Al-Sarir pillar

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Al-sarir pillar
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General Information
Other Namespillar of I'tikaf
PlaceMedina, Masjid al-Nabi
History
EventsProphet would spread his bed next to this pillar during I'tikaf..
Current State
StatusThe Sarir pillar is located on the eastern side of the al-tawba pillar, and the first pillar from the Qibla and connected to the western wall of the Prophet's Room. This pillar was not accessible to pilgrims since the time of Baybaras.

The Al-Sarīr pillar' is one of the prominent features of Masjid al-Nabi and holds significant historical and religious importance. It is traditionally recognized as the location where Prophet Muhammad (S) engaged in Iʿtikāf, a form of spiritual retreat and devotion. During the reconstruction of Masjid al-Nabi by the Mamluk Sultan Baybars, this pillar was used as a foundational support for the Prophet's shrine. Since that time, access to this pillar has been restricted to pilgrims seeking its blessings. According to various traditions, it is highly recommended for pilgrims to seek blessings from the Al-Sarīr pillar. This practice underscores the pillar's revered status in Islamic heritage and its continued significance in the spiritual lives of Muslims.

Location

he Al-Sarīr pillar is prominently situated within the sacred confines of Masjid al-Nabi, specifically located in the area known as Rawdat al-Nabi. It is positioned on the eastern side of the Pillar of Repentance, [1] marking its significance as the first pillar encountered when approaching the Qibla direction. Furthermore, the Al-Sarīr pillar is intimately connected to the western wall of the Prophet's shrine, highlighting its integral placement within the mosque's architectural and spiritual layout. Its strategic location underscores its historical importance and its role in the religious practices associated with Masjid al-Nabi.[2]

Reason for naming

The Al-Sarīr pillar derives its name from its historical association with the Prophet Muhammad (S) during the period of Iʿtikāf. It was the designated spot where the Prophet placed his bed, which was crafted from palm leaves and wood or woven matting.[3] During his Iʿtikāf, a spiritual retreat involving seclusion and worship, the Prophet would rest on this bed, and the pillar thus came to be known as "Sarīr," reflecting its use as a place of rest and contemplation.[4]

Comparison with Al-Tawba Pillar

Is the Sarir Pillar the Same as the Al-Tawba Pillar?! It is important to clarify that the Al-Sarīr pillar is distinct from the Al-Tawba pillar. While both hold significance within Masjid al-Nabi, they serve different roles and are located in separate areas of the mosque. The Al-Tawba pillar, located elsewhere in the mosque, is associated with specific events and traditions, which set it apart from the Al-Sarīr pillar's historical and functional context. Local historians of Medina, such as Ibn Zabala, Ibn Najjar, and Matari, did not specifically mention the Sarir pillar by name. Instead, their references indicate that during the Iʿtikāf period in Ramadan, the Prophet Muhammad's (S) bed was positioned between the Pillar of Repentance and a lamp located near the Prophet’s grave,[5] or alternatively, near the Pillar of Repentance [6] or behind it from the eastern side.[7] Consequently, some scholars have identified the Sarir pillar with the Pillar of Repentance.[8]

However, it is accurately noted that the Prophet’s bed was sometimes placed next to the Pillar of Repentance and sometimes next to the Sarir Pillar. [9] Notably, Ayub Sabri Pasha and Ahmad bin Abdul Hamid argue that before the significant expansion of Masjid al-Nabi, which occurred after the Battle of Khaybar, the Prophet's Iʿtikāf was conducted near the Pillar of Repentance. Following the expansion, the Iʿtikāf was relocated to the vicinity of the Sarir pillar.[10] Therefore, while some historical accounts and interpretations suggest a possible equivalence between the Sarir pillar and the Pillar of Repentance, it is clear that they are distinct entities with separate historical and religious significance. The architectural and structural changes to Masjid al-Nabi over time have influenced the understanding and context of these pillars, highlighting their unique roles in Islamic tradition and history.

Inaccessibility of the Sarir Pillar for Pilgrims

During the reconstruction of Masjid al-Nabi under the reign of Malik al-Zahir Baybars (825–842 AH) of the Mamluk dynasty in Egypt, significant changes were made to the structure of the mosque. One notable alteration involved the Sarir Pillar, which holds historical and religious significance. This reconstruction led to half of the Sarir Pillar being enclosed within the shrine of the Prophet Muhammad (S).[11] As a consequence of this architectural modification, the Sarir Pillar, which was once accessible to pilgrims seeking blessings, is no longer within reach.(R: 825-842 AH/ 1422- 1438-9) of the Mamluks of Egypt,[12] it is not possible for pilgrims to bless it. The enclosure of the pillar has effectively restricted the physical interaction and veneration practices that pilgrims historically performed. The reconstruction efforts, while aimed at preserving and enhancing the mosque, inadvertently limited direct access to this revered relic.

Virtue and Significance

Inscribed on the Sarir Pillar is the phrase "هذه اسطوانة السریر" ("This is the Sarir Pillar"). [13] According to several narrations, it is considered meritorious to seek blessings from this pillar. Despite the limited access imposed by historical reconstructions, the spiritual significance of the Sarir Pillar endures, highlighting its esteemed status within the religious traditions of Islam. The practice of seeking blessings from the pillar underscores the deep reverence and spiritual connection that the faithful maintain with this sacred site.[14]

Gallary

  • The map of Masjid al-Nabi where number 2 shows the location of the Sarir pillar.

