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'''Pillars of the Masjid al-Nabi''' are the large number of pillars that some of them, like the pillar of Repentance, Tahajjud, Hars, and Compassion, existed in the original structure of the mosque during the time of the [[Prophet Muhammad (s)]], and for this reason, they are of great significance to Muslims. Although [[Masjid al-Nabī|the Mosque of the Prophet]] has been rebuilt several times, the placement of these pillars has not changed in the mosque's reconstructions. These pillars were last rebuilt and distinguished from the other pillars of the mosque during the reign of Abdulmajid I, the Ottoman Sultan, with a change in color.
"Hananeh Column"
==The history of the pillars==
Initially, six pillars made from the trunks of date palms supported the roof of [[Al-Masjid al-Nabawi|the Masjid al-Nabi]], which was constructed from palm branches and leaves.<ref>Qarachānlū, ''Ḥaramayn-I sharīfayn'', p. 129; Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 1, p. 267; Yamānī, ''Mawsūʿa makka al-mukarrama wa al-madina al-munawwara'' , vol. 1, p. 246.</ref>
In the second reconstruction, the number of pillars increased, forming two or three rows, with six pillars in each row.<ref>Yamānī, ''Mawsūʿa makka al-mukarrama wa al-madina al-munawwara'' , vol. 2, p. 346.</ref>
In the seventh reconstruction, the mosque expanded, and the number of pillars increased. The pillars in each row increased from six to nine.<ref>Anṣārī, '' al-. ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf  ʿabar  tārīkh'', p. 54.</ref>
In subsequent expansions, the pillars of the mosque continued to increase. In recent developments, the pillars of this mosque have reached 2104 pillars.<ref>Yamānī, ''Mawsūʿa makka al-mukarrama wa al-madina al-munawwara'' , vol. 2, p. 353.</ref>
===The reconstruction of the pillars===
In the mosque's expansions, the principle was to ensure that the location of the pillars did not change despite changing the material of the pillars.<ref>ʿAṭṭār, ''Al-Taʿrīf  bi tārīkh wa maʿālim al-masjid al-nabawīī al-sharīf'' , p. 169. , Qarachānlū, ''Ḥaramayn-I sharīfayn'', p. 131.</ref>
Since the reign of Malik Zaher, the Mamluk Sultan of Egypt, some of the pillars were placed inside [[the Prophet's Chamber]] or amidst the latticed walls of the Chamber.<ref>Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 1, p. 268.</ref>
The last time these pillars were reconstructed was during the reign of Sultan Abdulmajid I of the Ottoman Empire. Since then, until today, along with other components of the southern section of the mosque, they have remained unchanged.<ref>Anṣārī, '' al-. ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf  ʿabar  tārīkh'', p. 68.</ref>


==The blessed and sacred pillars of Masjid al-Nabi==
The Hananeh Column (the weeping column) was the trunk of a date palm tree that was present in the Prophet's Mosque during the life of the Prophet of Islam (peace be upon him). The Prophet used to lean on it while delivering sermons to the worshippers.
There are several old pillars whose count varies, and among Muslims, they hold a distinguished position due to an event or memory from the time of the Prophet Muhammad (s). Praying beside each of these pillars is considered highly virtuous.
"It is narrated that after a pulpit was made for the Messenger of Allah, a sound similar to crying and lamenting came from the trunk of the palm tree. For this reason, it was called the Hananeh Column. According to some reports, people thought the Hananeh Column was one of the columns of the Prophet's Mosque; however, this has been refuted by some historians.
===The pillar of Imam Ali (Haras)===
It is said that the trunk of that tree was buried in the Prophet's Mosque somewhere next to the pulpit of the Messenger of Allah and the Makhlagha Column.
{{main|Haras pillar}}
"Historical background"
"This pillar, also known as the 'Haras' or 'Muharras' pillar, is now located within the wall of [[the Prophet's Chamber]]. It originally stood in front of [[Aisha's house]]. It is named 'Haras' because [[Imam Ali (a)]] used to sit beside this pillar and stand guard over the Prophet (s) at night. It is also reported that Imam Ali (a) used to perform his prayers at this location.<ref>Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 2, p. 179; Anṣārī, '' ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf  ʿabar  tārīkh'', p. 70; ʿAṭṭār, ''Al-Taʿrīf bi tārīkh wa maʿālim al-masjid al-nabawīī al-sharīf'' , p. 182.</ref>
The Prophet of Islam (PBUH) used to lean against the trunk of a date palm tree and speak before a pulpit was made. After the pulpit was made in the sixth or seventh year)1) Majlisī,''Biḥār al-anwār'', vol. 21, p. 47.
