Endowments for the Two Holy Mosques

The Grand Mosque (Al Masjid Al Haram) in Mecca.
The Prophet's Mosque (Al-Masjid an-Nabawi) in Medina.

The 'Two Holy Mosques', The Grand Mosque (Al Masjid Al Haram) and The Prophet's Mosque (Al-Masjid an-Nabawi), hold great significance and historical and religious importance. The first endowment at the Prophet's Mosque was established by Caliph Umar. Endowments increased during the Umayyad period in a number of countries across the Islamic world, including those for the Two Holy Mosques. During the subsequent Abbasid period, approximately 100,000 dinars were spent annually on the Two Holy Mosques from the endowments of one of the Abbasid caliphs. Endowments expanded further during the Ayyubid period, with their revenues extending to those who served the Two Holy Mosques. During the Mamluk period, endowments for the Two Holy Mosques became widespread.[1] Some people endowed houses and other properties, with their revenues allocated to the Two Holy Mosques. Endowments increased and diversified during the Ottoman period, and a special committee was established to oversee them in 995 AH (1587 CE). In more recent times, the Saudi government has devoted particular attention to the Two Holy Mosques and allocated funds for them from the state budget.[1][2]

Concept of 'Waqf'

Zamzam water.

Islamic Jurists differed in defining the meaning of waqf, reflecting their differing views regarding its conditions and essential elements. In the Fiqh Dictionary, it is defined as the withholding of property that can be benefited from while retaining its substance, by terminating the right of disposal over its principal and dedicating it to a permissible purpose.[3]

Endowments during the Rashidun Caliphate

Attention to endowments for the Two Holy Mosques began during the caliphate of Umar ibn al-Khattab. After becoming caliph, he incorporated the endowment of al-Abbas in Mecca into the expansion of the Masjid al-Haram. "The Masjid al-Haram was enclosed by a wall during the time of the Messenger of God and Abu Bakr, until the time of Umar, when it became too small for the people. Umar expanded it, purchasing houses and demolishing them, and demolishing what was near the mosque. He then paid their owners the prices of the houses. He enclosed it with a low wall, raised lamps on the walls, and constructed the two embankments: the Ajyad embankment and the upper Mecca embankment."[4]

Al-Azraqi mentioned that al-Khattab ibn Nufayl had a house that came into the possession of Umar, between Safa and Marwa. It had two sides, one facing the area between Safa and Marwa and the other facing a passage between two houses. Umar demolished it during his caliphate and made it an open space and a place for pilgrims to camp.[5]

At the Prophet's Mosque, Uthman ibn Affan rebuilt it during his caliphate using stone and plaster, made its columns of stone, and expanded it. He made it 160 cubits long and 150 cubits wide, with six gates, as it had been during the time of Umar.[2]

Endowments during the Umayyad period

The Umayyads established endowments for the Two Holy Mosques in Mecca and Medina. Among their most important endowments were sources of drinking water in the two sanctuaries. Muawiya brought springs to the sanctuary and established gardens and enclosures for them. These included the al-Hammam enclosure, so named because the bathhouse was located at its lower end; the Awf enclosure; an enclosure called al-Suffi; one called the Murrish enclosure; Khurman enclosure; Muqaysira enclosure; Hira enclosure; Ibn Tariq enclosure at the lower part of Mecca; Fakh enclosure; and Baldah enclosure. Muawiya brought these springs to Mecca and established them there.[6]

These springs of Muawiya later ceased to flow, so Harun al-Rashid ordered some of them to be restored. They were repaired and brought back into use, and their water was directed into a single spring known as al-Rashad. It flowed into the two basins at al-Ma'la, and then into the pool near the Masjid al-Haram. He also designated Dar al-Marajil in Mecca, where food for pilgrims and for poor people fasting during the month of Ramadan was prepared, as an endowment for the sake of God.[7]

During the caliphate of Umar ibn Abd al-Aziz, the endowments of the Two Holy Mosques received considerable attention from him. He dug wells in Medina, including the al-Hafir well, whose water was of good quality. He expanded the Prophet's Mosque, raised its minaret, and hollowed out its mihrabs. He also established khans, inns, and a guesthouse for pilgrims and travelers.[2]

