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Pourghorbani

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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 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.

The history of the columns

Initially, six pillars made from the trunks of date palms supported the roof of the Mosque of the Prophet, which was constructed from palm branches and leaves.[1] In the second reconstruction, the number of columns increased, forming two or three rows, with six columns in each row.[2] In the seventh reconstruction, the mosque expanded, and the number of columns increased. The columns in each row increased from six to nine.[3] In subsequent expansions, the columns of the mosque continued to increase. In recent developments, the columns of this mosque have reached 2104 columns.[4]

The reconstruction of the columns

In the mosque's expansions, the principle was to ensure that the location of the columns did not change despite changing the material of the columns.[5] Since the reign of Malik Zaher, the Mamluk Sultan of Egypt, some of the columns were placed inside the Prophet's Chamber or amidst the latticed walls of the Chamber.[6] The last time these columns 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.[7]

The blessed and sacred columns of the Mosque of the Prophet

There are several old columns whose count varies, and among Muslims, they hold a distinguished position due to an event or memory from the time of the Prophet Muhammad (peace be upon him). Praying beside each of these columns is considered highly virtuous.

The column of Imam Ali (Guard)

"This column, also known as the 'Guard' or 'Muharras' column, is now located within the wall of the Prophet's Chamber. It originally stood in front of Aisha's house. It is named 'Guard' because Imam Ali (peace be upon him) used to sit beside this column and stand guard over the Prophet (peace be upon him) at night. It is also reported that Imam Ali (peace be upon him) used to perform his prayers at this location.[8]

The Column of Repentance

The fourth column from the pulpit and the second column from the grave, the third column from the qibla, relates to the incident of Abu Lubabah's repentance during the Battle of Banu Qurayzah. Hence, it is named the Column of Repentance or the Column of Abu Lubabah.[9]

According to a narration, the Prophet used to perform most of his voluntary prayers beside this column.[10] It is recommended for a pilgrim to observe fasting from Thursday to Friday in Medina, and on Thursday, to perform their prayers beside the Column of Repentance.[11] Also, prayers[12](15) Worship and supplication[13] And seeking blessings beside this column is recommended.[14]

The Column of Delegations

This column was located behind the Guard column, from the northern side.[15] It was the place where the Messenger of God (peace be upon him) used to meet with the representatives of tribes.[16]

The Column of the Bed

The Column of the Bed is located in the wall of the Prophet's Chamber, positioned east of the Column of Repentance, and connected to the window overlooking the Noble Rawdah.[17] This column was the place where the Messenger of God (peace be upon him) spent his days during seclusion.[18] According to some narrations, seeking blessings from this column is recommended.[19]

The Column of Drawing Lots (Aisha, the Emigrants)

The Column of Drawing Lots is the third column from the pulpit, the third column from the grave, and also the third column from the qibla.[20]

And it is located in the middle of the Noble Rawdah.[21] A narration from the Prophet through Aisha has been reported, indicating the virtue of the location of this column.[22] This column is also called the 'Column of the Emigrants' due to the gathering of the Emigrants beside it.[23] According to some accounts, prayers are answered near this pillar[24] It is said that some companions used to perform prayers beside it[25] Some caliphs, as well as Ibn Zubayr and his son Amir, also prayed beside it[26]

The square column of the grave (the Station of Gabriel)

This column is in a place where the west wall turns north, in the row of columns of delegations.[27] And a guard is stationed there.[28] It is called the square of the grave for this reason, which is located inside the wall surrounding the Prophet's tomb, and for this reason, it is not possible to visit it.[29] They have considered this place as the descent of Gabriel to the Prophet and call it the column of Gabriel's station.[30] Praying in this place is recommended.[31]

The column of Tahajjud

The column of Tahajjud is located behind the house of Fatimah Zahra (peace be upon her).[32] It was a place where the Prophet used to stay awake at night and perform night prayers.[33] There are narrations and hadiths, including one from Muhammad ibn Hanafiyyah, about the virtue of praying beside this column.[34]

The column of Hananah

The column which was the place of the Prophet's speeches in the Prophet's Mosque.[35] This column is one of the columns of the holy shrine, and after the column of repentance, the second column is towards the shrine and between the pulpit and the prayer niche.[36] Praying beside it[37] And blessing has been recommended with it[38]

The created column

"Kholoq" means perfume, and "mokhalleqeh" means scented. This column was a place where they used to place oud (a type of incense) on it to scent the atmosphere of the mosque.[39] This column is also called the Column of the Messenger of Allah.[40] One of the places where prayers are answered is known to be beside the created column.[41] Based on a report, some of the companions endeavored to perform their prayers beside this column in an effort to follow the Prophet's (peace be upon him) example.[42] According to Shia narrations, Imam Reza (peace be upon him) came to the Prophet's grave during his pilgrimage and performed six or eight units of prayer beside the created column.[43] Seeking blessings from this column is considered recommended.[44]

