The Traveling Waqf: Property, Religion, and Mobility beyond China

Abstract

For most of their millennial history in China, Muslims have established pious endowments called waqfs that served a variety of functions, including providing land to build mosques. The founding of waqfs radically changed in 1949, when the Communists confiscated land. Recently, a Hui who was performing the hajj in Saudi Arabia discovered a pre-Communist waqfiyya or document that established a waqf in Gansu Province in northwest China. The contemporary Chinese property regime prohibits religious land and hence the waqfiyya is legally void, yet its return afforded the Hui an opportunity to reflect on the relationships between law, lineage, and public goods, laying a foundation for an historical anthropology of Chinese waqfs. Drawing on material from historical Gansu and ethnographic encounters, I argue that whereas shariʿa suffered a kind of “structural death” in China, it does have its own “afterlife,” as illustrated in documents that travel across time and assume new meanings through transnational mobility and memory.

Waqf in History a Systematic Literature Review based on Web of Science

“…Although their record is much more extensive than waqf, these inscriptions describe charitable acts such as donations of land or money to build or repair mosques. The enduring nature of the evidence suggests a larger proportion of public waqf, although it is not known whether this excess accurately reflects pre-communist types of waqf (Erie, 2018). Fourth, Waqf managed to maintain historic Muslim cities for centuries.…”