Chapter 18: The Fixing of Our Stipends

I have mentioned before that the monetary needs of the people Madeenah Munawwarah were generally met through monthly and yearly stipends provided by the Ottomon Empire, other Islamic governments and wealthy people. They were distributed through different channels. Masjide Nabwi (ala sahibihasalat- wassalam) had appointed at least one hundred and fifty or more Muaddhin and two hundred or more imams. From amongst these imams, seventy were selected as Khateebs and each one was given the opportunity to fulfil this duty at least once in the year. Khazeena Jaleeliyah (Muhkama-awqafe-Haram Muhtarame Nabwi- Endowment organisation) would distribute the wages of the large numbers of workers, such as the sweepers of the masjid, the lamplighters, those that did Khidmah of the hujra mutahharah Nabwiyyah and those involved in building work etc. These stipends came from the Ottoman Sultaans and wealthy individuals of Muslim cities; under the supervision of the Turkish government, the stipends were distributed to the countries within the Turkish rule and Arab countries. There were many ‘Khasfe’ here on behalf of Muslim rulers/leaders. ‘Khasfe’ referred to the people that would gather at fixed times in Masjide Nabwi sallahu alayhi wasallam and read the Qur’an, Bukhari shareef, Dalailul Khayraat or Hizbul Aazam and would make dua for those charitable individuals. They were given a monthly wage and a large group of these Khasfe always presided there. Madeenah Munawwara was also populated with many traders and farmers. At that time, farming and different trades were not very profitable, and it wasn’t enough to alleviate the poverty that prevailed. Neither did it meet the expectations of those who aspired for a better lifestyle- a trait that had become common place amongst the people there. People would be seen begging when Hajjis would visit because of these reasons. Their income could not sustain their want of an elaborate lifestyle and it is the reason why many of the ehle-Madeenah would fall into debts and would then travel to other Muslim countries to request support and assistance. In the previous era, the expectations of lifestyle were much simpler, and their expenditure was characteristic of the Bedouins. They chose not to take up embarrassing actions, lived a life of contentment and patience and worked effortfully and laboriously to meet their needs.

The only individuals that were able to become successful in farming were those who already had capital, and unitedly with their family had committed all their time to farming. It was a time of sadness to see the stipends, donations, financial support and charitable endowments from the Turkish authorities come to an end following the General War. The relationship between the Turkish authorities and Hijaz, Shaam, Palestine and Iraq had ended, and the treachery of Shareef Hussain and the Arabs put the Islamic world, and moreover, the Arab countries, into the iron clasps of the enemies of Islam. The endowments of Istanbul and the Roman province of Asiana were taken over by a new Turkish authority that focussed on meeting the needs of their own people and country. 

Due to their loss of power, the stipends that the  Ottoman Sultans gifted to the  people of Haramain from their own personal funds, including a large portion that was given to the people of Madeenah Munawwarah, had stopped . Likewise, the endowments of Shaam were taken over by France, and it seems that there was a similar occurrence in Iraq and Palestine etc. This is the reason the people of Haramain had become in a dire state.  

There were khasfe present in Haramain on behalf of Bhopal and Hayderabaad. During the time of Bhopal Nawab Sultaan Jahan Begum Marhooma, the support increased. In Makkah Muazzamah, this generous chain of giving had begun by the state of Bhopal, namely Nawab Sikandar Jahan Begum Marhooma, the mother of Nawab Shah Jahan Begum Marhooma.  Her daughter, Nawab Sultaan Jahan Begum Marhooma had apportioned a significantly smaller amount to Madeenah Munawwarah in her time. The state of Hyderabad and some of their own govenors would also provide substantial monetary support that was distributed in different areas such as the ribaat, musafir khanas, hospitals etc. The livelihood of the Hindustani muhajireen and the residents of Haramain in those difficult times were reliant on the wazaif (stipends) since the period of Sultan Abdul Majeed Khan (I) marhoom. So much so that  even people of higher status would not seek alternate sources of support.

Before this time period, a comparatively smaller population existed and the sponsorship of Hijaz was entrusted to the authorities of Egypt and the Turkish governors would use large amounts of the endowments to look after Hijaz. From the endowed (waqfi) lands they would distribute the weighed-out grain to each family on a yearly basis. The Irdabb, a large weight used to measure dry foods was used (one Irdabb was equivalent to twenty-four mudd and one mudd was the equivalent of a six seer pukhta weighting). A local official register recorded the distribution i.e. one for this family, two or more for that family etc. Every year this food supply would arrive from Egypt and would be stored in a makhzen (warehouse) known as a ‘shuna’ and, in accordance to the official records, it was distributed to the inhabitants of Madeenah Munawwarah and Makkah Mukarramah. There was a similar formal food distribution plan and an additional monetary stipend for the Bedouins tribes. It would arrive with the muhmil (caravan) of Shaam that transported the endowments of Istanbul, Shaam amd Ruum  and also with the Egyptian muhmil that carried the Misri endowments. At each destination the food and money would be allocated to the Shuyookh of the Bedouoin tribes and some of it in Makkah Mukarramah. The main purpose of giving these distributions was not only to fulfil their needs, but a greater purpose was to deter the Bedouins from causing problem to the Hujjaj and the Zawwar (pilgrims), and for them to alternately become responsible for the safety of these individuals. The Bedouin tribes that looted and violated travellers, would blame their poverty as a cause for their actions. It was for this reason,  previous sultaans had fixed these stipends for the Bedouins as form of livelihood, and as a result they stopped troubling the Hujjaj. In Hijaaz, all the issues with Bedouins that occurred was because of similar reasons. The Egyptian authorities, and thereafter the Turkish authorities had assigned notable people of Makkah with the responsibility of distribution, to the tribes of Arbaan and the people of Hijaaz. For different reasons, the stipends would not reach the tribes on time and so the tribes would loot the Hujjaj. If stipends had been fixed like the in the time of previous sultaans or had reached the people on time on a regular basis then this difficulty would be no more.

