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Endowed Qur'ans from 327/939 are the oldest examples of endowment to Astan Quds Razavi.

Endowments of Astan Quds Razavi (Persian: موقوفات آستان قدس رضوی) refers to the collection of firm and transportable properties endowed to the Holy Shrine of Imam al-Rida (a).

Astan Quds Razavi is considered one of the major benefaction institutions in the Muslim world, formed and developed over centuries by the faithful and devotees of the Eighth Shi'a Imam (a) due to otherworldly motivations.[1] The benefaction of the Astan were reportedly very extensive in the past, though some have been lost throughout history. The donors (waqifs) of the Astan's benefaction have included individuals from various social classes, arrangement from kings and statesmen to scholars and ordinary people.

After the Islamic Revolution of Iran, the administration of the Astan Quds Razavi's benefaction has been carried out by the Endowments Management, which is a branch of the agent of Legal and Endowment Affairs of the Astan. Given the extent and dispersal of the Astan's endowments, numerous institutions and organizations have reportedly been formed to manage them, including the Malek Endowment Organization and the Yazd and Kerman Endowments Organization.

Indications of the beginning of endowment to Astan Quds date back to the early 4th/10th century. Sources mention instances of endowment to the Astan during the Ghaznavid, Seljuq, Ilkhanid, and Timurid periods. Some endowments of the Astan during the Safavid era are counted among the largest and most comfortable endowments. The Tumar-i 'Alishahi (Scroll of 'Alishah), compiled during the Afsharid period, is considered a valid document for identifying the Astan's endowments and a source for compiling other catalogues regarding them.

In the Qajar era, in addition to the compilation of another index of the Astan's endowments titled Tumār-i 'Aḍud al-Mulk (Scroll of 'Adud al-Mulk), endowment to the Astan expanded in certain periods. In the Pahlavi era, besides the reclamation of some usurped endowments, the largest endowment of the Astan was established by Husayn Malik (d. 1351 Sh/1972), an Iranian merchant and donor.

Status and Characteristics

The endowments of Astan Quds Razavi are considered the collection of firm and transportable properties endowed to the Holy Shrine of Imam al-Rida (a).[2] Astan Quds Razavi is regarded as one of the large endowment institutions of the Muslim world, which has been formed and developed over centuries due to the otherworldly motivations of believers and devotees of the Eighth Shi'a Imam (a).[3]

According to ʿAziz Allah ʿAṭaridi, a historian of Astan Quds Razavi, the endowments of Astan Quds were very extensive in the past, confused across regions such as Iran, Afghanistan, Khwarezm, Transoxiana, the Indian Subcontinent, and the Caucasus.[4] He reports that with the separation of some of these regions from the dominion of the Iranian government and the loss of Muslim rule in parts of the Subcontinent, these endowments fell out of the Astan's control.[5] 

The list of donors to Astan Quds Razavi includes individuals from various social classes, from kings and statesmen to scholars and ordinary people.[6] The names of women also appear in this list, including Anīs al-Dawla (d. 1314/1896-7), a wife of Nasir al-Din Shah Qajar, who purchased one-third of the Goldsmiths' Bazaar in Mashhad and endowed it to the Astan.[7]
Visit of the Custodian of Astan Quds to the Model Farm (Mazra'a-yi Nimuna), one of the endowments of Astan Quds Razavi.

Endowments after the Islamic Revolution

It is reported that during the Islamic Republic of Iran, in addition to efforts to revive the practice of using the income of Astan Quds endowments in accordance with the donors' aim many endowments have been dedicated to the Astan;[8] such that in a report from 1400 Sh/2021-2, the CEO of Astan Quds Razavi Endowments in Tehran stated that 35 percent of the endowments belong to the period after the Islamic Revolution.[9]

According to a report from 1399 Sh/2020-1, the administration of Astan Quds Razavi's endowments is carried out by the Management of Endowment Affairs, which is considered a branch of the Deputy of Legal and Endowment Affairs of the Astan.[10] This management consists of three departments: the Department of Review and Calculations of Endowment Deeds, the Department of Endowment Identification and Affairs, and the Department of administrator over the Performance of caretaker and administrator of Endowments.[11] The most important duties of this management are listed as setting the endowment budget, precise administrator over the expenditure of endowment income, identifying and reviewing the ownership status of endowed lands, and rereading and rewriting endowment deeds.[12]