    The map of Masjid al-Nabi where number 2 shows the location of the Sarir pillar.

  • Sarir pillarnext to Haras pillar.

    Sarir pillarnext to Haras pillar.

  • The image taken from the direction of the Qiblah shows the Serir Pillar and the Al-Tawba pillar.

    The image taken from the direction of the Qiblah shows the Serir Pillar and the Al-Tawba pillar.

  • The inscription engraved on the top of the Sarir pillar: «هذه استوانة سریر» "This is the pillar of Sarir".

    The inscription engraved on the top of the Sarir pillar: «هذه استوانة سریر» "This is the pillar of Sarir".

Notes

  1. ↑ Samhūdī, Wafāʾ al-wafā, vol. 2, p. 184; Shurrāb, Al-Ma ʿālim al-athīra, p. 40.
  2. ↑ Qāʾidān, Tārīkh wa āthār-i Islāmī-i Makka wa Madīna, p. 193.
  3. ↑ Ibn Zabāla, Akhbār al-madīna, p. 103; Maṭarī, Al-Taʿrīf bimā ʾanasat, p. 91; Najjār, Al-Durra al-thamīna, p. 298.
  4. ↑ Sayyid al-Wakīl, Al-masjid al-nabawīī ʿabar tārīkh, p. 53; Yamānī, Mawsūʿa makka al-mukarrama wa al-madina al-munawwara, vol. 2, p. 430.
  5. ↑ Ibn Zabāla, Akhbār al-madīna, p. 103
  6. ↑ Najjār, Al-Durra al-thamīna, p. 298.
  7. ↑ Maṭarī, Al-Taʿrīf bimā ʾanasat, p. 91.
  8. ↑ Ansārī, ʿImārah wa tawsiah al-masjid al-nabawīī, p. 71.
  9. ↑ Ansārī, ʿImārah wa tawsiah al-masjid al-nabawīī, p. 72; Yamānī, Mawsūʿa makka al-mukarrama wa al-madina al-munawwara, vol. 2, p. 430.
  10. ↑ Ṣabrī Pāshā, Mawsūʿa mirʾāt al-ḥaramayn, vol. 3, p. 235-236; ʿAbd al- Ḥamīd, ʿUmda al-akhbār, p. 99-100.
  11. ↑ Samhūdī, Wafāʾ al-wafā, vol. 2, p. 184.
  12. ↑ Samhūdī, Wafāʾ al-wafā, vol. 1, p. 268.
  13. ↑ Ṣabrī Pāshā, Mawsūʿa mirʾāt al-ḥaramayn, vol. 3, p. 235-236
  14. ↑ Amīnī, Al-Ghadīr, vol. 5, p. 124.

References

  • ʿAbd al- Ḥamīd, Aḥmad . ʿUmda al-akhbār fī madina al-mukhtār. Medina: Maktabat al-ʿIlmīyya, [n.d]
  • Amīnī, ʿAbd al-Ḥusayn. Al-Ghadīr fī al-kitāb wa al-sunna wa al-ʾadab. Tehran: Dār al-Kutub al-Islāmiyya, 1372 Sh.
  • Ansārī, 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.
  • Ibn Zabāla. Akhbār al-madīna. Medina: Markaz Buḥūth wa Darāsāt al-Madina al-Munawwara, 1424 AH.
  • Maṭarī, Muḥammad b. Aḥmad al-, Al-Taʿrīf bimā ʾansat al-hija min maʿālim dār al-hijra, Riyadh: Dār al-malik ʿAbdu-l ʿAzīz, 2005.
  • Najjār, Muḥammad b. Maḥmūd al- .Al-Durra al-thamīna fī akhbār al-madina. Medina: Markaz Buḥūth wa Darāsāt al-Madina al-Munawwara, 1427 AH.
  • Qāʾidān, Aṣghar. Tārīkh wa āthār-i Islāmī-i Makka wa Madīna. 4th edition. Qom: Nashr-i Mashʿar, 1381 Sh.
  • Sayyid al-Wakīl, Muḥammad al- .Al-masjid al-nabawīī ʿabar tārīkh. [n.p], Dār al-mujtamaʿ li-lnashr wa al-tawziʿ, 1988.
  • Ṣabrī Pāshā, Ayyūb. Mawsūʿa mirʾāt al-ḥaramayn. Translated by ʿAbd al-Rasūl Munshī. Tehran: Markaz-i Pazhūhishī Mīrāth-i Maktūb, 1382 sh.
  • Samhūdī, ʿAlī b. ʿAbd Allāh. Wafāʾ al-wafā bi akhbār dar al-Muṣṭafā. Edited by Muḥammad Muḥyi al-Dīn ʿAbd al-Ḥamīd. Beirut: 1984.
  • Shurrāb, Muḥammad b. Muḥammad Ḥasan. Al-Ma ʿālim al-athīra. Tehran: Mashʿar, 1383 sh.
  • Yamānī, Aḥmad Zakkī. Mawsūʿa makka al-mukarrama wa al-madina al-munawwara. London: Muʾssisa al-furqān, 1429 AH.
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