or the eighth year of Hijra(2) Khwārizmī, "Ithārah al-targhīb wa al-tashwīq", vol. 2, p. 383.
the first time he used the pulpit for a speech and sermon, a moaning sound came from that tree trunk, similar to the moaning of a she-camel separated from its baby or like the sound of a cow(3) Al-Bayhaqī , ''Dalāʾil al-nubuwwah'', vol. 2, p. 563-564 , Ibn Sayyid al-Nās ,''ʿUyūn al-athar'', vol. 1, p. 278. , Al-Ḥalabī ,''Al-Sīrah al-Ḥalabīyah'', vol. 2, p. 366.
was heard. At this moment, Prophet Muhammad (PBUH) descended from the pulpit and embraced the tree trunk or placed his hand on it until its moaning stopped.(4) Khargūshī,''Sharaf al-nabī'', p. 430. , Saʿīd ibn ʿAbd Allāh al-Qaṭb al-Rāwand, '' Al-Kharāʾij wa al-Jarāʾiḥ'', vol. 1, p. 165-166.
According to the book "Muntaha al-Amal," this incident was one of the miracles of the Prophet of Islam (PBUH). According to a narration, the Prophet said that if he had not embraced the tree trunk, it would have continued moaning until the Day of Judgment.(5) Qummī, ''Muntahā al-āmāl'', vol. 1, p. 84.
"name"
They named this tree trunk "Hannana." Hannana is derived from the root "Ḥannā," which means a melodious or sorrowful sound.(6) . Ibn Fāris ,''Muʿjam maqāyīs al-lughah'', vol. 2, p. 24.
Additionally, in Arabic hadith and geographical sources, it is known as "al-Jid‘," which means the tree trunk.(7) Al-Samhūdī, ''Wafāʾ al-wafāʾ'', vol. 2, p. 106.
"The fate of the tree trunk."
Most reports indicate that this tree trunk was buried in the mosque, near the pulpit of the Prophet, at that very time.(8) al-Murāghī, ''Taḥqīq al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah'', p. 237.
Some have said it was buried beneath the pulpit, some have said at the bottom left of the pulpit, and others have said it was buried to the east of the pulpit.(9) al-Murāghī, ''Taḥqīq al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah'', p. 237.
According to one narration, the Prophet spoke to the tree trunk and asked if it wished to be a fruit-bearing tree in Paradise, from which the friends of God would eat its fruits, or if it preferred to be returned to the garden it once belonged to. It chose Paradise and eternal life.(10) Al-Samhūdī, ''Wafāʾ al-wafāʾ'', vol. 2, p. 108.
According to reports, the location where the trunk of Hannana was placed was near the column of creation.(11) Al-Samhūdī, ''Wafāʾ al-wafāʾ'', vol. 2, p. 114.
"Common beliefs"
Reports from certain historical periods suggest that people believed one of the pillars of the Prophet's Mosque was the same pillar as Hannana. Ibn Jubayr (who traveled to Medina between 578-588 AH) reports that people would touch and kiss a piece of wood protruding from under the column's covering for blessing.(12) Muḥammad b. Aḥmad,''Riḥlat Ibn Jubayr'', p. 149-150.
Ibn Battuta also mentions this report in his travelogue(13) ) Muḥammad b. Aḥmad,''Riḥlat Ibn Jubayr'', p. 149-150. , Ibn Baṭṭūṭah,''Riḥlat Ibn Baṭṭūṭah'', vol. 1, p. 153.
Matari, an eighth-century Hijri historian, also reported a similar account and emphasized the inaccuracy of this belief(14) Maṭarī, ''Al-Taʿrīf bimā ʾānasat al-hijra min maʿālim dār al-hijra'', p. 93.
Maraghi mentions in "Tahqiq al-Nasra" that, by the order of the judge of Medina in 755 AH, this part of the wood was covered.(15) al-Murāghī, ''Taḥqīq al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah'', p. 241.
