دانشگاه اصفهان مطالعات وقف و امور خیریه 3115-7475 4 2 2026 09 23 Peacebuilding Governance Based on Islamic Charity: Explaining the Regional Charity Network Model in Creating Cross-Border Social Capital and Strengthening Peace in the Middle East حکمرانی صلح‌ساز مبتنی بر نیکوکاری اسلامی: تبیین الگوی شبکۀ منطقه‌ای خیریه‌ها در تولید سرمایۀ اجتماعی فرامرزی و تقویت صلح در خاورمیانه 1 20 30799 10.22108/ecs.2026.149431.1203 FA محمد صالح طیب نیا استادیار گروه معارف اهل البیت (علیهم السلام)، دانشکدۀ الهیات و معارف اهل البیت، دانشگاه اصفهان، اصفهان، ایران Journal Article 2026 06 23 Introduction The Middle East and the wider Islamic world face interconnected political, social, humanitarian, and security challenges that have undermined trust and hindered sustainable regional cooperation. These conditions reveal the limitations of approaches relying primarily on states, formal diplomacy, and political agreements. Although official diplomacy remains indispensable, sustainable peace also requires trust, cooperation, and institutional relationships capable of supporting reconciliation and collective action (Galtung & Fischer, 2013; Lederach, 1997). Islamic societies possess substantial normative and institutional resources for philanthropy, including waqf, zakat, sadaqah, and other forms of charitable action. Historically, waqf has supported social, educational, religious, and welfare functions, while contemporary studies increasingly recognize its broader developmental potential (Alshater et al., 2022; Shofiatin et al., 2025). Nevertheless, research on waqf and Islamic philanthropy has largely concentrated on economic and welfare functions, while peacebuilding scholarship has paid limited attention to their potential role as non-state actors in regional governance. This study builds upon the authors’ earlier research, which examined regional cooperation among charitable organizations in the Middle East. Safari Anaraki and Tayebnia (2022) argued that charitable organizations and non-governmental actors could reduce barriers to regional cooperation through philanthropic diplomacy. However, that study focused primarily on strategic and institutional possibilities and did not explain the theoretical mechanisms through which Islamic philanthropy could generate cross-border trust, transnational social capital, and peacebuilding governance. Accordingly, the present study develops a theoretical framework entitled Philanthropy-Based Peacebuilding Governance and asks: What theoretical mechanisms explain the capacity of Islamic waqf and philanthropic institutions to generate transnational social capital and contribute to peacebuilding governance? Research Methodology This developmental and theory-building study employs a descriptive–analytical approach based on theory synthesis, a suitable strategy for integrating concepts and propositions dispersed across interdisciplinary fields into a coherent explanatory framework (Jaakkola, 2020). Unlike empirical research focused on hypothesis testing, theory synthesis seeks conceptual integration and explanation; theory development may therefore precede empirical testing (Whetten, 1989). The synthesis encompasses four interconnected domains: Islamic waqf and philanthropy, network governance, transnational social capital, and peacebuilding and multitrack diplomacy. These domains respectively provide the normative and institutional basis for collective action, explain cooperation among interdependent actors, clarify the role of trust and cross-border relationships, and situate non-state contributions to peace and regional cooperation. Data were drawn from scholarly books and articles, international reports, institutional documents, and sources on waqf and charitable organizations. Analysis proceeded in three stages: identifying key concepts and theoretical propositions within each domain; reconstructing relationships among them through comparative analysis and theoretical inference; and integrating these relationships into a conceptual framework. The framework was subsequently translated into the proposed Regional Network of Islamic Charities (RNIC) as an institutional design. RNIC is not presented as an empirically existing or validated entity, but as an organizational manifestation of the theoretical propositions. Accordingly, the framework is assessed by its logical coherence, theoretical adequacy, and explanatory capacity, providing a foundation for subsequent empirical and comparative research. Research Findings The theoretical synthesis indicates that Islamic waqf and philanthropy can function not only as mechanisms of welfare provision and resource redistribution but also as institutions capable of generating trust, relationships, and collective capacities for cooperation. This potential becomes particularly significant when philanthropic activities extend across national boundaries. Building on Safari Anaraki and Tayebnia (2022), the first mechanism identified is philanthropic diplomacy, through which charitable, humanitarian, and socially beneficial activities create complementary channels of communication and cooperation among charitable organizations, civil society, religious institutions, and other non-state actors (Diamond & McDonald, 1996). Repeated cross-border cooperation can reduce social distance, foster institutional familiarity, and generate transnational trust. Over time, these relationships may contribute to regional social capital, facilitating collective action and cooperation (Aldrich et al., 2018; Putnam et al., 1993; Putnam, 1995). Accordingly, the study proposes the following conceptual chain: Islamic Waqf and Philanthropy → Philanthropic Diplomacy → Transnational Trust → Regional Social Capital → Peacebuilding Governance This sequence represents a theoretically reconstructed mechanism rather than an empirically established causal relationship. The findings further suggest that fragmented, project-based charitable activities are insufficient to sustain regional cooperation. Consistent with network governance theory, durable collaboration requires intermediary institutions, shared rules, and coordination mechanisms (Sørensen & Torfing, 2007). Therefore, the study proposes the Regional Network of Islamic Charities (RNIC) as an institutional mechanism for transforming dispersed philanthropic capacities into coordinated collective action supporting regional cooperation and peacebuilding. Discussion and Conclusion The findings suggest a conceptual shift in waqf and Islamic philanthropy research from a predominantly social welfare paradigm toward a broader social governance perspective. Rather than focusing primarily on resources, beneficiaries, and services, this perspective emphasizes the capacity of philanthropic institutions to address collective problems, sustain cooperation, and connect actors across institutional and national boundaries. The study’s principal theoretical contribution is the development of Philanthropy-Based Peacebuilding Governance, integrating Islamic philanthropy with network governance, transnational social capital, multitrack diplomacy, and peacebuilding. Building on Safari Anaraki and Tayebnia (2022), which identified the potential of charitable organizations to reduce barriers to regional cooperation under uncertainty, this study specifies the mechanisms through which philanthropic interaction may generate transnational trust and social capital and contribute to peacebuilding governance. Islamic waqf and philanthropic organizations are not conceived as substitutes for states or formal diplomacy, but as complementary governance actors whose social legitimacy, community proximity, and normative resources may sustain cooperation when political channels are constrained. The proposed Regional Network of Islamic Charities (RNIC) provides an institutional expression of this framework. Its effectiveness would require autonomy, transparency, shared rules, confidence-building, and an inclusive ethical framework. As the propositions remain empirically untested, future research should employ comparative cases, social network analysis, and field studies to examine these causal relationships. Overall, the study establishes a theoretical foundation for interdisciplinary research linking Islamic philanthropy, governance, diplomacy, and peacebuilding. افزایش بحران‌ها در خاورمیانه و جهان اسلام، از جمله منازعات نظامی، بی‌ثباتی اجتماعی، بحران‌های انسانی و فرسایش اعتماد میان جوامع، ضرورت بازاندیشی در سازوکارهای صلح‌سازی و حکمرانی منطقه‌ای را دوچندان کرده است. در حالی که الگوهای متعارف همگرایی عمدتاً بر همکاری دولت‌ها و توافقات سیاسی متمرکز هستند، فقدان زیرساخت‌های اجتماعی صلح، پایداری این تلاش‌ها را با چالش مواجه کرده است. پژوهش حاضر با هدف تبیین نقش نهادهای وقف و نیکوکاری اسلامی در تولید سرمایۀ اجتماعی فرامرزی و ارتقای حکمرانی صلح، چارچوبی نظری با عنوان «حکمرانی صلح‌ساز مبتنی بر نیکوکاری» ارائه می‌کند. پژوهش از نظر هدف، توسعه‌ای و نظریه‌پردازانه و از نظر روش، توصیفی-تحلیلی است و با بهره‌گیری از راهبرد تحلیل نظری، ادبیات وقف و نیکوکاری اسلامی، حکمرانی شبکه‌ای، سرمایۀ اجتماعی فرامرزی و صلح‌سازی را تلفیق می‌کند. یافته‌ها نشان می‌دهد وقف و نیکوکاری اسلامی از طریق دیپلماسی نیکوکارانه می‌تواند اعتماد فرامرزی و سرمایۀ اجتماعی منطقه‌ای را تقویت و زمینۀ حکمرانی صلح را فراهم کند. بر این اساس، زنجیرۀ «وقف و نیکوکاری اسلامی ← دیپلماسی نیکوکارانه ← اعتماد فرامرزی ← سرمایۀ اجتماعی منطقه‌ای ← حکمرانی صلح» پیشنهاد می‌شود. همچنین، الگوی «شبکۀ منطقه‌ای خیریه‌های اسلامی» برای تحقق عملی این نظریه طراحی شده است. نوآوری پژوهش بازتعریف نهادهای وقفی و خیریه به ‌عنوان بازیگران فعال حکمرانی منطقه‌ای و صلح‌سازی است.

