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Latest revision as of 19:37, 4 June 2024

Hannana pillar
General Information
PlaceMedina, Masjid al-Nabi
UsageThe backest of the Prophet of Islam during his speech in the mosque
History
EventsThe weeping of the trunk of the Prophet's backrest tree
Current State
Statusno longer existing

Ḥannana pillar (the weeping pillar) was the trunk of a date palm tree that was present in the Prophet's Mosque during the life of the Prophet (s). The Prophet used to lean on it while delivering sermons to the worshippers. It is narrated that after a pulpit was made for the prophet(s), a sound similar to crying and lamenting came from the trunk of the palm tree. For this reason, it was called the Hannana pillar. According to some reports, people thought the Hannana pillar was one of the pillars 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 prophet and the Mukhallaqa pillar.

History

The Prophet of Islam (s) 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)[1] or the eighth year of Hijra[2] 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 female camel separated from its baby or like the sound of a cow[3]was heard. At this moment, Prophet Muhammad (s) descended from the pulpit and embraced the tree trunk or placed his hand on it until its moaning stopped.[4] According to the book "Muntaha al-Amal," this incident was one of the miracles of the Prophet of Islam (s). 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.[5] Additionally, in Arabic hadith and geographical sources, it is known as "al-Jidh‘," which means the tree trunk.[6]

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.[7] 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.[8] 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.[9] According to reports, the location where the trunk of Hannana was placed was near the Mukhallaqa pillar.[10]

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/1182-3) reports that people would touch and kiss a piece of wood protruding from under the column's covering for blessing.[11] Ibn Battuta also mentions this report in his travelogue.[12] Matari, an eighth-century historian, also reported a similar account and emphasized the inaccuracy of this belief[13] Maraghi mentions in "Tahqiq al-Nasra" that, by the order of the judge of Medina in 755 AH/1373-4, this part of the wood was covered.[14]

The virtues of the Hannana pillar

According to some Shia narrations, praying beside Hannana[15] has been recommended. It is said that in these narrations, Hannana likely refers to its location in the Prophet's Mosque.[16]

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.[17] 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.[18]

Notes

  1. ↑ Majlisī,Biḥār al-anwār, vol. 21, p. 47.
  2. ↑ Khwārazmī, "Ithāra al-targhīb wa al-tashwīq", vol. 2, p. 383.
  3. ↑ Bayhaqī , Dalāʾil al-nubuwwah, vol. 2, p. 563-564 , Ibn Sayyid al-Nās ,ʿUyūn al-athar, vol. 1, p. 278. , Ḥalabī ,Al-Sīrah al-Ḥalabīya, vol. 2, p. 366.
  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.
  5. ↑ Ibn Fāris ,Muʿjam maqāyīs al-lugha, vol. 2, p. 24.
  6. ↑ Samhūdī, Wafāʾ al-wafāʾ, vol. 2, p. 106.
  7. ↑ Marāghī, Taḥqīq al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah, p. 237.
  8. ↑ Marāghī, Taḥqīq al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah, p. 237.
  9. ↑ Samhūdī, Wafāʾ al-wafāʾ, vol. 2, p. 108.
  10. ↑ Samhūdī, Wafāʾ al-wafāʾ, vol. 2, p. 114.
  11. ↑ Muḥammad b. Aḥmad,Riḥlat Ibn Jubayr, p. 149-150.
  12. ↑ Muḥammad b. Aḥmad,Riḥlat Ibn Jubayr, p. 149-150. , Ibn Baṭṭūṭah,Riḥlat Ibn Baṭṭūṭah, vol. 1, p. 153.
  13. ↑ Maṭarī, Al-Taʿrīf bimā ʾānasat al-hijra min maʿālim dār al-hijra, p. 93.
  14. ↑ Marāghī, Taḥqīq al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah, p. 241.
  15. ↑ Nūrī, Mustadrak al-wasāʾil , vol. 3, p. 426. , Muʿizī Malāyirī, Jāmiʿ aḥādīth al-Shīʿa, vol. 4, p. 515.
  16. ↑ Jahān-i islām encyclopedia, entry: حنانه
  17. ↑ An analysis of seven narratives of "Stan Hananeh"
  18. ↑ Samhūdī, Wafāʾ al-wafāʾ, vol. 2, p. 108.

References

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