Reviving Waqf: A Legacy of Sadaqah Jariyah

Shaykh Saad bin Turki Al-Khathlan’s Speech on waqf ¹

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All praise is due to Allah ﷻ, the Lord of all worlds, and may peace and blessings be upon our Prophet Muhammad ﷺ, his family, companions, and all those who follow his guidance until the Day of Judgment.

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I extend my sincere gratitude to the organizers of this gathering, particularly the team at the Waqf Foundation, with special thanks to Sheikh Sulaiman Al-Jasser and his colleagues, as well as our gracious host, Professor Abdullah Al-Shadi. I also thank all of you for attending, and I ask Allah ﷻ to bless this gathering and make it beneficial.

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The Significance of Waqf in Islamic Civilisation

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The topic of waqf is both rich and deeply meaningful, evoking profound historical and civilisational insights. Waqf was one of the foundational pillars of Islamic civilisation throughout the ages and played a crucial role in its development.

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Definition and Virtue of Waqf

• Linguistically, waqf means to withhold or dedicate.
• Technically, waqf is defined as: “Preserving the principal asset and dedicating its benefits to a specific cause.

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Waqf is one of the most meritorious ways to spend wealth, as evidenced by the well-known story of Umar ibn Al-Khattab (RA). He once said:

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"I acquired a piece of land in Khaybar, which is the most valuable wealth I have ever owned. So, I went to the Prophet ﷺ to seek his guidance on what to do with it."

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The Prophet ﷺ advised him to dedicate it as a waqf, meaning to keep the property intact while using its proceeds for charity.²

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Scholars note that the Prophet ﷺ, as a divinely guided advisor, would have suggested a superior alternative had there been a better way to spend wealth than waqf. This highlights that waqf is among the best forms of charitable giving.

Jabir ibn Abdullah (RA) also said:

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"There was no wealthy Companion of the Prophet ﷺ except that he established a waqf."³

The Importance of Waqf in Islamic Civilisation

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Without exaggeration, waqf was the secret behind the rise of Islamic civilisation. In earlier times, the state focused on maintaining security and justice, while waqf institutions provided essential services such as:

• Education
• Healthcare
• Road maintenance
• Social services
• Religious institutions

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Everything a Muslim needed—from schools and hospitals to food and clothing for the poor—was supported by waqf. The government's primary role was to ensure security and justice, while the rest of society’s needs were sustained through waqf endowments.

The Role of Waqf in Advancing Scholarship

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Waqf also fostered an environment of learning and academic excellence. It provided scholars with the means to dedicate themselves fully to teaching, research, and writing without financial concerns.

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For example, many classical Islamic scholars were able to produce vast works of knowledge because of waqf-funded support systems. Without such an enabling environment, many great books of Islamic scholarship would not have been written.

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Notable Scholars Supported by Waqf

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• Ibn Qudamah (d. 620 AH): Author of "Al-Mughni", a comprehensive fiqh encyclopaedia, along with works like "Al-Kafi", "Al-Muqni‘", “’Umdah”, "Rawdat al-Nazir", “Lum’at al-I’tiqad”, “Mukhtasar Minhaj al-Qasidin” and many books.
• Ibn al-Jawzi, Al-Suyuti, Ibn Taymiyyah, and Ibn al-Qayyim: Each of these scholars produced extensive literary contributions, which would not have been possible without the financial stability provided by waqf institutions.

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Scholars lived in mosques or endowment-funded lodges, received stipends, and had their basic needs covered, allowing them to devote themselves entirely to teaching and writing.

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Even laundry services for students were covered by waqf! This demonstrates how deeply Islamic civilisation relied on waqf to support scholarship.

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The Weakening of Waqf as a Cause of Foreign Colonialism

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In a profound statement, Shakib Arslan, the "Prince of Eloquence," once said:

"The Europeans despise nothing in this world more than Islamic endowments (awqaf), because they know that if Islamic endowments are properly managed and administered, they will have a tremendous impact on Islamic societies."⁴

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For this reason, when Western nations sought to colonise the Muslim world in the past century, they first sent Orientalists to study the conditions of Islamic lands. These scholars discovered the true secret behind the strength of Islamic civilisation: the waqf system. Their recommendation was clear—first, disable the waqf institutions, as this would facilitate the colonisation and occupation of these lands. This land⁵, all praise is to Allah ﷻ, was not colonised.