"The virtues of the Hannana column"
According to some Shia narrations, praying beside Hannana(16) Nūrī, '' Mustadrak al-wasāʾil '', vol. 3, p. 426. , Muʿizī Malāyirī, '' Jāmiʿ aḥādīth al-Shīʿa'', vol. 4, p. 515.
has been recommended. It is said that in these narrations, Hannana likely refers to its location in the Prophet's Mosque(17)*
"In mystical literature"
The story of the tree trunk weeping in the absence of the Prophet of Islam has been a focal point in the mystical literature of Muslims.(18)*
It has been narrated from Hasan al-Basri that when he was narrating the Hadith of the Trunk, he would cry and say, "A piece of wood weeps out of longing for the Messenger of Allah. O servants of God, your longing should be even greater(19) Al-Samhūdī, ''Wafāʾ al-wafāʾ'', vol. 2, p. 108.
Jalal ad-Din Mohammad Balkhi, an Iranian mystic and poet (d. 672 AH), has composed about the Hannana column(20)*
"The Hannana column laments from the Prophet's departure, like the masters of intellects."
The Prophet asked, "What do you desire, O pillar?" It replied, "My soul has turned to blood due to your separation."
The Prophet asked, "Do you wish to be turned into a palm tree? Both east and west yield fruits because of you."
Or in that realm, would you like God to grant you a cypress? So you remain fresh and verdant forever.
It replied, "I desire eternal existence." Listen, O heedless one, don't underestimate even a piece of wood.
"They buried that column in the ground, so that on the Day of Judgment, like people, it will rise again."


===The pillar of Repentance===
References
{{Main|Al-Tawba pillar}}
."Ithārah al-targhīb wa al-tashwīq", Muḥammad ibn Isḥāq al-Khwārizmī, edited by Muṣṭafā Muḥammad Ḥusayn Dhahabī. Mecca: by Maktabat Nizār Muṣṭafā al-Bāz, 1418 AH.
The fourth pillar from the [[pulpit]] and the second pillar from [[the grave]], the third pillar from the [[qibla]], relates to the incident of Abu Lubabah's repentance during [[the Battle of Banu Qurayzah]]. Hence, it is named the pillar of Repentance or the pillar of Abu Lubabah.<ref>Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 2, p. 179; Anṣārī, ''ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf  ʿabar  tārīkh'', p. 70.</ref>
. (Tārīkh va āṯār-e Islāmī Makka Makramah va Madīnah Munawwarah) by Asghar Qāʾedān. Tehran: Nashr-e Mashʿar, 1372 SH. ⁷⁹
 
. al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah) by Zayn al-Dīn Abū Bakr ibn Ḥusayn ibn ʿUmar al-Murāghī. Edited by ʿAbd Allāh ibn ʿAbd al-Raḥīm ʿAsīlān. First edition, 1422 AH (2002 CE). ⁴⁶
According to a narration, the Prophet used to perform most of his [[nafila prayers]] beside this pillar.<ref>Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 2, p. 180.</ref>
.Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār''. Second edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
It is recommended for a pilgrim to observe fasting from Thursday to Friday in [[Medina]], and on Thursday, to perform their prayers beside the pillar of Repentance.<ref>Ḥillī, ''Al-Sarāʾir'', vol. 1, p. 652.</ref>
. (Jāmeʿ-e Aḥādīth al-Shīʿa) by Ismāʿīl Maʿzī Malāyerī. Qom: Al-Maṭbaʿah al-ʿIlmiyyah, 1399 AH. ¹
Also, prayers<ref>Shahīd al-Awwal, ''Al-Mazār'', p. 65.</ref>(15)
. (Al-Kharāʾij wa al-Jarāʾiḥ) by Saʿīd ibn ʿAbd Allāh al-Qaṭb al-Rāwandī. Qom: Muʾassasat al-Imām al-Mahdī (ʿa), 1409 AH. ⁷⁹
Worship and supplication<ref>Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 572.</ref>
.(Al-Durrah al-Thamīnah fī Akhbār al-Madīnah) by Muḥammad ibn Maḥmūd al-Najjār (d. 643 AH). Edited by Ṣalāḥ al-Dīn. Riyadh: Markaz Baḥth wa Dirāsāt al-Madīnah, 1427 AH (2006 CE). ¹³
And seeking blessings beside this pillar is recommended.<ref>Amīnī, '' Al-Ghadīr fī al-kitāb wa al-sunna wa al-ʾadab'', vol. 5, p. 124.</ref>
. Al-Bayhaqī (d. 458 AH). ''Dalāʾil al-nubuwwah''. Edited by ʿAbd al-Muʿṭī. Beirut: Dār al-Kutub al-ʿIlmīyah, 1405 AH.
===Wufud pillar===
. Ibn Baṭṭūṭah (d. 779 AH). ''Riḥlat Ibn Baṭṭūṭah''. Translated by Muḥammad ʿAlī Muwahhid. Tehran: ʿIlmī wa-Farhangī, 1376 SH.
