<body lang=EN-US link="#0563C1" vlink="#954F72" style='word-wrap:break-word'> <div class=WordSection1 dir=RTL> <div> <div> <p class=MsoTitle dir=LTR><span lang=EN-GB>Introduction</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Praise be to Allah, Lord of the Worlds; and may blessings and peace be upon the noblest of messengers, our master Muḥammad, and upon all of his Family and Companions.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Allah created no place on earth more beloved to Him than Medina Munawwara, and there is no location in Medina Munawwara more beloved to Allah ﷻ than the location of His Beloved, His Chosen One, the cream of His creation: our master Muḥammad ﷺ. This is the Holy Mosque of the Prophet ﷺ, for which the hearts of all Muslims yearn, wherever on earth they might be.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This encyclopaedia is concerned with the Mosque of the Messenger of Allah ﷺ; I wrote it alongside An Encyclopaedia of Medina Munawwara and An Illustrated Encyclopaedia of the Prophetic<i> Biography</i>, and thought it preferable to release it first, because of the pressing need in the Islamic corpus for a book which describes the key locations of the Holy Mosque of the Prophet ﷺ in detail, because of its importance for people making the <i>ḥajj </i>and <i>ʿumra</i>; for at present, a visitor might come to Medina Munawwara but not have the honour of seeing anything but the Mosque of the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>If we were to count all the significant sites of the Messenger of Allah ﷺ in Medina Munawwara, such as the mosques in which he ﷺ prayed, the wells from which he ﷺ drank and made ablutions, and other such places which he ﷺ honoured, we would find that most of them are now buried under wide streets, tall buildings, commercial centres and banks. Indeed, the ancient city of Medina as it existed at the time of the Prophet ﷺ is now almost completely contained within the current bounds of the Mosque of the Prophet ﷺ, buried beneath its extensions; and the rest lies beneath the huge hotels which surround it.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Because of this, the general goal of this book is to identify and describe the location of these key locations and significant sites that existed in the time of the Prophet ﷺ – both those that have vanished and those that yet remain – according to the current street names of Medina Munawwara, and according to the current layout of the Prophet’s ﷺ Mosque and its extensions.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When I began to gather the scholarly sources for these encyclopaedias, it occurred to me that in order to determine the current location of each key ancient site, it was necessary to research its location throughout history, and to connect how the location was described early on with its later description, then its more recent one, and so on until we arrive at the current address for it.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>For example: the house of ʿUmar ibn al-</span></b><span lang=EN-GB> <b>Khaṭṭāb RA:</b></span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In the Umayyad period, it was described as being where the courthouse was.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In the Abbasid period, the courthouse was opposite the eighteenth door of al-Mahdī’s extension, known as Bāb Ziyād<i>. </i></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Fifty years ago, its location (and the location of this door) was known to be under the northern wall of the Maḥmūdiyya school, which occupied the former location of Ziyād’s house. The Maḥmūdiyya school was demolished to make way for the latest extension.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>So the current location of the house of our master ʿUmar ibn al-Khaṭṭāb RA is between Bāb al-Salām and Bāb al-Ṣiddīq; that is, to the west of the Khawkha [door] of Abū Bakr and to the left of the outside of Bāb al-Ṣiddīq (no. 2J) in the current layout of the Prophet’s ﷺ Mosque.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>I began by studying the first books to be written about Medina Munawwara and the Mosque of the Prophet ﷺ, such as Ibn Shabba’s Tārīkh al-Madīna [The History of Medina], al-Samhūdī’s Wafāʾ al-Wafā [the Supreme Fulfilment], al-Barzanjī’s Nuzhat al-Nāẓirīn [the Diversion of the Onlookers], al-Murāghī’s Talkhīṣ al-Nuṣra [The Summary of Divine Aid], Ibn al-Najjār’s al-Durra al-Thamīna [The Precious Pearl], al-Maṭarī’s al-Taʿrīf [The Notification], al-Fayrūzabādī’s al-Maghānim al-Muṭāba [The Treasured Spoils], and others. These books described the key locations as they were at the time when they were written. For example, they describe the location of our master al-Zubayr ibn al-ʿAwwām’s RA house as being south of Zuqāq1 al-Qayyāshīn, which was later known as Zuqāq al-Ḥanābila; and they describe the location of our master Abū Ayyūb al-Anṣārī’s RA house as being at the Shihābiyya school, separated from the greater house of ʿUthmān by Zuqāq al-Ḥabasha.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The books of this period mention several places in the course of describing the key location of the City of the Messenger of Allah ﷺ, such as al-Qarāʾin, al-Buṭayḥāʾ, Khawkhat Āl Yaḥyā, Khawkhat Āl ʿUmar, Raḥbat al-Mashārib and Zuqāq al-Manāṣiʿ. The identities of these locations have been lost in the mists of time, which makes it necessary to link those places to the following era in order to discover the new names given to them then. This allows us to discover their current names in a precise fashion.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>So I began to study the books that have been released in recent years on the topic of Medina Munawwara and the Mosque of the Prophet ﷺ. What I found is that there are two groups of books: the first group were written around fifty years ago, such as al-ʿAyyāshī’s al-Madīna bayn al-Māḍī wal-Ḥāḍir [Medina from Past to Present], al-Khiyārī’s Tārīkh Maʿālim al-Madīna al-Munawwara [History of the Key Sites of Medina Munawwara], al-Shinqīṭī’s al-Durr al-Thamīn [The Precious Pearl], ʿAlī Ḥāfiẓ’s Fuṣūl min Tārīkh al-Madīna [Chapters from the History of Medina], and others. This group took the locations of the places and important sites of Medina Munawwara from the earlier books, and then described these places, streets and markets as they were when these books were written fifty years ago. For example, they would say that the tract of land belonging to al-Zubayr, where the Prophet ﷺ prayed the midmorning prayer, was in the area of al-Rustumiyya, that the house of our master Khālid ibn al-Walīd RA was at the zāwiya of al-Sammān, that the house of our master ʿUthmān RA was at the Ribāṭ of ʿUthmān, and that the house of our master Abū Ayyūb al-Anṣārī RA was next to the bookshop of ʿĀrif Ḥikmat. These books also mention several places to describe key locations, such as Shāriʿ2 Bāb al-Salām, the Sharbatlī orchard, the Barsīm market, the Tājūri Quarter, the military barracks, Dakkat Jalāl, Bāb al-Shāmī, Bāb al-Maṣrī, and Bāb al-ʿAnbariyya. But where are all these beautiful places now? They are gone, replaced by towers, banks and commercial centres.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The second group are those books about the Medina and the Mosque of the Prophet ﷺ written in the last few years. I benefited much from them, and from their illustrations, but I found that they did not achieve the goal at which I have aimed in this encyclopaedia. This is because some of them were more concerned with enumerating the current key locations in Medina Munawwara and the new extensions to the Mosque of the Prophet ﷺ, and explaining them elaborately; and the rest used the old names for the sites related to the Prophet ﷺ, or only described them in general terms. For example, the waterhole of our lady Maria the Copt, where our master Ibrāhīm the son of the Messenger of Allah ﷺ was born, is only described as being in south Medina, or in al-ʿAwālī. Also, some of the modern books on Medina concentrate on the places in which the authors grew up and their memories of them, such as the Aghawāt Quarter, al-ʿAnbariyya, Shāriʿ al-Sāḥa, and Zuqāq al-Ṭayyār. Others of them suggest that those who seek out these sites connected to the Prophet ﷺ are guilty of heresy [bidʿa] and idolatry [shirk], and so only write about the modern parts of the city.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Now lest the ancient locations of these immensely important sites be forgotten with the passage of time, it is essential to preserve the knowledge of where these sites were located in the past, and then connect this to the locales and streets as they are now; that is, to connect the former era with the current one.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Because of this, I have relied on the books of the first group, such as those of al-ʿAyyāshī, al-Khiyārī, al-Anṣārī and al-Shinqīṭī, and determined the location of the key sites as they were in their day. The next step was to connect those old locations with what exists today. Two things were required to make this connection:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The first was to survey the old maps and plans of Medina Munawwara and the Mosque of the Prophet ﷺ, and to compare them with contemporary maps and plans.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The second was to ask the elders of Medina, who witnessed both eras with their own eyes. This is especially necessary in these times, because the generation who experienced the previous era and witnessed this change has begun to die out, and if no one takes this important information from then now, we will not be able to identify the locations of these key sites and holy places. Once this generation that has the ability to link the old to the new is gone, there will be no one left to link these key sites with their old locations and identities; and thus with the passage of time, their locations will be lost.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Therefore I began by determining the location of each key site in the previous era; and if it had been buried under streets, hotels and rubble, then I asked several residents of Medina about the present location of the old key site, so that I could choose the opinion that accorded with a comparison of the old maps and plans with the new.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>For example:</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>When researching the location of the house of al-Nābigha, in which is buried ʿAbdullāh, the father of the Prophet ﷺ, I found that the books about Medina mentioned that it was 250 metres from Bāb al-Raḥma. I also found that the elders of Medina remembered this house very well, and could describe its interior as well as exterior. They described its location as being at the end of the western part of Zuqāq al-Ṭiwāl, before the Ḥajj administration and before the junction with the old Shāriʿ al-ʿUyayna. I spent time with more than one of them to determine its location under the current western extension of the Mosque of the Prophet ﷺ. I compared all the opinions I had heard and chose the one closest to the sources and maps. Thus it was possible to determine the current location underneath which is buried the father of the Messenger of Allah ﷺ: if you stand inside the western outer wall of the Sanctuary with your back facing door no. 7D, the grave is around 48 metres in front of you, parallel to the current Bāb al-Raḥma (no. 3).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>When researching the location of the Well of Ḥulwa, which was the location of the waterhole where the Prophet ﷺ spent some time away from his wives. Shaykh ʿUbaydallāh Amīn Kurdī3 helped me with this matter, and told me that in his childhood he actually swam in its waters, which were warm in winter and cool in summer. He told me it was on Zuqāq Ḥulwa, around 30 metres from the maqām of our master ʿUkāsha ibn Miḥṣan RA, which was on Zuqāq al-Ṭiwāl on the side of Shāriʿ al-Sāḥa. By comparing the old and new maps, and by accompanying more than one person to the western courtyard of the Sanctuary as it currently lies, it became clear that the entrance to Zuqāq al-Ṭiwāl now corresponds to the end of the current western extension of the Mosque at Bāb Saʿūd (no. 8). Thus it was possible to determine that the current position of the maqām of ʿUkāsha ibn Miḥṣan RA is inside Bāb Saʿūd (no. 8A), and that the position of the well and the waterhole is around 30 metres to west of the current Bāb Saʿūd (no. 8A).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>When researching the location of the house and well of our master Anas ؓ, I heard from several elders of Medina that the well—before the latest extension—was on the eastern side of the Mosque, at the location of a carpet factory owned by Mr. Maḥmūd Aḥmad on the old Shāriʿ al-Malik ʿAbd al-ʿAzīz before its junction with Shāriʿ Abū Dharr. By accompanying several people inside the Mosque and discussing the position of the old Shāriʿ al-Malik ʿAbd al-ʿAzīz, which now runs from opposite Bāb al-Malik ʿAbd al-ʿAzīz (no. 34) in the current Mosque, we concluded that the current location of the well is at the farthest extent of the eastern extension of the Sanctuary, which for a person entering the Mosque from Bāb al-Malik ʿAbd al-ʿAzīz (no. 34) is near the eighth pillar on the right.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>I also researched the location of the house of our lady Ramla bint al-Ḥārith RA, where the Messenger of Allah ﷺ would lodge visitors because of its large size, and also where the womenfolk of the Jews of the Banū Qurayẓa were held. The books say that it was located to the south of Zuqāq al-Manāṣiʿ where the Maẓhar al-ʿAṭṭār school was, and to the east of it where the courtyard and livestock pen of the Aghawāt were; that is, the location of the caravansary of Maẓhar al-Fārūqī. By asking more than one person about the current location of this caravansary, and thus the location of the house, we concluded that it was at the farthest extent of the present eastern extension to the Mosque, 5 metres to the east of Bāb al-Malik ʿAbd al-ʿAzīz (no. 35), near door no. 35B of the eastern outer wall of the Sanctuary.</span></p> <p class=MsoNormal dir=LTR style='margin-left:18.0pt'><span lang=EN-GB>In this way, we were able to ascertain the location of several key sites, such as:</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The location of the mosque of the Banū Zurayq, the first mosque in which the Qur’an was recited in Medina. It was formerly located at the Qur’anic school of ʿUrwa, south of Bāb al-Maṣrī; fifty years ago it was beneath the old municipality building, 200 metres southwest of Bāb al-Salām. Now, it is located at the division between Bāb 6D and Bāb 6H extending to the halfway point between Bāb 6D and Bāb 6J, in the western external wall of the Holy Mosque of the Prophet ﷺ; that is, to the west of the third lamppost in the first row, extending to the second lamppost in the first row.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The location of the Well of Buḍāʿa, one of the wells from which the Prophet ﷺ drank. In was inside the Ubayy ibn Kaʿb RA school, next to the al-ʿAqīq playground, and then ended up next to the orphanage facing Bāb al-Majīdī after the first Saudi building program. Before the Anwār al-Madīna hotel was built, it was 100 metres southwest of the Ḥārithiyya hotel, and 500 metres northeast of the still-existing Bayʿa Garden (the location of the house of the Banū Sāʿida, where the pledge of allegiance to Abū Bakr al-Ṣiddīq RA was made). The current location of the well is on the inside left of the main lobby of the Anwār al-Madīna hotel (50 metres from the eastern extremity of the hotel). Knowing the location of the Well of Buḍāʿa allows us to determine the location of the Ṣayyāda Garden, where according to authentic hadiths the Prophet ﷺ and ʿUmar ibn al-Khaṭṭāb RA met with Ibn Ṣayyād, who was said to be the Antichrist.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>By comparing the plans of the various extensions made to the Mosque with the plans of the latest extensions, and asking the people of Medina who saw the Majīdī extension and the beginning of the first Saudi extension, the locations of several key sites were identified. These included the house of our master ʿAbd al-Raḥmān ibn ʿAwf RA, which was known as ‘The Guesthouse’ [Dār al-Ḍīfān] because the Prophet ﷺ would lodge his guests and some Arab delegations there. The house was inherited by his son Ḥumayd ibn ʿAbd al-Raḥmān ibn ʿAwf; and when looking into the location of Ḥumayd’s house, I found that it was by the ninth door of the door of al-Mahdī’s extension, which was known as Bāb Ḥumayd ibn ʿAwf. After the Majīdī extension of the Mosque, it ended up being on the inside of the Bāb Majīdī. By asking residents of Medina, I found that the northernmost end of the Majīdī extension is one arcade before the northern limit of the second uncovered courtyard (the northern one) in the current Mosque of the Prophet ﷺ. Thus the position of the door and the Guesthouse was determined to be one arcade’s length south of the northernmost limit of the second uncovered courtyard, between the green circle high up on the wall upon which is written, ‘Saʿd ibn ʿUbāda RA’ and the circle on which is written, ‘Saʿd ibn Muʿādh.’ To the east of this was the house of our master Makhrama ibn Nawfal RA and his son, our master Miswar ؓ. The same method was used to determine the locations of the other important sites and the houses of the Mothers of the Believers and the Companions RA.</span></p> <p class=MsoNormal dir=LTR style='margin-left:18.0pt'><span lang=EN-GB>Now after amassing all this information about every important site, from the written sources and the living witnesses from the citizens of Medina, by the grace of Allah the encyclopaedias were written all together as one work. Allah gave me to grace to compile all this in:</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>An encyclopaedia describing the Holy Mosque of the Prophet ﷺ, concerned with the locations of the Holy Mosque of the Prophet ﷺ and his blessed Enclosure, and the locations of the houses of the Mothers of the Believers and the Companions, in detail.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>An encyclopaedia describing the radiant city of Medina, concerned with the sites of prophetic and historical significance in Medina Munawwara such as mosques, wells, mountains, valleys, orchards, the residences of the tribes of Aws, Khazraj and the Jews, battlefields, places where the Qur’an was revealed, and places where holy prophetic hadiths were spoken, in detail.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>An illustrated encyclopaedia of the prophetic biography, including illustrations, maps, aerial photographs and plans of all the places where the Prophet ﷺ fought battles and where the events of his ﷺ glorious life occurred.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>A map of the key sites of the Holy Mosque of the Prophet.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>A map of the key sites of Medina Munawwara.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>I then began to prepare each volume separately with its illustrations, maps and plans, beginning with the first encyclopaedia about the Mosque of the Messenger ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In this encyclopaedia, it was essential that the key sites of this great mosque be shown in a way that would make it easy for the average Muslim to understand, while at the same time being beneficial to researchers and students. Use was therefore made of photographs, diagrams and ordinary maps, to make it easy to understand the locations and actually get to them. A three dimensional diagram of the Prophet’s ﷺ Mosque and Chamber was also made, with the aid of computer scientists, to make it easier for those who have not visited the Mosque to imagine it.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>I began by writing about the virtue of the Holy Mosque of the Prophet ﷺ and the virtue of visiting it, following this with an explanation of the proper etiquette one should have when visiting our master the Messenger of Allah ﷺ, which is the overarching goal of these encyclopaedias. I then spoke, in Chapter One, about the building of the Mosque of the Prophet ﷺ. Chapter Two was devoted to the subject of the usṭuwānāt,4 those pillars of the Mosque that are in the positions of the palm trunks that originally held up the roof during the time of the Prophet ﷺ and whose positions the Muslims preserved for fourteen centuries. I found that each groups of these usṭuwānāt was made and engraved in a certain way to indicate a special place inside the Mosque, and so I endeavoured to show the form and numbers of the usṭuwānāt at length so that the reader can understand all the encyclopaedia says about the places where the Prophet ﷺ prayed and sat, and the locations of the houses of the Mothers of the Believers and the Companions RA. In this same chapter, I then identified the famous usṭuwānāt of the Mosque, such as al-Tawba, as-Sarīr, al-Ḥaras and al-Wufūd, and explained how each usṭuwāna got its name, and detailed the events from the Prophet’s ﷺ life story that occurred there.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The subject of Chapter Three is the Blessed Rawḍa and its virtues, and the specific opinions about where it bounds lie, and the events which took place there.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Chapter Four examines the Mosque during the time of the Prophet ﷺ and its bounds, and the extension the Prophet ﷺ made to it after the Battle of Khaybar.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Chapter Five examines in detail the various extensions made to the Mosque over the ages.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In Chapter Six, I described the doors of the Mosque as they were during the time of the Prophet ﷺ, and then the doors as they are now, and I explained how some famous doors in the Mosque, such as Bāb Jibrīl and Bāb Raḥma, were moved during the various extensions, and what their position is now. I then gave details of the positions of the doors of al-Mahdī’s extension, which are a link between the old and the new, such that by identifying them one can identify the locations of the houses of dozens of Companions around the Mosque, as they were at the time of the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In Chapter Seven, I spoke in detail about the key sites within the Mosque, and those which one can see while sitting in the Blessed Rawḍa to the front, the rear, the right and the left. I also described the various niches [maḥārīb] of the mosque such as those of the Prophet ﷺ, of ʿUthmān and of Sulaymān, and the tahajjud niche. I identified the five places in which the Prophet ﷺ would pray in the Mosque, and the places in it where he ﷺ would always sit.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Chapter Eight describes the changes made to the position of certain of the usṭuwānāt of the Holy Mosque of the Prophet, and the reason why they were moved, and what this means for us today.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In Chapter Nine, I had the honour of writing about the prophetic Enclosure [al-maqṣūra] from the outside, and the things which were written on its four walls and its doors, such as Bāb al-Tawba, Bāb al-Ḥujurāt and Bāb al-Tahajjud, and its key sites such as the Prophet’s ﷺ grille and the usṭuwāna of al-Tahajjūd.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In chapter Ten, I described the Enclosure from the inside and the positions of its famous usṭuwānāt like al-Ṣundūq, Murabbaʿat al-Qabr and others. I then described the Prophet’s ﷺ Chamber [ḥujra] and the four walls surrounding it and the three domes above it and the history of what was called the White Dome or the Broad Dome and then the Green Dome, the places from which the Prophet ﷺ would come into the Mosque, and the house of our lady Fāṭima al-Zahrāʾ RA. I then wrote a detailed description of what the visitor would see if he were to enter the inside of the Enclosure, in which I was aided by my friendship with many workers and architects who went inside the Enclosure when working on the Holy Mosque of the Prophet. I then related the accounts of some who saw the prophetic Chamber from the inside and the outside in the past, and also some contemporary architects who saw it when they worked on the restoration of the Chamber during the latest extension.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Now because not much about the Holy Enclosure of the Prophet ﷺ is known to the Muslims, and one cannot tell what it is like inside, I devoted a separate chapter (Chapter Eleven) to a scale diagram of the Chamber and Enclosure with the current dimensions in centimetres. This diagram relied on the measurements given by al-Samhūdī in 888 ah, because his is the only eyewitness account of the demolishing of the walls of the Chamber and ʿUmar ibn ʿAbd al-ʿAzīz’s partition, and their subsequent rebuilding during the reign of Sultan al-Ashraf Qaitbay. He saw the inside of the Chamber with his own eyes and described it, and was the only one to touch its walls from the inside and outside with his own hand. No one ever did this before him, and the opportunity was never given to anyone after him to enter and touch, since when the Chamber and partition were rebuilt they were walled up with no door or grille. Al-Samhūdī gave his measurements using the unit dhirāʿ, which has been converted to metres here. I then gave the diagram to an architecture firm, and by using the program AutoCAD it was possible to obtain the first ever scale diagram of the Chamber at its enclosing walls, and it was possible to determine the distance between the visitor and the blessed face and head of our master the Messenger of Allah ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In Chapter Twelve, I wrote about the Pure Chambers, namely the chambers of the Mothers of the Believers, and their dimensions and how they were built. I also listed the positions of the chambers as they are currently located in the Mosque.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>house of al-Nābigha (in which is buried the Prophet’s ﷺ father), the maqām of ʿUkāsha ibn Miḥṣan, the roofed house of the Banū Sāʿida, the prayer-ground [for Eid] and market as they were in the time of the Prophet ﷺ, the Well of Buḍāʿa, the Well of Dharwān in which the attempted sorcery was worked against the Prophet ﷺ, Mt Salʿ, Thaniyyat al-Wadāʿ, the houses of the tribes around the Mosque such as those of the tribes of the Banū Ghanam, Banū ʿAdī, Banū Mabdhūl, Banū Jadīla, Banū Māzin and the Banū Khudra from the Banū al-Najjār, and the Banū Zuraq and Banū Sāʿida from the Khazraj, and others.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In Chapter Fourteen, I wrote a detailed description of the locations of the houses of the Companions inside and outside the Mosque, and how to get to them and recognise where they are.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In Chapter Fifteen, I described al-Baqīʿ and specified the locations of the dome of the Prophet’s ﷺ Household and his daughters, wives, uncles and cousins, as well as the rest of the graves of the Companions ؓ there. I also made a map to show the locations of these graves in detail.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In Chapter Sixteen, I had the honour of writing about the route the Prophet ﷺ would take to the prayer for the two Eids, using maps, illustrations and plans. I ended the encyclopaedia with a comprehensive map of important sites, detailing all the important sites inside the Holy Mosque of the Prophet ﷺ, which has also been published separately.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>---</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In the course of writing this encyclopaedia, I endeavoured for the reader’s sake to avoid going into intricate details which might distract from the essential goal of the encyclopaedia. Thus I avoided longwinded descriptions of things in the Mosque which have no historical importance, such as the number of windows and minarets and their shapes, forms, decorations and marble inlays, or long descriptions of any structure, wall or door.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Likewise, I avoided prolixity in my descriptions of the locations of Medina and the Mosque of the Prophet ﷺ that are unrelated to the prophetic history, and I stayed away from detailed academic descriptions of each valley and mountain (length, breadth, colour, rock type, flora, etc). Rather, the focus when writing this encyclopaedia was on the events relating to the Prophet ﷺ which occurred in the Mosque or in Medina. I endeavoured to give the location of anything the Messenger of Allah ﷺ did in the Mosque or in Medina: where he walked, where he slept, where he wept, where he sat, where he entered, where he exited, where he relaxed, where he leant, where he kept spiritual vigil, where he laughed, where he smiled, where he prayed his obligatory prayers, and where he prayed his supererogatory prayers ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It will be observed that for everything I wrote, and for the plans and diagrams I provided, I based my work on the opinions of my predecessors who had the honour of writing about the Prophet’s ﷺ Mosque and City before me. All the information I wrote in this book is taken from one or other of the aforementioned books about Medina; if I ever gave a unique opinion, then it was based on what I saw and witnessed myself and what I was convinced of, and it accorded with the events of the prophetic biography and the histories.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>I remain convinced that this encyclopaedia is the foundation stone of the research into the key sites related to the Messenger of Allah ﷺ in his Mosque and his City, upon which someone from the residents of this holy place more skilled, more knowledgeable and more qualified than I might base a book more comprehensive and complete than the one you are reading now.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Finally, I would like to extend my deepest thanks to Prof. ʿAlī Jumuʿa, who encouraged me to begin writing about the Holy Mosque of the Prophet ﷺ and Medina Munawwara. I also thank all those who helped me in the preparation of this encyclopaedia by providing photographs, drawings, information or revision. I would especially like to thank Dr. Mostafa Badawi, who helped me a lot with his valuable opinions and sincere efforts, Prof. Aḥmad Maḥrūs in Medina, Prof. Aḥmad Jābir and Prof. Muḥammad ʿAlī Salāma at the Centre for Fiqh Studies, and Prof. ʿAbd al-ʿAzīz al-Najjār from Dār al-Shurūq al-Dawliyya.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>I ask Allah’s forgiveness for every shortcoming into which I may have fallen, and I ask Him to pardon me if I have ever employed poor etiquette in the course of writing about this pure and holy place. I ask Him to accept any righteous deed with which He may have graced me. I ask Him ﷻ to make this encyclopaedia an act of benefit for the Muslims, sincerely for His Blessed Countenance, and an act of love for the master of all mankind, our master Muḥammad, may Allah give peace and blessings to him and to his Family and Companions.</span></p> <p class=MsoNormal align=right dir=LTR style='text-align:right'><span lang=EN-GB>Dr. ʿAbdullāh al-Ḥusaynī</span></p> <p class=MsoNormal align=right dir=LTR style='text-align:right'><span lang=EN-GB>Medina Munawwara, Rajab 1428 ah.</span></p> </div> </div> <span lang=EN-GB style='font-size:12.0pt;line-height:107%;font-family:"Arial",sans-serif'><br clear=all style='page-break-before:always'> </span> <p class=MsoNormal align=left dir=LTR style='margin-bottom:8.0pt;text-align: left;line-height:107%'><span lang=EN-GB> </span></p> <p class=MsoTitle dir=LTR><span lang=EN-GB>Prologue: – the virtue of the holy Mosque of the Prophet ﷺ, – and the etiquette of visiting our Master the Messenger of Allah ﷺ</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>The Virtue of the Holy Mosque of the Prophet ﷺ</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Holy Mosque of the Prophet ﷺ has a special place in the esteem of all Muslims. This is because of its virtues and unique qualities, which the Prophet ﷺ described and taught to us.</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Our master Abū Hurayra RA reported that the Prophet ﷺ said, ‘One prayer in this Mosque of mine is better than a thousand prayers anywhere else, save for the Sacred Mosque.’<sup>5</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>He RA also reported that the Prophet ﷺ said, ‘Let no saddles be strapped save for [travel] to three mosques: this Mosque of mine, the Sacred Mosque, and the Farthest Mosque.’<sup>6</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Our master Jābir ibn ʿAbdullāh RA reported that he heard the Messenger of Allah ﷺ say, ‘The best place unto which mounts can be steered is the Mosque of Abraham AS,<sup>7</sup> and my Mosque.’<sup>8</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Our master Kaʿb ibn Mālik RA reported that the Messenger of Allah ﷺ would always arrive home from his journeys during the day at midmorning; and when he arrived, he would go first to the Mosque and pray two cycles there, and then sit.<sup>9</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Our master Abū Hurayra RA reported that he heard the Messenger of Allah ﷺ say, ‘Whoso visits this Mosque of mine, for no other reason than to learn or teach something good, is like one who struggles in Allah’s cause. Whoso comes for any other reason is like a man who looks at someone else’s things.’<sup>10</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū Salama ibn ʿAbd al-Raḥmān is reported to have said, ‘ʿAbd al-Raḥmān ibn Abī Saʿīd al-Khudrī passed by me, and I said to him, “What did you hear your father say about the mosque that was founded upon reverence?”<sup>11</sup> He said, “My father said, ‘I went to see the Messenger of Allah ﷺ in the house of one of his wives. I said, “O Messenger of Allah, which of the two mosques was founded on reverence?” He took a handful of pebbles and threw them to the ground, and said, “It was this Mosque of yours”, meaning the Mosque of Medina.’”’<sup>12</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Our master Abū Saʿīd al-Khudrī RA is reported to have said, ‘Two men, one of the Banū Khudra and the other of the Banū ʿAmr ibn ʿAwf, argued about the identity of the mosque that was founded on reverence. The man of the Banū Khudra said it was the Mosque of the Messenger of Allah ﷺ, and the other said it was the Mosque of Qubāʾ. They went to the Messenger of Allah ﷺ and asked him, and he said, “It is this one”, meaning his ﷺ mosque. He then said, “And there is much goodness in that one, too”, meaning the Mosque of Qubāʾ.’<sup>13</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Our master Ubayy ibn Kaʿb reported that the Messenger of Allah ﷺ said, ‘The mosque that was founded upon reverence is this Mosque of mine.’<sup>14</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Our master Anas ibn Mālik RA reported that the Messenger of Allah ﷺ said, ‘Whoso prays forty prayers in this Mosque of mine, without missing a prayer, will have ordained for him security from Hell and salvation from torment, and will be free of hypocrisy.’<sup>15</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū Umāma ibn Sahl ibn Ḥanīf reported on the authority of his father that the Prophet ﷺ said, ‘When someone goes out in a state of purity with no intention other than to pray in the Mosque of Qubāʾ, it is like an ʿumra for him; and when someone goes out in a state of purity with no intention other than to pray in this Mosque of mine’ – meaning the Mosque of Medina – ‘it is like a ḥajj for him.’