https://ecs.ui.ac.ir/article_30799_a648beb1d06f16ea2b763200501fca25.pdf

دانشگاه اصفهان مطالعات وقف و امور خیریه 3115-7475 4 2 2026 09 23 Institutional Analysis of the Role of Nonprofit Organizations in the Reproduction of Social Capital and Socio-Economic Resilience in Iran تحلیل نهادی نقش سازمان‌های غیرانتفاعی در بازتولید سرمایۀ اجتماعی و تاب‌آوری اجتماعی‌ اقتصادی در ایران 21 42 30752 10.22108/ecs.2026.148897.1188 FA مصطفی کاظمی نجف آبادی دانشیار گروه اقتصاد، پژوهشکدۀ علوم اجتماعی، پژوهشگاه حوزه و دانشگاه، قم، ایران احمدعلی رضایی دکتری اقتصاد اسلامی، پژوهشگر همکار گروه علمی اقتصاد، پژوهشکدۀ علوم انسانی، پژوهشگاه المصطفی، دانشگاه بین‌المللی المصطفی، قم، ایران Journal Article 2026 05 13 Introduction In recent decades, increasing economic volatility, the expansion of social challenges, environmental crises, and the growing complexity of governance systems have highlighted the necessity of strengthening institutional capacities for coping with crises. In this context, socio-economic resilience, defined as the ability of communities to adapt, recover, and sustain their functioning under adverse conditions, has become a central concept in the development literature. One of the most important factors contributing to resilience is social capital, which is generated through trust, participation, cooperation, and social networks. Nonprofit organizations (NPOs), as intermediary institutions connecting the state, market, and civil society, play a significant role in enhancing social interactions, mobilizing local resources, and promoting civic engagement. Despite the expansion of nonprofit activities in Iran, limited attention has been paid to the institutional structures and network patterns of these organizations and their impact on the reproduction of social capital and socio-economic resilience. Therefore, the present study aims to provide an institutional analysis of the role of nonprofit organizations in reproducing social capital and enhancing social and economic resilience in Iran by examining their functions within institutional and network-based frameworks. Methodology The present study is applied in terms of purpose and descriptive-analytical in terms of methodology. To investigate the role of nonprofit organizations in the reproduction of social capital and socio-economic resilience, a combined approach incorporating Social Network Analysis (SNA) and Partial Least Squares Structural Equation Modeling (PLS-SEM) was employed. The research data were collected and analyzed on a quarterly basis over the period 2011–2024. In the first stage, the institutional and relational structure of nonprofit organizations was assessed using social network indicators, including centrality, density, cohesion, and betweenness. These indicators were incorporated into the conceptual framework as observable variables representing institutional structure. In the second stage, the relationships among institutional structure, social capital, and the dimensions of social and economic resilience were examined using PLS-SEM. Furthermore, the mediating role of social capital in transmitting the effects of institutional structure on social and economic resilience was tested. Data analysis was conducted using specialized software for network analysis and structural equation modeling. Findings The results of the social network analysis revealed that the nonprofit organizations under study possessed a relatively favorable level of institutional linkages and network connectivity. The estimated values for network centrality, density, cohesion, and betweenness were 0.612, 0.428, 0.521, and 0.498, respectively, indicating the presence of organized interactions and an adequate capacity for the exchange of information and resources among network actors. The findings of the structural equation modeling further demonstrated that the institutional structure of nonprofit organizations exerts a positive and statistically significant effect on social capital, with a path coefficient of 0.624. In addition, institutional structure significantly influences social resilience and economic resilience, with path coefficients of 0.418 and 0.376, respectively. The results also confirmed the significant mediating role of social capital in the relationship between institutional structure and the dimensions of resilience. In other words, part of the impact of institutional structure on social and economic resilience is transmitted through the enhancement of social trust, collective participation, and collaborative networks. Discussion and Conclusion The findings indicate that nonprofit organizations play a crucial role in reproducing social capital and enhancing community resilience through the creation and strengthening of institutional networks. Cohesive network structures characterized by high levels of interorganizational interaction facilitate the development of trust, cooperation, and social participation, thereby. در شرایط پیچیده و ناپایدار امروز ایران که با چالش‌های اقتصادی، اجتماعی، زیست‌محیطی و حکمرانی مواجه است، تاب‌آوری جوامع محلی و ظرفیت‌های نهادی برای مقابله با بحران‌ها به یکی از محورهای اصلی سیاست‌گذاری و پژوهش‌های توسعه‌ای تبدیل شده است. در این میان، سازمان‌های غیرانتفاعی به عنوان نهادهای واسط میان دولت و جامعه، نقشی مؤثر در بازتولید سرمایۀ اجتماعی، تقویت انسجام و ایجاد ظرفیت‌های خودسازمان‌دهی ایفا می‌کنند. با این حال، تحلیل نهادی و شبکه‌ای این سازمان‌ها در ایران کمتر مورد توجه قرار گرفته است. پژوهش حاضر، با عنوان تحلیل نهادی نقش سازمان‌های غیرانتفاعی در بازتولید سرمایۀ اجتماعی و تاب‌آوری اجتماعی‑اقتصادی در ایران، با هدف واکاوی ساختار نهادی این سازمان‌ها و اثرگذاری آنها بر شاخص‌های تاب‌آوری، در بازۀ زمانی ۱۳۹۰ تا ۱۴۰۳ بر اساس دادههای فصلی انجام شده است. برای تحلیل داده‌ها، ترکیبی از دو روش تحلیل شبکۀ اجتماعی (SNA) و مدل‌سازی معادلات ساختاری با رویکرد حداقل مربعات جزئی (PLS-SEM) به ‌کار رفته است. در گام نخست، شاخص‌های ساختاری شبکه‌ای شامل مرکزیت (612/0)، چگالی (428/0)، انسجام (521/0) و بینابینی (498/0) محاسبه و به عنوان متغیرهای مشاهده‌گر وارد مدل مفهومی شدند. در گام دوم، نتایج مدل‌سازی معادلات ساختاری با رویکرد حداقل مربعات جزئی نشان داد ساختار نهادی اثری معنادار بر سرمایۀ اجتماعی (624/0)، تاب‌آوری اجتماعی (418/0) و اقتصادی (376/0) دارد. همچنین، سرمایۀ اجتماعی نقش میانجی معناداری در انتقال این اثر ایفا می‌کند. در جمع‌بندی، یافته‌ها نشان می‌دهد ساختار منسجم و شبکه‌ای سازمان‌های غیرانتفاعی، از طریق تقویت تعاملات نهادی، می‌تواند موجب بازتولید سرمایۀ اجتماعی و ارتقای تاب‌آوری چندبُعدی شود. این نتایج اهمیت طراحی سیاست‌های حمایتی برای تقویت زیرساخت‌های نهادی سمن‌ها در ایران را دوچندان می‌کند.