{{Main|Wufud pillar}}
. Muḥammad b. Aḥmad (d. 614 AH). ''Riḥlat Ibn Jubayr''. Beirut: Dār Maktabat al-Hilāl, 1986 CE.
This pillar was located behind the Haras pillar, from the northern side.<ref>Anṣārī, ''ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf  ʿabar  tārīkh'', p. 72; Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 2, p. 185.</ref>
. Al-Ḥalabī (d. 1044 AH). ''Al-Sīrah al-Ḥalabīyah''. Beirut: Dār al-Maʿrifah, 1400 AH.
It was the place where the prophet(s) used to meet with the representatives of tribes.<ref>Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 2, p. 185.</ref>
. Khargūshī, Abū Saʿīd Wāʿiẓ. ''Sharaf al-nabī''. Edited by Roshan. Tehran: Bābak, 1361 SH.
===Al-Sarir pillar===
. Ibn Sayyid al-Nās (d. 734 AH). ''ʿUyūn al-athar''. Beirut: Dār al-Qalam, 1414 AH.
{{Main|Al-Sarir pillar}}
. Al-Amīnī (d. 1392 AH). ''Al-Ghadīr''. Beirut: Dār al-Kitāb al-ʿArabī, 1387 AH.
The Al-Sarir pillar is located in the wall of [[the Prophet's Chamber]], positioned east of the pillar of Repentance, and connected to the window overlooking [[Rawda al-Nabi]].<ref>Anṣārī, '' ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf  ʿabar  tārīkh'', p. 71; Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 2, p. 188.</ref>
. Al-Nūrī (d. 1320 AH). ''Mustadrak al-wasāʾil''. Beirut: Āl al-Bayt, 1408 AH.
This pillar was the place where the prophet(s) spent his days during seclusion.<ref>Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 2, p. 184; Anṣārī, '' ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf  ʿabar  tārīkh'', p. 71.</ref>
. Muḥammad Muḥammad Ḥasan Sharāb. ''Al-Maʿālim al-athīrah''. Tehran: Mashʿar, 1383 SH.
According to some narrations, seeking blessings from this pillar is recommended.<ref>Amīnī, '' Al-Ghadīr fī al-kitāb wa al-sunna wa al-ʾadab'', vol. 5, p. 124.</ref>
. Ibn Fāris (d. 395 AH). ''Muʿjam maqāyīs al-lughah''. Edited by ʿAbd al-Salām. Qom: Daftar Tablīghāt, 1404 AH.
===Al-Qurʿa Pillar (Aisha, the Emigrants)===
. Shaykh ʿAbbās Qummī. ''Muntahā al-āmāl''. Edited by Nāṣir Bāqir Bīdahandī. Qom: Intishārāt Dalīl, 1379 SH.
{{Main|Al-Qurʿa Pillar}}
. Al-Samhūdī (d. 911 AH). ''Wafāʾ al-wafāʾ''. Edited by Qāsim al-Sāmarāʾī. London: Mūʾassasat al-Furqān lil-Turāth al-Islāmī, 2001 CE.