<sup>16</sup></span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muslim ibn Aslam ibn Bujra reported that the Prophet ﷺ said, ‘If any of you comes to this town,<sup>17</sup> let him not return to his family without first praying two cycles in this Mosque, after which he may return to them.’<sup>18</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB><img width=491 height=403 src="book_doc_23082024_files/image001.png"></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Fig. 1: Aerial photograph of the Holy Mosque of the Prophet, with al-Baqīʿ on the east (1) and Mt Salʿ on the west (2).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=Title2 dir=LTR><span lang=EN-GB>Visiting Our Master, – the Messenger of Allah ﷺ</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>The Lawfulness of Visiting Our Master – the Messenger of Allah ﷺ</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Visiting our master the Messenger of Allah ﷺ is lawful without any doubt; its lawfulness is proved by the Holy Qur’an, the Noble Hadith, analogy and reason, the consensus of the Muslims, and the statements of the scholars and the imams of the Four Schools. </span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>A – Evidence from the Holy Qur’an</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Allah ﷻ commanded the Muslims to go to the Messenger of Allah ﷺ so that he could ask forgiveness for them, as is found in His ﷻ words (If, when they wronged themselves, they had come to you and prayed forgiveness of Allah, and the Messenger had prayed forgiveness for them, they would have found Allah Forgiving, Merciful) [4:64]. This verse encourages the Muslims, when they wrong themselves, to go to the Messenger of Allah ﷺ both during his life and after his passing. To say that this verse only applies during his lifetime would mean that most of the Qur’anic verses pertaining to the Prophet ﷺ would no longer be applicable.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Imam Zayn al-Dīn al-Marāghī said that the verse indicates that they would find Allah to be forgiving and merciful if three conditions were fulfilled:</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>That they went to the Prophet ﷺ,</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>That they prayed forgiveness, and</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>That the Messenger ﷺ prayed forgiveness for them.<sup>19</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Imam al-Ṣāliḥī said, ‘This status did not end with his ﷺ death, and they say it is recommended that all who come to the blessed grave recite this verse there, and pray forgiveness of Allah Almighty.’<sup>20</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>B – Evidence from the Noble Hadith:</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This includes the hadiths that encourage the visitation of the Prophet’s ﷺ grave, some of which are authentic [ṣaḥīḥ], such as:</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Our master Ibn ʿUmar RA reported that the Prophet ﷺ said: ‘Whoso visits my grave, my intercession is certain for him.’<sup>21</sup></span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Our master Abū Hurayra RA reported that the Messenger of Allah ﷺ said, ‘Jesus son of Mary will assuredly descend as a righteous judge and a just leader. He will come forth to perform the ḥajj or the ʿumra, or both together, and will come to my grave to greet me, and I will answer his greeting.’<sup>22</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>There are other hadiths as well, some of which are forged and so will not be given here, and others of which are very slightly weak and could be called sound according to the criteria of some Hadith scholars. Others are very weak, but they all strengthen each other. For example:</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Our master ʿAbdullāh ibn ʿUmar RA reported that the Messenger of Allah ﷺ said, ‘Whoso comes to me to visit me, for no other reason than to visit me, it will be my duty to intercede for him on the Day of Resurrection.’<sup>23</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>He RA also reported that the Messenger of Allah ﷺ said, ‘Whoso makes the ḥajj and visits my grave in my death will be as one who visited me in my life.’<sup>24</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Our master Ibn ʿUmar ﷺ also reported that the Messenger of Allah ﷺ said, ‘Whoso visits my grave after my death will be as one who visited me in my life.’<sup>25</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>He RA also reported that the Messenger of Allah ﷺ said, ‘Whoso makes the ḥajj and visits my grave after my death will be as one who visited me in my life and kept my company.’<sup>26</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is reported that Nāfiʿ said, ‘Ibn ʿUmar would greet the grave; a hundred times or more I saw him come to the grave and say, “Peace be upon the Prophet ﷺ, peace be upon Abū Bakr, peace be upon my father”, and then leave.’<sup>27</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Imam Aḥmad narrates in his Musnad that Dāwūd ibn Abī Ṣāliḥ said, ‘Marwān came along one day and found a man pressing his face to the grave. Marwān took hold of his neck, and said, “Do you know what you are doing?” The man turned, and it was Abū Ayyūb. “Yes,” he said. “I came to the Prophet ﷺ, not to a stone. I heard the Messenger of Allah ﷺ say, ‘Do not weep for the religion if it is in the charge of its people; weep for the religion if it is in the charge of those who are not its people.’”’ Al-Muṭṭalib said, ‘It was Abū Ayyūb al-Anṣārī.’<sup>28</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn ʿAsākir narrated that when Bilāl RA came from Syria to visit the Prophet ﷺ, he went to the grave and began to weep and rub his face on it.<sup>29</sup></span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Mājah narrates in his Sunan that Zayd ibn Islam reported that his father said: ‘ʿUmar RA went out to the grave of the Messenger of Allah ﷺ, and found Muʿādh ibn Jabal RA standing by the grave of the Messenger of Allah ﷺ and weeping.’<sup>30</sup> Now Muʿādh ibn Jabal RA knew better than any Muslim what was contrary to the Law of Allah; the Prophet ﷺ said of him, ‘The one of them who knows the lawful and unlawful best is Muʿādh ibn Jabal.’<sup>31</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>These hadiths, and many others besides them, show that the Companions RA continued to visit the Messenger of Allah ﷺ after his passing. There is absolutely no record, in any source, of any of the Companions ever having entered the Mosque, or prayed there, without visiting the Messenger of Allah ﷺ.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>C – Analogy</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>1.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The authentic, agreed-upon Sunna enjoins the visitation of graves in general. Evidence of this is found in the Prophet’s ﷺ words ‘I used to forbid you from visiting graves; but visit them now, for they remind one of the Hereafter’<sup>32</sup> and his ﷺ words ‘Whoso wishes to visit graves may visit them, but speak no evil.’<sup>33</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR><span lang=EN-GB>Now of all graves, the grave of the Prophet ﷺ is the most important; indeed, there is no comparison between the grave of the Prophet ﷺ and any other grave. His ﷺ grave is the foremost of all graves, and the most worthy of being visited. The use of the word ‘visit’ in these hadiths implies movement from one place to another: the Law encourages that we move from one place to another to visit graves, and the hadith is general and is has nothing to suggest any exemptions from it. It is established that if something is proven, its concomitants are also proven; thus, if the visitation requires movement and travel, then there is nothing to forbid this travel.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>2.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is established that the Prophet ﷺ visited the martyrs of Uḥud more than once; indeed it is related that the Prophet ﷺ would visit the martyrs of Uḥud every year, and say, ‘Peace be upon you, for you persevered with patience—how fine is the ultimate abode!’ Moreover, our master Abū Bakr RA would do the same every year, as would our master ʿUmar ibn al-Khaṭṭāb RA and then our master ʿUthmān ibn ʿAffān RA.<sup>34</sup> Our lady Fāṭima (peace be upon her), the daughter of the Messenger of Allah ﷺ, used to go every two or three days to visit them and visit her uncle Ḥamza RA, and would weep and pray for them.<sup>35</sup> The Messenger of Allah ﷺ commanded the Muslims of all ages to visit them, saying, ‘I testify that these men will be martyrs in Allah’s sight on the Day of Resurrection, so go to them and visit them. By Him in whose hand is my soul, whenever someone greets them, until the Day of Resurrection, they will return his greeting.’<sup>36</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR><span lang=EN-GB>There are also many narrations in the Ṣaḥīḥ collections of the Prophet ﷺ visiting the people buried at al-Baqīʿ. Our lady ʿĀʾisha RA is reported to have said that whenever it was her night with the Messenger of Allah ﷺ, he would go out at the end of the night to al-Baqīʿ.<sup>37</sup> It is also related that Allah Himself commanded His Prophet ﷺ to visit the people buried at al-Baqīʿ before he passed on to the Supreme Companion. Abū Muwayhiba, the freedman of the Messenger of Allah ﷺ, said, ‘The Messenger of Allah ﷺ was commanded to pray over the people buried at al-Baqī, which he ﷺ did three times.’<sup>38</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR><span lang=EN-GB>So if Allah ﷻ commanded His Messenger ﷺ to visit the graves of his Companions, there can be no problem with us visiting the graves of his Companions, and naturally his ﷺ own grave first and foremost. If the Messenger of Allah ﷺ commanded the Muslims to visit the graves of others, then his own grave is the most worthy of being visited; and if it is established that moving from one place to another to visit a grave is lawful, then his ﷺ grave is the most worthy of travelling to visit. The Prophet ﷺ would mount his horse to visit the martyrs of Uḥud, which in his day was considered ‘travel.’</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>3.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is affirmed that ʿUmar ibn ʿAbd al-ʿAzīz used to send his messenger to convey his greetings to the Prophet ﷺ and for no other reason. This was during the time of the Followers,<sup>39</sup> yet none of them criticised him for this.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>D – Reason</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Imam Aḥmad narrates in his Musnad that our master Yaʿlā ibn Murra RA said: ‘We made camp and the Messenger of Allah ﷺ slept, whereupon a tree came along, splitting the earth in its wake until it stood over him, and then returned to where it had been. When the Messenger of Allah ﷺ awoke, I told him of this, and he said, “This tree asked its Lord ﷻ permission to greet me, and He gave it permission.”’<sup>40</sup> A tree, a motionless being, asked its Creator’s permission to visit His Prophet ﷺ and was given permission. If the Lord of the Worlds gave permission to a tree to do so, then how could the question of whether his ﷺ own community are allowed to visit him, whether in his life or after his passing, be a point of disagreement?</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The basis for visiting the Prophet ﷺ is to testify to him that he fulfilled his trust and conveyed his Lord’s ﷻ message, as the Companions RA testified at the Farewell Pilgrimage. Therefore to visit him is an obligation and not only an optional deed, for all those who are able to do so.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>E – Consensus</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The Islamic community has unanimously agreed that it is lawful to visit the grave of the Prophet ﷺ, and that it is one of the greatest of acts by which one draws nearer to Allah. Among those scholars who reported this consensus are Qāḍī ʿIyāḍ al-Mālikī, al-Shawkānī, al-Luknawī al-Ḥanafī, and others.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Qāḍī ʿIyāḍ said, ‘Visiting his ﷺ grave is one of the traditions [sunan] of the Muslims according to consensus, and is a highly desirable act of virtue.’<sup>41</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Shawkānī said, ‘The Muslims who have performed the pilgrimage over the ages, regardless of their origins or schools, have always gone to blessed Medina to visit him, and they consider this to be one of the most virtuous of actions; this amounts to consensus.’<sup>42</sup></span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū al-Ḥasanāt al-Luknawī said, ‘As for the visitation of the prophetic grave itself, no imam or scholar ever questioned its lawfulness before Ibn Taymiyya. Rather, they agreed that it was one of the best acts of worship and loftiest acts of obedience, and differed as to whether it was recommended or obligatory. Many of them said it was recommended, and some of the Mālikī and Ẓāhirī schools said that it was obligatory. Most of the Ḥanafī school said that it was close to being obligatory [qarīb al-wājib], which for them makes it practically obligatory.’</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The statements of the scholars of the Four Schools concerning visiting the Messenger of Allah ﷺ</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The imams of the Four Schools were unanimous on the lawfulness of visiting the Messenger of Allah ﷺ.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>Statement of the Ḥanafīs</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Kamāl ibn al-Humām said, ‘Our shaykhs, may Allah have mercy on them, said that it is one of the best of all recommended acts. Al-Fārisī’s Manāsik and Sharḥ al-Mukhtār say that it is almost obligatory for those who are able to do it.’<sup>43</sup></span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The pillar of the Ḥanafī school, Ibn ʿĀbidīn, said, ‘The visitation is recommended according to the consensus of the Muslims; indeed it is even said to be obligatory, as is found in al-Lubāb and Sharḥ al-Lubāb.’<sup>44</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>Statements of the Mālikīs</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Qāḍī ʿIyāḍ said, ‘Visiting his ﷺ grave is one of the traditions of the Muslims according to consensus, and is a highly desirable act of virtue.’ He also quoted Ibn ʿAbd al-Barr as saying, ‘It is permitted to visit people in general, and obligatory to strap one’s saddle to set out to his ﷺ grave.’ ʿIyāḍ added, ‘By “obligatory” here, he meant highly recommended and emphatically desirable, not literally obligatory.’</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>ʿAllāma al-Dardīr said, ‘Visiting the Prophet ﷺ is recommended, and is one of the greatest of acts of drawing nearer Allah.’<sup>45</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>Statements of the Shāfiʿīs</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Māwardī said, ‘When the pilgrims come back, they should go to Medina to visit the grave of the Messenger of Allah ﷺ, so that they can combine a pilgrimage to the House of Allah ﷻ with a visit to the grave of the Messenger of Allah ﷺ, by way of paying respects to his holiness and giving due obedience to him. If this is not an obligation of the ḥajj, it is still a recommendation of the Law.’<sup>46</sup></span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Nawawī said, ‘Know that visiting the grave of the Messenger of Allah ﷺ is one of the most important acts of drawing nearer to Allah and the best of goals. When the pilgrims performing the ḥajj and ʿumra leave Mecca, it is highly recommended for them to head for Medina to visit him ﷺ.’<sup>47</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>Statements of the Ḥanbalīs</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muwaffaq al-Dīn Abū Aḥmad ibn Qudāma al-Maqdisī said, ‘It is recommended to visit the grave of the Prophet ﷺ.’<sup>48</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Shams al-Dīn Abū al-Faraj ibn Qudāma al-Maqdisī said in al-Sharḥ al-Kabīr, ‘Upon finishing the ḥajj, it is recommended to visit the grave of the Prophet ﷺ and the graves of his two Companions RA.’<sup>49</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Mardāwī said, ‘Upon finishing the ḥajj, it is recommended to visit the grave of the Prophet ﷺ and the graves of his two Companions. This is the opinion of the school and all its adherents, from the first to the last of them.’<sup>50</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Shaykh Manṣūr al-Buhūtī said, ‘Upon finishing the ḥajj, it is recommended to visit the Prophet ﷺ and the graves of his two Companions Abū Bakr and ʿUmar RA. Ibn Naṣrallāh said that the recommendation of visiting his ﷺ graves implies the recommendation of travelling to get there, since the pilgrim cannot visit him after his pilgrimage is over without travelling there; this is an implicit statement that it is recommended to travel to visit the Prophet ﷺ.’<sup>51</sup></span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The Ḥanbalī text al-Muqniʿ states, ‘Upon finishing the ḥajj, it is recommended to visit the grave of the Prophet ﷺ and the graves of his two Companions RA.’<sup>52</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>There it is; and the Prophet ﷺ informed us that his community would never agree upon an error. Consensus is the greatest of proofs for legal opinions and issues, and it can be verbal or practical. We have provided the verbal consensus above with the statements of the scholars of the Islamic community; as for the practical consensus, it is affirmed by how the Muslims have visited the Messenger of Allah ﷺ time after time, century after century, generation after generation, which is as plain as can be and needs no further proof.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>---</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>Etiquette with Our Master the Messenger of Allah ﷺ</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The great reverence Allah ﷻ afforded His Messenger ﷺ</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Allah ﷻ commanded us to venerate and revere His Prophet, our master Muḥammad ﷺ, which is obligatory according to the following evidence:</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Allah’s words in the Holy Qur’an (That you may believe in Allah and His Messenger, and honour him and revere him.) [48:9]</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>His ﷻ words (Whoso venerates the sacred things of Allah, it shall be well for him in his Lord’s sight.) [22:30]</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>His ﷻ words (They who believe in him, and honour him, and help him, and follow the light sent down with him—they are the prosperous.) [7:157] Thus Allah informed us that prosperity is only for those who both believe in him ﷺ and honour him; and it is undisputed that ‘honour’ here means ‘venerate.’ Look at how Allah glorifies our Prophet ﷺ in this verse, putting honour and help for him ahead of following the light sent down with him. This indicates his high status and lofty rank, and inspires respect, reverence and veneration in anyone who understands the way in which Allah AS words His Speech.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>His ﷻ words (Whoso venerates the symbols of Allah, such things come from the piety of hearts) [22:32]; and the Prophet Allah sent to all mankind was one of the greatest symbols of Allah.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Companions RA understood the words the Lord of Might spoke to the believers, and so they were always exceedingly careful to venerate the Messenger of Allah ﷺ. Al-Bukhārī narrates in his Ṣaḥīḥ that after ʿUrwa ibn Masʿūd RA saw how the Companions were with the Messenger of Allah ﷺ, he said to the people of Mecca, ‘O Quraysh! I visited Khosrau in his kingdom, and the Negus in his kingdom; but by Allah, I have never seen a king more venerated by his companions than Muḥammad is venerated by his!’<sup>53</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>In the Holy Qur’an Allah ﷻ taught the Muslims the proper etiquette to have with the Messenger of Allah ﷺ</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>When He commanded them to give charity before consulting the Messenger of Allah ﷺ, saying: (O you who believe! When you consult with the Messenger, give charity before your consultation. That is better and purer for you. But if you have nothing to give, then Allah is Forgiving, Merciful.) [58:12]. This verse was subsequently abrogated, but it was only the legal ruling that was abrogated, and not the ethical meaning.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>When He commanded them not to raise their voices in the Prophet’s ﷺ presence, saying: (O you who believe! Raise not your voices above the voice of the Prophet.) [49:2]. This Qur’anic verse prohibited raising the voice in the presence of the Prophet ﷺ, and warned those who did so that Allah ﷻ would render vain their works, without their being aware.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>When He commanded them not to address the Prophet ﷺ as people address one another, saying (Make not the calling of the messenger among you as your calling one of another) [24:63], and saying (Nor shout when speaking to him as you shout to one another, lest your works be rendered vain while you perceive not.) [49:2]. This means that the Muslims should not call him as they call one another, saying ‘O Muḥammad!’ or ‘O Aḥmad!’ Rather, they should call him with calm and reverence, saying, ‘O Prophet of Allah’ or ‘O Messenger of Allah.’ Likewise, they should not refer to him by his name alone, ‘Muḥammad’, but rather say ‘Our master Muḥammad ﷺ’ or ‘The Messenger of Allah ﷺ.’</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>When He condemned people who were ill-mannered towards him ﷺ, namely the delegation of the Banū Tamīm from Najd, whom Allah described as senseless because they were not well-mannered in the way they addressed him, and called to him from behind the private chambers saying, ‘O Muḥammad! Come out to us!’<sup>54</sup> Therefore Allah’s words about them were revealed: (They who call you from behind the private chambers—most of them have no sense.) [49:4].</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>When He praised people for being well-mannered towards him ﷺ, saying (Verily, they who lower their voices in the Messenger of Allah’s presence—it is they whose hearts Allah has tested for piety. They shall have forgiveness, and a glorious reward.) [49:3].</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The etiquette of the Companions with the Messenger of Allah ﷺ in his ﷺ lifetime:</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Our master Anas ibn Mālik RA reported that when the verses (O you who believe! Raise not your voices above the voice of the Prophet) up to (while you perceive not) [49:1–2] were revealed, Thābit ibn Qays ibn al-Shammās, who had a loud voice, said, ‘I used to raise my voice above the voice of the Messenger of Allah ﷺ! I am surely bound for Hell, and my works are all in vain!’ He then sat at home, grief-stricken. The Messenger of Allah ﷺ noticed his absence, and some people went to see him, saying, ‘The Messenger of Allah ﷺ misses you. What is wrong?’ He said, ‘It was I who raised my voice above the Prophet’s ﷺ voice and spoke to him loudly. My works are all in vain, and I am Hell-bound!’ They went to the Prophet ﷺ and told him what he had said, and the Prophet ﷺ said, ‘Nay, he is destined for Paradise.’<sup>55</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Our master Abū Bakr al-Ṣiddīq RA said, ‘When the verse (O you who believe! Raise not your voices above the voice of the Prophet) was revealed, I said, “O Messenger of Allah, by Allah, I shall henceforth always speak to you as though I am telling you a secret.”’</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Tirmidhī narrated that our master Anas ibn Mālik RA said, ‘The Messenger of Allah ﷺ used to go out to see his Companions of the Emigrants and Helpers, who would be seated with Abū Bakr and ʿUmar amongst them. None of them would raise their eyes to him except Abū Bakr and ʿUmar: they would look at him and he at them, and they would smile at him and he at them.’</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū Dāwūd narrated that our master Usāma ibn Sharīk RA said, ‘I went to the Messenger of Allah ﷺ when he was surrounded by his Companions, who were in a state of stillness and reverence as though balancing birds on their heads. I spoke a gretting, and then sat down.’</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>After his passing to the Supreme Companion:</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū Dāwūd also narrated that our master Abū Bakr RA used to say, ‘No one should raise his voice in the presence of the Prophet ﷺ, whether alive or dead.’</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>When our lady ʿĀʾisha RA heard the sound of a nail or a peg being hammered in the neighbouring houses, she would send a message to the residents saying, ‘Do not cause the Messenger of Allah ﷺ discomfort.’ It is related that ʿĀʾisha RA recounted that one of the Prophet’s ﷺ womenfolk once called a carpenter to put a latch on her door, and the carpenter hammered the nail into the latch very loudly, whereupon ʿĀʾisha RA shouted at him and sternly rebuked him, saying, ‘Do you not know that the sanctity of the Messenger of Allah ﷺ in death is just as it was in life?’<sup>56</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>When our master ʿAlī ibn Abī Ṭālib RA wanted to fix the panels on the door of his house, he took it out to Manāṣiʿ [on the outskirts of Medina] so as not to disturb the Messenger of Allah ﷺ with the noise.<sup>57</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Our master ʿUmar ibn al-Khaṭṭāb RA once heard a man laughing (in the Mosque). He sent for him, and asked him who he was. He said, ‘I am a man of Thaqīf.’ ʿUmar said, ‘Are you from here, then?’ He said, ‘No, I am from Ṭāʾif.’ He then warned him, saying, ‘Were you from here, I would have punished you! Voices are not to be raised in this Mosque of ours.’<sup>58</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Our master al-Sāʾib ibn Yazīd RA said, ‘I was standing in the Mosque when a man threw a pebble at me. I looked, and saw that it was ʿUmar ibn al-Khaṭṭāb RA, who said, “Go bring me those two men.” I brought them to him, and he said, “Who are you?”, or “Where are you from?” They said that they were from Ṭāʾif. He said, “Were you from here, I would have caused you pain for raising your voices in the Mosque of the Messenger of Allah ﷺ.”’<sup>59</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muḥammad ibn ʿAbd al-Raḥmān ibn Ḥāṭib reported on the authority of his father that ʿUthmān and Ṭalḥa had a disagreement in the Mosque of the Messenger of Allah ﷺ. ʿUmar heard about this, and went to them, finding that ʿUthmān had gone but Ṭalḥa was still there. He said, ‘In the Mosque of the Messenger of Allah ﷺ, do you speak evil and uncouth words?’<sup>60</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibrāhīm ibn Saʿd reported on the authority of his father that his grandfather said, ‘ʿUmar ibn al-Khaṭṭāb RA heard a man’s voice in the Mosque, and said, “Do you know where you are? Do you know where you are?”, as though he disapproved of his raised voice.’<sup>61</sup></span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is narrated that Imām Mālik ibn Anas, the Imam of the Abode of Emigration and author of the Muwaṭṭaʾ, would never ride his mule in Medina. He was asked about this, and said, ‘I shall not ride over ground upon which the Messenger of Allah ﷺ walked.’ He would never raise his voice in the Mosque of the Prophet ﷺ, and would say, ‘The sanctity of the Messenger ﷺ in death is the same as it was in life.’ It is also narrated that Imam Mālik hated for voices to be raised in the Mosque of the Prophet ﷺ for any reason at all, including teaching.<sup>62</sup></span></p> <p class=Title2 dir=LTR><span lang=EN-GB>The Etiquette of Visiting Our Master the Messenger of Allah ﷺ</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>A – Etiquette Before the Visit</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>1 – Before entering Medina</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should make a sincere intention to visit the Messenger of Allah ﷺ, intending to draw near to Allah by visiting him. It is also recommended to intend to draw near to Allah by the act of travelling to his ﷺ Mosque and praying there, according to al-Shāfiʿī and others.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should intend to avoid all sins and disliked [makrūh] actions out of shame before Allah and His Messenger ﷺ, and should resolve to make a new covenant by visiting the Messenger of Allah ﷺ.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should always yearn to visit the Beloved Intercessor ﷺ, desiring to reach him and yearning to meet him ﷺ.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>On his way, he should make many invocations of blessings and peace upon the Prophet ﷺ; indeed he should devote all the free time he has to it, and prefer it to any other invocation.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is recommended for the visitor to make a purificatory bath [ghusl] before entering the Sanctuary of Medina, ensure that his clothes are as clean as possible, remove any offensive odours from his person, shave his armpits and nether regions, trim his nails, and so on.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>2 – Upon arrival in Medina</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should be certain, at the onset, that he has not come to the Sanctuary of the Messenger of Allah ﷺ by his own self, his own power or his own wealth; it is Allah who has blessed him with this gift, and honoured him with entry into Medina. He should also be certain that he is in a place unlike any other place on earth, a land unlike any other land, and a city unlike any other city. It is the city of the Chosen Prophet ﷺ, his homeland and his residence.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should be aware that the sanctity of the Prophet ﷺ and the reverence and veneration owed to him after his death is the same as it was during his life, and that nowhere is this truer than in his own city. This applies to any time he ﷺ is mentioned, or his hadiths and ways are recounted, or his name is heard and his life story told, or his Family and descendants are encountered, or his Household RA is venerated. Abū Ibrāhīm al-Tujaynī said, ‘It is obligatory for every Muslim, when mentioning him or hearing mention of him, to be humble, deferential, reverential and still, affording him the awe and honour that one would afford to him if he were really standing in front of one, and showing him the etiquette that Allah taught us to show him. This was the way of all the righteous imams of old.’</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>When the visitor approaches the Sanctuary of Medina and sees its buildings, he should put himself in a state of humility and remind himself that this is the place Allah chose for His Prophet ﷺ. He should refrain from frivolous speech, and busy himself with invoking blessings upon the Prophet ﷺ.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>When the visitor sees the Green Dome, he should call to mind the greatness of its resident ﷺ, and invoke much blessings and peace upon him, keeping his gaze fixed on it.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>If possible, the visitor should enter Medina on foot, as was the practice of many of the Followers and the scholars who came after them. When the delegation of ʿAbd al-Qays arrived in Medina and saw the Prophet ﷺ, they immediately dismounted, and the Prophet ﷺ did not criticise them for doing so.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should remind himself that he is walking on ground on which the Messenger of Allah ﷺ walked, and that everywhere he steps is a place where his noble foot once stepped. Thus he should not take a step without having an attitude of awe and sobriety, imagining the Prophet’s ﷺ own humble way of walking and how Allah honoured Him. Imam Mālik (Allah have mercy on him) would not even wear shoes in Medina, out of respect for the Messenger of Allah ﷺ, who walked on its soil. He would also refrain from riding a mount there, saying, ‘I fear that its hoof may tread where the Prophet ﷺ prayed.’<sup>63</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>When the visitor reaches the blessed Sanctuary of Medina, he should invoke blessings and peace upon the Prophet ﷺ and then say, ‘O Allah, this is the Sanctuary of Your Prophet and Messenger ﷺ, upon whose tongue You sanctified it. He prayed to You to endow it with twice the goodness and blessing of the Sanctuary of Mecca, the Sacred House. Save me, then, from Hell, and keep me safe from Your punishment on the Day You resurrect Your servants, and grant me its blessings as You granted them to Your Saints and those who obey You, and grace me therein with good etiquette, righteous action, and abstinence from all that is evil!’</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is forbidden for the visitor to hunt in the Sanctuary of Medina, and to cut down trees and plant there.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is from the Sunna for the visitor, whenever he sees a site related to the Prophet ﷺ in Medina, especially his houses and the places where he ﷺ prayed, to make increased invocations of blessings and peace upon him ﷺ. Whenever Asmāʾ bint Abī Bakr RA passed by the Ḥajūn cemetery, she would say, ‘May Allah bless His Messenger Muḥammad; we once made camp with him here.’<sup>64</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is recommended for the visitor to fast in Medina if he is able, and to recite the Holy Qur’an in its entirety there before he leaves, which the righteous early Muslims loved to do. The wisdom of this is that the blessed cities of Mecca and Medina were both places where the Qur’an was revealed to the Messenger ﷺ, and so if the Qur’an is recited in either of them and the reciter reflects on the blessing of the Qur’an’s revelation in the very place in which he currently is, and the perfection of him ﷺ to whom it was revealed, this will put him in an elevated state of humility, reverence and devoutness. It will also give him great cause to reflect and meditate on what he recites, and give thanks and praise for this incomparable blessing. Abū Makhlad is reported to have said, ‘They used to recommend that anyone who comes to the Three Mosques complete the Qur’an before leaving.’<sup>65</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should be careful to preserve the cleanliness of Medina and not pollute it, even by spitting on the floor, out of respect for its resident ﷺ.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should be careful to have good manners with the residents of Medina and not offend them in any way, since they were chosen by Allah ﷻ to be the neighbours of his Prophet ﷺ. The visitor should avoid getting into heated arguments with them, even in matters of commerce. They are the neighbours of the Chosen Prophet ﷺ, and they must be treated with the respect this merits. If any of them should happen to behave poorly, the visitor should be patient and forgive them and pray for them, out of respect for the Messenger of Allah ﷺ. Whatever happens, it does not take away their status as his neighbours.