https://ecs.ui.ac.ir/article_30752_40c6693a0fee174715cc926d41a1334a.pdf

دانشگاه اصفهان مطالعات وقف و امور خیریه 3115-7475 4 2 2026 09 23 Institutionalizing Waqf-Based Participation in Iran’s Sports Economy: A Qualitative Study الگوی نهادینه‌سازی مشارکت وقف‌محور در اقتصاد ورزش ایران: مطالعۀ کیفی 43 72 30753 10.22108/ecs.2026.149183.1198 FA اصغر حسینی نژاد دانشجوی دکتری مدیریت ورزشی، دانشکدۀ علوم ورزشی، واحد اصفهان (خوراسگان)، دانشگاه آزاد اسلامی، اصفهان، ایران داود نصر اصفهانی استادیار گروه مدیریت ورزشی، دانشکدۀ علوم ورزشی، واحد اصفهان (خوراسگان)، دانشگاه آزاد اسلامی، اصفهان، ایران Journal Article 2026 06 04 Introduction Iran’s sports economy faces persistent structural challenges, particularly its heavy reliance on government funding and unstable financial resources (Reghbati et al., 2019). Public budgets alone cannot ensure the sustainable development of sport, especially in grassroots participation, infrastructure, youth development, and equitable access. At the same time, sport has evolved into a significant social, cultural, and economic domain with implications for public health, social cohesion, and human development. This expanded role highlights the need for stable and participatory financing mechanisms (Amenta & Ramsey, 2010). Within this context, waqf represents a valuable yet underutilized institutional capacity. Historically, waqf has contributed to public goods provision and social solidarity in Islamic and Iranian traditions. In sport, its potential extends beyond financial support to fostering community participation and long-term value creation. However, waqf in Iran’s sports economy remains fragmented and largely dependent on individual initiatives rather than an organized framework (Essareh-Nejad Dezfuli & Jamali Gundamani, 2025). The lack of a coherent institutional model constitutes a significant scholarly and practical gap. Accordingly, this study aimed to design a model for institutionalizing waqf-based participation in Iran’s sports economy. Methodology This study adopted a qualitative approach using Charmaz’s (2008) constructivist grounded theory. This method was considered appropriate because the phenomenon under investigation is complex, contextual, and socially constructed, requiring an interpretive understanding grounded in the perspectives of informed actors. The study sought not merely to describe the condition of waqf in sport, but to generate a conceptual model based on the experiences, interpretations, and insights of stakeholders involved in sport, philanthropy, law, and governance. The participants included 17 experts and knowledgeable actors from fields relevant to the research topic, including sport management, sociology, public administration, legal affairs, technology, charity institutions, religious expertise, and sport-related philanthropy. Participants were selected through purposive sampling, followed by snowball sampling to identify additional informants with relevant expertise. Sampling continued until theoretical saturation was reached. Data were collected through in-depth semi-structured interviews. The interviews focused on key themes such as the current state of sport financing, the opportunities and barriers associated with waqf in sports, the institutional and legal requirements for expanding endowment-based participation, the role of trust and transparency, and the significance of digital infrastructure and public culture in sustaining participation. Data analysis was conducted simultaneously with data collection and proceeded through three stages: initial coding, focused coding, and axial coding. Constant comparison was used throughout the analytical process to refine codes, develop categories, and identify conceptual relationships. To ensure the trustworthiness of the findings, the study applied Guba and Lincoln’s criteria, including credibility, transferability, dependability, and confirmability. In addition, test–retest reliability was calculated and reached 80%, indicating acceptable consistency in the coding and interpretation process. Findings The analysis yielded 162 initial codes and 18 subcategories, which were organized into six axial categories forming the final model of institutionalizing waqf-based participation in Iran’s sports economy. The first category, trust-building and legitimacy enhancement, highlights the central role of public confidence in the success of waqf in sport. Participants emphasized the importance of transparent reporting, accountable implementation, and credible communication of outcomes. Trust was identified as the foundation upon which sustainable participation depends. The second category, institutional–legal organization and governance, reflects the need for coordinated structures and supportive regulations. The findings showed that administrative fragmentation, overlapping responsibilities, and legal ambiguity discourage participation and reduce the effectiveness of waqf initiatives. Clear governance arrangements and inter-organizational coordination were therefore seen as essential. The third category, digitalization and traceability, demonstrates that digital tools are critical for modernizing waqf participation in sport. Participants stressed the value of integrated platforms, real-time monitoring, traceable spending, and personalized dashboards for donors and endowers. Such mechanisms increase transparency, accessibility, and efficiency. The fourth category, broadening participation, points to the necessity of moving beyond traditional large-scale endowments. The participants proposed diverse and flexible forms of participation, including micro-endowments, periodic contributions, collective funding models, and contributions based on time, expertise, or services. This category reflects an effort to democratize participation and make waqf more inclusive. The fifth category, cultural development and collective networking, underlines the importance of transforming waqf from an occasional individual act into a socially embedded norm. Education, public awareness, media engagement, stakeholder collaboration, and symbolic recognition were identified as central to creating a supportive participatory culture. The sixth category, social and economic value creation, indicates that waqf-based participation must generate visible outcomes to remain legitimate and sustainable. These outcomes include improved access to sport, support for youth and community well-being, increased social justice, and greater financial resilience within the sports economy. Discussion and Conclusion Institutionalizing waqf-based participation in Iran’s sports economy is a multidimensional process extending beyond fundraising. It requires trust, coherent governance, technological infrastructure, inclusive participation mechanisms, cultural support, and measurable impact. Trust emerged as the most fundamental dimension, while governance fragmentation was identified as a major barrier. Digitalization links accountability with accessibility and modernizes traditional endowment practices. Expanding participation through flexible formats can connect broader segments of society to sport development, provided that visible social and economic benefits are achieved. Overall, the proposed model offers a theoretically grounded and practical framework for policymakers, waqf institutions, and sport managers to transition toward a coordinated and impact-oriented system that strengthens financial sustainability and promotes equity in Iran’s sports economy. هدف از پژوهش حاضر طراحی الگوی نهادینه‌سازی مشارکت وقف‌محور در اقتصاد ورزش ایران است. این پژوهش با رویکرد کیفی و راهبرد نظریۀ داده‌بنیاد ساخت‌گرای چارمز انجام شد. داده‌ها از طریق ۱۷ مصاحبۀ عمیق با خبرگان (مدیریت ورزشی، جامعه‌شناسی، حقوق اوقاف و خیرین) جمع‌آوری شد که به‌ صورت هدفمند و با روش گلوله‌برفی انتخاب شده ‌بودند و فرایند گردآوری داده‌ها تا دست‌یابی به پنج شاخص کلیدی کفایت اطلاعاتی ادامه یافت. تحلیل داده‌ها در سه مرحلۀ کدگذاری اولیه، متمرکز و محوری انجام شد و اعتباریابی یافته‌ها از طریق معیارهای گوبا و لینکلن و پایایی بازآزمون (۸۰ درصد) تایید شد. تحلیل داده‌ها به شناسایی 162 کد اولیه و 18 مقولۀ خرد منجر شد که در قالب ۶ کد محوری شامل ۱. اعتمادپذیرسازی و مشروعیت‌بخشی، ۲. سامان‌دهی نهادی‑حقوقی و حکمرانی، ۳. دیجیتالی‌سازی و پیگیری‌پذیری، ۴. فراگیرسازی مشارکت (خردسازی و تنوع قالب‌ها)، ۵. فرهنگ‌سازی و شبکه‌سازی جمعی و ۶. ارزش‌آفرینی اجتماعی و اقتصادی دسته‌بندی شدند. یافته‌ها نشان داد نهادینه‌سازی وقف در ورزش فراتر از تأمین مالی، فرایندی چندبُعدی است که از تلاقی شفافیت، حکمرانی هماهنگ و زیرساخت‌های دیجیتال شکل می‌گیرد. الگوی پیشنهادی با ترکیب شفافیت، حکمرانی هماهنگ و ابزارهای فناوری‌محور، گذار از وقف سنتی به مشارکت وقف‌محورِ هوشمند و اثرمحور را تسهیل می‌کند و سیاست‌گذاران و مدیران ورزشی می‌توانند از آن به‌ عنوان نقشه‌راهی برای تنوع‌بخشی به منابع مالی و ارتقای عدالت ورزشی استفاده کنند.