Al-Qurʿa Pillar is the third pillar from [[the pulpit]], the third pillar from [[the grave]], and also the third pillar from the qibla.<ref>Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 2, p. 176; Anṣārī, '' ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf  ʿabar  tārīkh'', p. 69.</ref>  And it is located in the middle of the Rawda al-Nabi.<ref>ʿAṭṭār, ''Al-Taʿrīf  bi tārīkh wa maʿālim al-masjid al-nabawīī al-sharīf'' , p. 173.</ref>
A narration from the Prophet through [[Aisha]] has been reported, indicating the virtue of the location of this pillar.<ref>Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 2, p. 176; Anṣārī, '' ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf  ʿabar  tārīkh'', p. 70.</ref>
This pillar is also called the 'pillar of the Emigrants' due to the gathering of the Emigrants beside it.<ref>Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 2, p. 176;  Anṣārī, '' ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf  ʿabar  tārīkh'', p. 70.</ref>
According to some accounts, prayers are answered near this pillar<ref>Najjār, ''Al-Durra al-thamīna fī akhbār al-madina'', p. 29. , Maṭarī, '' Al-Taʿrīf bimā ʾānasat al-hijra min maʿālim dār al-hijra'', p. 91.</ref>
It is said that some companions used to perform prayers beside it<ref>Amīnī, '' Al-Ghadīr fī al-kitāb wa al-sunna wa al-ʾadab'', vol. 5, p. 124.</ref>
Some caliphs, as well as [[Ibn Zubayr]] and his son Amir, also prayed beside it<ref>Ibn Zabāla. ''Akhbār al-madina'', p. 101; Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 2, p. 176.</ref>
===Murabba'at al-Qabr Pillar===
{{Main|Murabba'at al-Qabr Pillar}}
This pillar is in a place where the west wall turns north, in the row of pillars of Haras and Wufud.<ref>Anṣārī, '' ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf  ʿabar  tārīkh'', p. 72; Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 2, p. 186.</ref>
It is called the Murabba'at al-Qabr for this reason, which is located inside the wall surrounding [[Prophet's tomb|the Prophet's tomb]], and for this reason, it is not possible to visit it.<ref>Anṣārī, '' ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf  ʿabar  tārīkh'', p. 72.</ref>
They have considered this place as the descent of Gabriel to the Prophet and call it the pillar of Gabriel's position.<ref>Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 2, p. 186.</ref>
Praying in this place is recommended.<ref>Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 2, p. 187; Amīnī, '' Al-Ghadīr fī al-kitāb wa al-sunna wa al-ʾadab'', vol. 5, p. 124.</ref>
 
===Tahajjud pillar===
{{Main|Tahajjud pillar}}
Tahajjud pillar is located behind [[Fatima's house|the house of Fatimah (s)]].<ref>ʿAṭṭār, ''Al-Taʿrīf  bi tārīkh wa maʿālim al-masjid al-nabawīī al-sharīf'' , p. 198.</ref>
It was a place where the Prophet used to stay awake at night and perform night prayers.<ref>Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 2, p. 188.</ref>
There are some narrations, including one from Muhammad b. Hanafiyyah, about the virtue of praying beside this pillar.<ref>Najjār, ''Al-Durra al-thamīna fī akhbār al-madina'', p. 257;  Anṣārī, '' ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf  ʿabar  tārīkh'', p. 73.</ref>
===Hannana pillar===
{{Main|Hannana pillar}}
The pillar which was the place of the Prophet's speeches in the [[Masjid al-Nabī|Prophet's Mosque]].<ref>Bayhaqī, Aḥmad b. al-Ḥusayn al-. ''Dalāʾil al-nubuwwa wa maʿrifat aḥwāl ṣāḥib al-sharīʿa'', vol. 2, p. 564-563. , Ibn Sayyid al-Nās, ''Uyūn al-athar fī funūn al-magghāzī wa al-shamāʾil wa al-sīyar'', vol. 1, p. 278. Ḥalabī, Nūr al-Dīn. ''Al-Sīra al-ḥalabiyya'', vol. 2, p. 366.</ref>
This pillar is one of the pillars of the Rawda al-nabi, and after the pillar of repentance, the second pillar is towards the shrine and between the pulpit and the [[The Prophet's Mihrab|mihrab]].<ref>Shurrāb,'' Al-Ma ʿālim al-athīra '', p. 44.</ref> Praying beside it<ref> Nūrī. Mustadrak al-wasāʾil '', vol. 3, p. 426. , Muʿizī Malāyirī,  Ismāʿīl. 'Jāmiʿ aḥādīth al-Shīʿa '', vol. 4, p. 515.</ref>
And blessing has been recommended with it<ref>Amīnī, '' Al-Ghadīr fī al-kitāb wa al-sunna wa al-ʾadab'', vol. 5, p. 124.</ref>
===Mukhallaqa pillar===
{{Main|Mukhallaqa pillar}}
"Khuluq" means perfume, and "mukhalleqe" means scented. This pillar was a place where they used to place oud (a type of incense) on it to scent the atmosphere of the mosque.<ref>Jaʿfariyān, ''Āthār-i islāmi-yi Makka wa Madīna'', p. 229.</ref>
This pillar is also called the Alam(flagpole) of the Prophet (s).<ref>Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 2, p. 174.</ref>
One of the places where prayers are answered is known to be beside the Mukhallaqa pillar.<ref> Ṣāliḥī, '' Subul al-huda wa al-rishād'', vol. 3, p. 322.</ref>
Based on a report, some companions tried to follow the Prophet (s) and perform their prayers next to this pillar.<ref>Samhūdī, '' Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā'', vol. 2, p. 174.</ref>
According to Shia narrations, [[Imam Reza (a)]] came to [[the Prophet's grave]] during his [[Umrah]] and performed six or eight units of prayer beside the Mukhallaqa pillar.<ref>Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 5, p. 161. , vol. 14, p. 359.</ref>
Seeking blessings from this pillar is considered recommended.<ref>Amīnī, '' Al-Ghadīr fī al-kitāb wa al-sunna wa al-ʾadab'', vol. 5, p. 124.