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should give charity to the poor and needy neighbours of the Messenger of Allah ﷺ, whether they be residents of Medina or strangers.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should not occupy himself with the things he would usually do at home, like watching television, reading newspapers and so on. Nor should he be preoccupied with shopping and eating. His focus should be on worship and plentiful invocation, and a concerted effort to follow the Sunna and emulate the Messenger of Allah ﷺ.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should be careful not to raise his voice in Medina at any time, and avoid argument and debate during his journey, his transits and his stays. He should be happy with whatever Allah and His Messenger choose for him during his time in Medina.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should do his best to stay a night in the Holy Mosque of the Prophet ﷺ, even if only one night, and spend it in invocation, supplication, recitation of the Holy Qur’an and drawing near to Allah. He should offer much praise and thanks to Him for giving him this great blessing. If it is possible for him to spend his entire stay in Medina without leaving the Prophet’s ﷺ Mosque except when he has to, then he should take this opportunity. The Mosque of the Prophet ﷺ contains goodness beyond measure and precious gifts beyond counting.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should intend to make a spiritual retreat [iʿtikāf] in the Mosque of the Prophet ﷺ for as long as he remains therein, even if it is only a little while. Every time he enters the Mosque, he should renew this intention.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>As long as he is in Medina, the visitor should pray all the prayers in the Mosque of the Messenger of Allah ﷺ with the congregation, and offer many supererogatory prayers as well.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should endeavour to offer the prayers in the Rawḍa and the area covered by the Mosque during the time of the Prophet ﷺ, as much as he is able. If there are a lot of people trying to gain access to the area, he should not lengthen his prayers there, and give his fellow Muslims a chance to share in the blessing Allah has granted them all.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>During the times of the ḥajj and ʿumra, the residents of Medina should leave the Rawḍa and the area covered by the Mosque during the time of the Prophet ﷺ for the visitors and pilgrims, so they have the opportunity to pray in these places, which are available to the residents of Medina all year round.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should endeavour to pray in the places where the Prophet ﷺ would often pray, such as the Prophet’s ﷺ Niche, the pillar of our lady ʿĀʾisha, the Pillar of Abū Lubāba and the Tahajjud Pillar. It is related that Allah’s Prophet Zachariah AS used to go to the place where our lady Mary used to pray in the niche, and pray to Allah there; this was the case on the occasion Allah describes thus: (Thereupon Zachariah prayed unto his Lord, saying, ‘Lord, give me, from Yourself, a goodly offspring. Verily, You hear all prayers!’) [3:38]. If the place where our lady Mary prayed is a place where supplications are answered, when she had the rank of ṣiddīqa [great witness of truth], then what about the place where the Master of Prophets and Messengers prayed? But if the visitor prays in the congregation, then to aim for the first row or as near to it as possible is still best.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>When the visitor formulates the intention to visit the Prophet ﷺ, he should begin making arrangements for it right away, and not delay it for the sake of any worldly preoccupation.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>Should the Muslim intend to visit the Messenger of Allah ﷺ, or to visit the Mosque?</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The proper etiquette is to make the intention to visit the Messenger of Allah ﷺ, not to visit the Mosque; it is also permitted to combine the two intentions.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The great Ḥanafī Shaykh, al-Kamāl ibn al-Humām, said, ‘He may intend, alongside visiting the Grave, visiting the Mosque. I personally believe it is better to intend to visit his ﷺ Grave alone, and then if he is able to visit the Mosque as well, so be it; or he may pray for Allah’s favour a second time, and intend then to visit the Mosque. This is the best way to venerate and honour him ﷺ, and it accords with his words “for no other reason than to visit me.”’<sup>66</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>ʿAllāma al-Kashmīrī commented on this: ‘I believe this to be right, for thousands upon thousands of the early Muslims used to travel to visit the Prophet ﷺ, and considered it to be one of the greatest means of drawing nearer to Allah. To contend that they would only intend the Mosque and not the blessed Rawḍa is untenable; rather, they would intend to visit the Grave of the Prophet ﷺ precisely.’<sup>67</sup></span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Shaykh Maḥmūd Saʿīd Mamdūḥ commented on al-Kashmīrī’s words: ‘What he says is correct and good, may Allah have mercy on him. How could it be otherwise, when they left the hundred-thousandfold reward of prayer in Mecca and expended much effort in travelling? Why do you think they did this? Why did they leave a land about which the Messenger of Allah ﷺ said, “By Allah, you are the best of Allah’s lands, and the most beloved of Allah’s lands to Allah”? Did they leave it in order to visit the Mosque, as some claim? Of course not. Were they to search the whole world for people to agree to their claim, they would only find those who differed with them, and said that they only travelled to visit the Beloved Chosen Prophet ﷺ.’<sup>68</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>3 - Upon arrival at the Holy Mosque of the Prophet ﷺ</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Once the visitor has arrived and settled in Medina, he should go directly to the Holy Mosque if he is able, before doing anything else.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>When the visitor approaches the Holy Mosque of the Prophet ﷺ, he should renew his repentance, or make it if he had forgotten to do so already. He should stop for a moment right before he enters the Prophet’s ﷺ Mosque, and empty his heart of all concerns and worldly matters until he is certain that they have been replaced by what he is about to do, so that his internal and external states will be as pure and perfect as possible.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is recommended for the visitor to enter from Bāb Jibrīl if possible, because the Prophet ﷺ would enter from it and because when Gabriel AS came to the Prophet ﷺ to command him to attack the Banū Qurayẓa, he stopped at this door.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should stand at the door of the Holy Mosque of the Prophet ﷺ for a moment as though he is politely asking permission to enter, presenting himself to Allah ﷻ with the plea that He give him the grace to have proper etiquette in this place. He should then observe the proper etiquette of entering mosques by starting with his right foot, saying, ‘In the Name of Allah; peace be upon the Messenger of Allah; O Allah, open for me the doors to Your mercy.’</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Once inside the Mosque, the visitor should head for the blessed Rawḍa and greet the Mosque with two short cycles of prayer, in a place where the Prophet ﷺ prayed if possible; if not, then in the part of the Rawḍa nearest the Pulpit. When he finishes praying, he should ask Allah to accept his visit.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>After this, the visitor should go to visit the Messenger of Allah ﷺ. ʿAllāma Zayn al-Dīn al-Marāghī related that one of his shaykhs said that he should only pray the greeting prayer for the Mosque before visiting the Prophet ﷺ if he does not pass in front of the Prophet’s ﷺ noble face first; if he does, then it is better for him to visit the Prophet ﷺ first. Moreover, some of the Mālikīs allow for the visit to precede the greeting prayer in any case.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>B – Etiquette When Standing Before the Messenger of Allah ﷺ</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is recommended for the visitor to give some charity right before making the visit, even if only a little, keeping in mind that this is the proper etiquette before consulting with the Messenger of Allah ﷺ, as Allah says: (O you who believe! When you consult with the Messenger, give charity before your consultation. That is better and purer for you. But if you have nothing to give, then Allah is Forgiving, Merciful. Do you fear to offer charity before your consultation? If you do it not, and Allah turns in forgiveness toward you, then perform the prayer and pay the poor-due, and obey Allah and His Messenger. Allah is Aware of what you do.) [58:12–13] The Prophet ﷺ remains alive in his grave, even after his passing.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The one who stands before the Messenger of Allah ﷺ should empty his heart of this world and all that it contains, so that no worldly matter distracts him.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should not allow himself to be distracted by any person, whether friend or notable personality; he should return their greetings if they greet him, but not get into a long conversation with them.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The one who stands before the Messenger of Allah ﷺ should not allow himself to be distracted by the decorations or the people around him, nor should he try to peek at what is inside the Enclosure.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should stand an appropriate distance from the Prophet ﷺ, and not go any nearer the Enclosure than he would go to the Prophet ﷺ himself if he were standing there before him in life.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should seek help from Allah in maintaining the proper etiquette during this glorious occasion, and stand in the manner of one who is in a state of etiquette, humility and love, with his gaze lowered to the ground. Al-Kirmānī al-Ḥanafī said, ‘He should put his right hand over his left as he does when praying.’ ʿAllāma Ibn Ḥajar said, ‘It is better to keep the hands at the sides when standing there than to put the right over the left.’</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should be completely certain that the Messenger of Allah ﷺ is alive in his grave and can hear him, and that he will return his greeting and pray for him. It is well-known that the prophets are alive in their graves, and that their bodies do not decay in the earth. The ‘death’ of the Prophets and Messengers is not like the death of anyone else. The mass-transmitted hadiths of the Night Journey and Ascension affirm that the prophets were alive and that they prayed behind the Prophet ﷺ in the Farthest Mosque. An authentic hadith in the Sunan of Abū Dāwūd has it that our master Abū Hurayra RA reported that the Messenger of Allah ﷺ said, ‘Whenever a Muslim gives me greetings of peace, Allah Almighty is returning my spirit to me that I may return his greeting.’<sup>69</sup> This hadith is evidence that the Prophet ﷺ is alive in an isthmus-life in his grave, for in every single moment of the day and the night there are Muslims somewhere on earth giving greetings of peace to the Prophet ﷺ. Abū Sulaymān al-Khaṭṭābī (Allah have mercy on him) said, ‘This hadith is a sign that he is alive at all times, since he is always returning people’s greetings.’ This is why some visitors pause for a moment of silence after greeting the Prophet ﷺ, so that they do not speak over his ﷺ response.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should keep in mind that the Prophet ﷺ is Allah’s mercy to the worlds, and should picture his ﷺ blessed physical form in his mind, and should remember that the Prophet ﷺ knows that he is there standing before him and visiting him, and knows what is in his heart. He should remember in his heart that the Prophet ﷺ is alive in his blessed grave, and that he ﷺ knows who comes to visit him and all their differing ranks, states, hearts and deeds, and that no one can reach Allah without travelling upon his ﷺ path.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should keep in mind that his deeds are presented to the Prophet ﷺ, who said, ‘My life is good for you, for you will relate it, and it will be related to you. My death is good for you, for your deeds will be presented to me; if I see good, I will praise Allah for it, and if I see evil, I will pray Allah’s forgiveness for it.’<sup>70</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should not raise his voice when greeting the Messenger of Allah ﷺ, nor say the greeting silently. The minimum greeting is, ‘Peace be upon you, O Messenger of Allah’ [as-salāmu ʿalayka yā Rasūl Allāh].</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>After the greeting, the visitor should address the Messenger of Allah ﷺ with a whisper, or silently. He should not forget that the main purpose of the visit is to testify to the Messenger of Allah ﷺ that he fulfilled his trust and delivered his message; therefore he should begin by praising him ﷺ and praying to Allah to reward him with the best reward of behalf of his community.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should then address the Messenger of Allah ﷺ with what is in his heart. Some say that it is good if this address is not planned or scripted with poetic language; but if it is, this is not a problem. The visitor should not raise his voice to recite Qur’an or the like, as this might disturb the other visitors around him. If he is moved to weep, he should not stop himself from doing so, but should not draw it out or make any noise while weeping.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The first-time visitor should be aware that he might be surprised to find that he has lost the sense of ardent yearning he had before for the Chosen Prophet ﷺ. This might well be a gift from Allah ﷻ to him, so that his yearning and ardent love for the Prophet ﷺ do not cause him to raise his voice or make a breach of etiquette with the Messenger of Allah ﷺ, thereby unwittingly annulling his action.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should avoid speech and debate with anyone in this place, and should have good manners with the guards who arrange the visitation, obeying their directions with silence, love and good manners, without any argument, contention or opposition.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Barzanjī said, ‘When one faces the blessed face of the Prophet ﷺ, it is better to stand; if one finds this difficult after a time, one may sit in order to invoke much blessing and peace upon him. It is better to sit in the iftirāsh or tawarruk positions [as in the tashahhud when praying] or to simply kneel; this is better etiquette with him ﷺ than to sit cross-legged or the like.’</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>If a Muslim has asked the visitor to convey his greetings of peace to the Messenger of Allah ﷺ, he should do so, saying, ‘Peace be upon you, O Messenger of Allah, from so-and-so.’</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>1 – Should the Muslim face the Messenger of Allah ﷺ when supplicating, or face the Qibla?</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Part of the etiquette of visiting the Prophet ﷺ is to avoid showing him one’s back when visiting, supplicating or praying.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Visiting from the Rawḍa (from the direction of the Prophet’s ﷺ blessed head): The Companions and Followers RA would visit the Prophet ﷺ from the Rawḍa, opposite his blessed head (that is, from the Prophet’s ﷺ Grille, between the Sarīr and Ḥaras Pillars), because at that time the Blessed Gate [al-Muwājaha al-Sharīfa] still contained the houses of the Mothers of the Believers. (See Fig. 5)</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Visiting from the Blessed Gate (from the direction of the Prophet’s ﷺ blessed head): this remained the case until al-Walīd ibn ʿAbd al-Malik incorporated the houses of the Mothers of the Believers into the Mosque. Thereafter, the people would visit the Prophet ﷺ from opposite his blessed face; that is, from the current position of the Blessed Gate. At that time, the custom was that after greeting the Messenger of Allah ﷺ, they would walk towards the ʿUthmānī niche, stand facing the Qibla, and supplicate. This ensured that they would keep good etiquette and not show their backs to the Prophet ﷺ. (See Fig. 5)</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Concerning this way of visiting from the Blessed Gate, al-Barzanjī said, ‘It is from the Sunna for the visitor, having arrived at the noble Grave, to turn his back to the Qibla and face the blessed face of the Prophet ﷺ. This is our way and the way of the majority of scholars, and it is related to be the position of Abū Ḥanīfa.’<sup>71</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>However, most of the early Muslims, the residents of Medina and the righteous, would visit the Prophet ﷺ from opposite his blessed head with their backs to the Rawḍa, which allows one, after the visit, to turn slightly to the side and face the Qibla to supplicate without turning one’s back on the Prophet ﷺ. Al-Fayrūzabādī says in al-Maghānim al-Muṭāba that when our master Zayn al-ʿĀbidīn ibn al-Ḥusayn RA came to greet the Messenger of Allah ﷺ, he would stand by the pillar next to the Rawḍa and face the pillar where the box is today (this pillar was called Ṣundūq, and is now within the Prophet’s ﷺ Enclosure). He would then greet the Messenger of Allah ﷺ, Abū Bakr RA and ʿUmar RA, and say, ‘Here is the head of the Messenger of Allah ﷺ.’</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Concerning this visit from the Rawḍa from the direction of the blessed head of the Prophet ﷺ, the Ḥanbalī scholar Ibn Mufliḥ said, ‘It is recommended to invoke blessings upon the Prophet ﷺ and to visit his grave and the graves of his two Companions RA; one should face him to greet him, and not the Qibla, and then turn to face the Qibla with the Chamber on one’s left to supplicate.’<sup>72</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Barzanjī stated that Imam Mālik differed with this opinion, and deemed it better to face the Prophet’s ﷺ blessed head when supplicating, too, out of respect for him ﷺ.<sup>73</sup> That is, Imam Mālik (Allah have mercy on him) disliked for the visitor to turn even his side to the Prophet ﷺ in order to face the Qibla to supplicate, and advised that the visitor should face the Messenger of Allah ﷺ when supplicating as well. It is also related that Imam Mālik (Allah have mercy on him) said, ‘When the visitor greets the Prophet ﷺ and supplicates, he should face the Grave, not the Qibla.’<sup>74</sup></span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Many scholars have said that it is not obligatory to face the Qibla when supplicating, citing as evidence for this the supplication made by the imam on the pulpit at the Friday prayer and other occasions, with his back to the Qibla. This is evidence that the Muslim may face any direction he likes when supplicating.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB><img width=492 height=732 src="book_doc_23082024_files/image002.png"></span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Ḥumayd related that the Abbasid Caliph Abū Jaʿfar al-Manṣūr debated Mālik in the presence of the Messenger of Allah ﷺ. Imam Mālik said to him, ‘O Commander of the Faithful, do not raise your voice in the Mosque of the Prophet ﷺ, for Allah chastised some by saying (Raise not your voices above the voice of the Prophet) [49:2], and praised others by saying (Verily, they who lower their voices in the Messenger of Allah’s presence—it is they…) [49:3]; and He condemned others by saying (They who call you from behind the private chambers…) [49:4]. His sanctity in death is the same as his sanctity in life.’ Upon this, al-Manṣūr quietened down.<sup>75</sup> It is also related that he said, ‘O Abū ʿAbdullāh, should I face the Qibla to supplicate, or face the Messenger of Allah ﷺ?’ He answered, ‘Why would you turn your face from him, when he shall be your intermediary and the intermediary of your forefather Adam AS to Allah on the Day of Resurrection? Nay, face him and seek his intercession, and Allah will grant it to you; for Allah says (If, when they wronged themselves…) [4:64].’<sup>76</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is also good etiquette to avoid turning one’s back to the grave of the Messenger of Allah ﷺ when praying or doing anything else. Shaykh ʿIzz al-Dīn ibn ʿAbd al-Salām said, ‘When you wish to pray, do not put his ﷺ Chamber behind you or in front of you. Have the same etiquette with him after his passing as you would have had during his life, respecting him and bowing your head before him. Do not argue, or speak about anything that one would not speak about in his assembly. If you insist on disregarding this, then it would be better for you to go than to stay.’</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Barzanjī said that the custom of the residents of Medina was to take their funeral biers into the Prophet’s ﷺ Mosque through Bāb al-Raḥma, even if it was not on their route, in order to seek good fortune from Bāb al-Raḥma. The body would then be carried towards the blessed face of the Prophet ﷺ, and the bearers would stand there for a moment asking him ﷺ for his intercession for the deceased. They would then take him to al-Ṣiddīq and al-Fārūq, and then to the ʿUthmānī niche and place his feet to the left of the imam (to the east), as was the custom. They would then pray the funeral prayer for him, and take him out through the blessed Rawḍa to Bāb Jibrīl and thence to Baqīʿ. As for if the funeral prayer was made in the Rawḍa at the niche of the Prophet ﷺ, his feet would be placed to the right of the imam and his head towards the blessed Grave.<sup>77</sup> Likewise, when the imam prayed the five prayers in the Prophet’s ﷺ niche, he would not turn to face the people afterwards (as would usually be done in most mosques), but would rather turn so that he faced the Prophet ﷺ with his side towards the people, out of respect for the Prophet ﷺ.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>From all these opinions of the imams and scholars, it is clear that the proper etiquette for the visitor is to avoid showing his back to the Prophet ﷺ for any reason.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>2 – Greeting our masters Abū Bakr RA and ʿUmar RA</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>After visiting the Messenger of Allah ﷺ, the visitor should move around half a metre to his right, so that he is facing our master Abū Bakr al-Ṣiddīq RA, and say, ‘Peace be upon you, Abū Bakr, the elect of the Messenger of Allah ﷺ, his second in the cave and his companion on his travels. May Allah reward you well on behalf of the community of the Messenger of Allah ﷺ’ [as-salāmu ʿalayka yā Abā Bakr, yā ṣafiyya Rasūl Illāh, wa thāniyahu fil-ghār, wa rafīqahū fil-asfār. Jazāk Allāhu ʿan ummati Rasūl Illāhi ﷺ khayrā]. (See Fig.6)</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Then the visitor should move around half a metre to his right again, so he is facing our master ʿUmar ibn al-Khaṭṭāb RA, and say, ‘Peace be upon you O ʿUmar al-Fārūq, by whom Allah strengthened Islam. May Allah reward you well on behalf of the community of our master Muḥammad ﷺ’ [as-salāmu ʿalayka yā ʿUmar al-Fārūq, alladhī aʿazz Allāhu bik al-Islām. Jazāk Allāhu ʿan ummati sayyidinā Muḥammadin ﷺ khayr al-jazāʾ].</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>ʿAllāma Ibn Ḥajar said, ‘After greeting them both [Abū Bakr and ʿUmar], before returning to the spot in front of the blessed face of the Prophet ﷺ, one should pause and seek their intercession to the Prophet ﷺ so that he will accept it, and then intercede for him to his Lord AS.’<sup>78</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is authentically narrated that whenever our master Ibn ʿUmar RA arrived from a journey, he would go to the grave of the Prophet ﷺ and say, ‘Peace be upon you, O Messenger of Allah ﷺ. Peace be upon you, O Abū Bakr. Peace be upon you, O father.’<sup>79</sup></span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Dāraquṭnī narrates in al-Faḍāʾil on the authority of ʿAbdullāh ibn Jaʿfar that ʿAlī ibn Abī Ṭālib RA entered the Mosque and began to weep when he saw the house of Fāṭima. He wept for a long while, and then went to the grave of the Prophet ﷺ and wept again for a long while. He then said, addressing Abū Bakr and ʿUmar: ‘Upon you be peace and the mercy of Allah, my two brothers. You were rightly guided guides, and you left this world with empty bellies.’</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>3 – Should one make many visits, or only a few?</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Unlike the one who resides permanently in Medina, the visitor should take the opportunity presented by his being in Medina to visit the Prophet ﷺ every time he enters the Mosque. He should not pass by the blessed Grave without stopping and greeting the Prophet ﷺ, whether he passes it from inside or outside the Mosque. He should also make frequent trips to visit him ﷺ.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Barzanjī said that the visitor should never pass by the blessed Grave, whether from inside or outside the Mosque, without stopping to give greetings of peace.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>When Mālik was asked if one should give greetings of peace every time one passes by, he said, ‘Yes, I think one should do it every time he passes by. If he does not actually pass by it, then I do not think he has to.’ Mālik also disliked for the permanent residents of Medina to stand by the blessed Grave every time they entered and exited the Mosque, saying that this is for visitors only. He said, ‘If one of them is returning from travel, or about to set off, then it is fine.’<sup>80</sup></span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Abī al-Dunyā reported that a man came to Abū Ḥāzim and told him that he dreamed he saw the Prophet ﷺ say, ‘Tell Abū Ḥāzim, “When you passed by me, you did not greet me.”’ After hearing of this dream, Abū Ḥāzim never failed to do it again.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>4 – Should the visit be long, or short?</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The scholars differ as to whether it is better to make one’s visit long or short.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is related that Ibn ʿUmar and Imam Mālik said that the visit should be short, not long; others prefer that the greeting be lengthy, which is the opinion of the majority of scholars.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>ʿAllāma Ibn Ḥajar said, ‘As long as the heart remains present and aware of the awe and glory of the occasion, and remains in a state of humility and lowliness, then it is better to lengthen the visit. Once this fades, it is better to go straight away.’</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=492 height=351 src="book_doc_23082024_files/image003.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 1: Visiting our master the Messenger of Allah ﷺ.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>5 – Disliked actions during the visit</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is disliked to crowd and push when visiting; there is no need for this, and it is poor etiquette, especially if this leads to jostling and crowding out the women present, which is an outrage.<sup>81</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is not permitted to say to the Messenger of Allah ﷺ, ‘Upon you be peace’ [ʿalayk as-salām], since this is the way to greet the dead, and the Messenger of Allah ﷺ is alive in his grave according to authentic hadiths and the consensus of the Muslims.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is forbidden to raise one’s voice when invoking blessings on the Prophet ﷺ when visiting him, as this is ill-mannered in his ﷺ presence.<sup>82</sup></span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is not recommended to rub or kiss the wall of the Prophet’s ﷺ grave. Aḥmad said, ‘I know not of this.’ Al-Athram said, ‘I noticed that the people of scholarship from Medina do not rub the Prophet’s ﷺ grave; they stand at the side and greet him. Abū ʿAbdullāh [Imam Aḥmad ]said, “This is what Ibn ʿUmar would do.”’ As for the Pulpit, it is related that Ibn ʿUmar would place his hand on the Prophet’s ﷺ chair on the Pulpit and then raise it to his face.<sup>83</sup> Al-Nawawī said, ‘It is disliked to touch the grave with one’s hand, and to kiss it. The proper etiquette is to keep a distance from it just as one would have done with him ﷺ during his life. This is the correct view, which the scholars have affirmed and applied.’ Al-Ghazālī said in the Iḥyāʾ: ‘Touching and kissing sacred sites is the way of the Jews and Christians.’ Al-Aqfahsī said, ‘Al-Zaʿfarān said in his book that to place one’s hand on the Grave and rub it, and to kiss it, are innovations condemned by the Law.’</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=490 height=317 src="book_doc_23082024_files/image004.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 3: The Blessed Gate, and visiting the Messenger of Allah ﷺ from the direction of his blessed face.</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is disliked to press one’s back or stomach to the walls of the Grave.<sup>84</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>To bow down to the Grave when greeting is an innovation, though ignorant people believe it to be a sign of veneration. What is worse is to kiss the ground, which was not done by the righteous early Muslims; and all goodness lies in following their example. Ibn Jamāʿa said, ‘I am not surprised by those who are unaware of this, and perform this practice; but I am surprised by those who issue legal opinions saying it is a good thing, despite the fact that they know it is vile and contrary to the practice of the early Muslims.’</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is not permitted to circumambulate the Prophet’s ﷺ grave,<sup>85</sup> according to all scholars. This is because circumambulation is equivalent to prayer, as the authentic hadith says, ‘Circumambulation in the House is prayer.’<sup>86</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=439 height=375 src="book_doc_23082024_files/image005.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 4: Visiting from the Rawḍa from the direction of the Prophet’s ﷺ blessed head, – from the Grille between the Sarīr and Ḥaras Pillars.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>C – Etiquette After Visiting the Messenger of Allah ﷺ</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is recommended for the visitor to go out to Baqīʿ to visit the pure graves of our lady Fāṭima al-Zahrāʾ and the daughters and wives of the Prophet ﷺ, our master Ibrāhīm, the son of our master the Messenger of Allah ﷺ, our master ʿUthmān ibn ʿAffān, our master al-ʿAbbās ibn ʿAbd al-Muṭṭalib, our master al-Ḥasan ibn ʿAlī and the other Companions buried there, may Allah be pleased with them all.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is recommended for the visitor to go to the graves of the martyrs at Uḥud and our master Ḥamza ibn ʿAbd al-Muṭṭalib RA, the Master of Martyrs. It is also recommended to go to the Qubāʾ Mosque, and the rest of the mosques in Medina in which the Prophet ﷺ prayed.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Imam Mālik and Imam Aḥmad ibn Ḥanbal (Allah have mercy on them) disliked for it to be said, ‘We visited the Prophet’s ﷺ grave.’ The scholars have differed over what this means:</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR><span lang=EN-GB>Abū ʿImrān al-Mālikī said, ‘The reason he disliked this is that a visit is a matter of choice, while it is obligatory to go the Prophet’s ﷺ grave.’</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR><span lang=EN-GB>Ibn Rushd said, ‘Mālik disliked this because the word “visit” applies to the dead, and so he did not like it being said about the Prophet ﷺ.’</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR><span lang=EN-GB>Qāḍī ʿIyāḍ said, ‘Mālik disliked this because it attributed the visit to the Grave; had it been “We visited the Prophet ﷺ”, he would not have disliked it, because of the hadith, “ O Allah, do not make my grave an idol to be worshipped! Allah’s wrath is great with those who took the graves of their prophets as mosques.”<sup>87</sup> So he preferred not to attribute the visit to the Grave, lest it lead to this.’</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Many scholars and righteous people, including Ḥājj Aḥmad Riḍwān al-Aqṣurī, have said that the proper etiquette is to avoid much use of words like ‘the Prophet’s ﷺ grave’, ‘he was buried’, ‘his bones were buried’, ‘buried’, ‘dead’, and ‘the Prophet’s ﷺ body’, since it is certain that the Prophet ﷺ is alive in his place in an isthmus-life known to Allah, and that he prays to Allah ﷻ just as the other Prophets do, and that actions are presented to him, and that he returns the greetings of those who greet him.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is recommended for the visitor to take home to his family a gift of something like dates from Medina, without going to too much trouble or intending to make an extravagant show, but rather intending nothing more than to please his family and loved ones.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>When the visitor wishes to leave Medina and make the voyage home, it is recommended for him to bid the Mosque farewell with two cycles of prayer, and supplicate for whatever he desires. He should say, ‘O Allah, do not make this the last time I enter the Sanctuary of Your Messenger, and make it easy for me to return to the Two Sanctuaries, and give me forgiveness and health in this life and the Next, and bring us back here safe and sound.’</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The visitor should spend his final moments in Medina with the Messenger of Allah ﷺ, visiting him and asking his permission to travel, as the Companions RA would do when they wanted to travel outside Medina. The visitor should ask Allah ﷻ to bring him back again to Medina, and to make his visit one of love and not of farewell. He should make an intention in his heart to return again, and promise this to the Messenger of Allah ﷺ.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>On his way home, the visitor should grieve over leaving Medina and the place of the Messenger of Allah ﷺ therein, and weep for this; and if it does not come naturally to him, he should make himself weep. The one who does not feel any sorrow over leaving Medina and parting with the Messenger of Allah ﷺ should re-examine himself and his religion.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=450 height=337 src="book_doc_23082024_files/image006.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 5: The eastern panel of Bāb al-Tawba, – with the two openings facing the faces – of our masters Abū Bakr RA and ʿUmar RA.