https://ecs.ui.ac.ir/article_30753_7dddd4f677917503b038577249a8a19b.pdf

دانشگاه اصفهان مطالعات وقف و امور خیریه 3115-7475 4 2 2026 09 23 The Structural Relationship Between Subjective Norm, Perceived Behavioral Control, Attitude, Behavioral Intention, and Actual Behavior of Endowment: Testing a Model from the Perspective of the Theory of Planned Behavior روابط ساختاری بین هنجار ذهنی، کنترل رفتاری ادراک‌شده، نگرش، نیت رفتاری و رفتار واقعی انجام وقف: آزمون یک مدل از دیدگاه نظریۀ رفتار برنامه‌ریزی‌شده 73 92 30759 10.22108/ecs.2026.149298.1201 FA محمد احمدی ده قطب الدینی استادیار، گروه روان‌شناسی و علوم تربیتی، واحد انار، دانشگاه آزاد اسلامی، انار، ایران 0000-0003-1738-2220 رضا میرزائی راد استادیار، گروه روان‌شناسی و علوم تربیتی، واحد انار، دانشگاه آزاد اسلامی، انار، ایران الهام محمودآبادی دبیر، آموزش‌وپرورش، سیرجان، ایران Journal Article 2026 06 12 Introduction A systematic review of previous research in the field of waqf (endowment) shows that most studies have focused on demographic and economic factors affecting waqf. A common theory in the field of social psychology is the Theory of Planned Behavior (TPB), which is derived from the Theory of Reasoned Action (TRA) and attempts to explain individuals' behavior in various situations (Ramayah et al., 2009). This theory presents a model that can predict an individual's behavior through intention. Intention is defined as an individual's perception of the likelihood of performing a behavior (Gopi & Ramayah, 2007). In this theory, intention is the precursor to actual behavior; intention is the key element that exists within the individual before they act upon it. In other words, the factors that influence an individual's behavior affect behavior through intention. Intention is an important element for influencing an individual's action, and if it is absent, nothing will happen (Hasbullah et al., 2015; Mohamad et al., 2023). To date, only a few studies have applied the Theory of Planned Behavior (TPB) to the context of charitable giving (Baqutayan & Mahdzir, 2017), and in a few studies, monetary donation has been examined using the TPB (Putra & Isfandayani, 2020). Overall, these studies support the application of the TPB as a framework for charitable giving, as attitude, subjective norm, and perceived behavioral control all emerge as significant predictors of intentions and behavior (Knowles et al., 2012). Despite the aforementioned research, there is a significant theoretical gap in the literature: first, no study in Iran has tested the structural model of the TPB in the context of waqf (endowment). Second, previous research has largely focused on one or two variables of the model and has not tested the full model with direct and indirect relationships. Third, most studies have been conducted in Western societies, and given the cultural and religious differences, generalizing the results to the Islamic-Iranian society poses a challenge. Therefore, the necessity of the present study lies in simultaneously testing the structural relationships among all constructs of the TPB in the domain of waqf within an Iranian sample. Methodology The present study was a descriptive-correlational study. The statistical population included all individuals who participated in charitable activities in the city of Anar (similar to previous studies that worked with individuals who were involved in charitable acts such as donating money). Since no official sampling frame of donors in Anar was available, a voluntary (convenience) sampling method was used, and 86 individuals participated in the study. Due to the limited sample size, the bootstrap method with 5,000 resamples was employed to estimate standard errors and examine the stability of the results. A 15-item questionnaire was used, with items adapted from the studies of Rad et al. (2023), Iyigun et al. (2016), and Mirzaei et al. (2019). The items were measured on a 5-point Likert scale ranging from never (score 0), maybe (score 1), low probability (score 2), high probability (score 3), and definitely (score 4). In the present study, reliabilities were calculated using Cronbach's alpha method. The results showed that the reliability for attitude toward performing waqf was 0.96, behavioral intention to perform waqf was 0.95, perceived behavioral control over performing waqf was 0.75, subjective norm regarding waqf was 0.89, and actual waqf behavior was 0.80. In this study, confirmatory factor analysis (CFA) was used to examine the construct validity of the questionnaire items. The results indicated that the 5-factor model had a good fit with the data and demonstrated adequate construct validity. Findings The results showed that the model had a good fit among the charitable participants. The results of direct effects between variables indicated that the direct effect of behavioral intention to perform waqf and perceived behavioral control over performing waqf on actual waqf behavior was positive and significant. The results also showed that the direct effect of attitude toward performing waqf and subjective norm regarding waqf on behavioral intention to perform waqf was positive and significant, but the direct effect of perceived behavioral control over performing waqf on behavioral intention to perform waqf was not significant. The results of indirect (mediating) effects also showed that behavioral intention to perform waqf played a positive and significant mediating role in the relationship between attitude toward performing waqf and actual waqf behavior, as well as in the relationship between subjective norm regarding waqf and actual waqf behavior. However, behavioral intention to perform waqf did not play a significant mediating role in the relationship between perceived behavioral control over performing waqf and actual waqf behavior. Discussion and Conclusion The present study examined the applicability of the Theory of Planned Behavior (TPB) in predicting waqf (endowment) behavior among donors in Anar, Iran. Overall, the findings support the utility of the TPB as a framework for understanding charitable giving in an Islamic-Iranian context, consistent with prior research (Knowles et al., 2012; Baqutayan & Mahdzir, 2017). The significant direct effects of behavioral intention and perceived behavioral control on actual waqf behavior confirm that both motivational and volitional factors are crucial in translating intentions into action. This finding aligns with the core premise of the TPB that behavior is not solely determined by intention but also by the individual's perceived ease or difficulty in performing the behavior (Ajzen, 1991). Furthermore, the positive and significant effects of attitude and subjective norm on behavioral intention suggest that personal evaluations of waqf and perceived social pressure from significant others are key drivers of donation intentions. These results are consistent with studies in other charitable contexts (Putra & Isfandayani, 2020; Ramayah et al., 2009). However, the non-significant direct effect of perceived behavioral control on intention, as well as its non-significant indirect effect on behavior through intention, warrants attention. This finding deviates from the original TPB assumptions and may be explained by the unique nature of waqf as a religiously motivated, long-term commitment rather than a routine behavioral decision. In the Iranian context, where religious values strongly shape charitable practices, social norms and personal attitudes may override perceptions of control when forming intentions. Additionally, the lack of formal institutional support or accessible information about waqf procedures in Iran may render perceived behavioral control less relevant for intention formation, while still directly influencing actual behavior when opportunities arise. These findings have important practical implications. To promote waqf participation, policymakers and charitable organizations should focus on shaping positive public attitudes through awareness campaigns and leveraging religious and community leaders to strengthen subjective norms. Simplifying administrative processes and providing accessible guidance could also enhance actual engagement. In conclusion, the TPB proves to be a valuable framework for studying waqf behavior in Iran, though its application may require cultural adaptations. Future research should explore additional variables, such as religious identity, trust in institutions, and altruistic values, to enrich the model. Longitudinal studies with larger samples are also recommended to establish causality and enhance generalizability. Acknowledgments We are most grateful to all those who cooperated in conducting this research, and we especially thank the participants for their invaluable contribution. این مطالعه با هدف آزمون یک مدل دربارۀ رفتار واقعی وقف از دیدگاه نظریۀ رفتار برنامه‌ریزی‌شده انجام شد. به این منظور، از طرح توصیفی-همبستگی استفاده شد و یک نمونۀ 86نفری از خیرین شهر انار به روش نمونه‌گیری داوطلبانه انتخاب شدند و به یک پرسشنامۀ 15پرسشی پاسخ دادند. داده‌ها با استفاده از روش آماری تحلیل مسیر تحلیل شد. نتایج نشان داد اثر مستقیم نگرش نسبت به وقف و هنجار ذهنی وقف بر نیت رفتاری وقف مثبت و معنادار بود، اما اثر مستقیم کنترل رفتاری ادراک‌شدۀ وقف بر نیت رفتاری وقف معنادار نبود. اثر مستقیم نیت رفتاری وقف و کنترل رفتاری ادراک‌شدۀ وقف بر رفتار واقعی وقف مثبت و معنادار بود. نتایج واسطه‌ای نیز نشان داد نیت رفتاری وقف نقش واسطه‌ای مثبت و معناداری در رابطۀ بین نگرش نسبت به وقف و رفتار واقعی وقف و در رابطۀ بین هنجار ذهنی وقف با رفتار واقعی وقف داشت، اما در رابطۀ بین کنترل رفتاری ادراک‌شدۀ وقف و رفتار واقعی وقف نقش واسطه‌ای معناداری نداشت. بنا بر نتایج، نیت رفتاری انجام وقف نقشی مهم در ایجاد رفتار واقعی انجام وقف با انتقال اثر نگرش نسبت به انجام وقف و هنجار ذهنی انجام وقف بر رفتار واقعی انجام وقف دارد.