It is also reported that this department has classified the amount instances of Astan Quds endowment income into 26 chapters.[13] Furthermore, given the extent and dispersal of the Astan's endowments, numerous institutions and organizations have been formed for their better administration, including the Deputy of Real Estate and Lands, the Deputy of Technical and Civil Engineering of Endowments, the Malek Endowment Organization, the Tehran Province Endowments Organization, the Yazd and Kerman Endowments Organization, the South Khorasan Endowments and Agriculture Institute, the Semnan Agriculture and Endowments Institute, and the Chenaran Agriculture and Endowments Institute.[14]

Endowments of the Astan from the Beginning to the Safavids

According to ʿAtaridi, a historian of Astan Quds Razavi, due to the loss of endowment documents caused by events such as wars, there is no faithful information regarding the start date of endowment to the Holy Shrine of Imam al-Rida (a), who the first donors were, and what they endowed;[15] however, endowed Qur'ans surviving from the date 327/939 onwards are considered evidence of endowment to the Holy Shrine of Imam al-Rida (a) at least since the early 4th/10th century.[16]

A Qur'an in the script of 'Ali Rida 'Abbasi, written by the order of Shah 'Abbas I for endowment to Astan Quds.

== According to Abu l-Fadl Bayhaqi (d. 374/984-5), an Iranian historian and litterateur, during the Ghaznavid er, Suri b. Mu'taz, the head of the Divan of Khurasan and governor of Niyshapur during the time of Mas'ud Ghaznavi, purchased a valuable village and endowed it for the prosperity of the Holy Shrine of Imam al-Rida (a).[17] Bayhaqi also mentions one of the Ghaznavidcivil servants named Abu l-Hasan Iraqi (d. 429/1037-8), who animate the qanat of Mashhad for the Holy Shrine of Imam al-Rida (a), built a karavansarai for it, and endowed a village for that qanat and caravansarai as a special endowment (waqf khāṣṣ).[18]

According to Nasir al-Din Munshi Kirmani, a historian of the 7th/13th and 8th/14th centuries, during the Seljuq period, Abu Tahir Qumi (d. 516/1122-3), the minister of Sanjar Seljuqi, endowed a village for the lighting of the Holy Shrine of Imam al-Rida (a).[19] Some sources state that during the Ilkhanid period, Ghazan Khan, the seventh Ilkhan of Iran, endowed three regions—Farhadjerd, Farhadan, and Mukhalifsaray—to Astan Quds Razavi.[20] It is said that of these three, only the village of Farhadgard remains, which is counted among the very large endowments of Astan Quds Razavi.[21]

In the Timurid period, the special attention of this emoire to the city of Mashhad and the Holy Shrine of Imam al-Rida (a) is considered a factor for the blooming of endowments to Astan Quds.[22] Among these endowments, mention is made of the endowment of water, the dam, and the mills of the village of Turuq, the Golestan dam, and the water of the Gulasb (Gilas) spring.[23] The endowments of Goharshad (d. 861/1457), the wife of Shahrukh Timurid (r. 807/1405 – 850/1447), are listed among the famous and extensive endowments of Astan Quds,[24] which include endowments in Mashhad, Tus, and Jam.[25]

Endowments of the Astan in the Safavid Era

The establishment of Shi'ism as the official religion during the Safavid period is listed as a factor for the develoment of endowments to Astan Quds Razavi in this era.[26] The endowments of Khwaja 'Atiq Munshi, one of the early caretaker of Astan Quds during the reign of Shah Isma'il Safavi, are counted among the largest, most comfortable, and best endowments of the Astan.[27] The properties of Kaneh-bist and the Model Farm (Mazra'a-yi Nimuna) of Astan Quds are listed among these endowments.[28]