</span></p> <span lang=EN-GB style='font-size:12.0pt;line-height:107%;font-family:"Arial",sans-serif'><br clear=all style='page-break-before:always'> </span> <p class=MsoNormal align=left dir=LTR style='margin-bottom:8.0pt;text-align: left;line-height:107%'><span lang=EN-GB> </span></p> <p class=Title2 dir=LTR><span lang=EN-GB>Notes</span></p> <p class=MsoListParagraphCxSpFirst align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>1.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Zuqāq means a lane or an alley. [t]</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>2.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Shāriʿ means ‘street.’ [t]</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>3.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>One of the great scholars of Medina, who was participating in the revision of the first parts of this encyclopaedia, until he passed away in a car accident, may Allah have mercy on him.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>4.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The singular is usṭuwāna. The Arabic word has been retained to distinguish these special pillars from the other pillars in the Mosque as it exists presently. [t]</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>5.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 1190), Muslim (Ṣaḥīḥ, 1394), al-Tirmidhī (Ṣunan, 325; 3916), Ibn Mājah (Sunan, 1404), al-Nasāʾī (Sunan, 2899), Mālik (Muwaṭṭāʾ, 1/196), Aḥmad (Musnad, 7253, 7415, 7481, 7735, 7739, 9153, 10015, 10112, 10475).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>6.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukārī (Ṣaḥīḥ, 1190), Muslim (Ṣaḥīḥ, 1397), Abū Dāwūd (Sunan, 2033), al-Nasāʾī (Sunan, 701), Aḥmad (Musnad), 7191, 7249, 7736, 10507). This means that one should not travel to any mosque but these three with the expressed intention of praying there to gain a special reward from the virtue ascribed to it, since no such special virtue has been reliably attributed to any mosque but these three. One prayer in the Sacred Mosque is worth a hundred thousand prayers; one prayer in the Prophet’s ﷺ Mosque is worth a thousand prayers; and one prayer in the Farthest Mosque is worth five hundred prayers. This is supported by the narration of Imam Aḥmad via Shahr ibn Ḥawshab, who reported that he heard Abū Saʿīd say, when speaking about prayer on Mt Sinai, that the Messenger of Allah ﷺ said, ‘It is not fitting for the one who prays to strap his saddle for [travel to] any mosque in which prayer is offered, save for the Sacred Mosque, the Farthest Mosque, or my Mosque.’ As for travelling anywhere except these three mosques for the purpose of visiting a teacher or relative, or to engage in trade or recreation, it is permitted and this prohibition does not apply to it. Otherwise, it would be forbidden to travel even for trade, family or study. The use of this hadith by some as proof that it is forbidden to visit graves, especially the grave of the Prophet ﷺ, is a baseless argument, because (as is obvious) the hadith said nothing at all about graves, whether to enjoin their visitation or prohibit it.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>7.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In other words, the Sacred Mosque, because our master Abraham AS is the one who rebuilt the Kaʿba.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>8.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Aḥmad (Musnad, 14612), al-Bazzār (1075 – Kashf).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>9.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 3088), Muslim (Ṣaḥīḥ, 716), Abū Dāwūd (Sunan, 2781), Aḥmad (Musnad, 15772, 15775, 15789, 27170, 27172, 27175), al-Nasāʾī (Sunan, 8775).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>10.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Mājah (Sunan, 227), Aḥmad (Musnad, 8603, 9419).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>11.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Allusion to Qur’an, 9:108–109: (A mosque that was founded upon reverence from the first day is worthier for you to stand in; therein are men who love to cleanse themselves; and Allah loves those who cleanse themselves.) [t]</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>12.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muslim (Ṣaḥīḥ, 1398), Aḥmad (Musnad, 3/24).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>13.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Tirmidhī (Sunan, 323), al-Nasāʾī (Sunan, 697), Aḥmad (Musnad, 3/23, 89, 90).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>14.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Aḥmad (Musnad, 5/116).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>15.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Aḥmad (Musnad, 3/155), al-Muʿjam al-Awsaṭ (5444).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>16.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Tārīkh, 8/378), Ibn ʿAdī (Kāmil, 7/2626); also mentioned by Ibn Ḥibbān in his Thiqāt; with its various chains of transmission and similar supporting narrations, the hadith is sound [ḥasan].</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>17.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Medina.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>18.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Ṭabarānī (Kabīr, 19/435, no. 1055). It is a sound hadith.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>19.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Taḥqīq al-Nuṣra bi-Talkhīṣ Maʿālim Dār al-Hijra, p. 102.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>20.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Subul al-Hudā wal-Rashād, 12/381.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>21.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Dāraquṭnī (Sunan, 2/278), al-Dūlābī (al-Kinan wal-Asmāʾ, 2/64), al-Bayhaqī (Shuʿab al-Īmān, 4159) al-Khaṭīb al-Baghdādī (Talkhīṣ al-Mutashābih fil-Rasm, 1/581), Ibn al-Dabīthī (al-Dhayl ʿalā al-Tārīkh, 2170), Ibn al-Najjār (Tārīkh al-Madīna, p. 142), al-ʿAqīlī (al-Ḍuʿafāʾ, 4/170), Ibn ʿAdī (al-Kāmil, 6/2350), Taqī al-Dīn al-Subkī (Shifāʾ al-Siqām, pp. 2-14). This is an authentic hadith, according to ʿAbd al-Ḥaqq al-Ishbīlī; it was declared authentic or sound by al-Subkī in Shifāʾ al-Siqām and by al-Suyūṭī in Manāhil al-Ṣafā. See also Rafʿ al-Manāra, p. 229.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>22.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Ḥākim (Mustadrak, 4162), Abū Zurʿa al-Rāzī (al-ʿIlal, 2747). Al-Ḥākim said, ‘This hadith has an authentic chain, though they [al-Bukhārī and Muslim] did not narrate it.’ Al-Dhahabī concurred. See also Rafʿ al-Manāra, p. 292.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>23.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Haythamī (Majmaʿ al-Zawāʾid, 4/2); he said, ‘Al-Ṭabarānī narrated it in the Awsaṭ and the Kabīr. Its chain contains Maslama ibn Sālim, who was weak.’</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>24.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Haythamī (Majmaʿ al-Zawāʾid, 4/2); he said, ‘Al-Ṭabarānī narrated it in the Awsaṭ and the Kabīr. Its chain contains Ḥafṣ ibn Abī Dāwūd al-Qāriʾ, who was declared trustworthy by Aḥmad but called weak by several imams.’ It is also narrated by al-Bayhaqī (al-Sunan al-Kubrā, Bāb ziyārat qabr al-Nabī ﷺ).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>25.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Haythamī (Majmaʿ al-Zawāʾid, 4/2); he said, ‘Al-Ṭabarānī narrated it in the Awsaṭ and the Ṣaghīr. Its chain contains ʿĀʾisha bint Yūnus, for whom I could find no biography.’</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>26.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Ṭabarānī (Kabīr, 12/310, no. 13496), al-Bayhaqī (Kubrā, 5/403, no. 10274), al-Maṭālib al-ʿĀliya 1/372 (no. 1254), al-Durra al-Thamīna p. 219.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>27.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Qaḍī ʿIyāḍ, al-Shifā, 2/617.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>28.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Aḥmad (Musnad, 5/422), al-Ḥākim (Mustadrak, 8751). It is a sound hadith.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>29.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Tārīkh Dimashq, 7/137. It is a sound hadith.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>30.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Mājah (Bāb man tūjab lahū al-salāma min al-fitan), al-Ḥākim (Mustadrak, 4/2328).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>31.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Tirmidhī (Manāqib, Manāqib Muʿādh ibn Jabal, no. 3791), Ibn Mājah (Sunan, Muqaddima, Faḍāʾil Aṣḥāb Rasūl Allāh ﷺ), al-Ḥākim (Mustadrak, 3/422).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>32.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muslim (Ṣaḥīḥ, 977, 1977), al-Nasāʾī (Sunan, 2032, 4429, 5651, 5652), Abū Dāwūd (Sunan, 3235, 3698), Ibn Mājah (Sunan, 1571).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>33.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Mālik (Muwaṭṭaʾ, 1048), al-Nasāʾī (Sunan, 2033).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>34.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Jarīr, Tafsīr, 13/142.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>35.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Mustadrak, 1/377, 3/28.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>36.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Jaʿd (Musnad, 2945), Ibn al-Mubārak (al-Jihād, 95).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>37.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muslim (Ṣaḥīḥ, 974).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>38.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Imam Aḥmad (Musnad, 3/488, 489).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>39.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The tābiʿūn, those Muslims who saw the Companions but not the Prophet ﷺ. [t]</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>40.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Aḥmad (Musnad, 4/173).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>41.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Shifā, 2/74.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>42.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nayl al-Awṭār, 5/110.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>43.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Fatḥ al-Qadīr, 3/179.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>44.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ḥāshiyat Radd al-Muḥtār, 2/257.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>45.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Sharḥ al-Ṣaghīr, 2/381.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>46.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Aḥkām al-Sulṭāniyya, pp. 138–139.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>47.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Majmūʿ Sharḥ al-Muhadh’dhab, 8/254.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>48.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Mughnī, 3/297-299.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>49.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Sharḥ al-Kabīr, 3/494.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>50.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Inṣāf fī Maʿrifat al-Rājiḥ min al-Khilāf, 4/53.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>51.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Kash’shāf al-Qanāʿ, 3/514, 515.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>52.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Muqniʿ 2/258 (with al-Mubdiʿ).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>53.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī, Ṣaḥīḥ, Bāb al-shurūṭ fil-jihād wal-muṣālaḥa.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>54.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Ṣāliḥī, Subul al-Hudā, 6/287; al-Suyūṭī, al-Durr al-Manthūr, 6/87.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>55.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Imam Aḥmad, Musnad, 3/137, no. 12422.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>56.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafā al-Wafā, 2/710.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>57.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Durr al-Thamīn, p. 72.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>58.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafā al-Wafā, 2/499.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>59.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī, Ṣaḥīḥ, Kitāb al-Ṣalāh, Bāb rafʿ al-ṣawt fil-masjid.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>60.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Shabba, Tārīkh al-Madīna, 1/33.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>61.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Shabba, Tārīkh al-Madīna, 1/34.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>62.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Faḍāʾil al-Madīna al-Munawwara, 2/232.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>63.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Maghānim al-Muṭāba, 1/190.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>64.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 1796), Muslim (Ṣaḥīḥ, 1237).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>65.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Narrated by Saʿīd ibn Manṣūr in his Sunan, according to Subul al-Hudā, 3/109, 12/399.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>66.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Fatḥ al-Qadīr, 3/179, 180.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>67.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Fayḍ al-Bārī Sharḥ Ṣaḥīḥ al-Bukhārī, 2/433.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>68.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Rafʿ al-Manāra, p. 68.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>69.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū Dāwūd (Sunan, al-Manāsik, no. 2034), al-Bayhaqī (al-Sunan al-Kubrā, Bāb ziyārat al-Nabī ﷺ).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>70.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bazzār (Musnad, vol. 5 p. 331, no. 1702); narrated with another wording in Musnad al-Ḥārith (vol. 4 p. 23, no. 943), and with another wording in Ibn Saʿd, Subul al-Hudā (12/271).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>71.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn, p. 301.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>72.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Furūʿ, 3/523.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>73.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn, p. 306.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>74.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Maghānim al-Muṭāba, 1/119.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>75.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn, p. 301.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>76.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Shifā, 2/595.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>77.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn, p. 99.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>78.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn, pp. 288–296.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>79.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bayhaqī, al-Sunan al-Kubrā, Bāb ziyārat qabr al-Nabī ﷺ.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>80.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn, pp. 3025–308.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>81.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Mawsūʿa al-Fiqhiyya al-Kuwaytiyya, 24/85.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>82.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Fatāwā al-Ramlī, 2/96–97.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>83.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Qudāma, al-Mughnī, 3/299.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>84.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Majmūʿ Sharḥ al-Muhadh’dhab, 8/257.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>85.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Majmūʿ Sharḥ al-Muhadh’dhab, 8/257.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>86.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Nasāʾī, Sunan, no. 2922.</span></p> <p class=MsoListParagraphCxSpLast align=left dir=LTR style='margin-bottom:8.0pt; text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>87.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Mālik, Muwaṭṭaʾ, no. 416.</span></p> <span lang=EN-GB style='font-size:12.0pt;line-height:107%;font-family:"Arial",sans-serif'><br clear=all style='page-break-before:always'> </span> <p class=MsoNormal align=left dir=LTR style='margin-bottom:8.0pt;text-align: left;line-height:107%'><span lang=EN-GB> </span></p> <p class=MsoTitle dir=LTR><span lang=EN-GB>Chapter One – The Construction of the Holy Mosque of the Prophet ﷺ</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The location of the Prophet’s ﷺ Mosque was divinely chosen. When the Messenger of Allah ﷺ emigrated from Mecca to Medina, which was illuminated by his ﷺ presence in it, whenever he ﷺ passed by a neighbourhood of the Helpers, they would seek to take hold of the halter of his she-camel Qaṣwāʾ so that he ﷺ would stop there and stay with them. But the Prophet ﷺ, who knew that Allah’s ﷻ will was for this blessed camel to keep going, would say to them, ‘Leave her, for she has been commanded.’ That is, she has been commanded to stop and set down at a certain spot, upon which spot the Mosque of the Messenger of Allah ﷺ would be built, and become an emblem until the Day of Resurrection. So the camel passed by every neighbourhood of the Helpers until she reached the houses of the Banū ʿAdī, a sub-clan of the Banū Najjār, and then moved on to the houses of the Banū Ghunm, also a sub-clan of the Banū Najjār, and set herself down in the spot that Allah ﷻ had chosen for her.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=158 height=240 id="Picture 1" src="book_doc_23082024_files/image007.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 6: The Mosque of the Prophet ﷺ, 1368 ah (1949 ce).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is related that the camel kept going until she reached the spot of the Mosque, and then knelt down while the Prophet ﷺ was still on her back. He was then gripped by the same thing that gripped him whenever the revelation came to him. The camel then stood up again and went on a little further, while the Messenger of Allah ﷺ left her halter be and made no attempt to steer her. She then looked behind her, as though she were searching for a certain spot, and returned to the place she had first knelt down, and knelt there again. She then stayed where she was, made a moaning sound and flattened her chest against the ground. It is said that the spot where she knelt down is right where the pulpit later stood in the blessed Mosque.’<sup>1</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-ʿAbbāsī said in ʿUmdat al-Akhbār: ‘The place where the camel knelt down is inside Medina behind the holy Mosque on the east, next to the feet of the Prophet ﷺ and facing the house of ʿUthmān RA to the south. ’<sup>2</sup> This is where the Prophet’s ﷺ camel knelt down when he came to Medina as an Emigrant, whereupon he ﷺ said, “This will be the house, Allah willing.”’<sup>3</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=328 height=268 id="Picture 2" src="book_doc_23082024_files/image008.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 7: An old photograph of the side of the Holy Mosque of the Prophet ﷺ, showing the first open courtyard and the well of our Lady Fāṭima al-Zahrāʾ, known to the people of Medina as Biʾr Zamzam.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>At the time, the place where the camel knelt down was a mirbad’<sup>4</sup> owned by two orphans of the Banū Najjār. The Messenger of Allah ﷺ summoned the two boys and offered to buy the mirbad from them to use as the site for a mosque. They said, ‘No, we shall give it to you, O Messenger of Allah.’ But the Messenger of Allah ﷺ refused to take it as a gift, and bought it from them; and it was there that he ﷺ build his Mosque.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>At the time, the mirbad was a simple walled-off enclosure with no roof, and contained graves. The Prophet ﷺ ordered for them to be exhumed, and the bones reburied elsewhere. There was also water in the enclosure, which they removed by digging a channel. There was also rubble and ruins in it, which he ﷺ ordered cleared away.’<sup>5</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=225 height=342 id="Picture 3" src="book_doc_23082024_files/image009.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 8: A photograph of construction work done on the Prophet’s ﷺ Mosque during the first Saudi extension of 1368 ah (1949 ce).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Mosque was constructed first with palm branches, and was sixty by seventy cubits in area.’<sup>6</sup> Its original foundations were built with stone, to a height of around three cubits;’<sup>7</sup> before being roofed, its walls stood a little taller than the average height of a man. The Companions RA then complained of the excessive heat, and made pillars out of palm trunks which they then covered with a roof of palm branches. When the roof began to leak, they plastered it over with clay and made the central area an open courtyard. The Qibla was made facing Jerusalem.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-Bayhaqī narrated on the authority of ʿUbāda that the Helpers gathered some money and took it to the Prophet ﷺ, saying, ‘O Messenger of Allah, use this to build the mosque and decorate it; how long will you continue to pray beneath a roof of palm branches?’ He replied, ‘I have no desire for aught but what my brother Moses had. A hut, like the hut of Moses.’<sup>8</sup> A hut [ʿarīsh] is like a tent made of palm trunks, roofed with thumām, a grass well-known in the countryside. Another narration has, ‘Build me a hut like the hut of Moses: grass and wood, and a canopy like the canopy of Moses. It is too urgent for all that.’<sup>9</sup> It was said, ‘What was the canopy of Moses?’ He ﷺ said, ‘When he stood up, his head would touch the ceiling.’<sup>10</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ibn Zabāla narrated that Anas RA said, ‘The Messenger of Allah ﷺ built it [the Mosque] first of all with palm branches; he only added bricks four years after the Emigration.’</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=218 height=247 id="Picture 4" src="book_doc_23082024_files/image010.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 9: A photograph showing a stage of the construction work done on the Prophet’s ﷺ Mosque during the first Saudi extension of 1368 ah (1949 ce).</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>The construction of the Mosque with bricks</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Companions RA rebuilt the Mosque with bricks instead of palm branches; the bricks were made from the clay of the Khabkhaba’<sup>11</sup> orchard, near the well of Abū Ayyūb; ’<sup>12</sup> that is, at the eastern end of the extension of the current Mosque, near the orchard of Gharqad.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Everyone went about the construction work with joy, amiability and cooperation, and the Messenger of Allah ﷺ joined them in carrying the bricks to build it, saying as he ﷺ did:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This load is better than the load of Khaybar;</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This is more righteous, our Lord, and purer!</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>He ﷺ would also say:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Allah, there is only the reward of the Hereafter;</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Have mercy on the Helpers and Emigrants! ’<sup>13</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Prophet ﷺ then took off his cloak (to make it easier to work), and everyone else cast off their robes and cloaks. One of the Muslims said,</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Had we sat by while the Messenger worked,</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It would have been a wretched deed on our part!</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Usāma ibn Zayd RA reported that his father RA said, ‘The Messenger of Allah ﷺ went out carrying a stone. Usayd ibn Ḥuḍayr met him and said, “O Messenger of Allah, give it to me.” He said, “Go and bring another, for you need it no more than I do.”’<sup>14</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=375 height=271 id="Picture 5" src="book_doc_23082024_files/image011.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 10: An old photograph of the Holy Mosque of the Prophet ﷺ during the first Saudi extension.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>While the Mosque was being built, our master Ṭalq ibn ʿAlī RA came from Yamāma with his people, the Banū Ḥanīfa, to ask the Prophet’s ﷺ advice about demolishing an old church in their land and replacing it with a mosque. Our master Ṭalq RA relates: ‘I went to the Messenger of Allah ﷺ as he was building the Mosque, the Muslims working alongside him. I knew how to prepare and mix clay, so I took up the spade and began to mix the clay. The Prophet ﷺ watched me, and said, “This Ḥanafī is good with clay!”’<sup>15</sup> Another version has it that he ﷺ added, ‘He is the most skilled of you at working it.’<sup>16</sup> Another narration has it that Ṭalq RA said, ‘I took the spade and began to mix the clay, and it seemed to please him, for he ﷺ said, “Leave the clay to the Ḥanafī, for he is the most precise of you with it.”’<sup>17</sup> He ﷺ would also say, ‘Let the Yamāmī deal with the clay, for he is the most skilled of you at working it, and has the strongest shoulder.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB><img width=491 height=376 id="Picture 6" src="book_doc_23082024_files/image012.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 11: One side of the open courtyard in the Holy Mosque of the Prophet ﷺ, 1907 CE, with the pigeons that frequent the Mosque visible.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Messenger of Allah ﷺ then laid down a brick, and summoned Abū Bakr to lay another next to his ﷺ, and ʿUmar to lay another next to Abū Bakr’s, and ʿUthmān to lay another next to ʿUmar’s. He ﷺ then said to the people, ‘Lay the rest’, and they did so.’<sup>18</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Every man among the Companions of the Messenger of Allah ﷺ began carrying brick after brick. ʿAmmār ibn Yāsir carried two bricks, one for himself and another for the Messenger of Allah ﷺ. When the Messenger of Allah ﷺ saw this, he laid his hand on his head’<sup>19</sup> and said, ‘O son of Sumayya, the people will have one reward but you will have two. Your last nourishment will be a drink of milk. You will be slain by the errant faction: you will call them to Paradise, and they will call you to Hell.’ ʿAmmār replied, ‘I seek Allah’s refuge from strife!’<sup>20</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=Title2 dir=LTR><span lang=EN-GB>The extension of the Prophet’s ﷺ Mosque after the Conquest of Khaybar</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>After Khaybar was conquered and the number of people in attendance at the Mosque became very high, they said, ‘O Messenger of Allah, perhaps you might make it bigger.’ They enlarged it so that it was one hundred cubits long from the Qibla wall,’<sup>21</sup> and its area became 100 x 90 cubits.’<sup>22</sup> This addition, which was on the northern and western sides, was unroofed. The extension made to the Mosque by the Prophet ﷺ after his return from the Battle of Khaybar provided a model for anyone who wished to further extend the Holy Mosque thereafter.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The construction of the Mosque had begun with a foundation three cubits (1.5m) deep, above which were built walls of baked brick, arranged with one brick on top of another called samīṭ). For the extension after Khaybar, it was arranged in sets of one brick and a half (called saʿīda), and then with combinations of two different sizes of brick (called dhakar wa unthā, ‘male and female’).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The walls were 1.5 cubits (75cm) thick and 5–7 cubits (2.5–3.5m) tall. The doorposts were made of stone.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The land used for the extension belonged to a man of the Helpers. The Messenger of Allah ﷺ said to him, ‘You shall have a house in Paradise in exchange for it.’ Upon this, ʿUthmān ibn ʿAffān RA offered the man ten thousand dirhams for it, and bought it from him. ʿUthmān RA then went to the Prophet ﷺ and said, ‘O Messenger of Allah, buy from me the land I bought from that Helper.’ So the Prophet ﷺ bought it from him for a house in Paradise.’<sup>23</sup> So Abū Bakr al-Ṣiddīq RA paid for the land of the first mosque, and ʿUthmān ibn ʿAffān RA paid for the extension to the Mosque of the Messenger of Allah ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Prophet ﷺ also participated in the extension to the Mosque alongside his Companions. Abū Hurayra RA, who professed Islam after the Conquest of Khaybar, said, ‘They would carry the bricks for building the Mosque, the Messenger of Allah ﷺ alongside them. I went to the Messenger of Allah ﷺ and saw him clutching a brick to his belly. I thought it was overbearing him, so I said, “Give it to me, O Messenger of Allah.” He ﷺ replied, “Go and get another, O Abū Hurayra, for there is no life but the life of the Hereafter.”’<sup>24</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=Title2 dir=LTR><span lang=EN-GB>The pebbling of the Mosque’s floor</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>At first, the floor of the Mosque was not carpeted in any way, and the Messenger of Allah ﷺ sufficed with levelling the land inside it. This is clear from the hadith about the Night of Power: Abū Salama RA said, ‘I asked a question of Abū Saʿīd, who was a true friend of mine. He said, “We kept vigil with the Prophet ﷺ for the middle ten nights of Ramadan. On the twentieth day, he came out and gave a sermon to us, saying; ‘I was shown the Night of Power, and then made to forget it’—or he said ‘I forgot it’—‘so seek it out in the odd numbers of the last ten nights. I saw myself prostrating in water and mud. Whosoever was making vigil with the Messenger of Allah ﷺ, let him go back and continue it.’ We went back, and there was not even a wisp of cloud in the sky. Then a cloud came along, and it gave rain until the roof of the Mosque, which was made of palm branches, was leaking. The call was made for the prayer, and I saw the Messenger of Allah ﷺ prostrating in water and mud, so that I could see the mark of the mud on his forehead.”’<sup>25</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This text shows that when the rains fell, the floor of the Mosque was covered by water and mud, which could be seen on the Prophet’s ﷺ forehead.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is related that Abū al-Walīd said, ‘I asked Ibn ʿUmar RA about the pebbles that used to cover the floor of the Mosque. He said, “We had some rain one night, and the floor got wet. People began to stow pebbles in their clothes, bring them in and spread them out under them [to pray on]. When the Messenger of Allah ﷺ had finished praying, he said, ‘What a fine thing this is!’”’<sup>26</sup> Another narration has it, ‘What a fine carpet this is!’<sup>27</sup> Another has, ‘The next morning, the Messenger of Allah ﷺ said, “What is this?” they told him, and he said, “A fine carpet this is!” So the people carried on doing it.’<sup>28</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=394 height=262 id="Picture 7" src="book_doc_23082024_files/image013.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 13: The Mosque of the Prophet ﷺ, 1368 ah (1949 ce).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Prophet ﷺ also encouraged that the Mosque be kept clean and that dirty or wet pebbles be removed from it. Anas ibn Mālik RA reported that the Messenger of Allah ﷺ said, ‘The rewards of my community were shown to me—even the dirt that a man takes out of the mosque. And the sins of my community were shown to me; and I saw no sin more grave than a sūra or verse of the Qur’an being given to a man, only for him to forget it.’<sup>29</sup> Abū Hurayra reported that the Prophet ﷺ said, ‘[Dirty] pebbles pray for those who take them out of the mosque.’<sup>30</sup></span></p> <p class=Title2 dir=LTR><span lang=EN-GB>The lighting of the Prophet’s ﷺ Mosque</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>At dusk, palm leaves would be lit in the Mosque to provide light. Then, when our master Tamīm ibn Aws al-Dārī RA came to Medina, he brought with him lamps, ropes and oil, and hung the lamps from the pillars of the mosque, where they were lit. The Messenger of Allah ﷺ said to him, ‘You have illuminated Islam—may Allah illuminate you! By Allah, had I a daughter I would give her in marriage to you.’<sup>31</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Sirāj RA, the slave of our master Tamīm al-Dārī RA, is reported to have said, ‘When we went to the Messenger of Allah ﷺ, we slaves of Tamīm al-Dārī were five in number. He [his master] commanded me to light the Mosque with oil lamps; at the time, they only used palm leaves for lighting. The Messenger of Allah ﷺ said, “Who has lit up this Mosque of ours?” Tamīm said, “This slave of mine.” He ﷺ said, “What is his name?” He told him it was Fatḥ. The Messenger of Allah ﷺ said, “Nay, his name is Sirāj” [which means ‘lamp’]. So it was the Messenger of Allah ﷺ who named me Sirāj.’<sup>32</sup></span></p> <p class=Title2 dir=LTR><span lang=EN-GB>The first adhān</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When the Messenger of Allah ﷺ came to Medina, the people would gather at the time of prayer without being summoned for it. When the congregation grew, the Prophet ﷺ grew concerned with how best to gather the people for prayer, and asked them for advice on the matter. Someone suggested raising a flag at prayer times so that when the people saw it, they would inform one another; but this idea was not to his liking. Someone else suggested using a trumpet, but he did not approve of this either, saying, ‘That is how the Jews do it.’ Someone else suggested using a wooden clapper, but he ﷺ said, ‘That is how the Christians do it.’ They suggested lighting a fire in a high place, but he said, ‘That is how the Zoroastrians do it.’ Our master ʿAbdullāh ibn Zayd RA went home full of concern for problem of the Messenger of Allah ﷺ, and then the adhān came to him in a dream.’