https://ecs.ui.ac.ir/article_30759_008c4353c23b8d2998a7c7d14db5095e.pdf

دانشگاه اصفهان مطالعات وقف و امور خیریه 3115-7475 4 2 2026 09 23 Lived Experiences of Schooling at a Charity School for Father-Bereaved Adolescents: A Phenomenological Study تجربۀ زیستۀ تحصیل در مدرسۀ خیریۀ ویژۀ ایتام از دیدگاه نوجوانان فاقد پدر: یک مطالعۀ پدیدارشناختی 93 116 30765 10.22108/ecs.2026.149546.1205 FA هانیه ظریف گلبار یزدی استادیار، گروه روان‌شناسی و مشاوره، دانشگاه بین‌المللی امام رضا، مشهد، ایران زهرا جاودانی پور کارشناسی ارشد روان‌شناسی عمومی، گروه روان‌شناسی، دانشکدۀ علوم انسانی، دانشگاه خیام، مشهد، ایران Journal Article 2026 06 30 Introduction The loss of a parent during childhood or adolescence is associated with increased risks of emotional distress, impaired social adjustment, and reduced academic engagement (Aguirre et al., 2024; Liu et al., 2022). Schools play a critical role in mitigating these adverse outcomes by providing opportunities for social connectedness, emotional support, and educational continuity. Research has consistently demonstrated that students' sense of school belonging is strongly associated with psychological well-being, resilience, and academic success (Allen et al., 2021). Within this context, charity schools established specifically for father-bereaved children represent a distinctive educational environment that may foster belonging and support while simultaneously shaping students' social identities. Despite growing evidence regarding the consequences of parental loss, previous studies have predominantly employed quantitative methods and have focused on psychological symptoms or academic performance. Little attention has been paid to how bereaved adolescents themselves perceive and interpret their educational experiences, particularly within specialized charity schools in the Iranian cultural context. Therefore, the present study aimed to explore the lived experiences of father-bereaved adolescent boys attending a charity school. Specifically, it sought to answer the following research question: How do father-bereaved adolescents experience and make meaning of schooling within a charity school designed for orphaned students? Methodology This qualitative study adopted a descriptive phenomenological approach to explore participants' lived experiences. Seventeen father-bereaved boys aged 12–15 years were purposively recruited from Mehr Alavi Educational Complex, a charity school in Mashhad, Iran. Sampling continued until meaning saturation was achieved. Data were collected through in-depth semi-structured interviews lasting approximately 45–60 minutes. Interviews explored students' experiences of peer relationships, teacher support, school environment, social interactions, and perceptions of father loss within the educational setting. All interviews were audio-recorded, transcribed verbatim, and analyzed using Colaizzi's seven-step phenomenological method (Colaizzi, 1969). To enhance trustworthiness, the study followed Lincoln and Guba's (1985) criteria of credibility, transferability, dependability, and confirmability. Member checking, prolonged engagement, peer review, detailed documentation of analytical procedures, and reflective memo writing were employed throughout the research process. Ethical approval was obtained from the school administration, informed consent was secured from legal guardians, and participation remained voluntary and confidential. Findings Analysis revealed five themes describing students' lived experiences of schooling. Table 1. Main themes Theme Core Meaning The Experience of Similarity, Mutual Understanding, and Sense of Belonging Feeling understood through common experiences of father loss The Experience of School as a Safe Space Distinct from Mainstream Schools Experiencing psychological safety and preference for the charity school External Social Attitudes and the Reflection of Others’ Perceptions Managing stigma, disclosure, and others' perceptions Normalization of the Experience of Loss within the School Environment Being treated as ordinary students rather than objects of sympathy School as a Context for Educational Support and Personal Growth Receiving academic support, motivation, and opportunities for future development, Experiencing certain educational and competitive challenges Students described the school as more than an educational institution; it functioned as a supportive community where shared experiences reduced loneliness and strengthened belonging. Teachers' respectful and non-pitying attitudes promoted psychological security, while educational resources enhanced academic motivation and hope for the future. Nevertheless, participants also reported concerns regarding public attitudes toward orphanhood and occasionally preferred not to disclose their family circumstances. Although the school normalized father loss in daily interactions, its specialized structure also contributed to the development of a shared identity centered on bereavement. Discussion and Conclusion The findings indicate that charity schools can function as protective environments that extend beyond academic instruction. Consistent with the School Belonging framework (Allen et al., 2021), shared experiences and supportive relationships fostered acceptance, emotional security, and social connectedness. Likewise, Bronfenbrenner's Ecological Systems Theory (Bronfenbrenner, 1979) helps explain how the school microsystem compensated for reduced family support by providing emotional, educational, and interpersonal resources. At the same time, the findings suggest a dual process. While the school promoted resilience, belonging, and personal growth, concentrating father-bereaved students within a single educational setting may unintentionally strengthen a collective identity based on parental loss and increase perceived boundaries between students inside and outside the school. This highlights the importance of balancing specialized support with opportunities for broader social integration. Overall, charity schools appear to play a significant role in promoting psychological well-being, educational engagement, and social adjustment among father-bereaved adolescents. Future studies should examine similar educational settings in different cultural contexts and include longitudinal designs to investigate the long-term influence of specialized schools on identity development and psychosocial adaptation. Acknowledgments The authors sincerely thank the administrators, teachers, students, and families of Mehr Alavi Educational Complex for their valuable cooperation and participation in this study. فقدان پدر در دورۀ نوجوانی می‌تواند پیامدهای هیجانی، اجتماعی و تحصیلی گسترده‌ای داشته باشد. پژوهش حاضر با هدف تبیین تجربۀ زیستۀ نوجوانان پسر فاقد پدر از تحصیل در مدرسۀ ویژۀ ایتام انجام شد. این مطالعه با رویکرد کیفی و روش پدیدارشناسی توصیفی انجام شد. مشارکت‌کنندگان شامل 17 نوجوان پسر 12 تا 15ساله دارای تجربۀ فقدان پدر بودند که به روش نمونه‌گیری هدفمند از مجتمع آموزشی مهر علوی مشهد انتخاب شدند. داده‌ها از طریق مصاحبه‌های نیمه‌ساختاریافتۀ عمیق گردآوری و با استفاده از روش هفت‌مرحله‌ای کلایزی تحلیل شدند. یافته‌ها در پنج مضمون اصلی شامل «تجربۀ همسانی، درک متقابل و احساس تعلق»، «مدرسه به‌ مثابۀ فضایی امن و متمایز»، «نگرش اجتماعی بیرونی»، «عادی‌سازی فقدان در محیط مدرسه» و «مدرسه به‌ عنوان بستر حمایت آموزشی و رشد فردی» سازمان‌دهی شدند. نتایج نشان داد تحصیل در مدرسۀ ویژۀ ایتام احساس تعلق، امنیت روانی و دریافت حمایت‌های آموزشی را تقویت می‌کند؛ در حالی ‌که نگاه متفاوت برخی از افراد خارج از مدرسه می‌تواند احساس تمایز را ایجاد کند. همچنین، عادی‌سازی تجربۀ فقدان و حمایت‌های آموزشی و عاطفی، سازگاری و رشد فردی دانش‌آموزان را تسهیل می‌کند. این یافته‌ها بر اهمیت مدارس خیریه در ارتقای سلامت روان و سازگاری اجتماعی نوجوانان فاقد پدر تأکید دارند.

https://ecs.ui.ac.ir/article_30765_3579f064761f9d97f0c0599e6248152f.pdf

دانشگاه اصفهان مطالعات وقف و امور خیریه 3115-7475 4 2 2026 09 23 The Role of Health NGOs in the Resilience and Sustainability of Health System Governance During Crises نقش سازمان‌های مردم‌نهاد سلامت در تاب‌آوری و پایداری حکمرانی نظام سلامت در شرایط بحران 117 142 30778 10.22108/ecs.2026.149903.1212 FA محمدعلی کیانی دکتری، گروه جغرافیای سیاسی، دانشکدۀ جغرافیا، دانشگاه تهران، تهران، ایران افسانه دهقان‌پور فراشاه استادیار، گروه حکمرانی فرهنگی و اجتماعی، دانشکدۀ حکمرانی، دانشکدگان مدیریت، دانشگاه تهران، تهران، ایران ثمانه یزدانی استادیار، گروه مدیریت و حسابداری، دانشکدۀ علوم انسانی و هنر، دانشگاه ملی مهارت، تهران، ایران 0009-0001-8709-2969 Journal Article 2026 07 23 Introduction In recent years, health systems have increasingly confronted complex and unpredictable crises, rendering sole reliance on formal and bureaucratic structures inadequate for an effective response (Kuhlmann et al., 2024). In such contexts, health non-governmental organizations (NGOs) possess substantial capacity to intervene, compensate for systemic shortcomings, and enhance health system governance. Nevertheless, a review of the existing literature reveals that most studies have approached the role of these organizations from a fragmented, case-specific, and crisis-centric perspective, often reducing them to “reactive and relief actors” (Schwartz, 2016; Yasobant et al., 2024). The extant literature suffers from a significant gap regarding a comprehensive framework capable of holistically elucidating the deeper functions of health NGOs, such as participation in policymaking, advocacy, trust-building, and health equity, across the entire crisis management cycle (from preparedness to post-crisis learning). Accordingly, the central problem of the present study is the absence of a comprehensive and contextualized model for the integrated understanding of the multilevel functions of health NGOs during crises. Addressing this gap, the primary research question is: “What are the key functions and roles of health NGOs in the resilience and sustainability of health system governance during crises?” Methodology This study was conducted using a qualitative and inductive approach. Data were collected through purposive sampling via in-depth, semi-structured interviews with 18 key informants (including health system policymakers, senior managers, and active members of health NGOs). Interviews continued until theoretical saturation was achieved. The data were subsequently analyzed using the thematic analysis framework proposed by Braun and Clarke (2006) across three levels: basic, organizing, and overarching themes. To evaluate the quality and ensure the trustworthiness of the findings, Lincoln and Guba’s (1985) four criteria—credibility, confirmability, dependability, and transferability—were rigorously applied. Furthermore, inter-coder reliability was calculated using Holsti’s coefficient of agreement (1969), yielding a value of 0.82, which indicates a highly desirable level of coding consistency. Findings The thematic analysis of the data resulted in the extraction of 130 basic themes, 32 organizing (sub) themes, and 9 overarching (main) themes regarding the functions of health NGOs in crises. The findings demonstrate that the role of NGOs encompasses a continuous spectrum, ranging from preventive measures to emergency interventions and post-crisis rehabilitation. The overarching themes are as follows: Pre-crisis preparedness and risk reduction: including health-oriented community preparedness, identification of local health vulnerabilities and hazards, and community-based monitoring and early health warnings; Health-oriented community empowerment: comprising the organization and empowerment of health volunteers, mobilization of social capital and health-oriented local participation, and localization of health interventions based on the local context; Health-oriented response, care, and support: encompassing the provision of urgent health services, continuation of essential care, referral of affected individuals to formal services, logistical support and operational coordination, psychological first aid, psychosocial interventions, and the identification, referral, and follow-up of cases requiring specialized mental health services; Institutional collaboration in health: which involves executive partnerships with formal health institutions, institutional coordination, division of labor, and information exchange; Participation in health policymaking: including the generation of field evidence, social representation and health-oriented advocacy, and involvement in the design and reform of health policies; Equity and advocacy in health: comprising the identification of and active outreach to high-risk groups, defending the rights of patients and vulnerable populations, and reducing inequalities in access to health services; Health awareness, trust-building, and accountability: encompassing prompt, reliable, and comprehensible communication, dispelling rumors and correcting health misinformation, building social trust, monitoring the performance of formal health institutions, and demanding transparency and accountability; Organizational resilience and learning: including the continuity of service delivery and organizational flexibility, management of resources, networks, and human capacities, as well as institutional learning and the redesign of health-oriented interventions; Post-crisis rehabilitation and care: involving the follow-up of the health status of affected individuals, reintegration of patients into the care and treatment cycle, and the health-oriented return of vulnerable groups to normal life. Discussion and Conclusion The findings of this study indicate that health NGOs are not merely “relief charities” intended to temporarily fill government gaps during emergencies; rather, they steer a “complete resilience ecosystem.” The most prominent distinguishing feature of the current research compared to the existing literature is the analytical elucidation of the transition of NGOs’ roles from “reactive rescuers” to “participants in policymaking,” “reproducers of institutional trust,” and “defenders of equity.” By localizing interventions, actively tracking marginalized groups, and generating objective field evidence, they act as strategic partners in health system governance. Consequently, shifting away from a competitive and bureaucratic mindset and embracing NGOs as active policy actors—through the establishment of structured collaborative platforms and advisory seats—is imperative for realizing sustainable health governance. Acknowledgments We hereby sincerely express our gratitude to all participants whose provision of invaluable insights and experiences through in-depth interviews made this research possible. بحران‌های پیچیده محدودیت‌های ساختارهای رسمی و بوروکراتیک را آشکار و نقش سازمان‌های مردم‌نهاد سلامت (سمن‌های سلامت) را به ‌منزلۀ نهادهای مکمل در بهبود حکمرانی نظام سلامت برجسته می‌کنند. این پژوهش کیفی با هدف واکاوی نقش سمن‌های سلامت در ارتقای تاب‌آوری و پایداری حکمرانی نظام سلامت در شرایط بحران انجام شد. داده‌ها از طریق مصاحبه‌های نیمه‌ساختاریافته با ۱۸ خبره گردآوری شدند. مشارکت‌کنندگان با نمونه‌گیری هدفمند انتخاب و داده‌ها با روش تحلیل مضمون تحلیل شدند. تحلیل داده‌ها به استخراج ۹ مضمون فراگیر، ۳۲ مضمون سازمان‌دهنده و ۱۳۰ مضمون پایه در چرخۀ مدیریت بحران منجر شد. مضامین فراگیر عبارت‌اند از: ۱) آمادگی و کاهش خطر پیش از بحران؛ ۲) توانمندسازی سلامت‌محور جامعه؛ ۳) پاسخ، مراقبت و حمایت سلامت‌محور؛ ۴) همکاری نهادی سلامت؛ ۵) مشارکت در خط‌مشی‌گذاری سلامت؛ ۶) عدالت و حمایت در سلامت؛ ۷) آگاهی‌بخشی، اعتماد و پاسخ‌گویی سلامت؛ ۸) تاب‌آوری و یادگیری سازمانی؛ و ۹) بازتوانی و مراقبت پسابحران. نتایج نشان داد کارکرد سمن‌های سلامت در چرخۀ مدیریت بحران، از آمادگی و توانمندسازی جامعه تا پاسخ، همکاری نهادی، مشارکت در خط‌مشی‌گذاری، عدالت‌خواهی، اعتمادسازی، یادگیری سازمانی و بازتوانی پسابحران امتداد دارد؛ از این ‌رو، این سمن‌ها فراتر از بازیگران امدادگر و واکنشی، به‌ مثابۀ شرکای راهبردی حکمرانی نظام سلامت نقش‌آفرینی می‌کنند.

