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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)<ref>Majlisī,''Biḥār al-anwār'', vol. 21, p. 47.</ref> | 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)<ref>Majlisī,''Biḥār al-anwār'', vol. 21, p. 47.</ref> | ||
or the eighth year of Hijra<ref>Khwārazmī, "Ithāra al-targhīb wa al-tashwīq", vol. 2, p. 383. </ref> | or the eighth year of Hijra<ref>Khwārazmī, "Ithāra al-targhīb wa al-tashwīq", vol. 2, p. 383. </ref> | ||
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 | 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<ref>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.</ref>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.<ref>Khargūshī,''Sharaf al-nabī'', p. 430. , Saʿīd ibn ʿAbd Allāh al-Qaṭb al-Rāwand, '' Al-Kharāʾij wa al-Jarāʾiḥ'', vol. 1, p. 165-166.</ref> | ||
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. | 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. | They named this tree trunk "Hannana." Hannana is derived from the root "Ḥannā," which means a melodious or sorrowful sound.<ref>Ibn Fāris ,''Muʿjam maqāyīs al-lugha'', vol. 2, p. 24.</ref> | ||
Additionally, in Arabic hadith and geographical sources, it is known as "al- | Additionally, in Arabic hadith and geographical sources, it is known as "al-Jidh‘," which means the tree trunk.<ref>Samhūdī, ''Wafāʾ al-wafāʾ'', vol. 2, p. 106.</ref> | ||
===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. | Most reports indicate that this tree trunk was buried in the mosque, near the pulpit of the Prophet, at that very time.<ref>Marāghī, ''Taḥqīq al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah'', p. 237.</ref> | ||
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.<ref>Marāghī, ''Taḥqīq al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah'', p. 237.</ref> | |||
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.<ref>Samhūdī, ''Wafāʾ al-wafāʾ'', vol. 2, p. 108.</ref> | |||
According to reports, the location where the trunk of Hannana was placed was near the | According to reports, the location where the trunk of Hannana was placed was near the [[Mukhallaqa pillar]].<ref>Samhūdī, ''Wafāʾ al-wafāʾ'', vol. 2, p. 114.</ref> | ||
===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. | 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.<ref>Muḥammad b. Aḥmad,''Riḥlat Ibn Jubayr'', p. 149-150.</ref> | ||
Ibn Battuta also mentions this report in his travelogue | Ibn Battuta also mentions this report in his travelogue.<ref>Muḥammad b. Aḥmad,''Riḥlat Ibn Jubayr'', p. 149-150. , Ibn Baṭṭūṭah,''Riḥlat Ibn Baṭṭūṭah'', vol. 1, p. 153.</ref> | ||
Matari, an eighth-century | Matari, an eighth-century historian, also reported a similar account and emphasized the inaccuracy of this belief<ref>Maṭarī, ''Al-Taʿrīf bimā ʾānasat al-hijra min maʿālim dār al-hijra'', p. 93.</ref> | ||
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. | 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.<ref>Marāghī, ''Taḥqīq al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah'', p. 241.</ref> | ||
==The virtues of the Hannana pillar== | |||
According to some Shia narrations, praying beside Hannana | According to some Shia narrations, praying beside Hannana<ref>Nūrī, '' Mustadrak al-wasāʾil '', vol. 3, p. 426. , Muʿizī Malāyirī, '' Jāmiʿ aḥādīth al-Shīʿa'', vol. 4, p. 515.</ref> | ||
has been recommended. It is said that in these narrations, Hannana likely refers to its location in the Prophet's Mosque | has been recommended. It is said that in these narrations, Hannana likely refers to its location in [[Masjid al-nabi|the Prophet's Mosque]].<ref>[https://rch.ac.ir/article/Details?id=8090 Jahān-i islām encyclopedia, entry: حنانه]</ref> | ||
==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. | 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.<ref>[https://ensani.ir/fa/article/12596/%D8%AA%D8%AD%D9%84%DB%8C%D9%84%DB%8C-%D8%A7%D8%B2-%D9%87%D9%81%D8%AA-%D8%B1%D9%88%D8%A7%DB%8C%D8%AA-%D8%A7%D8%B3%D8%AA%D9%86-%D8%AD%D9%86%D8%A7%D9%86%D9%87- An analysis of seven narratives of "Stan Hananeh"]</ref> | ||
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 | 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.<ref>Samhūdī, ''Wafāʾ al-wafāʾ'', vol. 2, p. 108.</ref> | ||
==Notes== | ==Notes== | ||
{{Notes}} | {{Notes}} | ||
==References== | ==References== | ||
{{References}} | {{References}} | ||
."Ithārah al-targhīb wa al-tashwīq" | *Bayhaqī, ''Dalāʾil al-nubuwwah''. Edited by ʿAbd al-Muʿṭī. Beirut: Dār al-Kutub al-ʿIlmīyyah, 1405 AH. | ||
. | *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. | ||
. al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah) | *Qāʾedān, Asghar. Tārīkh va āṯār-e Islāmī Makka Makramah va Madīnah Munawwarah) . Tehran: Nashr-i Mashʿar, 1372 SH. | ||
*Marāghī, Zayn al-Dīn Abū Bakr b. Ḥusayn b.ʿUmar al-al-Naṣrah bi-Talakhῑṣ Maʿālim Dār al-Hijrah) . Edited by ʿAbd Allāh ibn ʿAbd al-Raḥīm ʿAsīlān. First edition, 1422 AH. | |||
*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 | . (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-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 | .(Al-Durrah al-Thamīnah fī Akhbār al-Madīnah) by Muḥammad b. Maḥmūd al-Najjār (d. 643 AH). Edited by Ṣalāḥ al-Dīn. Riyadh: Markaz Baḥth wa Dirāsāt al-Madīnah, 1427 AH (2006 CE). ¹³ | ||
. Al- | . Al- | ||
. Ibn Baṭṭūṭah (d. 779 AH). ''Riḥlat Ibn Baṭṭūṭah''. Translated by Muḥammad ʿAlī Muwahhid. Tehran: ʿIlmī wa-Farhangī, 1376 SH. | . 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. | . Muḥammad b. Aḥmad (d. 614 AH). ''Riḥlat Ibn Jubayr''. Beirut: Dār Maktabat al-Hilāl, 1986 CE. | ||
| Line 55: | Line 50: | ||
. Ibn Fāris (d. 395 AH). ''Muʿjam maqāyīs al-lughah''. Edited by ʿAbd al-Salām. Qom: Daftar Tablīghāt, 1404 AH. | . 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. | . Shaykh ʿAbbās Qummī. ''Muntahā al-āmāl''. Edited by Nāṣir Bāqir Bīdahandī. Qom: Intishārāt Dalīl, 1379 SH. | ||
. | . Samhūdī (d. 911 AH). ''Wafāʾ al-wafāʾ''. Edited by Qāsim al-Sāmarāʾī. London: Mūʾassasat al-Furqān lil-Turāth al-Islāmī, 2001 CE. | ||