According to some researchers, after a period of decline in the Astan's endowments due to Uzbek attacks, many properties were endowed to Astan Quds during the calm of the reign of Shah Tahmasp I;[29] such that, based on some sources,[30] in this period, two caretaker were appointed for the Astan: a Traditional caretaker(Mutawallī-yi Sunnatī) to administer the endowments of the Safavid kings, and a Wajibi caretaker (Mutawallī-yi Wājibī) to administer the remaining endowments.[31]

Based on a report from Dastur al-muluk-i Mirza Rafiʿa, an directing text from the late Safavid period, in years when the status of the Astan's endowments was normal, its total income from endowments in the suburbs of Mashhad, Shirvan, Herat, Isfahan, Qazvin, Savojbolagh, Tehran, Semnan, Nishapur, Sabzevar, Joveyn, Astarabad, Quchan, Damghan, and Kerman was about fourteen thousand Kharwar of goods and three thousand Tomans in cash.[32] In addition to these regions, endowments to the Astan existed in cities such as Torbat-e Jam, Kalat, Kashmar, Gonabad, Khaf, Bakharz, Badghis, Farah, Karaj, Fenderesk, and Shahroud during this period.[33] 

Endowed items in the Safavid era were listed mostly as properties and real assets, such as farms, qanats, gardens, land, springs, karavanserais, khans, timchehs, shops, houses, and villages.[34] The usage instances of its special endowments were reported as matters such as providing lighting for the Holy Shrine, attending to needy pilgrims, providing salaries for servants, holding Rawda-khwani, and covering the cost of the Guest House and Dar al-Shifa (Hospital) of the Astan.[35]
Scroll of 'Alishah from the Afsharid period.

Endowments of the Astan in the Afsharid Era

According to some researchers, with the fall of the Safavids, the status of Astan Quds endowments fell into confusion and some endowments were appropriated upon; however, with the agreement of Nader Shah Afshar (r. 1148/1736 – 1160/1747), the status of the endowments was somewhat organized.[36] According to some sources, Nader, at the beginning of his dominance over Mashhad in 1145/1732-3, built a Saqqakhana (Saqqakhana of Isma'il Tala'i) for the Holy Shrine of Imam al-Rida (a) and endowed properties from the Deheshk farm of Tus and several houses and shops in the city of Mashhad for its administration.[37]

According to 'Ali Mu'taman, a researcher of Astan Quds, Nader confiscated all endowments, including those of the Astan, for the state in a decree;[38] an act that is considered to have financially weakened the Astan and made it dependent on the state.[39] It is reported that after Nader, his successor 'Ali Shah Afshar (r. 1160/1747 – 1161/1748) strove to return the Astan's endowments and organize them; in addition to this task, he endowed one hundred of his own properties to the Dar al-Shifa of the Astan.[40]

To restore the affairs of Astan Quds endowments to the state before Nader, 'Ali Shah compiled a scroll known as Tumār-i 'Alīshāhī (Scroll of 'Alishah) in Ramadan 1160/1747.[41] It is reported that this scroll contains the names of all endowed properties (raqabāt) of the Astan plus one hundred endowments of 'Ali Shah himself, special endowments of the Goharshad Mosque, and the Dar al-Shifa.[42] This scroll is considered a valid document for identifying the Astan's endowments and a source for compiling other catalogues regarding them.[43]

Scroll of 'Adud al-Mulk from the Qajar period.

Endowments of the Astan in the Qajar Era

According to Muhammad Ihtisham Kaviyaniyan, a researcher and agent of Astan Quds, after 'Ali Shah Afshar, during the period of Nader's successors until the rise of the Qajars, the endowments of the Astan fell into confusion and looting, following the disordered situation of the country.[44] He reports that with the rise of the Qajars and during the reign of Fath 'Ali Shah, Mirza Musa Khan Farahani, the caretaker of the Astan from 1247/1831-2 to 1262/1846, sought to reclaim and reorganize the Astan's endowments based on the Scroll of 'Alishah.[45]