https://ecs.ui.ac.ir/article_30778_49ead76c6fb9b3952c2dfe73ae51d563.pdf

دانشگاه اصفهان مطالعات وقف و امور خیریه 3115-7475 4 2 2026 09 23 Challenges of Applying General Rules of Civil Liability to Managers of Non-Administered Endowments and Proposing an Efficient Model in Iran's Legal System چالش‌های اعمال قواعد عمومی مسئولیت مدنی نسبت به مدیران موقوفات غیرمتصرفی و ارائۀ الگوی کارآمد در نظام حقوقی ایران 143 168 30857 10.22108/ecs.2026.149244.1200 FA حبیب الله رحیمی دانشیار گروه حقوق، دانشکدۀ حقوق دانشگاه علامه طباطبائی تهران، تهران، ایران عباس طوسی دانشیار گروه حقوق، دانشکدۀ حقوق دانشگاه علامه طباطبائی تهران، تهران، ایران سروش فخرایی دانشجوی دکتری حقوق خصوصی دانشگاه علامه طباطبائی تهران، تهران، ایران 0009-0000-9140-5035 Journal Article 2026 06 09 Introduction Waqf, as one of the social institutions, has always played an undeniable role in providing for the public interest. The Iranian legal system has divided the management of endowments into two categories: possessory endowments (mawqufat-e motasarefi) and non-possessory endowments (mawqufat-e gheyre-motasarefi). In the second category, which is the subject of this study, the legislature has recognized the trustee's managerial independence and limited the role of the Endowments Organization to mere supervision (Sedaghati & Jalali, 2016, 199). Despite this managerial independence, a reflection on endowment regulations reveals that these laws are almost entirely focused on the legal relationship between the trustee and the endowment itself. On the contrary, the legislature, and consequently legal scholarship, have neglected to articulate the trustee's civil liability regime vis-à-vis third parties. This gap becomes more acute when we consider that, pursuant to Article 76 of the Civil Code and according to the prevailing view of jurists, a trustee does not have the right to resign after accepting the position and must continue administering the endowment until the end of their tenure (Katouzian, 2005, 226), while the trustee's financial capacity and ability to compensate for potential damages have never been considered as a condition for assuming the office of trusteeship (Sedaghati, 2014, 53-54). A review of the research literature shows that studies conducted in the field of liability of endowment administrators have primarily focused on the trustee's contractual liability toward the endowment and the beneficiaries. The fundamental question is whether the general rules of civil liability and jurisprudential principles can be applied to the office of trusteeship without modification. Methodology The present study employs a descriptive-analytical method with logical inference based on library data, including statutory laws, Imami and Sunni jurisprudential texts, and legal sources. A comparative study with the institution of trust in the common law system and an examination of liability-modifying institutions in Iranian law (liability of judges and corporate directors) have also been conducted, and the final model has been presented based on economic analysis of law and jurisprudential foundations. Findings The findings of the research indicate that although the general rules of civil liability and jurisprudential principles hold the trustee liable when the elements of liability are met (Safaei & Rahimi, 2020, 56), the unconditional application of these rules to the office of trusteeship entails widespread undesirable consequences: A) Conflict with the principle of full compensation, because trustees do not necessarily possess the financial capacity to compensate for heavy damages arising from the management of vast endowments, while the endowment itself typically enjoys stable and substantial financial resources (Amini & Abak, 2014, 85); B) A sharp reduction in the incentive to accept trusteeship, resulting in a managerial vacuum that leads to maximal and inefficient government (Endowments Organization) intervention in the administration of endowments, concentrating both supervision and administration in a single institution. This is consistent with the economic analysis of law, which demonstrates that increased civil liability reduces the willingness to accept high-risk positions (Bertoli & Grembi, 2017, 4-16); C) Reduced efficiency and productivity of endowments through the creation of defensive behaviors in trustees, excessive investment in safety, and avoidance of beneficial but risky activities (Riahi Samani, 2012, 94); D) Conflict with the efficiency of the civil liability system from the perspective of economic analysis, because the rule of strict liability, contrary to the objectives of optimal deterrence and distributive justice, increases social costs (Shavell, 2009, 67). In contrast, a comparative study of the institution of trust and an examination of the modified liability regime for judges and commercial company directors demonstrate that efficient legal systems, by distinguishing degrees of fault, place managerial risks arising from slight errors on the legal personality of the institution (the state, the company, or the endowment), so as to preserve managers' incentives while ensuring full compensation for injured parties. Discussion and Conclusion The results of the research indicate that the optimal model for the civil liability of non-possessory endowment administrators can be designed based on the distinction of degrees of fault and relying on the independent legal personality of the endowment. This model, which draws inspiration by way of analogy from similar institutions in the Iranian legal system (judicial liability and corporate directors' liability), delineates two levels of liability: First, in cases of slight or very slight fault, the damage inflicted on third parties is regarded as an inherent risk of endowment management and is borne by the legal personality of the endowment. The damage is paid from the endowment's revenues as current costs of exploitation or preservation of the corpus. This approach is consistent with the practice of rational persons and the principle of imposing loss on the beneficiary and, from the perspective of economic analysis, ensures the optimal level of activity and precaution on the part of the trustee. Second, in cases of gross fault, very gross fault, or intentional wrongdoing, the trustee is personally liable, in accordance with the general rules of civil liability (Article 1 of the Civil Liability Act and the principles of destruction and causation), for full compensation of the damage inflicted. This dual model, while ensuring full and fair compensation for injured parties, preserves the incentive of capable and efficient trustees to accept the office of trusteeship and prevents a managerial vacuum; it also respects the intentions of the endower and prevents excessive and maximal government intervention in endowment affairs. مقررات خاص اوقافی عمدتاً ناظر بر رابطۀ متولی با خود موقوفه هستند و مسئولیت قهری وی در برابر اشخاص ثالث با خلأ نظری و چالش‌های عملی مواجه است. از این رو، پژوهش حاضر با هدف ارائۀ الگویی مناسب برای مسئولیت مدنی مدیران موقوفات غیرمتصرفی در نظام حقوقی ایران و با بهره گیری از روش توصیفی-تحلیلی و استنتاج منطقی و با استفاده از داده‌های کتابخانه‌ای شامل قوانین موضوعه، متون فقه امامیه، فقه عامه، مطالعۀ تطبیقی نهاد تراست در نظام کامن لا و تحلیل اقتصادی حقوق انجام شده است. یافته‌ها نشان می‌دهد قواعد عمومی مسئولیت مدنی و قواعد فقهی، متولی را در فرض اجتماع ارکان مسئولیت، ضامن می‌شناسد؛ ولی اعمال بی‌قیدوشرط این قواعد به دلیل ویژگی‌های خاص تولیت از جمله عدم جواز استعفا و عدم لزوم تمکن مالی متولی، آثاری نامطلوب همچون کاهش انگیزۀ پذیرش سمت تولیت، مداخلۀ حداکثری حکومت، کاهش بهره‌وری موقوفات و گاه نقض اصل جبران کامل خسارت را به دنبال دارد. با بهره‌گیری از تجربیات تعدیل‌گرانه در مسئولیت مدنی قضات و مدیران شرکت‌های تجاری و با تکیه بر شخصیت حقوقی موقوفه، الگوی پیشنهادی مبتنی بر تفکیک درجات تقصیر است: در تقصیرهای سبک یا بسیار سبک متولی، خسارت واردشده به اشخاص ثالث به عنوان ریسک مدیریت به عهدۀ شخصیت حقوقی موقوفه قرار می‌گیرد؛ اما در رابطه با تقصیر سنگین و بسیار سنگین، متولی شخصاً مطابق قواعد عمومی مسئولیت مدنی مسئول جبران خسارت خواهد بود. این الگو ضمن حفظ انگیزۀ متولیان و احترام به نیات واقف، جبران عادلانۀ خسارت زیان‌دیدگان را تأمین می‌کند و با مبانی فقهی و بنای عقلا سازگار است.