</ref>
==Notes==
{{Notes}}
==References==
{{References}}
*Amīnī, ʿAbd al-Ḥusayn. ''Al-Ghadīr fī al-kitāb wa al-sunna wa al-ʾadab''. Beirut: Dār al-Kitāb al-ʿArabī, 1387 AH.
*Anṣārī, Nājī  Muḥammad Ḥasan ʿabdu l-qādir al-. ''ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf  ʿabar  tārīkh''.  [n.p], Nādī al-madīna al-munawwara al-adabī, 1996.
*ʿAṭṭār,  Sayyid Ḍīyāʾ b. Muḥammad b. ''Maqbūl.Al-Taʿrīf  bi tārīkh wa maʿālim al-masjid al-nabawīī al-sharīf''. Jeddah: Kunūz al-maʿrifa, 1432 AH.
*Bayhaqī, Aḥmad b. al-Ḥusayn al-. ''Dalāʾil al-nubuwwa wa maʿrifat aḥwāl ṣāḥib al-sharīʿa''. Edited by ʿAbd al-Muʿṭī al-Qalʿajī. Beirut: Dār al-Kutub al-ʿIlmīyya, 1405 AH.
*Ḥalabī, Nūr al-Dīn. ''Al-Sīra al-ḥalabiyya''. Edited by ʿAbd Allāh Muḥammad Khalīlī. Beirut: Dār al-Maʿrifa, 1400 AH.
*Ḥillī, Muḥammad b. al-Aḥmad al-. ''Al-Sarāʾir''. Qom: Daftar-i Intishārāt-i Islāmī, 1410 AH.
*Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. ''Wasāʾil al-Shīʿa''. Qom: Muʾassisat Āl al-Bayt, 1414 AH.
*Ibn Sayyid al-Nās, Muḥammad b. Muḥammad. ''ʿUyūn al-athar fī funūn al-magghāzī wa al-shamāʾil wa al-sīyar''. Edited by Ibrāhīm Muḥammad Ramaḍān. 1st edition. Beirut: Dār al-Qalam, 1414 AH.
*Ibn Zabāla. ''Akhbār al-madina''. Medina: Markaz Buḥūth wa Darāsāt al-Madina al-Munawwara, 1424 AH.
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*Maṭarī, Muḥammad b. Aḥmad al-. ''Al-Taʿrīf bimā ʾānasat al-hijra min maʿālim dār al-hijra''. Riyadh: Dār al-malik ʿAbdu-l ʿAzīz, 2005
*Muʿizī Malāyirī,  Ismāʿīl. '''Jāmiʿ aḥādīth al-Shīʿa''. Qom: Al-Maṭbaʿat al-Ilmīyya, 1399 AH.
*Najjār, Muḥammad  b. Maḥmūd al- . ''Al-Durra al-thamīna fī akhbār al-madina''. Medina: Markaz Buḥūth wa Darāsāt al-Madina al-Munawwara, 1427 AH.
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{{end}}

Revision as of 11:12, 4 June 2024

"Hananeh Column"

The Hananeh Column (the weeping column) was the trunk of a date palm tree that was present in the Prophet's Mosque during the life of the Prophet of Islam (peace be upon him). The Prophet used to lean on it while delivering sermons to the worshippers. "It is narrated that after a pulpit was made for the Messenger of Allah, a sound similar to crying and lamenting came from the trunk of the palm tree. For this reason, it was called the Hananeh Column. According to some reports, people thought the Hananeh Column was one of the columns of the Prophet's Mosque; however, this has been refuted by some historians. It is said that the trunk of that tree was buried in the Prophet's Mosque somewhere next to the pulpit of the Messenger of Allah and the Makhlagha Column. "Historical background" The Prophet of Islam (PBUH) used to lean against the trunk of a date palm tree and speak before a pulpit was made. After the pulpit was made in the sixth or seventh year)1) Majlisī,Biḥār al-anwār, vol. 21, p. 47. or the eighth year of Hijra(2) Khwārizmī, "Ithārah al-targhīb wa al-tashwīq", vol. 2, p. 383. 

