Muslims, inspired by numerous divine principles, have established the culture of infāq by founding charitable institutions in diverse geographies throughout history. One of the most reputable institutions for cultivating this culture is unquestionably endowment. This institution has made great contributions to strengthening the social and economic ties of the believers and to forming their cultural and spiritual identities from the beginning of the asr al-sa‘ādah until today. Therefore, it is vital to update the theoretical understanding of endowments, draw insights from various precedents and improve the effectiveness of practical applications accordingly. There is no verse in the Qur'an explicitly stating the legitimacy of endowments; however, the verses encouraging charity and competing in good deeds form the basis of the institution of endowments. Very few rulings on endowments are determined by the Sunnah; the majority come from the jurisprudence of the jurists, based on the evidence of istiẖsān, istiṣlāẖ and ‘urf. Jurists agree that endowments are legitimate, but their views diverge on which assets may qualify as the subject of an endowment. They unanimously accept that immovable property such as lands, houses, and shops can be endowed. However, they disagree about the endowment of movable properties. Some jurists stipulate the characteristic of "perpetuity". While some jurists deem the endowment of movable properties to be absolutely permitted, others considerit permissible only under specific circumstances. Movable properties are classified into two categories regarding endowment status: “movables that retain their original form after usufruct” even for a certain period, and “movables that do not retain their original form after usufruct”. According to H̱anafī jurists, “perpetuity” is the general rule/reference for endowment. They argue that movables cannot be endowed in absolute terms because they do not conform to this general rule. However, they make three exceptions to this general understanding, and accept the endowment of movables falling under these categories as authentic. Early H̱anafīs deemed the endowment of dīnārs, dirhams, makīlāt, and mawzūnāt to be authentic. Shāfi‘ī scholars state that the condition of “perpetuity” is absolutely attained in properties such as land, and as long as their lifespan in properties such as books, horses, and weapons. From this perspective, they deem it permissible to endow movable properties that can be used for a certain period and do not lose their original qualities immediately. However, they do not accept the endowment of movables such as foodstuffs which are consumed through usufruct and cannot be utilized even for a certain period. The majority of H̱anbalīscholars agree with the Shāfi‘ī jurists. Some H̱anbalīs, however, view the endowment of movable properties whose original qualities are lost by usufruct as legitimate if there exists an established practice and legal precedent. The most comprehensive stance on endowment property is that of Mālikī scholars. They do not stipulate the condition of perpetuity in endowments and recognize that endowments can also be of a temporary nature. Therefore, it is permissible to endow cash, foodstuffs, books, clothes, and similar movable property of both classes. In the case of movable perpetual property, the solution is "istibdâl". The Imamiyya share the same view as the Mālikīs. We observe that the Mālikī view is preferred in legal regulations in the Islamic world and in the decisions of fatwa councils. In this context, the opinions of jurists, decisions of fatwā councils, historical practices and practices in Islamic states are analyzed to present an opinion on making the endowment institution more functional. [ABSTRACT FROM AUTHOR]