WITH THE DIRECTOR GENERAL OF FOUNDATIONS, MR. SİNAN AKSU, ON THE CENTURIES-LONG LEGACY OF TURKISH-ISLAMIC CIVILIZATION

WITH THE DIRECTOR GENERAL OF FOUNDATIONS, MR. SİNAN AKSU, ON THE CENTURIES-LONG LEGACY OF TURKISH-ISLAMIC CIVILIZATION

14.04.2025

Interview by: Ziya Uğur

IN PURSUIT OF OUR WAQF CIVILIZATION

Waqfs — one of the most deeply rooted institutions in Turkish-Islamic civilization — have for centuries been a symbol of social solidarity and service to humanity. Continuing this tradition, the Directorate General of Foundations is one of the most longstanding institutions in our country.

We had the opportunity to speak with Mr. Sinan Aksu, Director General of Foundations, about this ancient heritage, its legacy today, and many pressing topics on the agenda.

“A waqf is to renounce one’s wealth in this world and offer it in the path of God.”

Our waqf civilization addresses a wide spectrum of needs. There are many ancient practices carried on from past to present. But first — what exactly is a waqf? We’d like to hear it from you.

If you look it up in the dictionary, you might see expressions like “a collection of goods.” May God forbid — it is not something so superficial.

A waqf is the act of abandoning one’s possessions in this world and offering them in the service of God — in the service of people. It is an act of charity done unconditionally, without expecting anything in return in this life, but hoping for reward in the hereafter. People do this by giving up their wealth and property.

This is unique to us — it is an Islamic institution. Today, we hear of church foundations and other examples in different religions. But none of them resemble our understanding. The waqf practice began during the time of the Prophet Muhammad (peace be upon him), with the donation of the Fedek lands. Before that, such an institution did not exist.

After the Turks embraced Islam, people — whether they had much or little — began establishing waqfs for the sake of God. As a result, they left behind a vast legacy of waqf civilization. From the Seljuk and Ottoman periods alone, 62,000 waqfs have reached us.

As the Directorate General of Foundations, we are responsible for carrying this trust forward.

“We are speaking of a magnificent civilization…”

So, what exactly is the function of waqfs?

During the Seljuk and Ottoman periods, there wasn’t a modern state structure as we know it today — there weren’t this many civil servants, municipalities, or institutions. But people still had needs. To meet those needs, waqfs were established even in the most remote villages, and services were provided through them.

For example, in the Ottoman Empire, the state did not pay the salaries of imams or muezzins. Yet no imam or muezzin was left unpaid. Waqfs covered their salaries, provided them with housing (meşruta), and created revenue-generating sources (akars) to support them.

Nearly every village had waqf lands — olive groves, walnut orchards, pistachio groves, depending on the region. Revenue from animal and agricultural production, or from properties like mills and bathhouses, funded mosque services, paid salaries of religious leaders, and covered evening food distribution.

These are just a few examples. Hundreds, even thousands, of waqfs were established with the condition of serving mosque communities. Some were established to distribute halva, some salep; in the summer, watermelon, cornelian cherry or tamarind sherbet, Turkish delight, iftar meals… The list is endless.

“A civilization so grand, it cannot be described in a single interview…”

Truly, the details of this civilization are too vast to be fully conveyed in one sitting. But I want everyone in Türkiye to know that we are the heirs of such a legacy. This nation can never be proud enough of its ancestors.

This interview might just be the beginning, Mr. Director General. We would love to speak with you again to explore this ancient culture more deeply.

God willing…

The history of waqfs extends all the way back to the time of our Prophet Muhammad (peace be upon him). Could you tell us about this historical process and how the understanding of waqf evolved from past to present?

During the time of the Prophet, a land called Fedek — which was granted to him as war spoils — was dedicated as a waqf for the use of Muslims. It was intended to serve travelers arriving for Hajj, offering them rest, shelter, and the benefit of its date harvests.

Later, during the caliphate of Umar ibn al-Khattab, similar land was endowed for the use of Muslims. But Caliph Umar placed very specific conditions: “It may not be sold, transferred, or used for any other purpose.” These conditions were clear and binding. For example, there were lands in Mecca that were endowed for the exclusive use of pilgrims.

After observing this beautiful practice by Umar, Muslims who had the means began founding waqfs. Especially after the Turks embraced Islam, we saw rulers who became deeply devoted to the life and teachings of the Prophet.

“The Physicians of Fatih Would Go Door to Door”

If you ask why Sultan Mehmed the Conqueror (Fatih Sultan Mehmet) stands out among all others, it is because — as the conqueror of Istanbul — he received vast areas of land, including the Hagia Sophia and the surrounding imperial palace, as his rightful share of the spoils. But he did not keep them for personal use. Instead, he established waqfs for different purposes.