Endowments during the Abbasid period

The Abbasids likewise showed great interest in establishing, developing, and diversifying endowments for the Two Holy Mosques. One example was the endowment established by Ali ibn Isa, vizier to al-Muqtadir. He advised al-Muqtadir Billah to establish as endowments the income-generating properties in the City of Peace, whose revenues amounted to about 13,000 dinars, as well as inherited estates in al-Sawad administered by the Privy Treasury, whose revenues exceeded 80,000 dinars, for the benefit of the Two Holy Mosques and the frontier regions. Al-Muqtadir accepted his advice and had judges and witnesses testify to it, and Ali ibn Isa established an administrative bureau for these endowments, which he called the Diwan al-Birr (Bureau of Charitable Endowments).[8]

There was fierce competition among the princes of the Abbasid family in charitable works and in promoting endowments for the Two Holy Mosques. Their impact was not limited to the pilgrimage and pilgrims and the inhabitants of the Two Holy Mosques, but became broader than it had been in the past. It extended to the establishment of hospitals to treat sick pilgrims and visitors, endowed educational schools in the Two Holy Mosques, and libraries, as well as providing financial support for students of religious knowledge there.[1]

Endowmentsduring the Ayyubid and Mamluk periods

During the Ayyubid and Mamluk periods, endowments for the Two Holy Mosques became widespread throughout the Islamic world, particularly in Egypt and Bilad al-Sham. This is demonstrated by documents issued by sultans, princes, and other prominent men and women. It was rare to find an endowment deed for a charitable institution or purpose without the Two Holy Mosques receiving a share of it.[9]

As a result of the large number of endowments and charitable trusts during these two periods, three administrative bureaus for endowments were established: the Bureau of Mosque Endowments, the Bureau of Family Endowments, and the Bureau of Endowments for the Two Holy Mosques and other charitable purposes.[10]

Notable endowments during these two periods

  • The endowment of Sultan Saladin in Egypt consisted of extensive tracts of land, the revenues from which were sent to Jeddah. At the time, a tax of seven and a half dinars was imposed on every pilgrim traveling to the Hejaz to fund the upkeep of Mecca and Medina and provide assistance to their inhabitants. The Fatimids had gone to great lengths in collecting these taxes, and those unable to pay were subjected to severe punishment. Saladin abolished these taxes and replaced them with assistance from the revenues of the lands he had endowed. An amount equivalent to what had been collected from the pilgrims was paid annually to the people of the Hejaz. This relieved pilgrims of the burden imposed by tax collectors, particularly since a large proportion of them were poor and unable to pay the amounts demanded from them.[11]
  • The Great Dishisha endowment consisted of a group of endowments, including the Dishisha (Waqf) of Sultan Jaqmaq, the Dishisha of Sultan al-Ashraf Qaytbay, and the Dishisha of Sultan Barquq. It was among the largest endowments designated for the Two Holy Mosques. When Sultan Qaytbay al-Mahmudi came to power, he added a number of villages and commercial establishments, the revenues of which were used to purchase wheat for the Dishisha distributed to the poor of the Two Holy Mosques. After Qaytbay, subsequent sultans continued to add to it. Whenever a Mamluk sultan came to power, he added lands and houses to the endowment. It continued into the Ottoman period.[12]
  • The endowment of Sultan Qaytbay consisted of a commercial establishment and shops at Bab al-Nasr, whose revenues were spent on the affairs of the Two Holy Mosques and on preparing the Dishisha for the people of Medina.
  • The Ibn al-Muzallaq endowment was a substantial endowment established by Ibn al-Muzallaq for the inhabitants of the Two Holy Mosques. He also designated candles and oil each year for the Prophet's Chamber, upon which be the best and most complete blessings and peace.[12]

Endowments during the Ottoman period

The sultans, governors, and notables of the Ottoman Empire took care to establish endowments for the Two Holy Mosques and dedicate their revenues to various services there. As the number and variety of endowments increased, the Ottoman state established administrations and committees to oversee their affairs, including a special committee in 995 AH to supervise the endowments of the Two Holy Mosques. Endowments for the Two Holy Mosques during this period served a variety of purposes, including construction and maintenance, accommodation and imamate, support for students of religious knowledge, lighting and furnishings, as well as services and cleaning. Among the notable endowments for the Two Holy Mosques during the Ottoman period were:

  • The endowment of Sultan Mehmed I, son of Sultan Bayezid, who established numerous endowments with substantial revenues and stipulated that their revenues be sent to the Two Holy Mosques. He was the first of the Ottoman dynasty to make the surr payment to the people of the Two Holy Mosques.
  • The endowment of Sultan Bayezid I, son of Sultan Mehmed, who sent 14,000 gold dinars each year to the people of the Two Holy Mosques. Half was allocated to the jurists of Mecca and the other half to Medina.
  • The endowment of Sultan al-Salih Ismail ibn al-Nasir Muhammad, who purchased a village from the Muslim public treasury in Egypt and endowed it to provide the kiswah of the Kaaba each year, and the coverings of the Prophet's Chamber and the minbar once every five years.[1]

The Ottoman Empire continued to send annual allocations to the Two Holy Mosques, including the kiswah for the Kaaba and charitable establishments, and endowed numerous villages in Egypt and elsewhere for these purposes.