the first time he used the pulpit for a speech and sermon, a moaning sound came from that tree trunk, similar to the moaning of a she-camel separated from its baby or like the sound of a cow(3) Al-Bayhaqī , Dalāʾil al-nubuwwah, vol. 2, p. 563-564 , Ibn Sayyid al-Nās ,ʿUyūn al-athar, vol. 1, p. 278. , Al-Ḥalabī ,Al-Sīrah al-Ḥalabīyah, vol. 2, p. 366.
was heard. At this moment, Prophet Muhammad (PBUH) descended from the pulpit and embraced the tree trunk or placed his hand on it until its moaning stopped.(4) Khargūshī,Sharaf al-nabī, p. 430. , Saʿīd ibn ʿAbd Allāh al-Qaṭb al-Rāwand,  Al-Kharāʾij wa al-Jarāʾiḥ, vol. 1, p. 165-166.
According to the book "Muntaha al-Amal," this incident was one of the miracles of the Prophet of Islam (PBUH). According to a narration, the Prophet said that if he had not embraced the tree trunk, it would have continued moaning until the Day of Judgment.(5) Qummī, Muntahā al-āmāl, vol. 1, p. 84.

"name" They named this tree trunk "Hannana." Hannana is derived from the root "Ḥannā," which means a melodious or sorrowful sound.(6) . Ibn Fāris ,Muʿjam maqāyīs al-lughah, vol. 2, p. 24. Additionally, in Arabic hadith and geographical sources, it is known as "al-Jid‘," which means the tree trunk.(7) Al-Samhūdī, Wafāʾ al-wafāʾ, vol. 2, p. 106. "The fate of the tree trunk." Most reports indicate that this tree trunk was buried in the mosque, near the pulpit of the Prophet, at that very time.(8) al-Murāghī, Taḥqīq al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah, p. 237. 

Some have said it was buried beneath the pulpit, some have said at the bottom left of the pulpit, and others have said it was buried to the east of the pulpit.(9) al-Murāghī, Taḥqīq al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah, p. 237.
According to one narration, the Prophet spoke to the tree trunk and asked if it wished to be a fruit-bearing tree in Paradise, from which the friends of God would eat its fruits, or if it preferred to be returned to the garden it once belonged to. It chose Paradise and eternal life.(10) Al-Samhūdī, Wafāʾ al-wafāʾ, vol. 2, p. 108.

According to reports, the location where the trunk of Hannana was placed was near the column of creation.(11) Al-Samhūdī, Wafāʾ al-wafāʾ, vol. 2, p. 114. "Common beliefs" Reports from certain historical periods suggest that people believed one of the pillars of the Prophet's Mosque was the same pillar as Hannana. Ibn Jubayr (who traveled to Medina between 578-588 AH) reports that people would touch and kiss a piece of wood protruding from under the column's covering for blessing.(12) Muḥammad b. Aḥmad,Riḥlat Ibn Jubayr, p. 149-150. Ibn Battuta also mentions this report in his travelogue(13) ) Muḥammad b. Aḥmad,Riḥlat Ibn Jubayr, p. 149-150. , Ibn Baṭṭūṭah,Riḥlat Ibn Baṭṭūṭah, vol. 1, p. 153. Matari, an eighth-century Hijri historian, also reported a similar account and emphasized the inaccuracy of this belief(14) Maṭarī, Al-Taʿrīf bimā ʾānasat al-hijra min maʿālim dār al-hijra, p. 93. Maraghi mentions in "Tahqiq al-Nasra" that, by the order of the judge of Medina in 755 AH, this part of the wood was covered.(15) al-Murāghī, Taḥqīq al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah, p. 241. "The virtues of the Hannana column" According to some Shia narrations, praying beside Hannana(16) Nūrī, Mustadrak al-wasāʾil , vol. 3, p. 426. , Muʿizī Malāyirī, Jāmiʿ aḥādīth al-Shīʿa, vol. 4, p. 515. has been recommended. It is said that in these narrations, Hannana likely refers to its location in the Prophet's Mosque(17)* "In mystical literature" The story of the tree trunk weeping in the absence of the Prophet of Islam has been a focal point in the mystical literature of Muslims.(18)* It has been narrated from Hasan al-Basri that when he was narrating the Hadith of the Trunk, he would cry and say, "A piece of wood weeps out of longing for the Messenger of Allah. O servants of God, your longing should be even greater(19) Al-Samhūdī, Wafāʾ al-wafāʾ, vol. 2, p. 108. Jalal ad-Din Mohammad Balkhi, an Iranian mystic and poet (d. 672 AH), has composed about the Hannana column(20)* "The Hannana column laments from the Prophet's departure, like the masters of intellects." The Prophet asked, "What do you desire, O pillar?" It replied, "My soul has turned to blood due to your separation." The Prophet asked, "Do you wish to be turned into a palm tree? Both east and west yield fruits because of you." Or in that realm, would you like God to grant you a cypress? So you remain fresh and verdant forever. It replied, "I desire eternal existence." Listen, O heedless one, don't underestimate even a piece of wood. "They buried that column in the ground, so that on the Day of Judgment, like people, it will rise again."