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And indeed, this is precisely what happened. The first step in their colonial strategy was to paralyse the waqf system, after which they were able to gain control overlarge parts of the Muslim world. However, by the grace of Allah ﷻ, some lands remained safe from colonial rule.

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The deliberate weakening of waqf was the colonialists’ way of undermining Muslim societies, making it easier to impose their rule. This highlights the crucial role of waqf in building and sustaining Islamic civilisation. Today, we are in dire need of reviving the true function of waqf, as its reactivation would have a profound impact on Muslims, particularly in:

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• Supporting the poor and needy
• Advancing the cause of da’wah (Islamic propagation)
• Promoting and spreading knowledge
• Providing essential healthcare services
• Fulfilling the broader needs of society

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Examples of Waqf Throughout Islamic History

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In past centuries, Muslims established Awqaf for every possible societal need, demonstrating incredible innovation and creativity.

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Some remarkable historical Awqaf include:

• The Waqf of Weddings → This waqf provided bridal necessities for women who could not afford them. A     bride would borrow what she needed for her wedding and then return it afterward, eliminating the need for expensive purchases.
• The Waqf for the Birds of the Haramain → A waqf dedicated to feeding the birds in the sacred cities     of Mecca and Medina.
• The Waqf for Broken Household Items → If a servant broke a dish belonging to their master and     feared punishment, they could replace it from this waqf, ensuring justice and protection.

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These examples illustrate the unmatched depth and creativity of Islamic waqf, which extended to every aspect of life.

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Waqf played a major role in societal development, becoming a pillar of Islamic civilisation. Now, let us explore some of the most significant historical Awqaf over the centuries.

The First Waqf in Islam

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The first waqf in Islam was established by Umar ibn al-Khattab (RA), as mentioned earlier. When Umar acquired land in Khaybar, he sought the Prophet’s ﷺ advice on what to do with it. The Prophet ﷺ instructed him to establish it as a waqf, which he did, stipulating conditions for its management and appointing his daughter, Hafsa (RA), the Mother of the Believers, as its overseer.

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Most scholars agree that this was the first waqf in Islam. However, some argue that the first waqf was the lands of Mukhayriq, which were bequeathed to the Prophet ﷺ. The first opinion, however, remains the most widely accepted.

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Another view suggests that the first waqf was the land upon which the Prophet ﷺ built the Masjid al-Nabawi in Medina. This land belonged to the Banu Najjar tribe, and when the Prophet (ﷺ) asked them:

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"O Banu Najjar, name your price for this land." They responded: "By Allah, we seek no payment except from Allah."⁶

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Thus, they dedicated the land as a waqf, making it one of the earliest endowments in Islam.

The Awqaf of the Companions (RA)

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Many of the Companions of the Prophet ﷺ established Awqaf, including:

• Abu Bakr al-Siddiq (RA) → Endowed several properties in Mecca.
• Uthman ibn Affan (RA) → Purchased and endowed the Well of Rumah, which was owned by a Jewish merchant who exploited the Muslims by charging high prices for water.

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The Prophet ﷺ encouraged its purchase, saying: "Whoever buys the Well of Rumah will have Paradise."⁷

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Uthman (RA) bought it and dedicated it as a waqf for the Muslims. Even to this day, the well remains active, and I personally visited it two years ago

• Imam Bukhari in his Sahih mentions Anas ibn Malik (RA) → Endowed a house where he would stay whenever he visited
• Abdullah ibn al-Zubayr (RA) → Endowed his properties, stipulating that his divorced daughters could live there without being harmed or harming others. If they remarried, they forfeited their claim to the property.⁸
• Ali ibn Abi Talib (RA) → Endowed his lands in Yanbu‘.
• Aisha (RA) → Purchased and endowed a house as a waqf.
• Umm Salamah, Umm Habibah, and Safiyyah bint Huyay (RA) → Established various waqfs.
• Jabir, Abu Hurairah, Khalid ibn al-Walid, and Amr ibn al-As (RA) → All endowed waqf properties.

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Jabir ibn Abdullah (RA) famously said: "There was no Companion of the Prophet ﷺ who had the means, except that he established a waqf."

