knew it is over. With such a goal can be stated upper limit is dedicated to reviewing and considering the present day, the traditional notion of the necessity of survival if the property can be used to review and reform.

What in the past had been consecrated land, houses, gardens, and some movable property having intrinsic value, but Amrvz htghyyr nature of money and credit values Dygrmannd emergence of new financial securities Mytvandzrfythay in the area dedicated to offer. However, the two theories have been proposed to devote money and securities. Some scholars do not consider it proper evidence offered to prove his claim. In contrast, another group also unsubstantiated criticism of the opposition, dedicated credit valid values and consistent with legal standards and these have to prove it.

Endowment under Islamic law is a permanent type of contract which cannot be revoked and it is a consensus among Shiite jurisprudents. It is a kind of contract which has been based upon a religious thoughts as well as provides great heavenly reward and includes social and economic effects. These are special characters which lead Endowment to be a more concrete contract with special imperative rules. But, a survey regarding jurisprudent books shows that, some of them sometimes let Endowment to be revocable by special stipulations in the contract, which is against the consensus on irrevocability of an Endowment. Although most of the Shiite jurisprudents accepted these stipulations, but some others are against them. In this article arguments relevant to both ideas are considered. These stipulations are not accepted under the civil law of Iran and it can be deducted from it that Endowment cannot be revoked and are bounded from the time of contract.

According to Mulla Sadra’s Transcendental Philosophy, a nation’s scientific advancement develops gradually and fundamentally through substantial motion. He emphasizes that charitable donations and ongoing benevolent acts purify the human soul from worldly attachments, ultimately leading to detachment from all but Allah. This detachment holds a high position in the hierarchy of spiritual and intellectual development. Mulla Sadra also asserts that global resources are finite and shared among all humanity; thus, monopolizing these resources by a select few is intellectually unacceptable. Consequently, wealth derived from divine resources should be distributed among people through charitable giving. This perspective underscores the necessity of educating students and scholars to establish Iran’s scientific and civilizational authority. Furthermore, Iran’s historical experience demonstrates that attracting and repatriating scholars plays a crucial role in scientific development. Throughout different periods, academic centers such as Gondishapur, Nizamiyyah schools, and Rab'-e Rashidi have provided fertile ground for nurturing elites through endowments dedicated to science. As a longstanding tradition, waqf (endowment) requires reassessment and adaptation to contemporary needs to support scientific and technological advancements while preserving its spiritual essence.Today, the concept of waqf can extend beyond physical assets to include intangible resources such as knowledge, financial shares, and investments for scientific development. This transformation, coupled with the strengthening of scientific diplomacy, will pave the way for Iran to reclaim its position in the global knowledge sphere. Notably, Islamic waqf fundamentally differs from other global endowment systems, as it is rooted in the donor’s intention to seek divine proximity. Unlike modern charitable foundations, which primarily focus on social or economic goals, Islamic waqf is established with the purpose of attaining closeness to Allah, ensuring its lasting impact on both worldly and spiritual levels.

As is understood by the Safavid documents, surely endowment has been of its most flourishing periods in that time. Safavid King have been counted as the forerunners for great endowments and, following them, many of regional rulers, men of the Court and charitable people throughout country endowed considerable parts of their properties. With regard to the extensiveness and dispersion of the studies in the field, in this paper, it has been tried to focus on the deeds of bestowment in their original or copy form and some digital sources. Emphasizing on the deeds in Mashhad as one of the most important and oldest religious places in the view of those of endowment and Ardabil, with a rich background of Khaneqahi endowments, the social position and classes of those of endowment have been surveyed.

While endowments (waqf), sometimes called everlasting charities, has the capability to turn the wheels of production and business prosperity, some statistics suggest that the current efficacy of endowments in Iran is below half a percent. One main reason for this could be the literalist interpretations put forward of the relevant Islamic legal texts. Apparently, the object of the endowment contract is always the substance of a specified property, and the substitution of that object with a new item is not allowed. A new analysis of the endowment contract, focusing on its main purpose, namely the continuous flow of usufructs, however, can solve many problems. What this analysis indicates is, first, that the essence of the endowment is the usufruct flow, and second, that the endowment is not limited to the substance of the property, but it can also have the proprietary worth as its object. Therefore, the Endowment Organization, as the institutional custodian of endowments in Iran, can rely on this new interpretation, upholding the endowment of proprietary worth, in substituting the endowed properties.

The present paper addresses the relation between the endowment and Shi'ism, the effects of Shi'ism development in Iran, the impact of religious instructional institution on the development of Shi'ism and. the role of Shi'ism in orienting the endowments of Safavid era in order to show the impact of endowment development on the process of Shi'ism development in Iran. Moreover, the role of rulers on both reinforcing and developing endowment and propagating their religious policies i.e. developing Shi'ism in the society is represented. In this regard, and in order to clarify the development process of Shi'ism in Safavid era, it is necessary to examine the endowment documents. This study is based on the library and document method while selecting the endowment documents of three cities including Isfahan, Kerman and Mashad.  

In the case of the initial endowment for the fetus, the Civil Code does not have an explicit provision and has generally limited itself to determining the ruling on the issue of a non-existent endowment based on the existing one. A large group of Shiite and Sunni jurists believe the initial endowment for the fetus is invalid and have cited reasons such as the fetus's non-existence, the fetus's lack of ownership, qualification, and the consensus of jurists in this field. On the other hand, another group by taking an opposing position such as having the right of ownership for fetus absolutely, the ownership of the endowment contract and claiming the absence of consensus of jurists in this field have insisted on the replacing the acceptance of a guardian (Vali) or ruler for the fetus and claiming that there is no consensus. The present article has been done by descriptive –analytical and inferential methods and by collecting data in a library, examines both perspectives, analyze and evaluate their reasons and overall prefer the opinion of the first group that is well-known and based on stronger evidence opinion.

Religious endowment has served as an institution whose social, cultural, and religious impact can be felt throughout our society. Especially, when governments did not considered themselves responsible to provide welfare for their citizens, religious endowment was able to fill in those voids, and provide amenities were needed for the comfort and betterment of the society. This custom was even practiced by the ruling class, not as a fulfillment of their governing obligations, but as charitable gesture for their society.Moreover, religious endowment had the ability improve the cultural and religious areas of the society, and with its support, shape the direction of the nation. During the Safavid period by recognizing Shi’ism as the official religion of the state, the practice of this custom [backed by the support of the state] grew substantially. As a result of this growth, the increase in popularity of religious endowment cauldn’t be separated from the increase in popularity of Shi’ism. This increase provided much comfort for the society and increased the social welfare and even urban development of that time.This paper tries to examine the practice of religious endowment during the Safavid period, and analyze its impact from various religious, cultural, and societal dimensions. In addition to using some of its era primary sources and documents, several endowment contracts of the period have been studied and analysed.The much discussed question of the article is: How the religious endowment could able to leave its mark on religious, cultural, and societal dimensions of the Safavid period? It is believed that religious endowment, through establishing various cultural and educational hubs, such as schools and mosques, expanded and increased the popularity of the Shi’ism. This religious practice, also left its mark in other facets of the society. By initiating and constructing bridges, water reservoirs, carvanserais, health centers, public baths, and other institutions for public works, this practice was responsible for creating many positive changes in the society.