<sup>33</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Our master ʿAbdullāh relates what he saw: ‘I dreamed that a man walked around me carrying a wooden clapper in his hand. I said, “O servant of Allah, will you sell that clapper?” He said, “And what will do you with it?” I said, “We will summon people to the prayer with it.” He said, “Shall I not show you something better than that?” I said, “Indeed, show me.” He said, “Say, Allah is Most Great, Allah is Most Great, Allah is Most Great, Allah is Most Great. I testify that there is no god but Allah, I testify that there is no god but Allah. I testify that Muḥammad is the Messenger of Allah, I testify that Muḥammad is the Messenger of Allah. Come to prayer, come to prayer. Come to salvation, come to salvation. Allah is Most Great, Allah is Most Great. There is no god but Allah. Then wait a while and say, Allah is Most Great, Allah is Most Great. I testify that there is no god but Allah. I testify that Muḥammad is the Messenger of Allah. Come to prayer. Come to salvation. The prayer is commencing, the prayer is commencing. Allah is Most Great, Allah is Most Great. There is no god but Allah.”</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=229 height=338 id="Picture 8" src="book_doc_23082024_files/image014.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 14: An old photograph of the Holy Mosque of the Prophet ﷺ, showing the minaret of Maḥbaṭ al-Waḥy and the Green Dome.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>‘When I awoke the next morning, I went to the Messenger of Allah ﷺ and told him of what I had seen. He ﷺ said, “It was a true dream, Allah willing. Step aside with Bilāl and transmit to him what you saw, and let him make the call with these words, for his voice is finer than yours.”’<sup>34</sup> So I stepped out with Bilāl and began to teach him the words, and he called them out. ʿUmar ibn al-Khaṭṭāb RA heard him from his house and came rushing out, pulling on his robe as he went. “By Him who sent you with the truth, O Messenger of Allah,” he said, “I had the very same dream!” The Messenger of Allah ﷺ said, “Allah be praised.”’<sup>35</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Another narration has it that our master ʿUmar ibn al-Khaṭṭāb RA was also shown the adhān in a dream, and that he later recounted, ‘When I awoke the next day, I told the Messenger of Allah ﷺ of this. As for ʿAbdullāh ibn Zayd, he knocked on the door of the Messenger of Allah ﷺ that very night and told him of it.’ The hadith of ʿUbayd ibn ʿUmayr has it, ‘So ʿUmar went to tell the Prophet ﷺ about his dream, but the revelation had already come, and by the time ʿUmar arrived Bilāl was already calling the adhān.’<sup>36</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=Title3 dir=LTR><span lang=EN-GB>The place of the first adhān</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>During the time of the Prophet ﷺ, our master Bilāl ibn Rabāḥ RA would climb to the roof of a house to the south of the Mosque to make the adhān, because the Mosque had no tower or minaret at that time. Later, this house passed into the possession of the family of ʿUmar, and was known as Dār al-ʿAshara. It was given to our lady Ḥafṣa bint ʿUmar RA to replace her own house when it was incorporated into the enlarged Mosque during the rule of our master ʿUthmān ibn ʿAffān RA. After that, the house passed to our master ʿAbdullāh ibn ʿUmar RA, and after that the door of the house was closed and it became a grille in the Qibla-facing (southern) wall of the Mosque. This grille is still there, facing the Blessed Gate from the south. It is now known as the Grille of the Family of ʿUmar [shubbāk āl ʿUmar]; on it in inscribed a fourteen-line poem by Shaykh ʿAbdullāh al-Baghdādī, beginning:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>By the light of the Messenger of Allah ﷺ, the world was illuminated;</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Beneath his light, everything comes and goes.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Our master Bilāl RA continued to call the adhān throughout the life of the Prophet ﷺ. When the Commander of the Faithful, our master ʿUmar ibn al-Khaṭṭab RA, conquered Jerusalem and it was time to pray, he said to Bilāl, ‘O Bilāl, call the adhān, may Allah have mercy on you.’ Bilāl replied, ‘O Commander of the Faithful, by Allah I never wanted to call the adhān again after the Messenger of Allah ﷺ, but I will obey you for this prayer alone.’ When Bilāl made the call and the Companions RA heard his voice, they remembered the Prophet ﷺ and wept long and hard. But none of the Companions wept longer or harder that day than Abū ʿUbayda and Muʿādh ibn Jabal, until ʿUmar said to them, ‘That is enough, may Allah have mercy on you both!’ Bilāl never called the adhān again, save for one occasion when our master Ḥasan and Ḥusayn RA begged him to do so when he came to Medina.’<sup>37</sup></span></p> <span lang=EN-GB style='font-size:12.0pt;line-height:107%;font-family:"Arial",sans-serif'><br clear=all style='page-break-before:always'> </span> <p class=MsoNormal align=left dir=LTR style='margin-bottom:8.0pt;text-align: left;line-height:107%'><span lang=EN-GB> </span></p> <p class=Title2 dir=LTR><span lang=EN-GB>Notes</span></p> <p class=MsoListParagraphCxSpFirst align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>1.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Zurqānī, Sharḥ al-Mawāhib, 1/356.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>2.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>That is, between Bāb Jibrīl and Bāb al-Baqīʿ on the eastern side of the Prophet’s ﷺ Mosque as it is now.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>3.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>ʿAllāma Aḥmad ibn ʿAbd al-Ḥamīd al-ʿAbbāsī, ʿUmdat al-akhbār fī Madīnat al-Mukhtār, p. 414.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>4.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>A mirbad is an open space used for drying out dates.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>5.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, nos. 428, 1868, 2106, 2771, 2774, 2779, 3932), Muslim (Ṣaḥīḥ, no. 524).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>6.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Around 30 x 35 metres.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>7.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>So the wall of the Mosque was about 1.5m tall, or about the average height of a man.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>8.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bayhaqī (Dalāʾil al-Nubuwwa, 2/542), Wafāʾ al-Wafā (1/339).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>9.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>He meant that the Hour was nigh. Reflect on this lesson of modesty and constant vigilance, and then think of how we take so long with our buildings and compete for worldly goals.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>10.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Musnad al-Firdaws (4136), Ṭabaqāt Ibn Saʿd (1/240).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>11.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The khabkhaba was a kind of tree which grew in this orchard so that it was named after it, like the orchard of Gharqad (boxthorn).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>12.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā, 1/334.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>13.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī, Ṣaḥīḥ, 3906. That is, this carrying we are doing now is more righteous and purer than the loads of dates and raisins that the merchants bring from Khaybar.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>14.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā, 1/333.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>15.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Saʿd, Ṭabaqāt, 5/552.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>16.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Ḥibbān, Ṣaḥīḥ, 2/224.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>17.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Haythamī, Majmaʿ al-Zawāʾid, 2/9; he attributes it to Imam Aḥmad.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>18.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Muʿjam al-Kabīr, 521.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>19.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The word here is wafra, meaning the hair that reaches the earlobe.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>20.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī, Ṣaḥīḥ, 447. This was a miracle of the Prophet ﷺ, for ʿAmmār died just as the Messenger of Allah ﷺ had described it, and the last thing to enter his belly was a drink of milk.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>21.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Around 50m.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>22.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Around 45 x 50m.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>23.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Ṭabarānī, al-Muʿjam al-Kabīr, 521.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>24.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Aḥmad, Musnad, 2/381.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>25.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 669, 813, 2016, 2018, 2027, 2036, 2040), Muslim (Ṣaḥīḥ, 1167), Abū Dāwūd (Sunan, 1382).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>26.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū Dāwūd, Sunan, 458.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>27.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bayhaqī, al-Sunan al-Kubrā, 4111.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>28.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Khuzayma, Ṣaḥīḥ, 2/271, no. 1289.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>29.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū Dāwūd (Sunan, 461), al-Tirmidhī (Sunan, 2916).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>30.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū Dāwūd, Sunan, 460.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>31.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Isāba, 7/35.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>32.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Usud al-Ghāba, 2/328.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>33.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū Dāwūd, Sunan, 498.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>34.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span style='font-family:"KFGQPC Uthman Taha Naskh"'>‘</span><span lang=EN-GB>Finer’ [andā] here means that his voice was louder, carried further, and was sweeter and more beautiful.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>35.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū Dāwūd, Sunan, 499.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>36.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>ʿAbd al-Razzāq, Muṣannaf, 1775.</span></p> <p class=MsoListParagraphCxSpLast align=left dir=LTR style='margin-bottom:8.0pt; text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>37.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Sīra al-Ḥalabiyya, 2/309. (Translator’s note: for an account of this story, see Imam ʿAbdullāh Sirājuddīn, Our Master Muḥammad (English translation, Sunni Publications 2011), vol. 2, p. 254.</span></p> <p class=MsoNormal align=left dir=LTR style='margin-bottom:8.0pt;text-align: left;line-height:107%'><span lang=EN-GB> </span></p> <span lang=EN-GB style='font-size:12.0pt;line-height:107%;font-family:"Arial",sans-serif'><br clear=all style='page-break-before:always'> </span> <p class=MsoNormal align=left dir=LTR style='margin-bottom:8.0pt;text-align: left;line-height:107%'><span lang=EN-GB> </span></p> <p class=MsoTitle dir=LTR><span lang=EN-GB>Chapter Two – The Pillars of the Holy Mosque of the <br> Prophet ﷺ</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>First, the cardinal directions need to be established, because they will be frequently mentioned in the course of describing the key sites within the Holy Mosque of the Prophet ﷺ. Now if you stand anywhere in Medina with your face towards the Qibla—that is, the Kaʿba in Mecca—then south is approximately straight ahead. This allows you to determine the other directions:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>West is on your right,</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>East is on your right, and</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>North is directly behind you. (See Fig. 16)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Note: the Green Dome occupies the southeast corner of the Holy Mosque of the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>(See Figures 16 and 17).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When the Messenger of Allah ﷺ emigrated from Mecca to Medina, he ﷺ built his Mosque with bricks1 and made its pillars and supports from palm trunks, which were later called asāṭīn, usṭuwānāt or aʿmida [all of which mean ‘pillars’].</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=283 height=133 id="Picture 9" src="book_doc_23082024_files/image015.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 15: A map of the cardinal directions.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When the Muslim population rose, the Prophet ﷺ extended his Mosque after the Conquest of Khaybar, and added two more pillars to the west and five to the north. In the current Mosque, the limits of the Mosque as it was at the time of the Prophet ﷺ are delineated on the south by the brass gate containing the Niche up to the bounds of the first open courtyard, and from the Enclosure up to the pillars upon which is written, ‘This is the western limit of the Prophet’s ﷺ Mosque.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=491 height=303 id="Picture 10" src="book_doc_23082024_files/image016.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 16: The Holy Mosque of the Prophet ﷺ from the southwest, with the Green Dome visible in the southeast corner.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=492 height=313 id="Picture 11" src="book_doc_23082024_files/image017.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 17: the Holy Mosque of the Prophet ﷺ from the west.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB> </span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB> </span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=374 height=299 id="Picture 12" src="book_doc_23082024_files/image018.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 2: A plan of the Holy Mosque of the Prophet ﷺ.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=369 height=359 id="Picture 13" src="book_doc_23082024_files/image019.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 1.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Key:</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – the Blessed Gate; 2 – the Qaitbay wall; 3 – the house of Sayyida Fāṭima al-Zahrāʾ; 4 – the western wall of the enclosure; 5 – the Blessed Rawḍa; 6 – the Niche; 7 – the Pulpit; 8 – the line of usṭuwānas marking the western limit of the Mosque of the Prophet ﷺ at the time of the Emigration; 9 – the line of usṭuwānas marking the northern limit of the Mosque of the Prophet ﷺ at the time of the Emigration.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Along with the Mosque, the Prophet ﷺ built two houses for his wives, our ladies Sawda and ʿĀʾisha , which were joined to the Mosque. Thenceforth, whenever he married a new wife, the Prophet ﷺ would build a house for her, so that in the end there were nine houses joined to the Mosque on the eastern side, beginning with that of our lady Ḥafṣa at the southern end, and then that of our lady Sawda, then our lady ʿĀʾisha, and ending with the houses of our ladies Ṣafiyya and Maymūna at the northern end, which was beyond the limits of the Mosque at the time of the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Mosque had three doors: Bāb Jibrīl, Bāb al-Raḥma and another door at the southern end. The extension of our master ʿUmar ibn al-Khaṭṭāb RA brought the total number of doors to six. The extensions of al-Walīd and al-Mahdī brought the total number of doors to twenty.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Mosque contains several pillars that serve as landmarks for specific events, such as those of Sayyida ʿĀʾisha, Tawba, Sarīr, Ḥaras and Mukhallaqa, all of which are in the Blessed Rawḍa between the Prophet’s ﷺ house and his pulpit. (See Figures 19 and 20 (Models 1 and 2).)</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=397 height=229 id="Picture 14" src="book_doc_23082024_files/image020.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 2.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Key:</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – the Blessed Rawḍa; 2 – Bāb Tawba, in the southern wall of the Enclosure; 3 – the Qaitbay wall; 4 – the wall of ʿUmar ibn ʿAbd al-ʿAzīz; 5 – the wall of the Blessed Chamber; 6 – the Blessed Maqāms, which are not raised above the ground; 7 – the usṭuwāna where ʿAlī and Fāṭima were married, in the house of Fāṭima al-Zahrāʾ; 8 – Bāb Ḥujurāt, in the western wall of the Enclosure; 9 – Bāb Tahajjud, in the northern wall of the Enclosure; 10 – the Prophet’s ﷺ Niche of Tahajjud; 11 – Bāb Sayyida Fāṭima al-Zahrāʾ, in the eastern wall of the Enclosure; 12 – the limit of the Mosque as it was right after the Emigration; 13 – the limit of the Mosque as it was after the Khaybar extension.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When the Prophet ﷺ passed away to the Supreme Companion, he was buried in the chamber of our lady ʿĀʾisha RA. The extension of al-Walīd brought the houses of the Mothers of the Believers within the Mosque, apart from the chamber of our lady ʿĀʾisha RA, around which was built a five-cornered wall known as Ḥāʾiz ʿUmar ibn ʿAbd al-ʿAzīz. Sultan Baybars of Egypt built a wooden enclosure around this five-cornered wall and the house of our lady Fāṭima al-Zahrāʾ RA, which was then renovated by the Egyptian Sultan Qaitbay; this is the Enclosure that remains today.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Inside the Enclosure are a number of well-known pillars, such as Murabbaʿat al-Qabr, Ṣundūq, Tahajjud, and the Muwājahat al-Zawr..</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Holy Mosque of the Prophet ﷺ contains several pillars, which may be called sawārī, aʿmida, asāṭīn or usṭuwānāt; what is meant by them are the supports which hold the roof of the Mosque up. At the time of the Prophet ﷺ, they were made of palm trunks; and over the ages, the Muslims continued to preserve the positions of these trunks and build new pillars in their places whenever the old ones wore out. This continued until we arrived at the present state of the pillars. Now because every one of these trunks had a history to it, and its position was linked to a given event from the time of the Prophet ﷺ, each pillar came to have a special significance in Islamic history.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In the current Mosque, each pillar is distinguished by its shape and colour, and each group of pillars has a special mark to indicate a specific place in the Mosque at the time of the Prophet ﷺ and its first extensions under our master ʿUmar ibn al-Khaṭṭāb RA, our master ʿUthmān ibn ʿAffān RA and the Umayyad Caliph al-Walīd ibn ʿAbd al-Malik. As for the rest of the current Mosque, it contains pillars coated with white marble with no engravings or colours (see Map 3 and Model 3).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=378 height=289 id="Picture 15" src="book_doc_23082024_files/image021.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 3.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Key:</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – Bāb Tawba in the southern wall of the Enclosure; 2 –the Qaitbay wall; 3 – the wall of ʿUmar ibn ʿAbd al-ʿAzīz; 4 – the wall of the Prophet’s ﷺ Chamber; 5 – the Ṣundūq pillar; 6 – the Murabbaʿat al-Qabr pillar (Maqām Jibrīl); 7 – the pillar of Muwājahat al-Zawr; 8 – the house of our lady Fāṭima al-Zahrāʾ; 9 – Bāb Tahajjud, in the northern wall of the Enclosure; 10 – the Blessed Rawḍa; 11 – the Niche; 12 – the Pulpit; 13 – the northern limit of the Prophet’s ﷺ Mosque (after Khaybar); 14 – the pillars of the Mosque at the time of the Emigration; 15 – the line of pillars at the western limit of the Mosque (after Khaybar); 16 – the pillars added during the extensions of ʿUmar RA, ʿUthmān RA and al-Walīd; 17 – the first uncovered courtyard.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>There are nineteen pillars in the Blessed Rawḍa, in four horizontal rows each containing five pillars, and five vertical rows each containing four pillars. The pillars of the Rawḍa are all coated with white marble and decorated with engravings and verticle rectangles that are either brown or empty. At the time of the Emigration, the Mosque of the Prophet ﷺ contained the Rawḍa and its pillars alongside two rows of pillars on the western side and two rows to the north; these pillars are now coated with white marble and decorated with vertical lines of gold. When the Prophet ﷺ extended his Mosque after the Conquest of Khaybar, he added three more pillars to the west and five to the north, which are now cream-coloured without any engravings. Our master ʿUmar ibn al-Khaṭṭāb RA then added two rows of pillars to the west and one row to the south, which now are the same colour as the aforementioned ones. Our master ʿUthmān ibn ʿAffān RA added another row to the west and one to the south. Al-Walīd ibn ʿAbd al-Malik added two rows to the south, and incorporated the houses of the Mothers of the Believers into the Mosque.</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>The Types of Pillars in the Mosque of the Prophet ﷺ</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>First pillar type</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=103 height=242 id="Picture 16" src="book_doc_23082024_files/image022.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig 47</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Description: coated with marble without any engraving or colour (see Fig. 47).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Number and location: all the pillars in the Mosque added after the extension of al-Walīd ibn ʿAbd al-Malik.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Significance: they are found throughout the current Mosque, apart from what existed at the time of the Prophet and the first extensions (of ʿUmar RA, ʿUthmān RA and al-Walīd) on the western and southern sides. Observe that the white marble is topped by a brass capital above which is a grey abacus on every pillar that was added by the latest Saudi extension under King ʿAbd al-ʿAzīz. The capitals are pink on the pillars added during the less recent extensions such as that of al-Mahdī, al-Majīd and the first Saudi extension.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=400 height=306 id="Picture 17" src="book_doc_23082024_files/image023.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 3: A non-scale plan of the pillars in the Mosque.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>Second pillar type</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=139 height=277 id="Picture 18" src="book_doc_23082024_files/image024.png"></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Description: coated in white marble with a repeating pattern of vertical rectangles coloured brown with small white circles in the middle. The base of the pillar has a repeating motif of a vertical black rectangle.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Number and location: the second row of pillars in the Blessed Rawḍa, which is one of the four rows of pillars in front of the Niche.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Significance: they show where the Rawḍa is, since strictly speaking the Rawḍa only covers the areas between the Pulpit and the house of ʿĀʾisha RA.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>Third pillar type</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=135 height=227 id="Picture 19" src="book_doc_23082024_files/image025.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig 48</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Description: coated in white marble with a repeating patterns of vertical empty rectangles with green or yellow borders, each with a small black circle in the middle. The base of the pillar has a repeating motif of vertical empty rectangles with green or black borders (Fig. 48).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Number and location:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>There are thirty-one of these pillars. Nineteen of them are located in the front row of pillars in the Rawḍa, next to the row with the white marble and brown rectangles (no. 2 in picture). Another is north of the pillar on which is written ‘The Pillar of Wufūd.’ A row of seven of these pillars runs south from behind the Blessed Pulpit to the end of the Blessed Gate. Two more pillars are on either side of Bāb Tawba on the southern wall of the Enclosure in the Blessed Gate. Two more are to the south of the Enclosure.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Significance: they indicate the Blessed Rawḍa as it lies between the Pulpit and all the houses of the Mothers of the Believers.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>Fourth pillar type</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=143 height=246 id="Picture 20" src="book_doc_23082024_files/image026.png"></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Description: similar to the previous pillars (nos. 2 and 3) except for the green circle with gold trim on the upper half, on which the name of the pillar is written in gold, as in, ‘This is the Pillar of ʿĀʾisha’, ‘This is the Pillar of Lubāba, known as the Pillar of Tawba’, ‘This is the Pillar of Ḥaras’, ‘This is the Pillar of Sarīr’, ‘This is the Pillar of Wufūd’ and ‘This is the Pillar of Mukhallaqa.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Number and location: six pillars in the Blessed Rawḍa, some of which have had their position changed, as will be explained in detail later.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=403 height=246 id="Picture 21" src="book_doc_23082024_files/image027.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 19: A view of the Blessed Rawḍa, showing:</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – white marbled pillars with the repeating pattern of brown vertical rectangles with yellow circles in the middle, and rectangles on the base.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>2 – white marbled pillars with the repeating pattern of empty vertical rectangles with green or yellow borders and black circles in the middle, and empty vertical rectangles with green or black borders on the base.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Significance: every pillar bears a unique name indicating a date of a historical event that occurred during the time of the Prophet .</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>Fifth pillar type</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Description: cream pillars with vertical gold-yellow lines with rosettes in the middle. These pillars are called ‘The Brocaded Pillars’ [al-usṭuwānāt al-muqaṣṣaba]. (See Fig. 49)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Number and position: two rows west and two rows north of the pillars of the Blessed Rawḍa.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=391 height=263 id="Picture 22" src="book_doc_23082024_files/image028.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 20: Pillars with unique names, each one coated in white marble with a green circle with gold trim on the upper half with the name of the pillar written in gold, as in, ‘This is the Pillar of ʿĀʾisha.’ This picture was taken before the most recent extension of the Holy Mosque of the Prophet ﷺ, when the pillars were dark brown; they are now cream.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Significance: they show where the rest of the Mosque was at the time of the Prophet , aside from the Blessed Rawḍa. At that time, this part of the Mosque was roofed, and the top of the rosette shows the height of the roof of the Prophet’s Mosque when it was first built, while the gold lines show the height of the roof after the Khaybar extension.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>Sixth pillar type</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=127 height=219 id="Picture 23" src="book_doc_23082024_files/image029.png"></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Description: cream-coloured pillars without any gold lines, with gold bands in the middle and topped with gilded brown capitals (see Fig. 50).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Number and location: two rows west and four rows south of the aforementioned pillars (no. 5).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Significance: they show the extended part of the Mosque after Khaybar, and also the part that was unroofed at the time of the Prophet .</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>Seventh pillar type</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=231 height=170 id="Picture 24" src="book_doc_23082024_files/image030.png"></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Description: cream-coloured pillars topped by gold bands without capitals, each pillar having at its end two protrusions to mark the position of the two stones that used to mark the limit of the Mosque from the north.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Number and location: a row of ten pillars at the end of the northern pillars.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Significance: they show the northern limit of the Mosque at the time of the Prophet , after the Khaybar extension.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=255 height=386 id="Picture 25" src="book_doc_23082024_files/image031.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 21: A view of the Blessed Rawḍa, showing:</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – pillars coated in white marble with repeating patterns of brown vertical rectangles with small yellow circles in the middle, and black rectangles on the base.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>2 – pillars coated in white marble with repeating patterns of empty vertical rectangles with green or yellow borders and black circles in the middle, and empty vertical rectangles with green or black borders on the base.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>3 – pillars coated with white marble with repeating patterns of vertical gold lines with rosettes in the middle (the Brocaded Pillars).</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>Eighth pillar type</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=135 height=239 id="Picture 26" src="book_doc_23082024_files/image032.png"></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Description: cream-coloured pillars topped with gold bands and gold and green capitals upon which is written in gold: ‘Limit of the Prophet’s Mosque.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Number and location: a row of eleven pillars at the end of the western pillars, which is the fifth row for someone who goes in from Bāb Raḥma and head towards Bāb Nisāʾ, and the fifth row counting from the Pulpit to the west.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Significance: shows the western limit of the Mosque at the time of the Prophet after the Khaybar extension.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=162 height=246 id="Picture 28" src="book_doc_23082024_files/image033.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 22: The Mosque before the latest extension, when the pillars were dark brown; they are now cream. The picture shows:</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – pillars without any yellow-gold lines, with gold bands in the middle and topped with gilded brown capitals.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>2 – pillars topped with gold bands and green capitals upon which is inscribed in gold: ‘The limit of the Prophet’s ﷺ Mosque’, indicating the western bound of the Prophet’s ﷺ Mosque.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>The Numbers of the Pillars of the Holy Mosque of the Prophet ﷺ</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>We should now give the numbers of the pillars in the Mosque, since this is of great importance in determining the key locations therein, and recognising the locations of the houses of the Mother of the Believers and the Companions , as well as many sites that are related to events from the Prophet’s life. These numbers are only present on the pillars that existed at the time of the Prophet and the first extensions; that is, those of ʿUmar, ʿUthmān and al-Walīd (see Map 5, Models 4 and 5).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The locations of the number on each pillar</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The numbers are written on plaques on the south faces of the pillars (that is, facing towards the Qibla), under the brass circle on the lower third of each pillar.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>How the Number Scheme Works</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=303 height=267 id="Picture 27" src="book_doc_23082024_files/image034.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 4: The numbers of the pillars in the Holy Mosque of the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The numbers go from 1 to 165.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Number 1 is at Bāb Raḥma, and the numbers follow south (2, 3, 4…) up to near to Bāb Salām, ending with number 9 at the southern end of the Mosque as it was at the time of the Prophet .</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Number 10 starts from the Bāb Raḥma side again, and then numbers 11–19 follow up to the southern end of the Mosque as it was at the time of the Prophet .</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Number 20 starts from the Bāb Raḥma side again, and then numbers 21–29 follow up to the southern end of the Mosque as it was at the time of the Prophet .</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Thus numbers 10, 20, 30, 40 and so on up to 140 run from west to east from the Bāb Raḥma side up to the Bāb Nisāʾ side, at the southern end of the Mosque as it was at the time of the Prophet .</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Numbers 9, 19, 29, 39, 49 and so on up to 129 run from west to east near Bāb Salām at the southern end of the Mosque as it was at the time of the Prophet up to the western wall of the Enclosure.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The pillars that run from near Bāb Salām to Bāb Baqīʿ go from west to east: 151, 152, 153 and so on up to 165, which is at Bāb Baqīʿ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Notice that a few pillars do not have numbers on them, such as those attached to the Enclosure; though unmarked, they are numbers 142–149.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Notice that the pillars on the brass gate demarking the southern limit of the Mosque do not have numbers on them, nor are they part of the current number scheme.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Notice that pillar 10 is not lined up with numbers 11–19, nor is number 20 lined up with numbers 21–29.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Knowledge of the numbers of the pillars in the Mosque allows one to recognise several important sites. For example, the numbers where the Prophet would often pray are 119, 129 and 115; the location of the house of our master Abū Bakr al-Ṣiddīq RA is 48; the house of our master ʿAmmār ibn Yāsir k is at the second pillar on the right when entering from Bāb Salām, number 152; the house of our master ʿAbbās ibn ʿAbd al-Muṭṭalib RA is at numbers 154, 155 and 156; the house of our master Jaʿfar ibn Abī Ṭālib RA is at numbers 156 and 157; the houses of our masters Usāma ibn Zayd and Zayd ibn Ḥāritha were to the east of these houses; and so on.