The details are rich: He declared, for example, “I have endowed these specific lands and shops. Let the income generated from them be used to hire 10 physicians. These physicians will knock on every door in Istanbul, without exception, to ask if anyone inside is ill. If there are patients, they will examine and treat them and provide their medication.”

Every major figure who ruled over the Turkish-Islamic world — sultans, commanders, and scholars — established waqfs. But if you ask which waqf was the most significant, the answer is undoubtedly the waqf of Fatih Sultan Mehmet. Why? Because upon conquering Istanbul, he personally received valuable territory, including what is now the Hagia Sophia and other key imperial properties — and chose to endow them all.

His waqf charter contains incredible details. He wrote, “I have endowed these properties, these shops…” and gave instructions for the proceeds to be used in areas like healthcare. This is a waqf system functioning in the field of public health. And Fatih’s waqfs were not limited to Istanbul — he founded large waqfs in all the other cities he conquered as well. He left behind a great number of revenue-generating assets (akars).

In fact, nearly the entirety of what we call “Old Istanbul” (Suriçi) is historically composed of waqf properties. Today, even 1,100 square meters of the Istanbul city walls are owned by the Directorate General of Foundations. You might wonder: why would someone endow a wall? Because the land was endowed, and the walls happened to stand on that land.

And it wasn’t just sultans — many Ottoman women, including princesses and noblewomen, also founded large-scale waqfs. Their waqf charters are truly awe-inspiring.

What is the first waqf founded in Anatolia? For what purpose was it established?

There are inscriptions and historical works that reference even older waqfs, but if you’re asking about documented evidence, the earliest known waqf deed we have is from Halil Divan Waqf, established in Pasinler (Erzurum). It was founded in 1048 to serve the needs of a mosque and its congregation — making it a waqf that is now over a thousand years old.

“We are speaking of an ancient, deeply rooted structure.”

The Directorate General of Foundations is essentially the title deed of Türkiye. (No offense to our General Directorate of Land Registry and Cadastre!) But we’re talking about documents and waqfs dating back to well before 1071 — long before the Battle of Manzikert.

That’s what makes it so magnificent.

We cultivated this land, built on it, invested in it. We endowed properties and services in the path of God to ensure that people here could live comfortably and safely. Every possible need was addressed through endowments.

As a historian, I can say this quite confidently: there is no other region on Earth with a waqf tradition like this. If someone knows of one, let them show us — but I don’t believe they can. Not from this period…

The Social Role of Waqfs

What would you say about the social function of waqfs?

The state cannot be present everywhere, nor can it assign a civil servant to track every situation. A society must be alive — it must protect, support, and take care of its own. If not, we become like Europe. May Allah protect us from that fate.

In Europe, the person living upstairs has no connection with the one downstairs. Even people in the same neighborhood don’t know each other. Beyond immediate family, most people lack any real bonds.

What makes us different — what makes us greater than many Western societies — is our tradition of social solidarity. And at the heart of that solidarity lies the institution of the waqf.

Waqfs are the backbone, the spine, the brain of what we now call civil society organizations (NGOs). You could easily say: if there were no waqfs, there would be no NGOs today.

Because waqfs were founded with both Islamic and humanitarian principles — to meet people’s needs while also seeking the pleasure of God.

The 62,000 Ottoman waqfs that were established throughout history — each and every one aimed to fulfill a human need, or even ensure that a hungry animal would not go unfed.

To organize the world and create balance… From waqfs that treated injured storks to those that distributed straw and feed to hungry animals in winter — we’re talking about a magnificent civilization.

This tradition wove society together with bonds of care and compassion. It built a culture of responsibility — one where people were warned:

“Do not touch the property of a waqf, or you will ruin not only your worldly life but your afterlife as well.”

And this is precisely how waqf assets were preserved across generations and have reached us today.

“It is a grave sin to tamper with waqf property.”

Indeed, taking or misusing waqf property is a serious sin. Everything that is endowed must be used strictly in accordance with the founder’s intent.

There’s a beautiful saying about this:

“The condition of the endower is like the word of God’s Messenger.”

In other words, the waqf’s terms are sacred. One is absolutely not permitted to use the waqf property in any way other than what the endower specified.

What about waqf properties that have been misused or misappropriated? What are you doing today to correct these cases?

Unfortunately, in some periods, waqf properties were misused or sold. One major example is the Divriği Great Mosque — an incredibly important waqf structure.

For years, it was used outside its intended purpose: as a grain depot, a prison, a police station, a storage warehouse…

Only in the 1950s, under the Democrat Party, was it finally restored as a functioning mosque.

There are more than 2,000 similar cases — waqf mosques that were sold or repurposed improperly.

Clearly, certain sensitivities were lost. But we, as the Directorate General of Foundations, have documents for all of them. I don’t want to make accusations here, but anyone who wishes can come and see for themselves.