https://ecs.ui.ac.ir/article_30857_021151f460ae78fd775b7f58162c3c89.pdf

دانشگاه اصفهان مطالعات وقف و امور خیریه 3115-7475 4 2 2026 09 23 Legal-Governance Assessment of the Waqf Institution in Realizing Public Interests ارزیابی حقوقی- حاکمیتی نهاد وقف در تحقق منافع عمومی 169 194 30884 10.22108/ecs.2026.149820.1209 FA نادر ریاحی سامانی دانشجوی دکتری، گروه حقوق عمومی، واحد تهران شمال، دانشگاه آزاد اسلامی، تهران، ایران اسماعیل شاهسوندی استادیار، گروه حقوق تجارت بین‌الملل، واحد تهران شمال، دانشگاه آزاد اسلامی، تهران، ایران 0009-0007-5633-3006 احسان آقا محمدآقایی استادیار، گروه حقوق عمومی، واحد تهران شمال، دانشگاه آزاد اسلامی، تهران، ایران 0009-0007-5633-3006 سمانه رحمتی فر دانشیار گروه حقوق، دانشگاه آزاد اسلامی، واحد همدان، همدان، ایران Journal Article 2026 07 19 Introduction Waqf, as a longstanding Islamic institution, has always been regarded as one of the most effective mechanisms for delivering public goods, redistributing wealth, and expanding fundamental rights. In theory, the Waqf system is capable of functioning alongside the state and the market as a third sector, compensating for market failures and reducing the financial burden of governments. However, in the contemporary legal and governance system of Iran, the Waqf institution has not been able to actualize its inherent capacities in serving public interests. The present study starts from this fundamental question: what legal and governance capacities and obstacles does the current system face in realizing public interests through Waqf? The underlying hypothesis is that although the Waqf institution possesses extensive normative and jurisprudential capacities, the prevailing legal-governance structure—characterized by extreme centralization, ambiguous laws, overlapping jurisdictions, and weak supervision—has prevented the actual benefiting of the public from Waqf revenues. In other words, the problem is not the nature of Waqf itself, but the legal and governance arrangements that have surrounded it. This research, therefore, seeks to evaluate the current legal-governance system of Waqf against a set of optimal indicators derived from five theoretical frameworks: distributive justice, market failure and the welfare state, institutional efficiency, human development, and good governance. The ultimate goal is to identify the main gaps and propose a transition from the current centralized model to a network-based governance model grounded in transparency, accountability, participation, rule of law, and efficiency. Methodology The study adopts an analytical-descriptive method, relying on documentary and library research. The data have been collected from primary legal sources—including the Civil Law, the Endowments and Charity Affairs Organization Law of 1984 (1363 SH), and its executive regulations—as well as from unanimous rulings of the Administrative Justice Court, research reports, and credible domestic and international academic sources. Findings The findings reveal that despite the normative flexibility of jurisprudential rules and the Civil Law—particularly Articles 55, 75, 78, and 83, which emphasize the sovereignty of the Waqf founder’s will—the current legal-governance system suffers from serious obstacles in four dimensions. In the legal dimension, ambiguity in key concepts such as “public interest” and “Waqf expediency,” along with vague phrases like “probability of transgression and negligence” in Article 14 of the Endowments Law, has opened the way for arbitrary interpretations and unfair distribution of Waqf revenues. The obligation to obtain the “acceptance” of the Endowments Organization in public Waqf deeds, and the extensive interpretation of Article 81 of the Civil Law—which entrusts the administration of public Waqf to the Supreme Leader but in practice delegates it to the Endowments Organization—have severely restricted the Waqf founder’s authority in appointing trustees and managing Waqf properties. In the structural dimension, extreme centralization and the dual role of the Endowments Organization—acting simultaneously as the supreme supervisor and the direct trustee of trustee-less Waqf properties—have undermined the independence of Waqf and increased transaction costs. Conflicts of institutional jurisdiction with the Ministry of Cultural Heritage, Natural Resources, and Municipalities have left productive Waqf properties in a state of uncertainty. In the supervisory dimension, the dependence of investigation branches on the Endowments Organization has weakened their independence in dispute resolution, while ambiguity in the jurisdiction of the Court of Audit and the Inspection Organization over non-budgetary Waqf revenues has reduced supervisory efficiency. In the managerial dimension, weaknesses in managerial and strategic methods, challenges in human resources and compensation systems, and the lack of skill and individual competencies among Waqf trustees have directly led to reduced Waqf revenues and violation of Waqf rights. Discussion and Conclusion The study concludes that the current centralized and hierarchical structure of Waqf governance cannot fulfill the public interests that Waqf is inherently meant to serve. Therefore, a transition to a network governance model is proposed, one that simultaneously embodies five principles: fundamental transparency, multilayer and proactive accountability, institutionalized participation, rule of law and institutional independence, and efficiency with a human dignity approach. This model should be realized across three layers—governance, civil society, and the private sector. To operationalize this transition, a series of legal and institutional reforms are recommended: amending Article 56 of the Civil Law so that Waqf is recognized as a unilateral obligation and the ruler’s role in acceptance becomes merely supervisory and confirmatory; amending Article 10 of the Endowments Law so that lease or exchange deeds of Waqf properties no longer require prior approval of the Organization; amending Article 14 of the Endowments Law to clarify the concept of “probability of transgression and negligence”; amending Article 6 of the Quality of Investigation Regulation; reviewing the so-called “Four-Article” plan; creating coordination between the Planning and Budget Organization, the Tax Affairs Organization, and the Endowments Organization; institutionalizing the culture of Waqf in development plans; and legislating in the field of Waqf of money. In addition, the transition to network governance requires the establishment of fundamental institutions that separate stewardship from supervision, replace vertical structures with horizontal ones, and create participation-based platforms, thereby paving the way for maximum public benefit from Waqf revenues. نظام حاکم بر وقف ذاتاً از ظرفیت‌ها و کارکردهایی متعدد در تأمین کالاهای عمومی، بازتوزیع عادلانۀ ثروت و توسعۀ حقوق بنیادین برخوردار است، اما به ‌دلیل ناکارآمدی نظام حقوقی-حاکمیتی حاکم بر آن در جمهوری اسلامی ایران، نتوانسته است به بهره‌مندی عامه از عواید موقوفات به آن شکلی که باید، دست یابد. پژوهش حاضر با هدف ارزیابی حقوقی و حاکمیتی نهاد وقف و مقایسۀ آن با شاخص‌های مطلوب حکمرانی بر موقوفات ـ استخراج‌شده از خلال نظریه‌های عدالت توزیعی، شکست بازار، دولت رفاه، کارایی نهادی، توسعۀ انسانی و حکمرانی خوب ـ به روش تحلیلی-توصیفی و با بهره‌گیری از مطالعات اسنادی و کتابخانه‌ای انجام شده است. یافته‌ها نشان می‌دهد با وجود انعطاف‌پذیری هنجاری قوانین و چارچوب‌های فقهی، نظام حقوقی-حاکمیتی حاکم بر وقف با چالش‌هایی بنیادین در ابعاد قانونی، ساختاری، نظارتی و مدیریتی مواجه است که بهره‌مندی عمومی را با اختلال جدی مواجه کرده است. در پاسخ به این چالش‌ها و شکاف‌ها، پژوهش حاضر در نهایت، گذار از ساختار متمرکز کنونی به الگویی مبتنی بر حکمرانی شبکه‌ای را پیشنهاد می‌کند؛ الگویی که بر اصول شفافیت، پاسخ‌گویی، مشارکت، حاکمیت قانون و کارایی استوار است.