It is said that from this period onwards, other Qajar caretaker of the Astana aim to preserve and organize its endowments by compiling scrolls;[46] for instance, 'Abd al-Baqi Munajjim Bashi, the caretaker of the Astan, ordered an register of existing endowment deeds in 1268/1851-2.[47] Also, during the custodianship of Mir Muhammad Husayn 'Adud al-Mulk Qazvini, by his order, a scroll known as Tumar-i 'Aḍud al-Mulk (Scroll of 'Adud al-Mulk) was prepared from the Astan's endowments, separated by each city, up to the year 1273/1856-7.[48]

Some researchers, relying on the book Āthār al-Raḍawiyya, a index work on the Astan's endowments, have concluded that endowment to the Astan grew during the reign of Nasir al-Din Shah due to the enterprise of relative security in Khorasan;[49] such that in the guide of a Frenchman at the end of this period, the income of the Astan's endowments throughout Iran was reported as sixty thousand Tomans in cash and ten thousand Kharwar of grain.[50]

According to ʿAṭaridi, during the reign of Muzaffar al-Din Shah, changes that occurred in the administration of the Astan caused break in attending to endowments.[51] It is reported that with the establishment of the arrangement , the endowments of Astan Quds were placed under the control of the Ministry of Education and Endowments.[52] According to ʿAṭaridi, in the late Qajar period, due to the disordeerly state of the government, some of the Astan's properties came into the possession of others.[53]

Endowments of the Astan in the Pahlavi Era

It is reported that during the First Pahlavi era, measures were taken for the better administration of the Astan's endowments through a new regulation.[54] Also, many of the Astan's endowments that had been usurped were placed back at the disposition of the Astan through legal activity and properties were purchased from endowment income for the development of the Holy Shrine of Imam al-Rida (a).[55]

According to ʿAṭaridi, during the Second Pahlavi era, with the exchange and purchase of properties for the Astan, these properties were endowed to the Astan through an endowment deed, and their income was allocated to cover the expenses of the Imam Reza (a) Hospital and some cultural activities of the Astan in the Museum and Library of the Astan.[56] According to Mu'taman, in 1348 Sh/1969, by the order of Baqir Pirniya, the Deputy caretaker of the Astan from 1346 Sh/1967 to 1350 Sh/1971, a list of the Astan's endowments was prepared.[57]

According to a report, from 1316 Sh/1937 to 1340 Sh/1961, the largest endowment of Astan Quds was formed by Husayn Malik (d. 1351 Sh/1972), an Iranian merchant and donor, in seven stages, through the endowment of a library, transportable properties, and real estate.[58]