In the past, many waqf properties were taken over by state institutions or municipalities, sometimes used as green spaces or repurposed in ways contrary to the waqf’s intent.

For example, if a waqf was dedicated to education, then it must continue to serve an educational function. That principle was not always respected in the past.

But today, we are making extraordinary efforts for waqfs.

The waqf deed (vakfiye) determines what we must do.

The waqf charter is our constitution.

And the laws of the Republic of Türkiye give us full authority in this matter.

Our waqf civilization reached such an advanced stage that even waqfs for migratory birds were established. What does this tell us? That society had surpassed many material concerns — and had developed a deep ethical sensitivity.

That sensitivity was so elevated that waqfs were even founded to take children on picnics or to offer desserts to prisoners. These may sound like fringe examples — but they are real, striking acts of compassion.

There were waqfs for providing dowries to young girls, building birdhouses, constructing fountains — thousands, perhaps tens of thousands of waqfs were established just to build fountains.

Wherever a need was seen, a waqf was established for the sake of God. Hayrat properties (charitable assets) like mosques, schools, and masjids were endowed for public use.

To support these, akar properties (revenue-generating assets) like farmlands, mills, caravanserais, bazaars, and marketplaces were also endowed.

The Grand Bazaar (Kapalıçarşı), for instance — while not all of it belongs to us today — much of it was endowed.

Hamams (public baths) were major sources of income at the time. People didn’t have running water at home, so they relied on hamams for bathing.

And finally, waqfs were established with clear and charitable conditions. The waqf system was built around three parts:

1. Hayrat – the charitable, publicly beneficial asset
2. Akar – the income-generating support system
3. Vakfiye şartı – the specific conditions set by the founder

All three were woven together into a waqf charter (vakfiye), and the waqf was formally established.

May Allah grant future generations who will uphold these sacred conditions until the end of time — and allow us to be a means to carry them forward.

Today, by God’s permission, we are doing our part to uphold this legacy.

Many waqf monuments are being revived both across our homeland and in our spiritual geography. You’ve also carried out important work in the earthquake-affected regions. Could you tell us about these efforts?

May Allah never let us experience such a disaster again. The earthquakes of February 6 were a true catastrophe. May our Lord protect us.

In those earthquakes, 377 monumental waqf structures — historically significant ones — were damaged or destroyed. It was a massive disaster.

But perhaps Allah allowed those waqfs to exist for just such a time.

We are now rebuilding these structures one by one using the Directorate General of Foundations’ own revenue.

If Allah permits, we aim to complete nearly all of them by the first quarter of 2026, and return them to public service — reuniting them with their congregations.

The honor, pride, and joy of doing this work is immeasurable.

When you take part in rebuilding a mosque that has stood for 500 years — when you play a role, however small, in restoring even a single stone — the happiness it brings is beyond words.

Allah has granted me and all my colleagues at the Directorate the honor of being part of this. It is a tremendous blessing.

Some of the key structures we are reviving include:

• Habib-i Neccar Mosque
• Kahramanmaraş Ulu Mosque
• Adıyaman Ulu Mosque
• Malatya Yeni Mosque

These are iconic symbols of their respective cities — monumental buildings that define their urban identity.

We are rebuilding them stronger than ever and returning them to their people.

These restoration projects are undoubtedly meaningful. But aside from restorations, charitable services are also among the most important responsibilities of the Directorate General of Foundations. Could you tell us more about these?

We are currently carrying out not just dozens, but hundreds of active projects. Let me list some of the key areas:

• During Ramadan, we provide iftar meals to over 100,000 people daily. In some locations, we also serve suhoor meals. These meals are distributed as plated services, especially around major hospitals, public squares, and neighborhoods in need.
• We host Ramadan festivals. Every child who visits our tents receives a small gift — a candy bar, a toy — so no child leaves empty-handed.
• This Eid, we will provide Eid clothing for 21,000–22,000 orphans and fatherless children.
• In the summer, we organized the circumcision of 1,500 boys, and we plan to continue these programs this year.
• We are providing dowries to 300 young women.
• 3,000 hafiz students receive a monthly stipend of 3,000 Turkish lira.
• We take children on summer picnics.
• In every prison, we organize a “dessert day” once a year.

And that’s not all…

• Every month, we deliver food boxes weighing 23–24 kilograms to 75,000 families in metropolitan cities.
• We provide scholarships to 5,000 to 50,000 children, depending on the program.
• We offer home care services to 7,000 disabled citizens.

In short, the service scope of the waqfs is immense.

Fulfilling these waqf conditions is both a spiritual duty and a source of profound joy for us.

The more we do, the more blessings we see. Alhamdulillah. May it continue.

May Allah reward you.

