The well of Rūmā (Bi’r Rūma)

The well of Rūma is considered one of the longest lasting examples of a waqf and cited as one of the great virtues of the great companion ‘Uthmān ibn ‘Affān (rd). ‘Uthmān ibn ‘Affān himself recognised this:

“When ‘Uthmān (RA) was besieged by the rebels, he looked down upon them and said, “I ask you by Allah, and I address none but the Companions of the Prophet (ﷺ): Do you not know that the Messenger of Allah (ﷺ) said, ‘Whoever prepares [digs]¹ the Well of Rūma will be granted Paradise,’ and I was the one who did so? Do you not also know that he said, ‘Whoever equips the army of Usra (the expedition of Tabuk) will be granted Paradise,’ and I was the one who fulfilled this?” They affirmed the truth of his words”.²

Although many companions established various forms of waqf ³, the endowment of ‘Uthmān ibn ‘Affān remains active to this day.

Where is it situated?

Dr ‘Abdullāh ibn Muḥammad al-Ḥujaylī stated:

“The Well of Ruma is located in Al-Aqiq Al-Asghar, to the northwest of the Qiblatain Mosque, at a distance from it, in an area historically known as "Mujtama’ Al-Asiyal," situated in a vast open land. It lies just before the well-known Al-Jurf area, which remains recognized today near the overflow of Ain Marwan ibn Al-Hakam from the direction of Al-Jurf. The water of Al-Jurf feeds into the well of our master Uthman ibn Affan (may Allah be pleased with him).

The Well of Ruma is an ancient pre-Islamic well that has been known since old times. The first recorded mention of its history was noted by the scholar Al-Imam Al-Majd Al-Samhudi and others, who mentioned that Tubba’, the Yemeni king, drank from it when he besieged the city of Medina”⁴. The well is six kilometres northwest of Masjid al-Nabawī⁵.

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What is the background to the well?

When the Muhājirūn arrived in Medina, they found no well that provided fresh water. The well of Rūma which had fresh water, the owner would charge for the usage of the water. The Prophet (ﷺ) addressed his companions, asking if anyone was willing to purchase the well for the benefit of the Muslims, promising Paradise as a reward. In response, ‘Uthmān ibn ‘Affān stepped forward and bought it⁶. Several figures have been mentioned of how much ‘Uthmān ibn ‘Affān spent⁷, but what is clear is that it was a large amount. This was then made waqf for all to benefit from⁸.

The significance of this act should not be underestimated. The acquisition of the Well of Rūma had profound consequences for the Muslim community in Medina:

1. Ensuring Clean Water for All – The entire Muslim population, including the poor, had free access to fresh drinking water, improving their quality of life.
2. Strengthening the Muslim Economy – The monopoly on fresh water was broken, relieving financial strain on the community and promoting economic stability.
3. Fostering Unity and Well-being – Access to water was crucial for daily life, agriculture, hygiene, and religious practices (such as ablution), enhancing the overall well-being of the Muslims.
4. A Lasting Charitable Endowment – ‘Uthmān’s purchase of the well became one of the first known Islamic waqfs (endowments), setting a precedent for future charitable trusts in Islamic civilization.

The waqf status of the well was upheld under the current Saudi regime. Dr ‘Abdullāh ibn Muḥammad al-Ḥujaylī presents numerous documents which accept the waqf status of the well from 1937⁹. As recently as 2024, Awqaf Investment unveiled a strategic plan to maximize the financial returns of the well through development and investment in various commercial ventures¹⁰.

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The reality of the Waqf Hotel ‘Uthmān ibn ‘Affān

In recent years, the Waqf Uthman ibn Affan Hotel, situated north of Masjid an-Nabawi in Madinah, has been the subject of widespread discussion. Many have speculated

that this hotel is part of an endowment (waqf) originally founded by Uthman ibn Affan, the third Caliph of Islam. Some have even believed that the endowment has maintained a dedicated bank account since the era of the Companions.

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The Haramayn Guide have written:

Dr. Abdullah Kabir, a historian specializing in the history of Madinah, has explained that the hotel is actually part of a different endowment known as Waqf Qatar al-Maghrib.

This waqf was established by charitable individuals from Morocco, who had settled in Madinah in the past. They chose to name their endowment after Uthman ibn Affan as a mark of reverence and blessing, due to its proximity to the original house of the Companion on the eastern side of the Prophet’s Mosque.

When Madinah underwent major urban development during the Saudi era, and expansion work on Masjid an-Nabawi began, the property was compensated with a significant financial sum. The benefactors of the endowment used this compensation to purchase land and establish the current hotel as an investment property. The profits from the hotel are directed towards charitable causes, as stipulated by the original benefactors¹¹.

As cited above, the well of Rūma is an active waqf with intentions of expanding its use. May Allāh reward Uthman ibn Affan, with the best of rewards for all that he did for Islam and the Muslims.

¹ Scholars have differed in interpreting this passage, as it is well known that ‘Uthman ibn ‘Affan purchased the well rather than digging it himself. Ibn Hajar (d. 852) reconciles the varying narrations by suggesting that the original site may have been a natural spring (‘ayn), which ‘Uthman first acquired and then developed into a proper well. See Ibn Hajar, Fath al-bari (Beirut: Dar al-Ma'rifah) 5/408.

² Ṣaḥīḥ al-Bukhārī 2778

³ Al-Khassāf, Aḥkām al-awqāf (Cairo: Maktabat al-Thaqāfah al-Dīniyyah) p.15

⁴ Al-Hujaylī, Bi’r Rūma: waqf al-khalīfah al-rāshid ‘Uthmān ibn ‘Affān, Majallah markaz buḥūth wa dirāsāt al-Madīnah al-Munawwarah Vol 10 (2004)

⁵ Click here to view article (last accessed 06/02/2025)

⁶ Ibn Kathīr, al-Bidāyah wa al-Nihāyah (Beirut: Dār al-Turāth al-‘Arabī) 7/200, Ibn Hajar, Fath al-Bārī, 5/408.

⁷ Al-Hujaylī, Bi’r Rūma, p. 12.

⁸ Jāmi‘ al-Tirmidhī 3699, where ‘Uthmān ibn ‘Affān makes it clear that it was for the usage of the rich, the poor, and the traveler.

⁹ Al-Hujaylī, Bi’r Rūma, pp. 44-46.

¹⁰ Click here to view PDF (last accessed 10/02/2025)

¹¹ Click here to view (last accessed 10/02/2025)

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