Book Reviews 411 Book Review Islam and Israel: Muslim Endowments and the Jewish State Michael Dumper. Washington, DC: Institute for Pales tine Studies, 1994, 192 pp. This book consists of six chapters, endnotes, a glossary, a bibliogra phy, and an index. Although fairly short vis-a-vis the long period that it covers (from the Ottoman era to 1988), this book is in fact a very valuable reference work on the subject. The author made considerable efforts to collect, compare, and analyze the data. However, it seems that the main title, Islam and Israel, is rather ambiguous and misleading. The subtitle, Muslim Religious Endowments and the Jewish State, reveals the book's contents adequately. This title may have been coined by the publisher for marketing purposes. The book explores Israeli policy toward Palestinian Muslim religious endowments (awqtif, sing. waqf) and studies the methods employed to confiscate and transfer most of them so that they eventually became exclusively Jewish property. The waqf system played a very significant socioeconomic, religious, and educational role in the history of Muslim society. About 15 percent of the agricultural land in Palestine is waqf (1.2 million dunums), as are many buildings, shops, and other structures in urban areas. The revenue derived from these sources finances important networks of welfare and charitable services in Palestine, such as schools, orphanages, and soup kitchens. The first chapter tackles the Palestinian Muslim waqf system during the late Ottoman empire and the British Mandate. It indicates the impor tance of waqf for the notable families in Palestine and their administration of it in ways designed to enhance their power and influence. It also stud ies the arrangements made by the Ottomans during the nineteenth century to set up a waqf administrative structure and to develop it under their close supervision. During the British Mandate (1918-48), however, a new struc ture, known as The Supreme Muslim Council, was created in 1922. It was dominated by the Palestinian religious elite and notables and took a "national character" under the leadership of Hajj Am1n al ijusayn1. In 1937, the British mandatory government suspended the council's central committee and replaced it with a government-appointed commission. These measures undermined the waqf institution and its role in politics and the national struggle. The second chapter discusses the Muslim waqf system in Israel from 1948 to 1965 and explains how the Zionist state managed to control and confiscate waqf properties and resources. In the parts of Palestine that 412 became Israel in 1948 (about 78 percent of all Palestine), 770,000 of the pre-1948 Palestinian population of 900,000 were expelled, which left only 130,000 (about 14 percent of the population of the new state of Israel) in their homeland. The Israeli authorities imposed their military rule over the Palestinians who remained there until 1966. Israel took this opportunity to seize the properties and lands of the Palestinians in the diaspora. A clear Israeli policy became evident after the enactment of the Absentee Property Law of 1950. The Jews, who did not own more than 10 percent of the land in their new state, sought to estab lish a “viable and credible” state and to gain ownership of the land already under their military control. This new law was part of a legal network that transferred Palestinian land and Muslim uwqcrfto Israeli Jewish state lands and to lands owned by the Jewish National Fund. Under these laws, 80 percent of Israel’s total land area was acquired from Palestinian-owned land. The wuqfsystem was affected seriously, since the Israeli government classified the Supreme Muslim Council as absentee and, as a result, acquired its wuqfproperty and land. Only a small portion of wuqfproper- ties escaped confiscation, namely, the Mulhaq and Dhurri wuqfproperties, whose overseers still resided in Israel. However, about 90 percent of all uwqdf properties in Israel were confiscated. The third chapter tackles the Muslim wuqf system in Israel during 1965-88. It discusses the third amendment to the Absentee Property Law, in which the Israeli government tried to “ameliorate the tensions and prob lems created by its handling of wuqfsystem.” However, the structure it established “only succeeded in alienating Palestinians further.” The author examines the activities of three boards of trustees established by 1965 amendment in Acre, Jaffa, and Haifa. He found the same policy was adopted to coopt the wuqf system’s leadership, integrate the administra- tion, and transfer the resources. Chapter 4 studies the Muslim wuqf system in the occupied West Bank and Gaza Strip from 1967 to 1988. In the West Bank, the situation was rather different, as the Israeli regime did not annex it officially to the state of Israel. The leadership of the uwqqthere remained intact, the adminis- tration was not absorbed structurally by the state, the resources did not suf- fer from wholesale confiscation, and the waqf system was administered by Jordan. However, the Israeli regime imposed several restrictions on the wuqf leadership and its responsibilities, which served, to a large extent, to neutralize its political role. In the Gaza Strip, the awqcrfwere s m a l l in size and suffered from financial weakness and lack of external support. As a result, the Israeli regime managed to coopt its leadership and marginalize the local wuqf system. The fifth chapter covers the wuqfsystem in Jerusalem since 1967. East Jerusalem was occupied and annexed to Israel in June 1967. Although Israel considers united Jerusalem its eternal capital, the religious issue remains very sensitive, because one of the holiest Muslims shrines-al Masjid al AqsZt-is located there. Meanwhile, the Muslim religious leader- The American Journal of Islamic Social Sciences 13:3 Book Reviews 413 ship remained in Jerusalem, and the Jordanian government expanded its financial support. Thus, although Muslims continued to manage the waqf system, Israeli interventions and restrictions undermined the authority of waqf administration and enabled Israel to acquire several waqf lands and properties. The sixth chapter gives the author's perspective and assessment of the Muslim waqf system, its past and future. Several books and articles had been written on the Muslim awqaf in Palestine. Nevertheless, this book should be considered one of the most important and valuable references on this subject. The author has addressed his issue successfully through a scientific, balanced, and un-biased method ology. There are, however, some historical inaccuracies. For example, on page 15 the author claims that the Ottoman period "stretched from the turn of the eighteenth century to the beginning of the World War I in 1914." In fact, Ottoman rule in Palestine covered four centuries, beginning in 1518 and ending in 1918. Such inaccuracies are few and minor and in no way undermine the scholarly contribution of this book in enriching our knowl edge about this subject. Mohsen Saleh Department of History International Islamic University Selangor, Darul Ehsan, Malaysia