Notes

  1. ↑ Dālmānī, Safarnāma-yi az Khurāsān tā Bakhtiyārī, vol. 1, p. 73; ʿAṭāridī, Tārīkh-i Āstān-i Quds-i Raḍawī, vol. 2, p. 554; Naqdī & Īzadī, "Mawqūfāt", p. 556.
  2. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 556.
  3. ↑ Dālmānī, Safarnāma-yi az Khurāsān tā Bakhtiyārī, vol. 1, p. 73; ʿAṭāridī, Tārīkh-i Āstān-i Quds-i Raḍawī, vol. 2, p. 554; Naqdī & Īzadī, "Mawqūfāt", p. 556.
  4. ↑ ʿAṭāridī, Tārīkh-i Āstān-i Quds-i Raḍawī, vol. 2, pp. 555-556.
  5. ↑ ʿAṭāridī, Tārīkh-i Āstān-i Quds-i Raḍawī, vol. 2, pp. 555-556.
  6. ↑ ʿAṭāridī, "Manābiʿ-i mawqūfāt-i Āstān-i Quds-i Raḍawī", pp. 118-128.
  7. ↑ ʿAṭāridī, "Manābiʿ-i mawqūfāt-i Āstān-i Quds-i Raḍawī", p. 118.
  8. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 561.
  9. ↑ "Mudīr-i ʿāmil-i mawqūfāt-i Āstān-i Quds-i Raḍawī dar Tihrān: 35 darṣad-i mawqūfāt marbūṭ bi baʿd az inqilāb-i islāmī ast".
  10. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 561.
  11. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 561.
  12. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 561.
  13. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 561.
  14. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 561.
  15. ↑ ʿAṭāridī, Tārīkh-i Āstān-i Quds-i Raḍawī, vol. 2, p. 554.
  16. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 556.
  17. ↑ Bayhaqī, Tārīkh-i Bayhaqī, vol. 1, p. 406.
  18. ↑ Bayhaqī, Tārīkh-i Bayhaqī, vol. 1, p. 542.
  19. ↑ Munshī Qumī, Nasāʾim al-asḥār, p. 60.
  20. ↑ Faṣīḥī Khāfī, Mujmal Faṣīḥī, vol. 2, p. 869.
  21. ↑ Muʾtaman, Rāhnamā, p. 562; Naqdī & Īzadī, "Mawqūfāt", p. 556.
  22. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 556.
  23. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 556.
  24. ↑ Anzābī-nizhād, Bīst waqf-nāma az Khurāsān, p. 11.
  25. ↑ Anzābī-nizhād, Bīst waqf-nāma az Khurāsān, p. 17.
  26. ↑ Naqdī & Īzadī, "Mawqūfāt", pp. 556-557.
  27. ↑ Anzābī-nizhād, Bīst waqf-nāma az Khurāsān, p. 39.
  28. ↑ Anzābī-nizhād, Bīst waqf-nāma az Khurāsān, p. 39.
  29. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 557.
  30. ↑ Iskandar Bayg Turkamān, Tārīkh-i ʿālam-ārā-yi ʿAbbāsī, vol. 1, p. 149.
  31. ↑ Ḥasanābādī & Yaḥyāyī, "Tawliyat", p. 312.
  32. ↑ Mīrzā Rafīʿā, Dastūr al-mulūk, p. 176.
  33. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 557.
  34. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 557.
  35. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 557.
  36. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 557.
  37. ↑ Fāḍil Basṭāmī, Firdaws al-tawārīkh, p. 94; Anzābī-nizhād, Bīst waqf-nāma az Khurāsān, pp. 214-215.
  38. ↑ Muʾtaman, Rāhnamā, p. 335.
  39. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 558.
  40. ↑ Muʾtaman, Rāhnamā, p. 335; Naqdī & Īzadī, "Mawqūfāt", p. 558.
  41. ↑ Naqdī, "Ṭūmār-i ʿAlīshāhī", p. 116.
  42. ↑ Naqdī, "Ṭūmār-i ʿAlīshāhī", p. 116.
  43. ↑ Naqdī, "Ṭūmār-i ʿAlīshāhī", p. 116.
  44. ↑ Iḥtishām Kāviyāniyān, Shams al-shumūs, pp. 105-106.
  45. ↑ Iḥtishām Kāviyāniyān, Shams al-shumūs, pp. 106-107.
  46. ↑ Naqdī, Tārīkh wa tashkīlāt-i Āstān-i Quds-i Raḍawī, p. 461.
  47. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 559.
  48. ↑ ʿAṭāridī, Tārīkh-i Āstān-i Quds-i Raḍawī, vol. 2, pp. 603-606.
  49. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 559.
  50. ↑ Dālmānī, Safarnāma-yi az Khurāsān tā Bakhtiyārī, vol. 1, pp. 72-73.
  51. ↑ ʿAṭāridī, Tārīkh-i Āstān-i Quds-i Raḍawī, p. 698.
  52. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 560.
  53. ↑ ʿAṭāridī, Tārīkh-i Āstān-i Quds-i Raḍawī, p. 698.
  54. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 560.
  55. ↑ Naqdī & Īzadī, "Mawqūfāt", p. 560.
  56. ↑ ʿAṭāridī, Tārīkh-i Āstān-i Quds-i Raḍawī, vol. 2, pp. 614-617.
  57. ↑ Muʾtaman, Rāhnamā, p. 335, p. 344.
  58. ↑ ʿAṭāridī, Tārīkh-i Āstān-i Quds-i Raḍawī, vol. 2, p. 578; Murtaḍawī, "Mawqūfāt-i Malik, Sāzmān", pp. 562-563.

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