<br clear=all style='page-break-before:always'> </span></p> <p class=Title2 dir=LTR><span lang=EN-GB>Notes</span></p> <p class=MsoListParagraph dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>1.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Labin literally means bricks made of unfired clay.</span></p> <span lang=EN-GB style='font-size:12.0pt;line-height:107%;font-family:"Arial",sans-serif'><br clear=all style='page-break-before:always'> </span> <p class=MsoNormal align=left dir=LTR style='margin-bottom:8.0pt;text-align: left;line-height:107%'><span lang=EN-GB> </span></p> <p class=MsoTitle dir=LTR>Chapter Three – The Blessed Rawda</p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Messenger of Allah ﷺ described several places on earth as being part of Paradise, such as Mt Uḥud, Mt Warqān, Gharas Well, Baṭḥān Valley and others. But the Blessed Rawḍa of the Prophet ﷺ has the most hadiths and authentic texts affirming that it is without doubt a part of Paradise, both during our worldly lives and in the Hereafter.</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>The virtue of the Blessed Rawḍa</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The scholars have relied, in their determination of the exact location of the Blessed Rawḍa, on the words of the Messenger of Allah ﷺ: ‘What lies between my house and my pulpit is a meadow [rawḍa] of Paradise.’<sup>1</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This hadith is one of the several mass-transmitted hadiths indicating that the Rawḍa is part of Paradise, and by which some Mālikīs have deduced that Medina is superior to Mecca inasmuch as part of it is actually in Paradise while this has not been related about any part of Mecca. Ibn ʿAbd al-Barr (Allah have mercy on him) said in al-Tamhīd, ‘Our fellows [in the Mālikī school] have cited this hadith as proof that Medina is superior to Mecca.’<sup>2</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Prayer in the Rawḍa is superior to prayer anywhere else in the Mosque, except for the five obligatory prayers, for which it is better to pray in the front row. Ibn al-Qāsim said, ‘The best places to pray supererogatory prayers in his ﷺ Mosque are the Mukhallaqa pillars [that is, the pillars by the Niche, which is in the Rawḍa]; as for the obligatory prayers, the front row is best.’<sup>3</sup></span></p> <p class=Title2 dir=LTR><span lang=EN-GB>What does it mean that the Rawḍa is a meadow of Paradise?</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The scholars differed as to what this means, having three different views:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>1 – That this is a comparison; that is, that this place is like a meadow of Paradise. Now this opinion must be rejected, because in all the hadiths of the Prophet ﷺ—who did not speak from caprice—on this issue, no language suggesting comparison is ever used.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>2 – That this is a metaphor; that is, that prayer in this place leads one to Paradise, just as when you pass by a circle of invocation, you are passing by a meadow of Paradise according to the hadith ‘When you pass by the meadows of Paradise, graze.’<sup>4</sup> Likewise, battlefields are from Paradise according to the hadith ‘Paradise is beneath the shade of swords.’<sup>5</sup> To understand it this way would mean it was metaphorical. Now this opinion should also be rejected, for the following reasons:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>(a) – Worship in any place leads to Paradise, and not only worship in the Blessed Rawḍa.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>(b) – Were this to be interpreted as a metaphor, this place would not have a special significance such as would merit the Prophet’s ﷺ repeated mention of it in these terms, as is shown by the many hadiths about it.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>3 – The soundest opinion is that the hadith should be understood literally: the Rawḍa is really a piece of Paradise. This opinion has two interpretations:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The first interpretation is that this place will be transported to Paradise of the Day of Resurrection and become one of its meadows, like the palm trunk that pined for the Prophet ﷺ. This is the position al-Samhūdī chose after presenting all the divergent views of the scholars on the hadith. He said, ‘The latter opinion is the strongest in my view; it was also the opinion of Ibn al-Najjār. Mālik, too, took the hadith to mean that it is literally a meadow of Paradise which will be transported to Paradise, and that it is not like the rest of the world, which will pass away and cease to exist. Many scholars concurred with this.’<sup>6</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The second interpretation is that this place was taken from Paradise in the first place, like the Black Stone, and will be returned to it. This is supported by the fact that the legs of the Pulpit that delineates the Rawḍa are, according to the Truthful Prophet ﷺ, firmly planted in Paradise. This is stated in the hadith related by our lady Umm Salama RA, ‘The legs of my pulpit are firmly planted’<sup>7</sup> in Paradise.’<sup>8</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This is the correct opinion; and it is not beyond the power of Allah ﷻ to do this. Just as Allah ﷻ honoured our master Abraham by transporting the Black Stone to him from Paradise, he honoured our master Muḥammad ﷺ by transporting his Rawḍa to him from Paradise; and the station of our Prophet ﷺ is higher, and more complete.’<sup>9</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ḥāfiẓ Ibn Ḥajar also deemed this opinion to be the soundest one, for the following reasons:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>1 – Things should be only be interpreted metaphorically if they have to be, and in this case there is no pressing reason not to understand the words literally.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>2 – Because of the high station of the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>3 – Because the Prophet ﷺ and his forefather Abraham shared a special resemblance in this regard: the Friend of Allah was given a stone from Paradise, and the Beloved of Allah ﷺ was given a meadow from Paradise.’<sup>10</sup></span></p> <p class=Title2 dir=LTR><span lang=EN-GB>The bounds of the Blessed Rawḍa</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The scholars have relied, in their determination of the exact location of the Blessed Rawḍa, on the words of the Messenger of Allah ﷺ: ‘What lies between my house and my pulpit is a meadow of Paradise.’<sup>11</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In the current Mosque, the location of the Rawḍa is show by pillars whose middle and lower sections are coated in white marble on which are patterns of rectangles of various colours. This is because the Ottoman Sultan Selim II coated the pillars of the Rawḍa with marble to mark its bounds and make them clear to visitors. There are thirty-one of these pillars.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>However, there are several opinions about the bounds of the Rawḍa, which can be recognised by observing the differing distribution and appearance of these pillars, as follows:</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>1 – The first opinion considers the words ‘My house’ in the hadith to mean the chamber of our lady ʿĀʾisha RA only, which would put the Blessed Rawḍa between the chamber of our lady ʿĀʾisha RA (exactly) and the Pulpit. This opinion is supported by the narration attributed to our master Abū Saʿīd al-Khudrī RA in which the Messenger of Allah ﷺ said, ‘My pulpit sits on a watered bank of Paradise, and what lies between the pulpit and the house of ʿĀʾ pul is a meadow of Paradise.’<sup>12</sup> Our master Jābir ibn ʿAbdullāh RA also reported that the Messenger of Allah ﷺ said, ‘What lies between my pulpit and my chamber is a meadow of Paradise.’<sup>13</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This area is now shown by pillars coated in white marble with repeating patterns of brown vertical rectangles with small yellow circles in the middle, and black rectangles on the bases (see Fig. 22).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>These pillars delineate a single row of four pillars in front of the Niche; that is, the second row of the Blessed Rawḍa after the brass gate, namely pillars no. 129, 119, 109 and 99 (see Figs. 22, 23, 24, Map 6, Model 6).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This opinion is contradicted by the fact that it would mean that the Niche—which is where the Prophet ﷺ prayed—is not part of the Rawḍa, since the Niche is south of these pillars. Yet the only thing from which the Rawḍa draws its virtue is how honoured it was to be the place the Messenger of Allah ﷺ pressed down his forehead and prostrated to his Lord .</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB><img width=492 height=245 id="Picture 29" src="book_doc_23082024_files/image035.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 5: The bounds of the Rawḍa according to the first opinion are shown by the purple pillars; the bounds according to the second position are shown by the white pillars.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – The Sarīr Pillar; 2 – the Murabbaʿat al-Qabr Pillar; 3 – the Wufūd Pillar.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>2 – The second opinion relies on the hadith of the Prophet ﷺ ‘What lies between my grave and my pulpit is a meadow of Paradise’,’<sup>14</sup> which would suggest that the words ‘my house’ in the first hadith refer to the end of the Blessed Chamber of the Prophet ﷺ containing the Blessed Grave. It is known that during the life of the Prophet ﷺ, the house of our lady ʿĀʾisha RA ended at the Ḥaras Pillar; but after the Prophet’s ﷺ passing, several walls were made around the house, and it was enlarged to the north during the extensions of ʿUmar ibn ʿAbd al-ʿAzīz and others until its final limit was at the Murabbaʿat al-Qabr Pillar inside the Enclosure, which is level with the Wufūd Pillar on the outside.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=254 height=390 id="Picture 30" src="book_doc_23082024_files/image036.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 23: A view of the Blessed Rawḍa according to the position that it extends from the Prophet’s ﷺ Pulpit to the room of our lady ʿĀʾisha. The picture shows: 1 – the row of white pillars with repeating patterns of brown vertical rectangles with small yellow circles in the middle, and black rectangles on the bases; 2 – the Sarīr Pillar; 3 – the wall of the Enclosure.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>The picture was taken before the latest extension to the Mosque, when the pillars were dark brown; they are now cream.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This means that this hadith is a miracle of the Prophet ﷺ, since before his passing he determined where the Blessed Rawḍa would be for his community. This is a great feat of his ﷺ, since Allah ﷻ conceals from people the places where they will die, as He says, (No soul knows in what land it shall die) [31:34]; but He ﷻ informed the Prophet ﷺ of the place where he would die and where his grave would be. This is supported by the hadith of ʿĀʾisha, who said, ‘In his illness, the Messenger of Allah ﷺ would ask, ‘Where shall I be today? Where shall I be tomorrow?’ waiting for the day of ʿĀʾisha. When it was my day, Allah took him while he was in my lap, and he was buried in my house.’<sup>15</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=346 height=351 id="Picture 31" src="book_doc_23082024_files/image037.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 4: The bounds of the Rawḍa according to the position that it is between the Pulpit and the house of our lady ʿĀʾisha only the first opinion).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – The wall of the house of our lady ʿĀʾisha (the Chamber); 2 – the Blessed Pulpit; 3 – the row of white pillars with brown rectangles; 4 – the dome on top of the house of our lady ʿĀʾisha; 5 – the Prophet’s ﷺ Niche; 6 – the southern wall of the current Mosque and the ʿUthmānī Niche; 7 – the western wall of the Enclosure; 8 – the northern wall of the Enclosure.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This position holds that the Rawḍa also includes what lies to the north of the Pulpit, since the Pulpit and its surroundings are in Paradise according to the Prophet’s ﷺ words ‘The legs of my pulpit are firmly planted in Paradise’<sup>16</sup> and his ﷺ words ‘My pulpit sits on a watered bank of Paradise’<sup>17</sup> and his ﷺ words ‘What lies between my house and my pulpit is a meadow of Paradise, and my pulpit is above my pool [ḥawḍ].’<sup>18</sup> Given this, the Blessed Rawḍa covers what is parallel to the end of the Chamber to the north opposite the Wufūd Pillar, up to what is parallel to the north of the Blessed Pulpit at the start of the mukabbiriyya, the white marble building that the muezzins climb to give the call to prayer’<sup>19</sup> (see Figs. 24 and 25, Maps 5 and 7, Model 8). This is the most widely held opinion concerning the bounds of the Blessed Rawḍa.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This opinion is clarified, and this part of the Rawḍa is shown, by the white marble pillars decorated with patterns of empty vertical rectangles with green or yellow borders with small black circles in the middle, and empty rectangles with green or black borders on the base (Fig. 24). There are three rows of these pillars, one to the south of the pillars described in the first opinion above (the white ones with the brown rectangles), and two rows to the north of them. One side of this part of the Mosque is currently distinguished by light green rugs (the rest of the rugs in the Mosque are red). This area contains nineteen pillars and is 22 metres in length (from east to west), containing five rows of pillars (vertically), the first parallel to the Blessed Pulpit on the east. It is around 15 metres in breadth (from south to north), and contains four rows of pillars (horizontally). The surface of this area is around 330m². This area is bordered on the west by the row of Pillars 97, 98 and 99, and on the north by the row of Pillars 97, 107, 117 and 127.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB><img width=492 height=247 id="Picture 32" src="book_doc_23082024_files/image038.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 24: A side of the Rawḍa according to the position that it extends from the Pulpit to the room of our lady ʿĀʾisha.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – the Blessed Pulpit; 2 – the row of white pillars with brown rectangles; 3 – the Sarīr pillar; 4 – the western wall of the Enclosure</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB><img width=492 height=375 id="Picture 33" src="book_doc_23082024_files/image039.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 7: The borders of the Rawḍa according to the view that it is between the Pulpit and the Grave, i.e. the Chamber (the second opinion).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – The dome above the Chamber; 2 – the wall of the Chamber; 3 – the wall of ʿUmar ibn ʿAbd al-ʿAzīz; 4 – the Qaitbay wall; 5 – the southern outer wall of the Enclosure and the Blessed Gate; 6 – the Murabbaʿat al-Qabr Pillar; 8 – the Pulpit; 9 – the Mukabbiriyya; 10 – the northern and western borders of the Rawḍa; 11 – the Niche; 12 – the house of our lady Fāṭima al-Zahrāʾ.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB style='background:yellow'>??</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 25: A photograph showing the Blessed Rawḍa according to the view that it extends from and includes what is parallel to the Pulpit on the north, up to the end of the house of lady ʿĀʾisha at the Wufūd Pillar. The picture shows: 1 – the Blessed Pulpit; 2 – the wall of the Enclosure at the Wufūd Pillar; 3 – the Mukabbiriyya, where the muezzins climb to give the call to prayer; 4 – light green rugs showing the bounds of the Rawḍa; 5 – the normal red rugs of the Mosque; 6 – a white marble pillar with brown rectangles; 7 – white marble pillars with empty rectangles, showing the Blessed Rawḍa; 8 – cream pillars with yellow-gold vertical lines with rosettes in the middle, (the Muqaṣṣaba Pillars), showing the area of the Mosque before the Khaybar extension.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Thus the borders of the Rawḍa are, according to this opinion, as follows:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>1 – The southern border is the brass gate that represents the southern wall of the Mosque at the time of the Prophet ﷺ. It contains the first row of pillars in the Blessed Rawḍa, and the Niche where the Prophet ﷺ used to pray.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>2 – The northern border is the end of the Chamber parallel to the pillar on which is written ‘This is the Wufūd Pillar.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>3 – The western border is what is parallel with the Blessed Pulpit on the north, up to the start of the Mukabbiriyya.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=377 height=279 id="Picture 34" src="book_doc_23082024_files/image040.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 6: The current positions of the famous pillars in the Holy Mosque of the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>4 – The eastern border is not the western wall of the Enclosure; rather, the border of the Blessed Rawḍa on the east is the eastern border of the Mosque as it was at the time of the Prophet ﷺ: the eastern wall of the Mosque at the time of the Prophet ﷺ was four cubits (two metres) inside the Enclosure on the east.’<sup>20</sup> Thus the eastern border of the Blessed Rawḍa is inside the wall of the Enclosure by the same amount. The Muslims were prevented from accessing this part of the Blessed Rawḍa when Sultan Baybars cut off part of the Rawḍa when he made an enclosure of wooden railings around the Blessed Chamber which later became the Enclosure as it is now, which was first made by Qaitbay. It would have been possible to put this railing on the eastern side of the Mosque, since this eastern part was neither part of the Blessed Rawḍa, nor part of the Mosque at the time of the Prophet ﷺ.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=329 height=397 id="Picture 35" src="book_doc_23082024_files/image041.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 8: The famous pillars in the Holy Mosque of the Prophet ﷺ.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – the Pulpit; 2 – the Niche; 3 – the Mukhallaqa Pillar; 4 – the Lady ʿĀʾisha Pillar; 5 – the Tawba Pillar; 6 – the Sarīr Pillar; 7 – the Ḥaras Pillar; 8 – the Wufūd Pillar; 9 – the Blessed Rawḍa; 10 – the Mukabiriyya; 11 – the western wall of the Enclosure; 12 – the Blessed Gate.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB> </span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB> </span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=376 height=281 id="Picture 36" src="book_doc_23082024_files/image042.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 9: The famous pillars of the Holy Mosque of the Prophet ﷺ.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – the Pulpit; 2 – the Niche; 3 – the Mukhallaqa Pillar; 4 – the Lady ʿĀʾisha Pillar; 5 – the Tawba Pillar; 6 – the Sarīr Pillar; 7 – the Ḥaras Pillar; 8 – the Wufūd Pillar; 9 – the Blessed Rawḍa; 10 – the Mukabbiriyya; 11 – the southern wall of the current Mosque and the ʿUthmānī Niche; 12 – the northern wall of the Enclosure and the Tahajjud Niche.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>So part of the Rawḍa is now inside the Enclosure, 2 x 15 metres in size, constituting the extent of the Rawḍa from south to north (Map 7). Thus the Rawḍa in which people pray today is not actually all of the Rawḍa of which the Prophet ﷺ spoke, but part of this Rawḍa is inside the western part of the Enclosure.</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>The pillars within the Blessed Rawḍa are:</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>1 – The Mukhallaqa Pillar (Fig. 26)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This was the pillar behind which the Prophet ﷺ would lead the Muslims in the five daily obligatory prayers after the Qibla was changed to the Blessed Kaʿba.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is also called the Ḥannāna Pillar, because it was erected in the spot formerly occupied by the date palm trunk that cried out [ḥanna] for the Messenger of Allah ﷺ, which he ﷺ used to lean upon when giving the sermon before the Blessed Pulpit was constructed, and towards which he used to pray the obligatory prayers.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=292 height=364 id="Picture 37" src="book_doc_23082024_files/image043.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 26: The Mukhallaqa Pillar, attached to the Niche.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is also known as the Muṭayyaba or Mukhallaqa Pillar because of how frequently it was perfumed with khalūq [a kind of perfume] or any kind of perfume [ṭīb] in general, because it was the place where the Prophet ﷺ prayed and had his niche. It is also said to have been given this name because the Prophet ﷺ saw some phlegm there one day, and grew angry and cleaned it off and ordered that it be perfumed, and thenceforth that place was always kept perfumed.’<sup>21</sup> Our master ʿAbdullāh ibn ʿUmar RA reported that the Messenger of Allah ﷺ saw some phlegm on the Qibla wall of the Mosque, and cleaned it off and perfumed the spot with khalūq.’<sup>22</sup> He also said, ‘The Messenger of Allah ﷺ prayed in the Mosque and saw some phlegm on the Qibla wall. When he had finished praying, he said, “When one of you prays in the mosque, he is engaged in intimate conversation with his Lord, and Allah—Blessed and Exalted is He—faces him with His Face. Let none of you spit towards the Qibla, nor to his right.” He then called for a stick and rubbed the phlegm off with it, and then called for some khalūq and applied it to the spot.’<sup>23</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Our master Jābir ibn ʿAbdullāh RA said, ‘The Messenger of Allah ﷺ came to us in this mosque of ours with an Ibn Ṭāb stalk’<sup>24</sup> in his hand. He noticed some phlegm on the Qibla wall and rubbed it off with the stalk, and then turned to us and said, “Who among you would like Allah to turn away from him?” We grew fearful at this. He then said, “Who among you would like Allah to turn away from him?” We grew ever more fearful. He then said, “Who among you would like Allah to turn away from him?” We said, “None of us, O Messenger of Allah!” He said, “Then know that when one of you stands to pray, Allah—Blessed and Exalted is He—is right in front of his face. Let him not spit in front of his face, nor to his right; let him spit to his left under his left foot, or into his sleeve if it comes to that.”’<sup>25</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is also known as the Muṣḥaf Pillar, because of the incident related by Imām Mālik ibn Anas, who said, ‘Al-Ḥajjāj ibn Yūsuf sent copies of the Qur’an to the major cities, and sent to Medina a large copy [muṣḥaf], which was kept in a box to the right of the pillar which was made to mark the Prophet’s ﷺ place of prayer.’<sup>26</sup> It would be opened every Friday and Thursday, and recited from after the dawn prayer.’<sup>27</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The virtue of the Mukhallaqa Pillar</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is related that after the Qibla was changed, the Prophet ﷺ prayed at ʿĀʾisha’s pillar for two or four months, and then moved to the Mukhallaqa Pillar and prayed there for several days. This became the place he would pray, and his Blessed Niche was built there.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ibn Zabāla narrated that the Prophet ﷺ prayed there for between ten and twenty days after the Qibla was changed.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Our master Salama ibn al-Akwaʿ used to aim for the place where the muṣḥaf was kept, and pray supererogatory prayers there. He said that the Messenger of Allah ﷺ used to prefer this spot, and the Pulpit was a yard or so from the Qibla spot.’<sup>28</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Yazīd ibn Abī ʿUbayd said, ‘Salama would aim to pray at the pillar where the muṣḥaf was kept. I said to him, “O Abū Muslim, why do I always see you praying at this pillar?” He replied, “I saw that the Prophet ﷺ would prefer to pray there.”’<sup>29</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-Marjānī narrated that the most preferred spot in the Mosque of the Messenger of Allah ﷺ to pray supererogatory prayers in the place where he ﷺ used to pray, by the Mukhallaqa Pillar.’<sup>30</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>Its current location:</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is the pillar affixed to the Niche at the back.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is in the first row of the pillars of the Blessed Rawḍa parallel to the southern wall of the Mosque at the time of the Prophet ﷺ, affixed to the brass wall.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is the second pillar on the east from the Blessed Pulpit, to the right when facing the Pulpit.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is one of the wide pillars of the Mosque, double the width of the other pillars.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>2 – The Pillar of Lady ʿĀʾisha (Fig. 27, 28, 29, 30, 31)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is named after our lady ʿĀʾisha RA because she related many hadiths about the virtue of this pillar. It is also known as the Emigrants Pillar because they would assemble there. It is also known as the Pillar of Lots, because of the hadith of ʿĀʾisha j: ‘If people knew the virtue of prayer at this pillar, they would draw lots for it.’ This is because the Prophet ﷺ prayed there for two or three months after the Qibla was changed, before moving on to the place where the Niche is now.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>One thing our lady ʿĀʾisha RA related about the virtue of this pillar is that the Messenger of Allah ﷺ said, ‘In the Mosque there is a place in front of this pillar—if the people knew of it, they would only pray there after drawing lots for it.’ There were a number of children of the Companions and the Emigrants there with her when she related this. They said to her, ‘O Mother of the Believers, where is it?’ She would not answer them, so they stayed with her for a while and then went out, whereupon ʿAbdullāh ibn al-Zubayr, the son of her sister Asmāʾ, went in. They said, ‘She will surely tell him where it is. Watch him in the Mosque and see where he prays.’ After a while he came out, and prayed at the pillar behind which his son ʿĀmir ibn ʿAbdullāh ibn al-Zubayr would [later] pray.’<sup>31</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is also narrated that ʿĀʾisha used to say, ‘If the people knew it, they would use divining arrows to vie for it’, and that she secretly divulged its location to Ibn al-Zubayr, who would often pray behind it thereafter.’<sup>32</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>According to Ibn al-Najjār, al-Zubayr ibn al-Ḥabīb said, ‘The Prophet ﷺ prayed the obligatory prayers there for ten-and-something days, and then moved on to his place of prayer as it is known today. He used to put it behind his back. Abū Bakr, ʿUmar, al-Zubayr, his son ʿAbdullāh and his son ʿĀmir all used to pray behind it, and the Emigrants of Quraysh used to assemble there. It was known as the meeting-place of the Emigrants.’<sup>33</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>One of the Followers related that our master Zayd ibn Aslam RA saw the imprint of the Messenger of Allah’s ﷺ forehead by this pillar, and saw the imprint of Abū Bakr al-Ṣiddīq’s RA forehead a little behind it, and then the imprint of ʿUmar’s RA forehead a little behind this.’<sup>34</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=269 height=386 id="Picture 38" src="book_doc_23082024_files/image044.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 27: The Pillar of ʿĀʾisha.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This confirms to us that Abū Bakr RA and ʿUmar RA were aware of the virtue of praying at this pillar. The noble narrator of this hadith, our master Zayd ibn Salama RA, saw the imprint of the Messenger of Allah’s ﷺ forehead in the earth, as this was before the Mosque was carpeted.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The virtue of our lady ʿĀʾisha’s Pillar</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The virtue of this pillar is based on how the Prophet ﷺ prayed there after the Qibla was changed for two or three months before moving to the place where the niche is now. It has been reported that supplications made there are answered.’<sup>35</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>Its current location:</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In the second row of the pillars of the Blessed Rawḍa from the front southern wall, in the same row as the Tawba Pillar and the pillar on which is written, ‘This is the Sarīr Pillar.’</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>To the west of the Tawba Pillar, with no divider in between.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In the third row of pillars to the east from the Blessed Pulpit, and in the third row to the west from the Enclosure.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>On its upper portion is written, ‘This is the Pillar of ʿĀʾisha.’</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is one of those pillars never changed from their original locations.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>3 – The Tawba Pillar (Fig. 28, 29, 30, 32)</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=282 height=368 id="Picture 39" src="book_doc_23082024_files/image045.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 28: The Tawba Pillar, with the Pillar of ʿĀʾisha to the west and the Sarīr Pillar after it to the east.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is also known as the Abū Lubāba Pillar, because it is the pillar to which our master Abū Lubāba ibn ʿAbd al-Mundhir RA tied himself after the Battle of Banū Qurayẓa, vowing to remain there until he died or until Allah relented to him for divulging the Prophet’s ﷺ secret.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is called the Tawba Pillar because Allah relented [tāba] to our master Abū Lubāba RA while he was tied there.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Prophet ﷺ would pray his supererogatory prayers there and go there after the dawn prayer, where the poor and needy would be waiting for him.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Abū Bakr said, ‘The Tawba Pillar is the one to which Abū Lubāba ibn ʿAbd al-Mundhir tied himself, and is not in line with the Qibla.’<sup>36</sup> That is, it is not parallel to the Niche.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The virtue of the Tawba Pillar</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Prophet ﷺ would keep his spiritual retreat [i¢tikāf] here before the Mosque was extended after Khaybar. ʿAbdullāh ibn ʿUmar RA related that when the Prophet ﷺ made a spiritual retreat, his bed would be laid down behind the Tawba Pillar.’<sup>37</sup> Al-Ṭabarānī added that this was on the side towards the Qibla, and that he would lean upon it.’<sup>38</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Prophet ﷺ would pray his supererogatory prayers there and go there after the dawn prayer, where the poor and needy would be waiting for him. Ibn Zabāla narrated that ʿUmar ibn ʿAbdullāh said, ‘The Prophet ﷺ prayed most of his supererogatory prayers behind it, and would go there after the dawn prayer, where the poor, the needy and the unfortunate, as well as the Prophet’s ﷺ guests and those who hearts were to be reconciled to Islam, and those who had nowhere to sleep but the Mosque, would be waiting for him. They would make a semicircle around it, and he would go to them from his place of prayer after the dawn prayer and recite to them whatever Allah had revealed to him that night, and converse with them. When the sun had fully risen, the people of eminence and social standing would come to see him, but would find no place to sit. They longed to see him, and he longed to see them as well, so Allah revealed, (Keep yourself patiently with those who call upon their Lord morn and eve, desiring His Countenance; let not your eyes turn away from them, desiring the adornment of the present life…) [18:28–29] When this was revealed about them, they said, “O Messenger of Allah, send them from us, and we shall be your companions and your brethren, and will never leave you.” Then Allah ﷻ revealed, (Cast not away those who call upon their Lord morn and eve, desiring His Countenance; you are not accountable for them in aught, nor are they accountable for you in aught, that you should cast them away, and thus become an evildoer…) [6:52–53]’<sup>39</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Our master Salmān al-Fārisī RA said, ‘Those whose hearts needed to be reconciled to Islam came to the Messenger of Allah ﷺ, among them ʿUyayna ibn Ḥisn and al-Aqraʿ ibn Ḥābis. They said, “O Messenger of Allah, if only you were to sit in the middle of the gathering, and move away from these others and the stench of their cloaks.’ They meant Salmān, Abū Dharr and the poor Muslims, who wore woollen cloaks and had no other clothes. “If you were to do so, we would sit with you, speak with you and take your instructions.” So Allah revealed, (Recite what is revealed to you of the Book of your Lord; there is none who can replace His words, and apart from Him, you will find no refuge. And keep yourself patiently with those who call upon their Lord morn and eve, desiring His Countenance; let not your eyes turn away from them, desiring the adornment of the present life…) [18:27–28], up until (Verily, We have prepared for the evildoers a fire whose pavilion encompasses them…) [18:29], threatening them with the hellfire. At this, the Prophet ﷺ stood up and sought them out until he found them invoking Allah at the back of the Mosque. He said, “Praise be to Allah, who did not cause me to die without first commanding me to keep myself in patience with the men of my community! With you shall I live, and with you shall I die!”’<sup>40</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=365 height=247 id="Picture 40" src="book_doc_23082024_files/image046.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 29: 1. The Pillar of our Lady ʿĀʾisha.; 2. The Tawba Pillar.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The Story of Abū Lubāba RA</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>At the Battle of Banū Qurayẓa, when the Muslims’ siege of the Jews of Qurayẓa became severe and long, the Jews called for Abū Lubāba RA (his full name was Rifāʿa ibn ʿAbd al-Mundhir al-Anṣārī RA), because his possessions, children and family were with the Qurayẓa tribe and they had an alliance with Aws, his tribe. Abū Lubāba said, ‘I will not go to them unless the Messenger of Allah ﷺ gives me permission.’ The Messenger of Allah ﷺ said, ‘I give you permission, so go to them.’