Notes

  1. ↑ 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.
  2. ↑ Yamānī, Mawsūʿa makka al-mukarrama wa al-madina al-munawwara , vol. 2, p. 346.
  3. ↑ Anṣārī, al-. ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf ʿabar tārīkh, p. 54.
  4. ↑ Yamānī, Mawsūʿa makka al-mukarrama wa al-madina al-munawwara , vol. 2, p. 353.
  5. ↑ ʿAṭṭār, Al-Taʿrīf bi tārīkh wa maʿālim al-masjid al-nabawīī al-sharīf , p. 169. , Qarachānlū, Ḥaramayn-I sharīfayn, p. 131.
  6. ↑ Samhūdī, Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā, vol. 1, p. 268.
  7. ↑ Anṣārī, al-. ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf ʿabar tārīkh, p. 68.
  8. ↑ 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.
  9. ↑ 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.
  10. ↑ Samhūdī, Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā, vol. 2, p. 180.
  11. ↑ Ḥillī, Al-Sarāʾir, vol. 1, p. 652.
  12. ↑ Shahīd al-Awwal, Al-Mazār, p. 65.
  13. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2, p. 572.
  14. ↑ Amīnī, Al-Ghadīr fī al-kitāb wa al-sunna wa al-ʾadab, vol. 5, p. 124.
  15. ↑ 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.
  16. ↑ Samhūdī, Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā, vol. 2, p. 185.
  17. ↑ 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.
  18. ↑ 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.
  19. ↑ Amīnī, Al-Ghadīr fī al-kitāb wa al-sunna wa al-ʾadab, vol. 5, p. 124.
  20. ↑ 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.
  21. ↑ ʿAṭṭār, Al-Taʿrīf bi tārīkh wa maʿālim al-masjid al-nabawīī al-sharīf , p. 173.
  22. ↑ 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.
  23. ↑ 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.
  24. ↑ 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.
  25. ↑ Amīnī, Al-Ghadīr fī al-kitāb wa al-sunna wa al-ʾadab, vol. 5, p. 124.
  26. ↑ Ibn Zabāla. Akhbār al-madina, p. 101; Samhūdī, Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā, vol. 2, p. 176.
  27. ↑ Anṣārī, ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf ʿabar tārīkh, p. 72.
  28. ↑ Samhūdī, Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā, vol. 2, p. 186.
  29. ↑ Anṣārī, ʿImārah wa tawsiah al-masjid al-nabawīī al-sharīf ʿabar tārīkh, p. 72.
  30. ↑ Samhūdī, Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā, vol. 2, p. 186.
  31. ↑ 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.
  32. ↑ ʿAṭṭār, Al-Taʿrīf bi tārīkh wa maʿālim al-masjid al-nabawīī al-sharīf , p. 198.
  33. ↑ Samhūdī, Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā, vol. 2, p. 188.
  34. ↑ 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.
  35. ↑ 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.
  36. ↑ Shurrāb, Al-Ma ʿālim al-athīra , p. 44.
  37. ↑ Nūrī. Mustadrak al-wasāʾil , vol. 3, p. 426. , Muʿizī Malāyirī, Ismāʿīl. 'Jāmiʿ aḥādīth al-Shīʿa , vol. 4, p. 515.
  38. ↑ Amīnī, Al-Ghadīr fī al-kitāb wa al-sunna wa al-ʾadab, vol. 5, p. 124.
  39. ↑ Jaʿfariyān, Āthār-i islāmi-yi Makka wa Madīna, p. 229.
  40. ↑ Samhūdī, Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā, vol. 2, p. 174.
  41. ↑ Ṣāliḥī, Subul al-huda wa al-rishād, vol. 3, p. 322.
  42. ↑ Samhūdī, Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā, vol. 2, p. 174.
  43. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 5, p. 161. , vol. 14, p. 359.
  44. ↑ Amīnī, Al-Ghadīr fī al-kitāb wa al-sunna wa al-ʾadab, vol. 5, p. 124.

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.
  • Jaʿfariyān, Rasūl. Āthār-i islāmi-yi Makka wa Madīna. Tehran: Mashʿar, 1382 Sh.
  • 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.
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  • Ṣāliḥī, Muḥammad b. Yūsuf al-. Subul al-huda wa al-rishād. Edited by ʿĀdil Aḥmad and ʿAlī Muḥammad. Beirut: Dār al-Kutub al-ʿIlmiyya, 1414 AH.
  • Shahīd al-Awwal, Muḥammad b. Makkī. Al-Mazār. Qom: Muʾassisa Imām Hādī, 1410 AH.
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