References ."Ithārah al-targhīb wa al-tashwīq", Muḥammad ibn Isḥāq al-Khwārizmī, edited by Muṣṭafā Muḥammad Ḥusayn Dhahabī. Mecca: by Maktabat Nizār Muṣṭafā al-Bāz, 1418 AH. . (Tārīkh va āṯār-e Islāmī Makka Makramah va Madīnah Munawwarah) by Asghar Qāʾedān. Tehran: Nashr-e Mashʿar, 1372 SH. ⁷⁹ . al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah) by Zayn al-Dīn Abū Bakr ibn Ḥusayn ibn ʿUmar al-Murāghī. Edited by ʿAbd Allāh ibn ʿAbd al-Raḥīm ʿAsīlān. First edition, 1422 AH (2002 CE). ⁴⁶ .Majlisī, Muḥammad Bāqir al-. Biḥār al-anwār. Second edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH. . (Jāmeʿ-e Aḥādīth al-Shīʿa) by Ismāʿīl Maʿzī Malāyerī. Qom: Al-Maṭbaʿah al-ʿIlmiyyah, 1399 AH. ¹ . (Al-Kharāʾij wa al-Jarāʾiḥ) by Saʿīd ibn ʿAbd Allāh al-Qaṭb al-Rāwandī. Qom: Muʾassasat al-Imām al-Mahdī (ʿa), 1409 AH. ⁷⁹ .(Al-Durrah al-Thamīnah fī Akhbār al-Madīnah) by Muḥammad ibn Maḥmūd al-Najjār (d. 643 AH). Edited by Ṣalāḥ al-Dīn. Riyadh: Markaz Baḥth wa Dirāsāt al-Madīnah, 1427 AH (2006 CE). ¹³ . Al-Bayhaqī (d. 458 AH). Dalāʾil al-nubuwwah. Edited by ʿAbd al-Muʿṭī. Beirut: Dār al-Kutub al-ʿIlmīyah, 1405 AH. . Ibn Baṭṭūṭah (d. 779 AH). Riḥlat Ibn Baṭṭūṭah. Translated by Muḥammad ʿAlī Muwahhid. Tehran: ʿIlmī wa-Farhangī, 1376 SH. . Muḥammad b. Aḥmad (d. 614 AH). Riḥlat Ibn Jubayr. Beirut: Dār Maktabat al-Hilāl, 1986 CE. . Al-Ḥalabī (d. 1044 AH). Al-Sīrah al-Ḥalabīyah. Beirut: Dār al-Maʿrifah, 1400 AH. . Khargūshī, Abū Saʿīd Wāʿiẓ. Sharaf al-nabī. Edited by Roshan. Tehran: Bābak, 1361 SH. . Ibn Sayyid al-Nās (d. 734 AH). ʿUyūn al-athar. Beirut: Dār al-Qalam, 1414 AH. . Al-Amīnī (d. 1392 AH). Al-Ghadīr. Beirut: Dār al-Kitāb al-ʿArabī, 1387 AH. . Al-Nūrī (d. 1320 AH). Mustadrak al-wasāʾil. Beirut: Āl al-Bayt, 1408 AH. . Muḥammad Muḥammad Ḥasan Sharāb. Al-Maʿālim al-athīrah. Tehran: Mashʿar, 1383 SH. . Ibn Fāris (d. 395 AH). Muʿjam maqāyīs al-lughah. Edited by ʿAbd al-Salām. Qom: Daftar Tablīghāt, 1404 AH. . Shaykh ʿAbbās Qummī. Muntahā al-āmāl. Edited by Nāṣir Bāqir Bīdahandī. Qom: Intishārāt Dalīl, 1379 SH. . Al-Samhūdī (d. 911 AH). Wafāʾ al-wafāʾ. Edited by Qāsim al-Sāmarāʾī. London: Mūʾassasat al-Furqān lil-Turāth al-Islāmī, 2001 CE.

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