https://ecs.ui.ac.ir/article_30884_d81343e58f4c0ecaf918836cc85e5540.pdf

دانشگاه اصفهان مطالعات وقف و امور خیریه 3115-7475 4 2 2026 09 23 Benevolence; A Logical Condition or an Existential Condition of Meaning in Life? نیکوکاری؛ شرط منطقی یا شرط وجودیِ معناداری زندگی؟ 195 208 30898 10.22108/ecs.2026.150205.1220 FA احمد عبادی دانشیار گروه فلسفه، دانشکدۀ الهیات و معارف اهل البیت، دانشگاه اصفهان، اصفهان، ایران 0000-0003-4719-2196 فائزه ناطق کارشناس‌ارشد منطق فهم دین، دانشکدۀ الهیات و معارف اهل البیت، دانشگاه اصفهان، اصفهان، ایران 0009-0005-8227-5554 Journal Article 2026 08 17 Introduction The question of meaning in life is a major issue in contemporary philosophy and is closely related to concepts such as value, morality, virtue, and human perfection. Meaningfulness cannot be reduced merely to happiness or the fulfillment of moral duties; rather, engagement with valuable and transcendent goods and moving beyond purely self-interested concerns also play an important role in its formation (Nozick, 1981: 560–594). From this perspective, benevolence can be regarded as one of the meaning-generating activities. However, the plurality of valuable domains in human life indicates that meaning is not dependent on any single activity or virtue (Metz, 2013: 5). Moreover, the distinction between refraining from evil and actively pursuing the good shows that even the moral necessity of avoiding certain actions does not, in itself, establish the necessity of benevolence. At the same time, the significance of benevolence can be examined beyond the value of an individual act, in relation to the quality of character and the overall orientation of life (Adams, 1984: 395). Nevertheless, the relationship between benevolence and meaning in life, particularly regarding the distinction between a “logical condition” and an “existential and formative role,” has received comparatively little attention. The central problem of this study is whether benevolence is a necessary condition for the possibility of any meaningful life or whether its significance should instead be understood in terms of its role in the transformation and perfection of the agent. The main research question is: What is the relationship between benevolence and meaning in life, and can benevolence be regarded as a necessary and universal condition of meaningfulness? The study aims to clarify this relationship and determine the place of benevolence at two levels: the possibility of meaning and human perfection. Methodology This study employs a comparative conceptual-philosophical analytical approach. First, the study's central concepts—including “meaning in life,” “benevolence,” “logical condition,” and “existential and formative role”—are conceptually analyzed, and their boundaries are clarified. The study then examines selected views in contemporary philosophy of meaning in life with respect to the relationship among benevolence, value, and meaningfulness. Subsequently, the anthropological and ethical foundations of Ṣadrā’s philosophy, particularly the role of voluntary action, repetition of action, formation of dispositions (malakāt), and the perfection of the soul, are analyzed to clarify how benevolence may contribute to the transformation and perfection of the agent. In the comparative analysis, these two sets of perspectives are examined alongside one another without making any claim of historical influence or identity of their underlying foundations. Finally, by distinguishing between a “necessary condition for the possibility of meaningfulness” and an “effective factor in the formation and perfection of the human being,” the study clarifies the place of benevolence in relation to meaning in life. Findings The findings indicate that benevolence cannot be regarded as a logical and necessary condition for the meaningfulness of every life. An analysis of contemporary views shows that meaningfulness can arise from active engagement with diverse domains of objective value, including the pursuit of truth, science, art, and human relationships (Wolf, 2010: 20). Furthermore, the distinction between refraining from evil and actively doing good indicates that even if certain evil actions can undermine the meaningfulness of life, this does not entail the necessity of engaging in benevolence (Matheson, 2024: 51). Accordingly, a distinction must be drawn between a “source of meaning” and a “necessary condition of meaning”: benevolence may constitute one source of meaningfulness without being a necessary condition for every meaningful life. The analysis of Ṣadrā’s philosophical foundations indicates that voluntary actions, when repeated and stabilized, can contribute to the formation of dispositions and the transformation of the soul. Accordingly, sustained benevolence, when it becomes a stable character trait, can contribute to shaping character, the orientation of life, and the human movement toward perfection. The principal finding of the study, therefore, is that the significance of benevolence should be explained not in terms of its logical necessity for the possibility of meaningfulness, but in terms of its existential and formative role in shaping character and the perfection-oriented meaning of life. Discussion and Conclusion The findings suggest that the relationship between benevolence and meaning in life should be understood by distinguishing between two levels. At the first level, benevolence is not a necessary or logical condition of meaningfulness, since the sources of meaning are plural and human life can acquire meaning through engagement with truth, science, art, human relationships, and other valuable pursuits. Thus, the fact that benevolence can generate meaning does not establish its necessity for every meaningful life. At the second level, benevolence assumes a different significance. Based on Ṣadrā’s philosophical analysis, voluntary human actions, when repeatedly performed and stabilized, contribute to the formation of dispositions and the transformation of the soul. Sustained benevolence can therefore transcend the level of an isolated behavior and become part of one’s character and overall orientation toward life, thereby contributing to the movement toward perfection and to the formation of a perfection-oriented meaning of life. Consequently, the claim concerning the universal necessity of benevolence for meaningfulness is not supported; however, its effective role in the transformation of the agent and human perfection can be defended. Accordingly, benevolence is not a logical condition of meaning in life, but when stabilized as a virtue, it can function as an existential and formative factor in shaping character and the perfection-oriented meaning of life. This conclusion emphasizes the significance of benevolence without regarding it as an exclusive or necessary condition of human perfection. نیکوکاری چه نسبتی با معناداری زندگی دارد؟ برای معناداربودن زندگی، نیکوکاری شرطی ضروری است یا اهمیت آن در سطح تحول و کمال انسان آشکار می‌شود؟ این مقاله با تمایز میان «شرط منطقی» و «نقش وجودی»، جایگاه نیکوکاری را در نسبت با معناداری زندگی بررسی می‌کند. ابتدا با بررسی دیدگاه‌های معاصر، به ‌ویژه نظریۀ سوزان ولف و نظریۀ ممانعت دیوید متیسون، نشان داده می‌شود معناداری به منبعی واحد وابسته نیست و نیکوکاری، با وجود اهمیت آن به ‌عنوان یکی از منابع معنا، شرط منطقی لازم برای همۀ صورت‌های معناداری نیست. همچنین، حتی اگر پرهیز از شرور جدی برای حفظ امکان معنا ضروری تلقی شود، این امر مستلزم ضرورت نیکوکاری فعال نیست. سپس، با تکیه بر مبانی انسان‌شناختی و اخلاقی فلسفۀ صدرایی، رابطۀ عمل، ملکۀ اخلاقی و کمال نفس بررسی می‌شود. نیکوکاری هنگامی که از کنش‌های منفرد فراتر رود و به گرایشی پایدار و ملکۀ اخلاقی تبدیل شود، می‌تواند در تحول شخصیت و کمال وجودی فاعل مؤثر باشد. بر این اساس، نیکوکاری شرط منطقی هر نوع معناداری نیست، اما نیکوکاری پایدار و فضیلت‌مند می‌تواند به ‌عنوان یکی از عوامل اخلاقی و وجودی مؤثر، در شکل‌گیری شخصیت، جهت‌گیری زندگی و تحقق معنایی مرتبط با کمال انسان نقش داشته باشد.

https://ecs.ui.ac.ir/article_30898_6eb5b88e082d4d79fe137dbc33702807.pdf