Waqf in the Era of the Tabi‘un (Successors)

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Following the Companions, the Tabi‘un (Successors) continued the tradition of establishing waqfs, which flourished even further.

• During the Umayyad period, waqfs became highly developed, and Caliph Hisham ibn Abd al-Malik ordered the establishment of the first official Waqf Administration Office in Egypt.
• During the Abbasid period, waqfs became even more widespread and institutionalized.
• One of the most famous Abbasid-era waqfs was "Ayn Zubayda" (Zubayda’s Spring), which was established by Zubayda bint Ja‘far, the wife of Caliph Harun al-Rashid, after her pilgrimage in 186 AH (802 CE). She saw the dire need for water among pilgrims and endowed an entire water system, which remains functional to this day.

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Waqf Libraries

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In the 4th century Hijri (10th century CE) and beyond, waqf-funded libraries became widespread and were commonly referred to as "Khazāʾin al-Kutub al-Waqfiyyah" (Waqf Book Repositories), meaning public libraries. It was rare to find a city that did not have books dedicated as waqf for public use.

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The spread of these waqf libraries was so extensive that in Al-Andalus, the famous grammarian Abu Hayyan al-Tawhidi criticized those who purchased books, remarking to buyers:

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"May Allah ﷻ grant you wisdom! Any book you need, you can simply borrow from the waqf libraries."

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This statement reflects the vast availability of books through waqf and the ease of access to knowledge. He implied that buying books was unnecessary because everything one needed was already available for borrowing—a testament to how accessible knowledge had become.

Waqf During the Ayyubid Dynasty

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During the Ayyubid era, waqf institutions flourished across the Islamic world, particularly in Egypt. Salah al-Din al-Ayyubi established numerous Awqaf, including one of the most extraordinary Awqaf:

• He created an endowment for a spout in one of the castles of Damascus that flowed with milk.
• Another spout dispensed sugar-infused water twice a week.
• Mothers would come on these designated days to collect milk and sugar for their children.

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Additionally, Nur al-Din Mahmoud Zangi founded countless waqfs, including

• Al-Nuri Grand Hospital (Bimaristan al-Nuri) in Damascus, which was dedicated as a waqf for the poor and needy.
• It became one of the finest hospitals in the world and continued operating for nearly 800 years, until 1317 Hijri (1899 CE).

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Moreover, during the 5th century Hijri (11th century CE), Nizam al-Mulk pioneered the Nizamiyyah schools, which spread throughout the Islamic world.

• Nizam al-Mulk (Hasan ibn Ali ibn Ishaq al-Tusi, d. 485 AH / 1092 CE) established these schools exclusively through waqf funding.
• Before launching the schools, he summoned judges and witnesses to formally recite and authenticate the waqf endowment documents.

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These schools were entirely sustained by waqf, from their construction to their book collections and faculty salaries.

Waqf-Funded Schools in Baghdad

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The famous traveller Ibn Jubayr recorded in his travelogue that Baghdad housed around 30 madrasas, stating:

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"Each one is so magnificent that words fail to describe them. The greatest and most renowned is the Nizamiyyah School, built by Nizam al-Mulk."

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These madrasas were entirely dependent on waqf funding, with vast properties and endowments dedicated to supporting their scholars and teachers.

Waqf During the Mamluk Era

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During the Mamluk period, waqf endowments multiplied significantly, prompting the state to establish dedicated waqf administrations, including:

1. Diwan Aḥbās al-Masājid → for the management of mosque waqfs.
2. Diwan al-Awqāf al-Ahliyya → for private waqfs.
3. Diwan Aḥbās al-Ḥaramayn → for waqfs dedicated to Mecca and Medina.

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Establishing charitable waqfs became an expected norm among sultans, emirs, and high-ranking officials. Those who failed to establish waqfs were criticized and seen associally deviant.

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Ibn Taghribirdi, a prominent historian, commented about a certain emir:

"Despite his immense wealth and power, he failed to establish mosques or charitable endowments, as was customary for great rulers."

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This highlights how deeply embedded the waqf system was in Mamluk society.