<sup>41</sup> It is said that they sent a message to the Messenger of Allah ﷺ saying, ‘Send Abū Lubāba to us, so that we can ask his advice about our situation.’ The Messenger of Allah ﷺ sent him to them and said, ‘Go to your allies, When they saw him, the men stood to approach him and the women and children ran to him and wept openly in his face, which made him feel compassion for them. Then they said, ‘O Abū Lubāba, do you think we should give in to Muḥammad’s terms?’ He said yes, but then drew his hand across this throat, indicating slaughter.’<sup>42</sup> Abū Lubāba RA later said of this, ‘My two feet had not yet moved from where they were, when I realised that I had betrayed the Messenger of Allah ﷺ.’<sup>43</sup> Then I left them and went down, tears flowing from my eyes.’ Then Abū Lubāba turned about face and did not go to the Messenger of Allah ﷺ, going instead directly to the Mosque and tying himself to one of its pillars.’<sup>44</sup> It was very hot at that time, and he RA said, ‘By Allah, I will taste no food nor drink until I die, or Allah relents to me for what I have done!’ He also vowed to Allah that he would never set foot in the dwellings of Qurayẓa again, and would never again be seen in a place where he betrayed Allah and His Messenger ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When the Messenger of Allah ﷺ heard of this, having wondered where he had got to, he said, ‘Had he come to me, I would have prayed forgiveness for him; but now he has done what he has done, I will not be the one to release him, until Allah relents to him.’<sup>45</sup> Our master Abū Lubāba RA later said, ‘I spent several arduous days in severe heat without eating or drinking. I said, “I shall remain like this until I leave this world, or Allah relents to me.” I remembered a dream I had when we were laying siege to Banū Qurayẓa: I saw myself in foul mud, unable to get out, almost dying from its reek. Then I saw a running river in which I bathed until I was clean, and then I saw that I smelt a pleasant fragrance. I asked Abū Bakr to interpret it,’<sup>46</sup> and he said, “You will experience something painful and distressing, and then you will be delivered from it.” I remembered what he had said while I was tied to the pillar, and I hoped that Allah would reveal that He had relented to me. I remained in this state until I was too weak to even hear, and the Messenger of Allah ﷺ was looking upon me.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Our master Abū Lubāba RA spent six nights tied to the palm trunk without eating or drinking. His wife would come to him at every prayer and untie him so he could pray, and then tie him to the trunk again afterwards. His daughter would bring him dates to break his fast, and he would chew a few and then spit them out, saying, ‘By Allah, I cannot swallow them, for I fear that if I do Allah will not relent to me.’</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=438 height=323 id="Picture 41" src="book_doc_23082024_files/image047.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig 30. 1 – The Pillar of Lady ʿĀʾisha; 2 – The Tawba Pillar; 3 – The Sarīr Pillar; 4 – The Wufūd Pillar</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Finally, Allah revealed to the Prophet ﷺ that He had relented to our master Abū Lubāba RA, saying (And others have confessed their sins – they have mixed a righteous deed with another evil. It may be that Allah will relent towards them; Allah is forgiving, merciful.) [9:102] This was revealed while the Messenger of Allah ﷺ was in the house of our lady Umm Salama RA, who reported this, saying, ‘I heard the Messenger of Allah ﷺ laughing with joy some time during the final hours of the night. I said, “O Messenger of Allah, why are you laughing, may Allah give you joy ever!” He ﷺ said, “Abū Lubāba has been pardoned.” I said, “Shall I not give him the tidings, O Messenger of Allah?” He ﷺ said, “Tell him, if you like.”’ She stood at the door of her chamber (this was before the curtain has been placed over it) and said, ‘O Abū Lubāba, rejoice! Allah has relented to you.’ The people rushed to him to untie him, but he said, ‘No by Allah, not until the Messenger of Allah ﷺ is the one to release me.’ The Messenger of Allah ﷺ went to him as he was on the way to pray the dawn prayer, and released him. He said, ‘O Messenger of Allah, part of my repentance is that I shall never return to the home of my people, where I committed the sin, and that I renounce all my possessions and offer them as charity to Allah and His Messenger.’ He ﷺ said to him, ‘It would be enough for you to give a third of it in charity.’<sup>47</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The Chief of Yamāma was bound to it</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Tawba Pillar is also the one to which the Prophet ﷺ bound the Chief of Yamāma, Thumāma ibn Uthāl, when they brought him captive.’<sup>48</sup> In the month of Muḥarram in the fifth year after the Emigration, the Messenger of Allah ﷺ sent Muḥammad ibn Maslama with thirty men to the Banū Bakr ibn Kilāb tribe. He led them in a raid against them, and then they headed back to Medina.’<sup>49</sup> On their way back, they came across Thumāma ibn Uthāl the Chief of Yamāma, and took him captive without knowing who he was. They took him to the Messenger of Allah ﷺ, and when they arrived in Medina they bound him to one of the pillars of the Mosque.’<sup>50</sup> The Prophet ﷺ treated his captive kindly; every day, he sent him the milk of several goats, and he drank every drop. In his wisdom, the Prophet ﷺ kept him prisoner in the Mosque so that he could see the compassion and humility of the Muslims, and how great their devotion and worship was, such as he had never seen in his life. Islam entered his heart, and he considered embracing Islam; but he wanted to be certain about what he felt before proceeding, so he delayed his embrace of Islam until after he was released.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Abū Hurayra RA said, ‘The Prophet ﷺ came out and said, “What have you to say, O Thumāma?” He replied, “I have only goodness, O Muḥammad: either you will kill me, in which case you will kill a man who is guilty of murder; or else you will be kind to me, in which case you will do a kindness to a grateful man. If you want money, ask for as much as you want.” He ﷺ left him until the next day, and then said to him, “What have you to say, O Thumāma?” He replied, “If you are kind to me, you will do a kindness to a grateful man.” He ﷺ left him until the next day, and then said to him, “What have you to say, O Thumāma?” He replied, “I can only say what I have already said.” He ﷺ said, “Let him go.” So he went to a palm grove not far from the Mosque and bathed there, and then returned to the Mosque and said, “I bear witness that there is no god but Allah, and I bear witness that Muḥammad is the Messenger of Allah. O Muḥammad, by Allah there was nothing on earth more hateful to me than your face, but now your face is the face I love the most. By Allah, there was no religion more hateful to me than your religion, but now your religion is the religion I love the most. By Allah, there was no land more hateful to me than your land, but now your land is the land I love the most. Your men took me as I was on the way to perform the ʿumra. What say you?” The Messenger of Allah ﷺ gave him glad tidings and told him to go ahead with the ʿumra. When he arrived in Mecca, someone said to him, “You have left your religion!” He replied, “Nay, I have embraced Islam alongside Muḥammad, the Messenger of Allah. Nay, by Allah, not one grain of wheat shall come your way from Yamāma unless the Prophet ﷺ allows it.”’<sup>51</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is also related that when he embraced Islam, he was presented with the same amount of milk he had drunk every day as a prisoner, but this time he only drank the milk of a single goat. The Prophet ﷺ said of this, ‘The believer eats in a single stomach, while the disbeliever eats in seven stomachs.’<sup>52</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>Its current location:</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In the second rows of the pillars of the Blessed Rawḍa from the southern wall, in the same row as the Pillar of ʿĀʾisha and the Sarīr Pillar.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>To the east of the Pillar of ʿĀʾisha, without any divider between them.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In the fourth row of pillars to the east from the Blessed Pulpit, and the second row to the west from the Enclosure.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It has written on it: ‘This is the Pillar of Abū Lubāba, known as al-Tawba.’</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is Pillar no. 129.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>4 – The Sarīr Pillar (Fig. 31, 33, 34, 35, 37)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is known by this name because it is where the Prophet ﷺ would make his spiritual retreats; he ﷺ had a bed [sarīr] made of palm fibres and leaves, which he would place next to this pillar when making a retreat.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It was near the chamber of our lady ʿĀʾisha; during his retreats, the Prophet ﷺ would stretch out his head to her while she was inside her chamber, so that she could wash and comb his hair.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Our master ʿAbdullāh ibn ʿUmar RA reported that the Messenger of Allah ﷺ would make a retreat on the last ten nights of Ramaḍān. Nāfiʿ said, ‘ʿAbdullāh ibn ʿUmar showed me the place where the Messenger of Allah ﷺ made his retreats.’<sup>53</sup> Because of the holiness of this place, Imam Mālik (Allah have mercy on him) would often sit there.’<sup>54</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=199 height=451 id="Picture 42" src="book_doc_23082024_files/image048.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 31: The Sarīr Pillar.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Muḥammad ibn Ayyūb said, ‘The Prophet ﷺ had a bed of palm fibres and fresh palm leaves which he would place between the pillar facing the grave and the lamps. The Messenger of Allah ﷺ would lie down upon it.’ That is, he would sometimes put the bed at the Tawba Pillar, and other times at the Sarīr Pillar.’<sup>55</sup> He also had a pillar which would be set down for him. A narration of ʿAbdullāh ibn ʿUmar RA states that the bed would be laid down behind the Tawba Pillar.’<sup>56</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The explanation of this is that when the Prophet ﷺ made a retreat, the bed would be laid down at the Tawba Pillar when the Mosque was first built, since the eastern boundary of the Mosque was close to it. Then after the Khaybar extension, the bed would be laid down at the Sarīr Pillar, since the eastern border of the Mosque at that time was the chamber of our lady ʿĀʾisha, which was close to the Sarīr Pillar.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Our lady ʿĀʾisha RA is reported to have said, ‘The Messenger of Allah ﷺ used to bring his head close to me when he was making a retreat, and I would wash it and comb his hair while I was in my chamber during my menstrual period, and he was in the Mosque.’<sup>57</sup> Another narration has it, ‘He would come to me when he was making a retreat in the Mosque, and lie by the door to my chamber, and I would wash his head from my chamber, while the rest of him was in the Mosque.’<sup>58</sup> It is also related that the Prophet ﷺ would draw lots between his wives at this pillar.’<sup>59</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=256 height=373 id="Picture 43" src="book_doc_23082024_files/image049.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 32: 1 – The Pillar of ʿĀʾisha; 2 – The Tawba Pillar; 3 – The Sarīr Pillar; 4 – The Ḥaras Pillar</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-Barzanjī related that during the Majīdī extension of the Mosque when the pillars were renovated, when the holes for the pillars between Tawba and Sarīr parallel to the Prophet’s ﷺ blessed head were dug, fresh water with a fine scent burst forth. Most of the people of Medina sought blessing from it, and some of it was sent as a gift to Istanbul and the other lands. But the influx of people seeking to fill vessels with this water ended up violating the sanctity of the Mosque because of all the shouting and pushing, and so the head of the construction work had the spring blocked up by building the foundations over it.’<sup>60</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>Its current location:</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In the second row of the pillars of the Blessed Rawḍa from the front southern wall, in the same row as the Pillar of ʿĀʾisha and the Tawba Pillar.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>To the immediate east of the Tawba Pillar.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In the fifth row of pillars to the east from the Blessed Pulpit.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is now attached to the western wall of the Enclosure, and has written on its upper portion, ‘This is the Sarīr Pillar.’</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is one of those pillars that have been moved from their original locations.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=328 height=322 id="Picture 44" src="book_doc_23082024_files/image050.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 33: 1 – The Sarīr Pillar; 2 – The Ḥaras Pillar</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>5 – The Ḥaras Pillar (Fig. 35, 36, 37, 38, 39)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is called Ḥaras or Miḥras [meaning ‘guard-post’] because the Companions RA used to sit by it to guard [ḥirāsa] the Prophet ﷺ. It is also known as the Pillar of ʿAlī ibn Abī Ṭālib RA, because he used to pray by it; it is next to ʿAlī’s khawkha,’<sup>61</sup> between the houses of ʿĀʾisha and Fāṭima RA.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Mūsā ibn Salama said, ‘I asked Jaʿfar ibn ʿAbdullāh ibn al-Ḥusayn about the pillar of ʿAlī ibn Abī Ṭālib. He said, ‘It is the Miḥras Pillar. ʿAlī ibn Abī Ṭālib used to sit on the side of it facing the Grave, which then faced the door of the Messenger of Allah ﷺ, guarding the Prophet ﷺ.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-Maṭarī said, ‘It faces the khawkha from which the Prophet ﷺ used to come out from ʿĀʾisha’s house to the Rawḍa for prayer.’<sup>62</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿAlī ibn Abī Ṭālib RA used to pray at this pillar with his back to it. After his time, it became the custom of the rulers to sit and pray by it. Our lady ʿĀʾisha RA said, ‘The Prophet ﷺ used to be guarded [by sentries], until the verse was revealed: (Allah will protect you from men) [5:67], whereupon the Messenger of Allah ﷺ put his head through the opening in the tent and said, “O people, you may go, for my Lord has undertaken to protect me.”’<sup>63</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The noble Follower, Saʿīd ibn Jubayr, said, ‘When Allah revealed (O Messenger! Convey what has been revealed unto you from your Lord; if you do not, you will not have conveyed His message; Allah will protect you from men) [5:67], the Messenger of Allah ﷺ said, “Do not guard me, for my Lord has undertaken to protect me.”’<sup>64</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-ʿAbbās, the Prophet’s ﷺ uncle, was one of those who guarded him.’<sup>65</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿIṣma ibn Mālik al-Khaṭmī said, ‘We used to guard the Messenger of Allah ﷺ at night, until the verse was revealed: (Allah will protect you from men) [5:67], whereupon he stopped posting a guard.’<sup>66</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>Its current location:</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In the third row of the pillars of the Blessed Rawḍa from the front southern wall, to the north of the pillar on which is written, ‘This is the Sarīr Pillar.’</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The fifth row of pillars to the east from the Blessed Pulpit.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The second of the pillars affixed to the western wall of the Enclosure. It has written on it, ‘This is the Ḥaras Pillar.’</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is one of those pillars that have been moved from their original locations.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>6 – The Wufūd Pillar (Figs. 33, 38, 39)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>These are the pillars by which the Prophet ﷺ would sit to receive delegations [wufūd]. The door to the chambers was there, and the Prophet ﷺ would come out from it to meet his delegations and visitors. It was there that the Banū Tamīm called out to the Prophet ﷺ from behind the chambers, so the Prophet ﷺ came out to them and sat there.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=250 height=410 id="Picture 45" src="book_doc_23082024_files/image051.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 34: The western wall of the Enclosure, showing the Ḥaras Pillar (right) and the Wufūd Pillar (left), and the door of our lady ʿĀʾisha (the door to the chambers) between them.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It was known as majlis al-qilāda, ‘the Necklace Assembly’, because the chiefs and greats of the Companions RA used to gather there, and because of the nobility of the men of the Banū Hāshim and others who would assemble there.’<sup>67</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Many events took place at the Wufūd Pillar, including the call of the Banū Tamīm to the Prophet ﷺ from behind the chambers, the Prophet’s ﷺ reception of the delegate of Banū Saʿd ibn Wāʾil, and his ﷺ reception of the delegation of the Christians of Najrān.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The delegation of Tamīm:</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The delegation of the Tamīm clan came from the Najd, numbering eighty men. They entered the Mosque as the people were still waiting for the Messenger of Allah ﷺ to come out. The delegation of Tamīm were in a hurry, and they were impatient for the Messenger of Allah ﷺ to come, so they called out to the Messenger of Allah ﷺ from behind the chambers, ‘O Muḥammad! Come out to us!’ repeating this three times. Their clamour offended the Messenger of Allah ﷺ, and Allah revealed His words about them: (They who call you from behind the private chambers—most of them have no sense. Had they been patient until you came out to them, it would have been better for them; and Allah is Forgiving, Merciful.) [49:4–5] When the Messenger of Allah ﷺ went out to them, they said, ‘Our praise is a true honour, and our condemnation is a true blemish! We are the noblest of all Arabs.’ The Messenger of Allah ﷺ replied, ‘You have spoken falsely. Allah’s praise is a true honour, and His condemnation is a true blemish—and Joseph son of Jacob was nobler than you.’<sup>68</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=386 height=270 id="Picture 46" src="book_doc_23082024_files/image052.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 35: 1 – the Ḥaras Pillar; 2 – the Wufūd Pillar; 3 – the door to the Chambers</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Another narration has it that they said, ‘We came to out-boast you, so give our poet and our orator leave to speak.’ He ﷺ replied, ‘I give your orator leave; let him speak.’ Their orator, ʿUṭārid ibn Ḥājib, stood up and said, ‘Praise be to Allah, who has graced us with His bounty: He made us kings, and gave us great wealth to spend on good causes, and made us the most glorious people of the east and the most numerous and well-fortified of them. What other people are like us? Are we not the chiefs of men and the most virtuous of them? Whoso would seek to out-boast us, let him first amass what we have amassed! If we willed we could say more; but we are shy to say more about what He has given us.</span><span lang=EN-GB> </span><span lang=EN-GB>I say this so that you may say the like of what we have said, or something even better.’ With that, he sat down.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Messenger of Allah ﷺ said to Thābit ibn Qays, ‘Arise, and respond to what the man has said.’ Thābit stood and said, ‘Praise be to Allah, who created the heavens and the earth and decreed His will therein, and whose Footstool spans His knowledge, and from whose bounty all things come. By His power, He made us kings and chose, from the best of His creation, a messenger who was the noblest of them in lineage, the truest of them in speech and the most highly regarded of them. He revealed to him His Book, and consigned His creatures to his care, and thus he was the Chosen One of Allah from among all the worlds. Then he called the people to faith in Him, and the Emigrants from his people and his family believed in the Messenger of Allah ﷺ; and they were the noblest of people in lineage, the best of them in character and the most virtuous of them in deed. Moreover, the very first people to answer the Messenger of Allah ﷺ when he called them were we; we are Allah’s helpers and the viceroys of His Messenger. We fight men until they believe in Allah: if a man believes in Allah and His Messenger, his possessions and life are protected from us; and if a man disbelieves, we will always struggle against him for Allah’s sake, and to fight him will be easy for us. I conclude these words of mine, and I ask Allah to forgive the believers, men and women alike. Peace be upon you.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Then their poet al-Zibriqān ibn Badr stood up and recited. His verses included the following:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>We are the nobles; no tribe can match us.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Our ancestors were kings, and houses of worship are built in our midst.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Messenger of Allah ﷺ said, ‘Arise, Ḥassān, and answer him.’ Ḥassān’s verses included:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>How noble are a people with the Messenger of Allah ﷺ as their leader,</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>At a time when other factions and parties are divided!</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>They are the best of all tribes,</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Whether matters be grave or pleasant.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>He RA also said:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>You came here to out-boast us, yet you</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Supply us with our nursemaids and servants!</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>If you have come here to spare your blood being spilled</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>And your possessions being divided up as spoils,</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Then ascribe no partner to Allah, and submit to Him,</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>And cease dressing up in the garb of the foreigners!’<sup>69</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Upon this, al-Aqraʿ ibn Ḥābis said, ‘By my father, this man is truly aided! His orator is a better speaker than ours, and his poet is a better bard than ours, and their voices have outdone ours.’<sup>70</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When the people had gone, the delegation entered Islam, and the Messenger of Allah ﷺ gave them gifts and garments to wear. Voices were raised, and they made a great din in the presence of the Messenger of Allah ﷺ. Allah therefore revealed: (O you who believe! Raise not your voices above the voice of the Prophet, nor shout when speaking to him as you shout to one another, lest your works be rendered vain while you perceive not. Verily, they who lower their voices in the Messenger of Allah’s presence—it is they whose hearts Allah has tested for piety. They shall have forgiveness, and a glorious reward.) [49:2–3]’<sup>71</sup> The Messenger of Allah ﷺ was asked about them, and replied, ‘They are the boorish men of the Banū Tamīm. Were it not that they will be the fiercest of all who fight the one-eyed Antichrist [Dajjāl], I would have asked Allah to destroy them.’<sup>72</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Abū Hurayra RA said, ‘I have loved the Banū Tamīm since I heard the Messenger of Allah ﷺ say three things about them. I heard him say, “They will be the fiercest of my community against the Antichrist.” And their charitable contributions arrived one day, and the Messenger of Allah ﷺ said, “These are the contributions of our people.” And ʿĀʾisha owned a slave-girl from them, and he ﷺ said, “Free her, for she is a descendent of Ishmael.”’<sup>73</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The Prophet’s ﷺ reception of Ḍimām ibn Thaʿlaba</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Anas ibn Mālik RA said, ‘Since we were forbidden in the Qurʾan from asking the Messenger of Allah ﷺ about [too many] things, it would please us when we found an intelligent man from the countryside who could ask him, while we listened.’<sup>74</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ibn ʿAbbās RA said, ‘The Banū Saʿīd ibn Bakr sent Ḍimām ibn Thaʿlaba as a delegate to the Messenger of Allah ﷺ. He went to him and made his camel kneel at the door of the Mosque, where he tethered it. He went inside and found the Messenger of Allah ﷺ sitting among his Companions. Ḍimām was a robust and hairy man with two braids. He approached until he stood above the Messenger of Allah ﷺ among his Companions and said, “Which of you is the scion of ʿAbd al-Muṭṭalib?” The Messenger of Allah ﷺ said, “I am the scion of ʿI a al-Muṭṭalib.” He said, “Muḥammad?” He said yes. He said, “O scion of ʿAbd al-Muṭṭalib, I mean to ask you some questions and speak coarsely about them, so do not take it amiss.” He ﷺ said, “I will not take it amiss. Ask whatever comes to mind.”’<sup>75</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Another narration has it that Anas ibn Mālik RA said, ‘While we were sitting with the Messenger of Allah ﷺ one day, a man came in on a camel which he made kneel down inside the Mosque and then tethered. He then said, “Which of you is Muḥammad?” The Prophet ﷺ was right there with them, reclining. We said, “He is this white man reclining here.” [Another narration has it, ‘He is this reddish-white man reclining here.’] the man said to him, “The scion of Ibn ʿAbd al-Muṭṭalib?” The Prophet ﷺ said, “I heed you.” The man said to the Prophet ﷺ, “I mean to ask you some questions and speak rudely about them, so do not take it amiss.” He ﷺ said, “Ask whatever comes to mind.”</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>‘The man said, “I ask you in the name of your Lord and the Lord of those before you, did Allah send you to all people?” He ﷺ said, “By Allah, yes.” He said, “I ask you by Allah, did Allah command you that we should fast this month [Ramaḍan] out of every year?” He ﷺ said, “By Allah, yes.” He said, “I ask you by Allah, did Allah command you to take this charity from our rich and give it to our poor?” The Prophet ﷺ said, “By Allah, yes.” The man said, “I believe in what you have brought, and I am the messenger of my people back home. I am Ḍimām ibn Thaʿlaba, of the Banū Saʿd ibn Bakr.”’<sup>76</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The narration of Ibn ʿAbbās RA has it: ‘When he was finished, he said, “I testify that there is no god but Allah, and I testify that our master Muḥammad is the Messenger of Allah. I will fulfil these obligations and avoid what is forbidden to me—and I will do no more and no less than this.” He then went to his camel. When he turned back, the Messenger of Allah ﷺ said, “If this two-braided man is true to his word, he will enter Paradise.”’ Ibn ʿAbbās would later say, ‘We never heard of any delegate better than Ḍimām ibn Thaʿlaba.’<sup>77</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The delegation of Najrān</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Wufūd Pillar witnessed the dialogues of the delegation of Najrān’<sup>78</sup> with the Prophet.’<sup>79</sup> The story is that the Messenger of Allah ﷺ wrote a letter to the Christians of Najrān inviting them to embrace Islam, or to pay the jizya tax if they declined to do so; otherwise, there would have to be war.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When the letter reached them, it alarmed their bishop, who sought counsel from Shuraḥbīl ibn Wadāʿa, who said to him, ‘You know that Allah promised Abraham that there would be prophethood in the progeny of Ishmael. You cannot be sure that this does not mean this man. I have no opinion about prophethood; if it were a matter of this worldly life, I would gladly give you counsel and strive for you.’ The other elders there said the same. They therefore agreed to send a delegation of sixty men to Medina.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The delegation went to the Messenger of Allah ﷺ wearing silk scarves and golden rings, and the Prophet ﷺ did not return their greetings. They left and sought counsel from ʿUthmān ibn ʿAffān RA and ʿAbd al-Raḥmān ibn ʿAwf RA, who in turn sought the opinion of ʿAlī ibn Abī Ṭālib RA. He advised them to remove their scarves and rings, which they did. They went back to the Prophet ﷺ and greeted him, and this time he ﷺ returned their greetings, saying, ‘By Him who sent me with the truth, the first time they came to me, Satan was with them.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Their chief ʿAbd al-Masīḥ and Abū Ḥāritha ibn ʿAlqama both said, ‘We have embraced Islam, O Muḥammad.’ He ﷺ replied, ‘Nay, you have not.’ They said, ‘Indeed we have; we surrendered [to Allah] even before you came.’ He ﷺ said, ‘You speak falsely, for three things keep you from surrendering to him: you worship the cross, you eat swine, and you claim that Allah has a son.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>They then exchanged questions and continued to converse, and they debated him about a great many things. Eventually they said, ‘O Muḥammad, why do you insult our leader?’ He ﷺ said, ‘Who is your leader?’ They said, ‘Jesus, son of Mary, whom you call a servant.’ He said, ‘Indeed he is the Servant of Allah, and His Spirit and His Word, which He cast into Mary, and a spirit from Him.’ They were enraged at this and said, ‘No, he is Allah, who came down from His Heaven and entered the belly of Mary and then came out of her, showing us His power and His command. Have you ever seen a man created with no father?’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Upon this, Allah revealed: (They disbelieve who say that Allah is Christ the son of Mary. Say: ‘Then who could restrain Allah in the least should He desire to destroy Christ the son of Mary, his mother and everyone upon earth? Allah has sovereignty over the heavens and the earth and all between them; He creates what He will. Allah has power over all things.’) [5:17]. He also revealed: (The likeness of Jesus in Allah’s sight is as the likeness of Adam: He created him from earth and then said to him ‘Be!’ and he was.) [3:59]</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The next morning they returned, and the Prophet ﷺ recited these verses to them, but they refused to acknowledge them. It was then that Allah revealed the verses of mubāhala [trial through prayer]: (And whoso contends with you about him after the knowledge that has reached you, say: ‘Come, and let us summon our sons and your sons, and our women and your women, and ourselves and yourselves. Then we will make a solemn prayer, putting God’s curse on those who lie.’) [3:61] When these verses were revealed, the Messenger of Allah ﷺ invited the delegation of Najrān to engage in this trial through prayer, saying: ‘Allah Almighty has commanded me that, if you do not accept this, I must engage in a trial through prayer with you.’ They said, ‘No, Abū al-Qāsim; instead, let us go home and think about our situation.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Another narration has it that they said, ‘Give us respite for three days.’ Then they engaged in a private discussion. Their chief said, ‘By Allah, fellow Christians, you know that Muḥammad is truly a prophet sent by Allah. If you engage in this mutual cursing with him, then one side will surely be destroyed, and this will mean the end of you. No one ever challenged a prophet to a mutual curse and lived to tell the tale!’ They said, ‘Then what is to be done, O Abū Maryam?’ He said, ‘I say we bid him pass verdict over us, for I see that he is a man who will never rule unwisely.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>A mursal report of al-Shaʿbī states that the Messenger of Allah ﷺ said, ‘A divine envoy has told me that the people of Najrān will be utterly destroyed, even the very birds in the trees, if they go ahead with the trial by prayer.’ Another mursal report states that Qatāda said that the Messenger of Allah ﷺ said, ‘Punishment will be sent down on the people of Najrān: if they go ahead with it, they will be wiped from the earth.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Our master Saʿd ibn Abī Waqqāṣ RA said, ‘When the verse (let us summon our sons and your sons, and our women and your women, and ourselves and yourselves) [3:61] was revealed, the Messenger of Allah ﷺ called ʿAlī, Fāṭima, Ḥasan and Ḥusayn RA and said, “O Allah, these are my family!”’<sup>80</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When the time limit was up, the Messenger of Allah ﷺ came along carrying Ḥasan and Ḥusayn with Fāṭima walking behind him, ready for the trial by prayer. He ﷺ said, ‘When I pray, you all say amen.’ Shuraḥbīl came out to the Messenger of Allah ﷺ and said, ‘I see a better solution than engaging in a trial by prayer with you.’ He ﷺ said, ‘And what is that?’ He said, ‘That you pass a verdict over us in the morning, after deliberating today and tonight; and whatever you command us, it will be done.’<sup>81</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Once they had assented to the Prophet’s ﷺ verdict over them, he accepted the jizya from them and made a truce with them for two thousand robes, one thousand in the month of Rajab and the other thousand in the month of Ṣafar, with an ūqiya [of gold] with each garment. For this he gave them the protection of Allah and His Messenger, and complete freedom to practise their religion; and he ﷺ set this down in writing for them.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>They asked him to send a trustworthy man with them to collect what they had agreed to give. One narration has it that their chief said, ‘We shall give you what you ask. Send a trustworthy man with us—only a trustworthy man, mind.’ He ﷺ replied, ‘I shall send with you a truly trustworthy man.’ The Companions of the Messenger of Allah ﷺ all hoped to be chosen, and finally he said, ‘Arise, Abū ʿUbayda ibn al-Jarrāḥ.’ When he rose, the Messenger of Allah ﷺ said, ‘This is the most trustworthy man of this community.’<sup>82</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The current location of the Wufūd Pillar:</span></b></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In the fourth row of the pillars of the Blessed Rawḍa from the front southern wall, to the north of the pillar on which is written ‘This is the Ḥaras Pillar’, affixed to the western wall of the enclosure.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In the fifth row of pillars to the east from the Blessed Pulpit.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is now the third pillar affixed to the western wall of the Enclosure, and has written on it, ‘This is the Wufūd Pillar.’