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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 pillars

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

The reconstruction of the columns

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.[5] 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.[6] 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.[7]

The blessed and sacred pillars of Masjid al-Nabi

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 columns is considered highly virtuous.

The pillar of Imam Ali (Haras)

Main article: Haras pillar

"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 column 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.[8]

The pillar of Repentance

Main article: Al-Tawba pillar

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.[9]

According to a narration, the Prophet used to perform most of his nafila 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 pillar of Repentance.[11] Also, prayers[12](15) Worship and supplication[13] And seeking blessings beside this pillar is recommended.[14]

Wufud pillar

Main article: Wufud pillar

This pillar was located behind the Haras pillar, from the northern side.[15] It was the place where the prophet(s) used to meet with the representatives of tribes.[16]

Al-Sarir pillar

Main article: Al-Sarir pillar

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.[17] This pillar was the place where the prophet(s) spent his days during seclusion.[18] According to some narrations, seeking blessings from this pillar is recommended.[19]

Al-Qurʿa Pillar (Aisha, the Emigrants)

Main article: Al-Qurʿa Pillar

Al-Qurʿa Pillar is the third pillar from the pulpit, the third pillar from the grave, and also the third pillar from the qibla.[20] And it is located in the middle of the Rawda al-Nabi.[21] A narration from the Prophet through Aisha has been reported, indicating the virtue of the location of this pillar.[22] This pillar is also called the 'pillar 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

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  • 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.
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