The Waqf issue: charity and state control in India

YOGIN Devan’s column, “Charity must not be shackled by the state”, the POST, April 16-20, refers.

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Devan suggests that his views on the Waqf issue are contextualised and suggests that amendments to the Waqf may be justified, then proceeds to comment on the “BJP’s obsession with Muslims and the perception that the party embraces Hindu nationalist vision the changes to the Waqf bill could be well seen as an anti-Muslim move aimed to strip the Muslim community of its control over Waqf and place these institutions under state control”.

More than context (and patronage), the readership expects a commentary that is fact checked, balanced and objective.

Waqf, or endowment in Islamic tradition, evolved from the Prophet Muhammad's time, with the concept of dedicating property for religious or charitable purposes. The fully-developed legal framework of Waqf emerged in the 9th century, solidifying its role in Islamic society. By the 10th century, Waqf-funded institutions like schools and hospitals were widespread, demonstrating its significance in public service and education.

One thousand, three hundred years ago, Islam, let alone Waqf, did not exist in India. The history of Waqf in India traces back to the gift of two villages in Multan by invader Muhammad Ghori (1144 — 1206), acquired (as in rest of India) by the tenets of his faith, usurpation by bloody conquest and religious zealotry. In the light of this timeline, how is it that 1 500-year-old Hindu temples and properties have become the property of Waqf?

This fundamental question should be addressed by any journalist broaching this subject.