When Uthmaan Pasha became the governor of Hijaz, he intervened and paralysed the authority of the Makkan leaders and made a permanent arrangement for the distribution and everyone’s receipt of the regular fixed stipends. This arrangement had a profound impact; all the looting and plundering completely stopped and security spread everywhere to the extent that Hujjaj and pilgrims could travel alone by camel or in pairs, unharmed. The Turkish and Egyptian Islamic authorities had given the freedom of the use of weapons within all their territories causing frequent confrontations between the Bedouin tribes and the authorities and gave rise to many killings. In present day, the Saudi authorities have managed to attain a similar level of security and peace that was commonplace in Uthmaan Pasha’s time, however, it was brought about with fear and force and was not practice of the Turkish governorship in Islamic countries. In helpless situations there may have been the presence of fear, yet it was minimalistic and even in those cases there remained a degree of kindness and mercy. The ill-willed people and their protégé were killed by the Saudi authorities, weapons were taken away from all the tribes and there was a very strong police and army watch put in place. This resulted in a radical change in Hijaz and complete peace and security prevailed and these principles are still abided by the current Bedouin tribes and Arab people.

The Egyptian authorities had also built purpose-built public kitchens, in both Makkah Munawwarah and Madinah Munawwarah, that are still present today and serve roti and shurba to the poor and needy every morning. This public kitchen was known as the ‘Takiya Misriyyah  (Egyptian poor house) and its expansive and elaborate building is situated near Bab-ul Ambariyya gate (built by the Ottoman caliphs and served as the largest entrance into Madeenah Munawwarah) and faces the Qashla (fortress). A similar building was also present in Makkah to serve the same purpose. For many poor and needy people, this was the only source of food.

The conclusion of this discussion is that in 1320 Hijri (1902- 1903), owing to the gifts and kindly consideration of some well-wishers, my father was given a monthly stipend of between  fifteen to twenty rupees from Bhopal in request for duas, which brought about much consolation for us.

Following the arrival of Nawaab Sultaan Jahan Begum, people encouraged her to create some Khasfe, so she fixed ten to twelve people to recite Bukhari shareef daily and to make dua. From amongst them some were ehle-Madeenah and some were Hindustani people. From amongst the Hindustani people, my eldest brother’s name and my name were included and later my other brother Saeed Ahmad’s name was added aswell. Each person was given a monthly stipend of ten rupees. Some individuals were given special stipends and she also saw to the creation of cold-water channels into Masjide Nabwi. The supervisor of the donations and the stipends, Shaikh Hasan Abdul Jawwad sahib, couldn’t fulfill all the tasks; copying documents, letter writing and correspondence and was not knowledgeable in Urdu writing and literacy and accounts and needed a clerk, therefore, this role was handed over to me and my wage was increased to fifteen rupees. I would complete these tasks over the weekly holidays- on Friday and Saturday as these two days were a public holiday and teaching would not generally take place over these two days in the Haram shareef. In the end, my name was no longer part of the khasfe and instead I was given a monthly stipend of twenty-four rupees to complete my role as a clerk. Later, during Nawaab Bhawalpur marhoom’s regular visits for the ziyarat of Haramain Hajj and Umrah, with *Molana sahib marhoom and wazeer Aazam’s effort, ten rupees were additionally fixed for me on a monthly basis and was paid to me annually.

(*Molana Raheem Baksh marhoom was very involved in estate matters, aswell as office and agriculture. He was from amongst the connections of Hadhrat Molana Gangoh Quddis sirruhu Azeez. He had already arrived before the coming of Nawaab sahib and that is why there was already some acquaintance with him)

Like this, the whole family very slowly gained a permanent source of income. So much so that we could now become absorbed in our ilmi and deeni practices with peace and contentment. Although we experienced  difficulties in meeting our needs of food and drink, by the mercy of Allah T’aala it never became a situation that any of our family members were forced to extend our hand and ask others or look for employment or take such action that would blur the lines of halal and haram- Alhumdulillah. We have seen many muhajireen become embroiled in these improper practices. Whatever income we received was presented to our father and he used it as he decided best.