Waqf During the Ottoman Period

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Under the Ottoman Empire, Awqaf greatly expanded

Waqf in the Haramain (Mecca and Medina)

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In modern times, Awqaf continue to exist at both the state and individual levels. Some of the most notable contemporary waqfs include:

• King Abdulaziz Waqf for the Haramain (dedicated to Mecca and Medina).
• Waqf of Al-‘Anoud bint Abdulaziz bin Jalawi, the mother of Prince Faisal bin Fahd.
  • Shaykh Abd al-‘Aziz ibn Baz wrote up the waqf document. Even though the initial amount she endowed was not large, Allah blessed it, leading to the establishment of a major charitable institution that continues to serve society.

Additionally, there are numerous modern waqf institutions, such as:

• Al-Rajhi Waqf Foundation
• Al-Jumaih Waqf Foundation
• Al-Sabee’i Waqf Foundation
• Many other charitable waqf organizations

The Role of Waqf in the Modern Era

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One of the most effective ways to establish waqf today is through institutional waqf models, where:

• A board of trustees is appointed.
• A management and investment team oversees its growth and sustainability.

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This ensures waqf longevity and prevents it from being dependent on individuals.

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A Call for the Wealthy to Establish Awqaf

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I strongly encourage those whom Allah ﷻ has blessed with wealth to establish charitable waqf foundations, as the reward is immense. A well-managed waqf can:

• Continuously assist the poor and needy.
• Support religious, educational, and healthcare initiatives.
• Provide ongoing benefits long after the founder has passed away.

The Importance of Sustainable Waqf Management

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Many wealthy individuals currently spend large amounts on charitable causes, such as:

• Building a mosque.
• Donating to the poor and needy.
• Sponsoring Hajj pilgrims.

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However, if instead they placed these funds into a waqf foundation, maintaining perpetual assets and distributing profits from those assets, it would provide far greater long-term impact.

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Thus, I advise those with wealth to:

1. Establish a waqf foundation.
2. Preserve the principal assets.
3. Ensure that donations and expenses come from the profits (not the principal).

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This approach maximizes benefit and sustainability.

Increased Awareness of Waqf in Recent Times

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In the past, waqf awareness was limited, and most endowments were restricted to financing Hajj or offering sacrificial animals.

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However, in recent years, awareness has significantly grown, leading to the establishment of professional waqf institutions. Today, waqf funds are being directed towards areas of greater long-term benefit for Muslims, ensuring a more impactful and lasting legacy.

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Waqf in the Field of Da'wah (Calling to Islam)

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One of the most significant areas in which waqf should be established is the field of da'wah (calling people to Allah ﷻ). In my view, this is even more important than waqf dedicated to food or drink, despite the virtue of feeding the hungry, which is among the best deeds. However, it is rare to hear of people dying from hunger, though it does exist in some cases.

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On the other hand, we see countless individuals deviating from the straight path. Consider the current global population:

• The world’s population exceeds 7 billion people.
• The total number of Muslims, across all sects, is approximately 1.5 billion.
• This means that 5.5 billion people are not Muslim.

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The question arises: Have we fulfilled our duty of conveying Islam to them?

• Have we properly introduced them to the message of Islam?
• Have we clarified the true image of Islam?
• Are we actively working to spread the religion of Allah ﷻ?

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There are entire populations that have never heard of Islam, particularly in South America and parts of Africa. Some people do not even know that Islam exists. Thus, it is imperative that we fulfill our responsibility in calling others to Allah ﷻ, as the Qur'an commands:

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"Let there arise from among you a group inviting to goodness."
(Aal 'Imran: 104)

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Da'wah is a collective obligation (fard kifayah), and the state (may Allah guide it) has recognized in its constitution that it has a duty to support da'wah, enjoin good, and forbid evil. However, da'wah cannot thrive without financial support, and the most sustainable source of funding for it is through waqf.

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Thus, it is essential that a portion of waqf contributions be directed towards da'wah, including efforts to spread Islam through media and outreach programs—a crucial and impactful area of waqf.

Identifying the Needs of Society

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Another important aspect of waqf is assessing the pressing needs of society.

While funding mosques is undoubtedly a noble cause, in some countries—such as Saudi Arabia—mosques are already abundant. The Prophet ﷺ stated that the entire earth is a masjid and a place of purification, meaning that even if a mosque is not immediately available, someone else will likely build one.

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However, other areas of need are often overlooked. For example, helping those burdened with debt (ghārimīn):

• There are many debtors imprisoned for years, separated from their families and children, suffering from the burden of debt.
• Some of them made honest financial mistakes—perhaps their business failed, or they faced unexpected losses.