Endowments in the modern period

  • Since the establishment of the Kingdom of Saudi Arabia under its founding king, Abdulaziz Al Saud, the Saudi government has devoted particular attention to the Two Holy Mosques. It assumed responsibility for all their requirements, including building expansions, maintenance, and expenditure on all matters relating to the Two Holy Mosques. For this purpose, it established a dedicated administration, the Administration of the Affairs of the Two Holy Mosques, and allocated a separate budget for it within the state budget.
    Some of the expansion works near the Kaaba.
  • Among the projects undertaken during the Saudi period was the expansion initiated by King Abdulaziz Al Saud. He ordered the expansion of the Prophet's Mosque, which was carried out by his son, King Saud bin Abdulaziz Al Saud. Work began in Shawwal 1370 AH and was completed in 1373 AH, covering an area of 16,326 square metres.
  • After completing the expansion of the Prophet's Mosque, King Saud bin Abdulaziz resumed work on the expansion of the Masjid al-Haram in 1375 AH. On 4 Rabi al-Thani 1375 AH, preparations for the expansion work began.
  • The old and new sections were integrated on all sides. Following this expansion, the area of the sanctuary reached approximately 190,000 square metres, compared with 291,127 square metres previously.
  • This was followed by numerous regulations, all aimed at reforming the administration of endowments in the country so that they could achieve their intended benefits. During the reign of King Fahd bin Abdulaziz, one of his major projects was the construction and development of the Two Holy Mosques, which is deemed to be the largest development in their history.
  • With these expansions, the first and second Saudi expansions increased the area of the Masjid al-Haram to approximately nine times its previous size.
  • Endowment projects for the Two Holy Mosques continue to the present day, with new expansion works being carried out under King Salman bin Abdulaziz Al Saud.[10][11][12]

See also

References

  1. 1 2 3 4 Kuran, Timur (2001). "The Provision of Public Goods under Islamic Law: Origins, Impact, and Limitations of the Waqf System". Law & Society Review. 35 (4): 841–897. doi:10.2307/3185418.
  2. 1 2 3 Ḥajjār, Ṭāriq ibn ʿAbd Allāh (2003). Tārīkh al-Madāris al-Waqfiyyah fī al-Madīnah al-Munawwarah. Islamic University of Madinah.
  3. ↑ Abū Jīb, Saʿdī (1988). al-Qāmūs al-Fiqhī. Damascus: Dār al-Fikr.
  4. ↑ al-Azraqī, Muḥammad ibn ʿAbd Allāh. Akhbār Makkah wa-mā Jāʾa fīhā min al-Āthār.
  5. ↑ al-Azraqī, Muḥammad ibn ʿAbd Allāh. Akhbār Makkah wa-mā Jāʾa fīhā min al-Āthār.
  6. ↑ al-Fākihī, Muḥammad ibn Isḥāq. Akhbār Makkah fī Qadīm al-Dahr wa-Ḥadīthihi.
  7. ↑ Cite error: The named reference FakihiMarajil was invoked but never defined (see the help page).
  8. ↑ al-Ṣābī, Hilāl ibn al-Muḥassin. Tuḥfat al-Umarāʾ fī Tārīkh al-Wuzarāʾ.
  9. ↑ Badrushīnī, Aḥmad Hāshim (2023). Awqāf al-Ḥaramayn al-Sharīfayn fī al-ʿAṣr al-Mamlūkī: Dirāsah Tārīkhiyyah.
  10. 1 2 Cite error: The named reference MamlukAwqaf was invoked but never defined (see the help page).
  11. 1 2 Ibn Jubayr, Muḥammad ibn Aḥmad. Riḥlat Ibn Jubayr. Beirut: Dār wa-Maktabat al-Hilāl.
  12. 1 2 3 Ito, Takao (2026). "The waqf al-dashīshah of Mamluk sultan Qāʾitbāy". Journal of the Royal Asiatic Society: 1–24. doi:10.1017/S1356186326101606.
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