The system of Waqf in Islam as a religious and social system has been present in India with economy and culture for the last one thousand years. The system came with the influx of Islam in India and from the Delhi Sultanate to the Mughal Empire, its development made it an important institution. According to historians and scholars, Waqf was established not only for religious and philanthropic objectives, but it also became a way to showcase the political dominance of the Muslim rulers.
Start of Delhi Sultanate and Waqf
The beginning of Waqf in India can be considered with the arrival of Islam in the 12th century and the establishment of the Delhi Sultanate in the 13th century. Historian Gregory C. Kozlovsky writes in his book “Muslim Endowment and Society in British India” that the first Waqf in India was done in the last years of the 12th century.
When did the first Waqf happen, the incident is interesting
This Waqf was created by Ghurid Sultan Muhammad Ibn-Sam, who dedicated the income of a village to support a mosque in Multan city. According to Kozlovski, this step was not only religious, but also political. The construction of the mosque in a won area was a permanent symbol of Muslim power for non-Muslims. The mention of the name of Sultan in every Friday’s prayer became a weekly manifesto of this dominance and his righteousness.
During the Delhi Sultanate, the Sultans and their rich established several Waqf to support mosques, madrasas (educational institutions) and khankahs (Sufi ashrams). These Waqfs influenced social welfare and economic structures. These institutions used to play an important role in urban development and provide facilities like education, healthcare and housing, which increased the welfare of the community.
Waqf developed rapidly during the Sultanate period
Dr. Aamir Afaq Ahmed Faizi writes in his book “Waqf Record Management in India” that the development of Waqf was at its peak during the Delhi Sultanate period. During this period, public places like mosques, khankahs, mazars (mausoleums), madrasas and cemeteries were built on a large scale. The purpose of these Waqfs was philanthropist and was developed for the benefit of the coming generations.
For example, Hazrat Sayyid Shah Ibrahim Mashhadi’s Dargah in Jalliasar was one of the early wakfas of this link. Another example was the Waqf established for the maintenance of the mausoleum of Sultan Qutub Uddin, whose trustee was appointed by the famous Arab passenger Ibn Batuta by Sultan Muhammad bin Tughlaq. Ibn Batuta has underlined the Sultan’s inclination towards Waqf institutions in his description.
Era of Iltutmish: Waqf’s golden period
The rule of Iltutmish in the Delhi Sultanate is considered an important milestone in the history of Waqf. Dr. Faizi writes that during the period of Iltutmish, not only the existing Waqfs were preserved, but many new Waqf were also established. During this time, ‘Shamsi Mosque’ was built in Badaun, which was looked after by Rukn-al-Din Feroz, son of Sultan and Governor of Badaun. The “Date-e-Feroze Shahi” provides detailed description of the installation, maintenance and repair of Waqf during the Delhi Sultanate. Iltutmish built mausters, reservoirs, canals, roads, inn, cities and educational institutions, which were operated through Waqf. This Kaal highlights the aspects of philanthropist and social development of Waqf.
Waqf’s glory in the Mughal period
The development and organizational system of Waqf reached its peak during the Mughal Empire. The Mughal emperors and aristocrats gave protection to many Waqfs, which became a means of socio-political influence. Shah Jahan established several Waqf for the maintenance of the Taj Mahal in the 1640s. Kozlovski writes that these Waqfs were funded through the income of many villages and fare from shopkeepers in the Taj Mahal complex. These funds used to spend the salary of employees and celebrations of Mumtaz Mahal’s death anniversary.
In the Mughal period, Waqfas supported the vast network of religious and educational institutions, showing the strong and vast organizational structure of the empire. Waqf also played an important role in maintaining the mausoleums and dargahs of Sufi saints. According to Kozlovski, Emperor Akbar established generous Waqf for the Dargah of Sheikh Salim Chishti of Fatehpur Sikri.
Akbar believed that his eldest son, Salim (later Jahangir) was born with Sheikh Salim’s kindness. Both Akbar and Jahangir placed the descendants of Sheikh Salim in government positions and gave them place in the big aristocratic and aristocratic class in the society.
Benefits both Hindu and Muslim
The scope of Waqf during the Mughal period was not limited to the Muslim community only. According to Kozlovski, both Muslim and non-Muslims received grants from Waqf. Even the most “hardcore” emperors gave grants to Sanskrit scholars (pundits), Hindu priests, sadhus and their temples or monasteries. The word “Waqf” was also used in these cases, even if it was for non-Muslim institutions. Hindus also adopted this vocabulary and sometimes described the donations made by themselves as Waqf.
Change in British period
In the British colonial era, a transformational phase came for Waqf. The British administration prepared a legal framework for registration and regulation of Waqf, such as the Waqf Act of 1923 and later amendments. The purpose of these legal changes was to organize the Waqf administration, but this also increased bureaucracy and mismanagement.
In this way, from the Delhi Sultanate to the Mughal period, Waqf has supported religious, educational and social institutions, as well as a symbol of dominance of Muslim rulers.