“No Entrance Fees Are Charged for Worshippers at Hagia Sophia”

This topic has come up frequently in public discourse. Can you clarify the issue of entrance fees at Hagia Sophia? Who is charged, and under what circumstances?

Since you’ve asked sincerely, I want to respond just as sincerely.

Hagia Sophia is a 1,500-year-old structure.

It is not appropriate for the site to be crowded by unnecessary visitors.

It was endowed by Fatih Sultan Mehmet Han as a mosque, with the condition that it be used for worship until the end of time.

There is no waqf provision for people to enter Hagia Sophia just to tour it as a site. I’m sorry, but that’s the truth.

Hagia Sophia is a symbolic treasure for Türkiye, an extremely important heritage.

We are obligated to preserve it.

We are also currently restoring Hagia Sophia.

For those who come not to pray, especially tourists, we provide access to the upper gallery, which contains many Byzantine-period relics and is not used for worship.

An entrance fee is charged for this gallery.

But let me be absolutely clear:

No Muslim is charged a fee for entering Hagia Sophia to pray —

regardless of whether they are a citizen of the Republic of Türkiye or a visitor from abroad.

If someone wants to tour the upper gallery, yes, there is a fee.

But this fee is necessary for other reasons too. For example, crowd control —

Previously, the main prayer hall was overwhelmed with noise and clutter. We’ve now brought peace and cleanliness back into the space.

In the past, unfortunately, visitors would find the inside of the mosque dirty due to excessive foot traffic.

Today, by God’s grace, Hagia Sophia offers a much cleaner and more tranquil environment for worship.

So let me reiterate:

Yes, we charge tourists for visiting, but we do not charge worshippers.

This is fully in accordance with the original waqf charter, and it is our way of protecting the sanctity of the space.

You’ve mentioned many services carried out by the Directorate General of Foundations. What are the funding sources for all this? Are these services supported solely by waqf-specific funds, or are public/state funds also used?

We do not use any public funds.

All of our services are funded entirely by the income from the revenue-generating properties (akars) that our ancestors endowed.

But I must say — those resources are nearing their limits.

May Allah make things easier for us.

“Waqfs Are a Vast Ocean — No Comparison in the World”

Thank you, Mr. Director General, for taking the time to speak with us.

To explain all the waqfs and their history in such a short interview is difficult. Truly, waqfs are a vast ocean.

Wherever you dive in, you encounter astonishing depth, sensitivity, and purpose.

This is a tremendous institutional legacy of the Turkish-Islamic civilization —

and I can say with certainty that there is nothing like it anywhere else in the world.

And if something similar does exist, it was likely inspired by us.

It is vital that the Republic of Türkiye continues to protect this waqf civilization.

May those who come after us carry it forward.

May Allah increase the number of righteous waqf-minded people and multiply the good they do.

“The Hacı Bayram-ı Veli in My Heart…”

We always end our interviews with a traditional question.

May we ask: what does Hacı Bayram-ı Veli mean to Sinan Aksu, personally?

Hacı Bayram-ı Veli is the spiritual heart of Ankara.

He is its soul.

I feel at peace when I am there. I’ve spent a lot of time at Hacı Bayram since I was a child, and I still try to visit at least once a week.

Whoever has served Hacı Bayram — may both their worldly life and their afterlife be blessed.

The Hacı Bayram Mosque and its surroundings are waqf properties.

That’s why using them in line with the waqf’s intent is absolutely essential for us.

Today, the area around the mosque has become a center of spiritual richness — not just for Ankara, but for all of Türkiye.

I am deeply happy about this.

Of course, we believe prayers are accepted in every mosque — may Allah accept them all — but I personally feel a special kind of spiritual joy at Hacı Bayram.

And I try to do everything I can to serve that sacred space.

Recently, we had the honor of restoring the Çilehane, which had fallen into disrepair.

During Mr. Melih Gökçek’s time as mayor, significant improvements were made to the area.

Now, we’re hoping to complete any remaining work.

For example, just below the mosque stands the Ördekli Mescidi, which was destroyed in a major flood long ago.

We’re currently preparing its restoration project. Inshallah, we’ll raise it again and return it to its congregation.

A few months ago, we also restored the İsfehani Mescidi, which had been closed since 1945, and reopened it for prayer.

With guidance from figures like Abdülkerim Erdoğan, we are also working on a project for the Hatip Ahmet Çelebi Lodge (Zaviye).

And there’s a hamam in Bent Deresi we hope to revive as well.

These are our ancestors’ legacies.

They will add even more beauty to Hacı Bayram and enrich its spiritual and historical atmosphere.

If we can revive these structures — we will be truly happy.

And if so, the mission of the waqfs will have been fulfilled.

Thank you very much, Mr. Director General. May Allah bless you.

Thank you. May you be well.