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Supporting debtor relief through waqf is among the greatest acts of charity.

Another crucial area is education. Establishing waqf for the spread of knowledge and the support of students and teachers is essential.

The Reasons Behind the Loss of Many Waqfs

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Given the great importance of waqf and the historical dedication of Muslims to it, an important question arises:

• Where are these waqfs today?
• What happened to the thousands of waqfs that once flourished in Muslim lands?

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The answer: Most of them have been lost.

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But why? Waqf is supposed to be permanent, as one of its defining characteristics is that it cannot be sold, gifted, or inherited—it remains preserved forever. Theoretically, this means waqf should have continued to exist throughout the centuries.

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However, many waqfs were lost due to encroachments and mismanagement.

• Over time, individuals unlawfully took possession of waqf properties, selling them illegally and consuming their profits.
• This highlights the critical importance of proper waqf administration (nadharah).
• If the waqif (endower) does not establish a well-organized management system, the waqf is at risk of     being lost.

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Thus, proper planning is essential:

• The mutawalli (administrator) should be officially designated, with clear guidelines and     compensation to ensure proper oversight.
• If waqf management is left as a voluntary role, many people may neglect their duties, leading to waqf mismanagement and eventual loss.
• One of the primary reasons waqfs have been lost throughout history is poor administration.

Protecting Waqf from Loss

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To ensure that a waqf remains functional and sustainable, the founder should:

1. Clearly designate the sequence of administrators (mutawallis).
   • For example: "I will oversee it during my lifetime, then so-and-so after me, followed by      so-and-so..."
2. The best method in modern times is to establish a waqf institution, with:
   • A board of trustees.
   • A formal governance structure.
   • Clear regulations to ensure long-term sustainability.

This approach ensures continuity, so the waqf does not depend on a single individual. Whether the waqif is alive or deceased, the institution will continue operating based on structured policies.

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Some may argue that establishing a waqf institution requires significant wealth, which not everyone possesses. However, even for smaller waqfs (such as a single property), proper planning is crucial.

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To protect a smaller waqf, the founder should:

1. Designate a responsible administrator (mutawalli).
2. Specify successors in case of death or incapacity.
3. Legally document and officially register the waqf.
4. Provide a salary or incentive for the mutawalli, ensuring commitment to waqf management.

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When a waqf is properly documented, structured, and managed, it is far more likely to survive for generations.

Consulting Scholars for Proper Waqf Management

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Before establishing a waqf, one should consult scholars and experts to:

• Ensure the waqf document is clear and free of ambiguity.
• Receive guidance on where and how to allocate the waqf funds.

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For instance, I recall a case where:

• A group of people wanted to establish a waqf in memory of their deceased mother.
• They asked whether it would be better to build a mosque or dedicate it elsewhere
• I advised them to purchase real estate as waqf and use its rental income to eventually fund a mosque.

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Following this advice, they:

• Bought a property, which generated sustainable income.
• Used the waqf’s revenue for various charitable causes.
• Accumulated enough funds over time to build a mosque.

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Instead of spending all their funds at once, they created a sustainable source of income that would continue yielding rewards indefinitely.

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This demonstrates the importance of careful waqf planning. Just as Umar (RA) consulted the Prophet ﷺ before establishing his waqf.

Saudi Arabia’s Commitment to Islamic Waqf

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Dear brothers, waqf holds a significant position in Islam and has played a crucial role in building Islamic civilization. Alhamdulillah, in recent years, there has been growing awareness and increased efforts to revive and enhance the role of waqf.

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In Saudi Arabia, the first step was the establishment of the Ministry of Hajj and Endowments, which was later restructured into the Ministry of Islamic Affairs, Endowments, Da'wah, and Guidance. In more recent years, waqf administration was separated from this ministry to enhance its effectiveness, leading to the creation of an independent Waqf Authority, complete with a governing board.

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We hope, by Allah’s ﷻ will, that this authority will play a significant role in reviving waqf and restoring its essential function.

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I say to you, dear brothers: we should follow the example of the Companions of the Prophet ﷺ, who all established waqfs if they had the means to do so. Those who are financially capable should consider dedicating a waqf.