</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is one of those pillars that have been moved from their original locations.</span></p> <span lang=EN-GB style='font-size:12.0pt;line-height:107%;font-family:"Arial",sans-serif'><br clear=all style='page-break-before:always'> </span> <p class=MsoNormal align=left dir=LTR style='margin-bottom:8.0pt;text-align: left;line-height:107%'><span lang=EN-GB> </span></p> <p class=Title2 dir=LTR><span lang=EN-GB>Notes</span></p> <p class=MsoListParagraphCxSpFirst align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>1.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 1195, 1888, 6588, 7355), Aḥmad (Musnad, 7233, 8885, 9153, 9154, 9214, 9641, 10008, 10837, 10899, 11033, 16453, 16461), Muslim (Ṣaḥīḥ, 1390, 1391), al-Tirmidhī (Sunan, 3915, 3916), al-Nasāʾī (al-Sunan al-Kubrā, 695, and al-Sunan al-Kubrā, 4289, 3916), Mālik (Muwaṭṭaʾ, 1/197).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>2.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Faḍāʾil al-Madīna al-Munawwara, 2/267.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>3.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Masjid al-Nabawī ʿabr al-Tārīkh, p.49.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>4.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Tirmidhī (Sunan, 3509, 3510), Aḥmad (Musnad, 3/150).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>5.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 2819, 2966, 3024), Muslim (Ṣaḥīḥ, 1742, 1902), Abū Dāwūd (Sunan, 2631), Aḥmad (Musnad, 4/353, 396, 140, no. 19114).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>6.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā, 2/430.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>7.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Rawātib, singular rātiba. Something rātib is something fixed firmly and permanently. This means that the legs of the Pulpit have always been firmly fixed in Paradise and will remain so until the Day of Resurrection.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>8.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Ḥākim (Mustadrak, 6268), al-Ṭabarānī (Kabīr, 3296), Ibn Qāniʿ (Muʿjam al-Ṣaḥāba, 1/172), Aḥmad ibn Ḥanbal (Faḍāʾil al-Ṣaḥāba, 500).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>9.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Faḍāʾil al-Madīna al-Munawwara, 2/268–271.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>10.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn, p. 56.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>11.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>See above.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>12.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Haythamī, Majmaʿ al-Zawāʾid, 4/9; he says, ‘It was also narrated by al-Ṭabarānī in al-Awsaṭ and by al-Ṭaḥāwī, and it is a sound hadith.’</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>13.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Narrated by Imam Aḥmad and Abū Yaʿlā, according to Faḍāʾil al-Madīna, 2/262.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>14.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Aḥmad, Musnad, 11610; a sound hadith.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>15.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī, Ṣaḥīḥ, no. 1323.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>16.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Narrated on the authority of our lady ʿĀʾisha RA by al-Nasāʾī (Ṣughrā, 696 and Kubrā, 775, 4287) and Aḥmad (Musnad, 26476).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>17.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Narrated on the authority of our master Sahl ibn Saʿd by Imam Aḥmad (Musnad, 5/335) and al-Ṭabarānī (Awsaṭ, 3112).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>18.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Narrated on the authority of our master ʿAbdullāh al-Māzinī RA by Imam Aḥmad (Musnad, 3/4).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>19.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn, p. 54.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>20.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Prof. ʿUbaydullāh Kurdī, al-Kaʿba al-Muʿaẓẓama wl-Ḥaramān al-Sharīfān, ʿImāra wa Tārīkhā, p. 248.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>21.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muslim (Ṣaḥīḥ, 3008), Abū Dāwūd (Sunan, 485).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>22.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Aḥmad (Musnad, 12/8).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>23.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 406, 409, 414, 416, 753, 1213, 6111), Muslim (Ṣaḥīḥ, 547), etc.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>24.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Ṭāb is a kind of date palm in Medina, named after a man who cultivated them.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>25.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muslim (Ṣaḥīḥ, 3014), Abū Dāwūd (Sunan, 485).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>26.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>This refers to the Mukhallaqa Pillar, which was known as the Prophet’s ﷺ place of prayer.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>27.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Faḍāʾil al-Madīna al-Munawwara, 2/392.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>28.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muslim (Ṣaḥīḥ, 509), Ibn Mājah (Sunan 1430).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>29.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukḥārī (Ṣaḥīḥ, 502).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>30.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā, 1/368–369.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>31.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Ṭabarānī (Awsaṭ, 862).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>32.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Fatḥ al-Bārī, 1/577; attributed to Ibn Zabāla and Ibn al-Najjār in their histories.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>33.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Fatḥ al-Bārī, 1/577; attributed to Ibn al-Najjār in his history.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>34.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Shinqīṭī, al-Durr al-Thamīn, p. 45.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>35.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibid.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>36.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Khuzayma (Ṣaḥīḥ, 2236).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>37.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Mājah (Sunan, 1774).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>38.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā, 2/447.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>39.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā, 2/445.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>40.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Qurṭubī, Tafsīr, 2/445.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>41.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Dalāʾil al-Nubuwwa, 4/13.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>42.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>That is, ‘If you give in to his terms and surrender yourselves to him, he will slaughter you.’</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>43.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Because by doing this, he was encouraging them not to yield to the Prophet ﷺ. It was after this that Allah revealed His words, (O you who believe! Do not betray Allah and the Messenger, betraying your trusts knowingly.) [8:27]</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>44.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>This pillar became known as the Abū Lubāba Pillar, or the Tawba Pillar.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>45.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Reflect on the virtue of the Messenger of Allah ﷺ and his great standing in Allah’s sight. He is the Intercessor in this life, and in the Hereafter; and if only the great Companion Abū Lubāba RA had gone to the Messenger of Allah ﷺ, he would have prayed Allah ﷻ to forgive him, and he would have found Allah to be relenting and merciful, as Allah Himself promised in His Book when He said (If, when they wronged themselves, they had come to you and prayed forgiveness of Allah, and the Messenger had prayed forgiveness for them, they would have found Allah Forgiving, Merciful.) [4:64]</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>46.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū Bakr RA was skilled at dream interpretation.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>47.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū Dāwūd (Sunan, 3319).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>48.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Durr al-Thamīn, p. 52.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>49.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Wāqidī (Maghāzī, 2/534), Subul al-Hudā 6/71.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>50.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It was the Tawba Pillar.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>51.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 462, 469, 2422, 2423, 4372), Muslim (Ṣaḥīḥ, 1764), etc.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>52.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 5393).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>53.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 2025), Muslim (Ṣaḥīḥ, 1171), etc.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>54.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Tārīkh al-Masjid al-Nabawī al-Sharīf, p. 130.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>55.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā, 2/447.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>56.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Mājah (Sunan, 1774).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>57.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Mājah (Sunan, 1778, 633).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>58.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Nasāʾī (Sunan Kubrā, 3382).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>59.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Durr al-Thamīn, p. 55.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>60.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn, p. 123.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>61.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>A khawkha is a passage between two houses that has no gate, so as to allow passage between them. (ʿAbd al-Raḥīm Ghālib, Mawsūʿat al-ʿImāra al-Islāmiyya, p. 181).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>62.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā, 2/448.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>63.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Tirmidhī (Sunan, 3046), al-Ḥākim (Mustadrak, 3221).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>64.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Ṭabarī, Tafsīr, 6/307,308.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>65.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Ṭabarī, Jāmiʿ al-Bayān, 10/468. See also Tārīkh al-Masjid al-Nabawī al-Sharīf, p. 131.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>66.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Kathīr, Tafsīr, 2/79; he attributes it to Ibn Marduwayh in his Tafsīr, and gives a chain of transmission for it.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>67.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā, 2/450.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>68.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Subul al-Hudā 6/287, and al-Suyūṭi, al-Durr al-Manthūr 6/87; attributed to Ibn Isḥāq and Ibn Marduwayh.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>69.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Translator’s note: other narrations give this line as ‘And boast not before the Prophet ﷺ of your ancestor Dārim!’</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>70.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Shabba, Tārīkh al-Madīna, 2/529, 530; Ibn Hishām, Sīra, 4/987; Subul al-Hudā, 6/288, 289.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>71.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Wāḥidī, Asbāb al-Nuzūl, p. 406.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>72.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Qurṭubī, Tafsīr 16/310; Subul al-Hudā 6/291.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>73.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 2543, 4366), Muslim (Ṣaḥīḥ, 2525).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>74.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muslim (Ṣaḥīḥ, 12).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>75.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Hishām, Sīra, 2/573.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>76.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 63), al-Nasāʾī (Sunan, 2092, 2093), Ibn Mājah (Sunan, 1402).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>77.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Imam Aḥmad (Musnad, 1/364).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>78.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Najrān is a town between Mecca and the Yemen, now part of southern Saudi Arabia.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>79.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Durr al-Thamīn, p. 50.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>80.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Ḥākim, Mustadrak, 3/150.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>81.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Subul al-Hudā, 6/415-421.</span></p> <p class=MsoListParagraphCxSpLast align=left dir=LTR style='margin-bottom:8.0pt; text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>82.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 3745, 4380, 4381, 7254), Muslim (Ṣaḥīḥ, 2420), al-Tirmidhī (Sunan, 3796), Ibn Mājah (Sunan, 135).</span></p> <span lang=EN-GB style='font-size:12.0pt;line-height:107%;font-family:"Arial",sans-serif'><br clear=all style='page-break-before:always'> </span> <p class=MsoNormal align=left dir=LTR style='margin-bottom:8.0pt;text-align: left;line-height:107%'><span lang=EN-GB> </span></p> <p class=MsoTitle dir=LTR><span lang=EN-GB>Chapter Four – The Mosque at the Time of the Prophet ﷺ</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>The Mosque after the Emigration</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When the Prophet ﷺ arrived as an Emigrant from Mecca to Medina, his Mosque was built for the first time. It was rectangular, and its walls were not perfectly lined up and connected.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>From east to west, it measured 70 cubits (35 metres) and had seven pillars, five of which were in the Rawḍa. From south to north, it measured 60 cubits (30 metres) and had six pillars, four of which were in the Rawḍa. So its area was 70 x 60 cubits (35 x 30 metres), and between every two pillars was an arcade 9 cubits (4.5 metres) long (Map 10, Model 11).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This area included—along with the Blessed Rawḍa and its pillars—the part in which the Muqaṣṣaba Pillars are now, which are light cream in colour and decorated with vertical golden-yellow lines with rosettes in the middle. These Muqaṣṣaba Pillars consist of two rows to the west of the Blessed Pulpit and two rows to the north of the Blessed Rawḍa.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The area of the Mosque at the time of the Prophet ﷺ is bordered from the west by Pillars 79, 78, 77, 76 and 75, and from the north by Pillars 75, 85, 95, 105, 115 and 125.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Two rooms were added to the Mosque on the eastern side, one for our lady Sawda bint Zamaʿa RA and the other for our lady ʿĀʾisha RA. Before the Khaybar extension, all of the Prophet’s ﷺ Mosque was roofed.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>The borders of the Mosque at the time of the Emigration:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>1 – From the south: the brass gate currently behind the Blessed Pulpit; this gate represents the southern wall of the Mosque at the time of the Prophet ﷺ. It is related that the Blessed Pulpit used to be around half a metre from the wall of the Mosque (Fig. 36).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>2 – From the north: two rows of the Muqaṣṣaba Pillars, which are light cream in colour and decorated with vertical golden-yellow lines with rosettes in the middle, after the four rows of white pillars horizontal to the Blessed Rawḍa (Fig. 37).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=475 height=227 id="Picture 47" src="book_doc_23082024_files/image053.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 7: The Mosque at the time of the Prophet, immediately after the Emigration.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB><img width=504 height=319 id="Picture 49" src="book_doc_23082024_files/image054.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 10: The borders of the Mosque at the time of the Prophet ﷺ</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – The Green Dome; 2 – the wall of the Enclosure and the Sarīr, Ḥaras and Wufūd Pillars; 3 – the ʿUthmānī Niche and the current southern wall of the Mosque; 4 – the Pulpit; 5 – the Niche; 6 – the Blessed Rawḍa; 7 – the Muqaṣṣaba Pillar; 8 the border of the Mosque at the time of the Emigration; 9 – the western border of the Mosque after the Khaybar extension; 10 – the northern border of the Mosque after the Khaybar extension; 11 – the borders of the Mosque after the Khaybar extension; 12 – the extension of our master ʿUmar ibn al-Khaṭṭāb RA; 13 – the extension of our master ʿUthmān ibn ʿAffān RA; 14 – the extension of al-Walīd ibn ʿAbd al-Malik.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>3 – From the west: Two rows of Muqaṣṣaba Pillars which for someone facing the Qibla are to the right of the Blessed Pulpit and the five rows of white pillars vertical to the Blessed Rawḍa.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>4 – From the east: one metre to the east of the row of pillars containing the Tawba Pillar, namely the fourth row of pillars east of the Blessed Pulpit. Al-Barzanjī mentioned that the border of the Prophet’s ﷺ Mosque before the Khaybar extension was around two cubits after the fourth pillar from the Blessed Pulpit (the Tawba Pillar) in the direction of the blessed Chamber (Map 12, Model 14).’<sup>1</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=335 height=361 id="Picture 50" src="book_doc_23082024_files/image055.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig: 36: The bronze gate marking the location of the southern wall of the Mosque at the time of the Prophet ﷺ.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB> </span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB> </span></p> <p class=Title3 dir=LTR><span lang=EN-GB>The height of the Mosque’s ceiling immediately after the Emigration:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When the Mosque was first being built, the Prophet ﷺ said, ‘Build me a hut like the hut of Moses: grass and wood, and a canopy like the canopy of Moses. It is too urgent for all that.’<sup>2</sup> It was said, ‘What was the canopy of Moses?’ He ﷺ said, ‘When he stood up, his head would touch the ceiling.’<sup>3</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>So the ceiling was 3.5 cubits (1.75 metres) high, or the height of an average man. This height may be indicated now by the top of the rosettes in the centres of the Muqaṣṣaba Pillars outside the Blessed Rawḍa before the pillars of the Khaybar extension (Fig. 38).</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>The extension of the Mosque after the Battle of Khaybar</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Prophet ﷺ added three pillars to the west (that is, three arcades) and five pillars to the north (that is, five arcades) (Map 11, Models 11, 12 and 13, Figs. 43, 44, 45 and 46).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=245 height=313 id="Picture 51" src="book_doc_23082024_files/image056.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 37: The two rows of Muqaṣṣaba Pillars showing that this part of the Mosque predates the Khaybar extension. The Mukkabiriyya is visible on the left of the picture.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>These pillars (which shows the extension to the Mosque after Khaybar) are a light cream colour and have no yellow lines on them. They have gold bands in the middle, and are topped with gilded brown capitals.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The last row of pillars to the west are also light cream in colour and have gold bands at the top and green capitals on which are written in gold, ‘The border of the Prophet’s ﷺ Mosque.’ These pillars mark the western border of the Prophet’s ﷺ Mosque, and are numbered 49, 48, 47, 46, 45, 44, 43, 42, 41 and 40 (Fig. 40, 41 and 42).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=179 height=490 id="Picture 52" src="book_doc_23082024_files/image057.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 38: One of the Muqaṣṣaba Pillars, showing the Mosque before Khaybar. The top of the rosette marks the height of the ceiling as it was when the Mosque was first built immediately after the Emigration; the end of the yellow lines indicate its height after the Khaybar extension.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The last row of pillars to the north are also light cream in colour and have brown gilded bands at the top with no capital. They indicate the northern border of the Prophet’s ﷺ Mosque, and are numbered 40, 50, 60, 70, 80, 100, 110, 120 and 130.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>nb: All of the aforementioned pillars were dark brown before the latest extension of the Mosque, as can be seen in Fig. X.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The extensions made after Khaybar were not roofed, and they were added at the northern and western ends of the Mosque. With this addition, the Mosque became 100 cubits (50 metres) long, containing eleven pillars from north to south, and 90 cubits (45 metres) wide, containing ten pillars from east to west.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=374 height=261 id="Picture 53" src="book_doc_23082024_files/image058.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 39: The western side of the Mosque before the latest extension</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – The wall of the Enclosure and the pillars of the Rawḍa; 2 – Two of the Muqaṣṣaba Pillars; 3 – Three pillars indicating the extensions the Prophet ﷺ made after Khaybar on the western side; 4 – Two pillars showing the extension of ʿUmar RA on the western side; 5 – Pillar showing the extension of ʿUthmān RA on the western side; 6 – Two pillars showing the extension of al-Walīd on the western side; 7 – Bāb Raḥma.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=359 height=255 id="Picture 54" src="book_doc_23082024_files/image059.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 12: The borders of the Mosque at the time of the Prophet ﷺ</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – The Green Dome; 2 – The wall of the Enclosure and the Sarīr, Ḥaras and Wufūd Pillars; 3 – The ʿUthmānī Niche and the southern wall of the current Mosque; 4 – The Pulpit; 5 – The Niche; 6 – The Blessed Rawḍa; 7 – The Muqaṣṣaba Pillars; 8 – The border of the Prophet’s ﷺ Mosque immediately after the Emigration; 9 – The western border of the Mosque after the Khaybar extension; 10 – The northern border of the Mosque after the Khaybar extension; 11 – The pillars of the extensions of ʿUmar RA, ʿUthmān RA and al-Walīd; 12 – The first open courtyard.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=352 height=282 id="Picture 55" src="book_doc_23082024_files/image060.png"></span></p> <p class=Title3 dir=LTR><span lang=EN-GB>The borders of the Prophet’s ﷺ Mosque after the Khaybar extension</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>1 – From the south: no addition was made to the Mosque from the Qibla side. The brass gate there now marks where the southern wall of the Mosque remained at the time of the Prophet ﷺ (Fig. 40).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>2 – From the north: it is marked by a row of ten light cream pillars with no yellow-golden lines, and gilded brown bands at the tops with no capitals. At the end of each pillar, there are two protuberances at the place of the two stones that used to mark the northern border of the Mosque. This row of pillars is parallel to Bāb Nisāʾ (no. 39) on the east and Bāb Raḥma (no. 3) on the west, and divides the Mosque at the time of the Prophet ﷺ from the first uncovered courtyard.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>3 – From the west: a row of light cream pillars topped with gold bands and green capitals on which is written in gold, ‘The border of the Prophet’s ﷺ Mosque.’ (Fig. 43)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>There are eleven of these pillars from north to south, and every pillar in the row is fifth to the west from the Blessed Pulpit and the fifth for the one who enters from Bāb Raḥma.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=224 height=299 id="Picture 56" src="book_doc_23082024_files/image061.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 40: The pillars of the area added to the Mosque after the extension of Khaybar, which since the latest extension have been light cream in colour.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>4 – From the east: Two metres inside the western wall of the Enclosure. It is well-known that the eastern border of the Mosque used to be the wall of our lady ʿĀʾisha’s chamber near the Sarīr pillar, next to which the Prophet ﷺ would lay down a bed of palm fibres when he made a spiritual retreat. During his retreats, the Prophet ﷺ would put his head near our lady ʿĀʾisha while she was inside her chamber, so that she could wash and comb his hair. It is related that she RA said, ‘The Messenger of Allah ﷺ used to bring his head close to me when he was making a retreat, and I would wash it and comb his hair while I was in my chamber during my menstrual period, and he was in the Mosque.’<sup>4</sup> Another narration has it, ‘He would come to me when he was making a retreat in the Mosque, and lie by the door to my chamber, and I would wash his head from my chamber, while the rest of him was in the Mosque.’<sup>5</sup> (See Map 12, Model 14.)</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=222 height=338 id="Picture 57" src="book_doc_23082024_files/image062.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 41:</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – One of the three rows of pillars showing the area added after Khaybar from the west side; 2 – A row of the pillars showing the western border of the Mosque at the time of the Prophet after the Khaybar extension. These pillars have no yellow-gold lines or gilded brown capitals; they have gold bands at the top and green capitals on which is written in gold: ‘The border of the Prophet’s Mosque.’ The picture was taken before the latest extension, when the pillars were still dark brown.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-Samhūdī states that the wall of our lady ʿĀʾisha’s chamber was between the Murabbaʿat al-Qabr Pillar and the one behind it; that is, the pillar that is now affixed to the Enclosure with ‘The Wufūd Pillar’ written on it.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB><img width=487 height=314 id="Picture 58" src="book_doc_23082024_files/image063.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 42: A photograph taken before the latest extension of the Mosque, when the pillars were still dark brown. The picture shows:</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – Row of ten pillars showing the northern border of the Mosque at the time of the Prophet ﷺ after the Khaybar extension.; 2 – Two rows of Muqaṣṣaba Pillars on the western side and two more on the northern side showing the Mosque at the time of the Prophet ﷺ along with the Blessed Rawḍa, before the Khaybar extension.; 3 – Five rows of ten pillars each, showing the part added to the northern side by the Khaybar extension.; 4 – Three rows of eleven pillars showing the part added to the western side by the Khaybar extension.; 5 – Row of eleven pillars showing the western border of the Mosque at the time of the Prophet ﷺ after the Khaybar extension. The pillars are topped with gold bands and green capitals on which is written in gold, ‘The border of the Prophet’s ﷺ Mosque.’ ; 6 – Two rows of pillars showing the extension of ʿUmar RA.; 7 – The brass gate marking the southern border of the Mosque at the time of the Prophet ﷺ.; 8 – The house of our lady Fāṭima al-Zahrāʾ RA and the Enclosure, above which is the Green Dome.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-Samhūdī also mentions that the eastern border of the Mosque after the Khaybar extension was from a point midway between the Blessed Pulpit and a little beyond the five pillars from the east (the Sarīr Pillar, which is now affixed to the western wall of the Enclosure), up to between the pillars affixed to the wall of the Blessed Chamber. He also relates that Imam Mālik stated that the eastern wall of the Mosque was between the pillars affixed to the Grave and the pillars behind them.’<sup>6</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=304 height=453 id="Picture 59" src="book_doc_23082024_files/image064.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 43: One of the pillars marking the western border of the Mosque at the time of the Prophet ﷺ, with ‘The border of the Prophet’s ﷺ Mosque’ written at the top. The photograph was taken before the latest extension when the pillars were dark brown; they are now light cream in colour.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-Samhūdī also mentions that the gate of ʿUmar ibn ʿAbd al-ʿAzīz and part of what was to the west of it were in the place of the chamber of our lady ʿĀʾisha, and that the wall of this chamber was between the pillars affixed to the Grave and the pillars flanking the enclosure that encircles the Blessed Chamber.’<sup>7</sup> That is, the wall of ʿĀʾisha’s chamber (and thus the eastern wall of the Mosque) was between the row of pillars affixed to the Grave (the Murabbaʿat al-Qabr Pillar and the Ṣundūq Pillar) and the row of pillars affixed to the wall of the Enclosure as it is now; i.e. the pillars labelled Sarīr, Ḥaras and Wufūd.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Since every two pillars are 9 cubits (4.5 metres) apart, Prof. ʿUbaydullāh Kurdī (Allah have mercy on him) stated that the eastern border of the Mosque at the time of the Prophet ﷺ was 4 cubits to the east of the western wall of the Enclosure.’<sup>8</sup> Therefore the eastern border of the Mosque at the time of the Prophet ﷺ was not where the Enclosure wall is now, but around 2 metres inside it.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=334 height=250 id="Picture 60" src="book_doc_23082024_files/image065.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 13: The borders of the Mosque at the time of the Prophet ﷺ</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – The Mukabbiriyya, where the adhān is called; 2 – The western wall of the Enclosure and the Sarīr, Ḥaras and Wufūd Pillars; 3 – The ʿUthmānī Niche and the southern wall of the Mosque as it is now; 4 – The Pulpit; 5 – The Niche; 6 – The Blessed Rawḍa; 7 – The Muqaṣṣaba Pillars and the border of the Mosque after the Emigration; 8 – The western border of the Mosque after the Khaybar extension; 9 – The northern border of the Mosque after the Khaybar extension; 10 – The pillars of the extensions of ʿUmar RA, ʿUthmān RA and al-Walīd; 11 – The northern wall of the Enclosure, Bāb Tahajjud and the Tahajjud Niche; 12 – The first uncovered courtyard.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>The exact location of the eastern wall of the Mosque at the time of the Prophet ﷺ</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>1 - From inside the Enclosure: Inside the Enclosure on the white marble floor there are two black lines that are visible through the grille on the western wall of the Enclosure. The inner eastern line represents the eastern border of the Mosque at the time of the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>2 – From outside the Enclosure: The eastern border of the Mosque can be identified by imagining a straight line passing (see Figs. 48 and 49), on the southern side of the Enclosure, through the western edge of the left-hand door (the Rawḍa side) of the Blessed Gate. Above this door is a plaque on which is written the following verse of the Qur’an: (Muḥammad is not the father of any of your men; but he is the Messenger of Allah and the Seal of Prophets.) [33:40]</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>On the northern side of the Enclosure, this imaginary line passes halfway through Bāb Tahajjud, which is under the first arch and has above it a plaque on which is written the following verse of the Qur’an: (And they who revere their Lord will be led to Paradise in groups, until, when they come to it, its doors will already be opened, and its keepers will say to them, ‘Peace be upon you! Well you have fared! Enter in, to dwell forever.’) [39:73]</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In the middle of the upper portion of this door, there is a small square grille above which are twelve small circles with ‘Allah’ written inside them. The eastern border of the Mosque is at the middle point of this row of circles.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=499 height=342 id="Picture 61" src="book_doc_23082024_files/image066.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 8: The eastern border of the Mosque before and after the Khaybar extension.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=385 height=288 id="Picture 62" src="book_doc_23082024_files/image067.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 14: The eastern border of the Mosque at the time of the Prophet ﷺ</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – The eastern border of the Mosque at the time of the Prophet ﷺ after the Khaybar extension; 2 – The eastern border of the Mosque at the time of the Prophet ﷺ after the Emigration; 3 – The left-hand door of the southern wall of the Enclosure; 4 – Bāb Tahajjud, in the northern wall of the Enclosure; 5 – The Tawba Pillar; 6 – The Pillar of ʿĀʾisha; 7 – The Blessed Rawḍa; 8 – The western wall of the Enclosure and the Sarīr Pillar; 9 – The Qaitbay Wall; 10 – The ʿUmar ibn ʿAbd al-ʿAzīz Wall; 11 – The wall of the Blessed Chamber; 12 – Brick dome above the Blessed Chamber.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is related that when the Prophet ﷺ made spiritual retreats in the Mosque, sometimes a bed would be laid out for him at the Tawba Pillar, and other times at the Sarīr Pillar. This is according to what Muḥammad ibn Ayyūb said: ‘The Prophet ﷺ had a bed of palm fibres and fresh palm leaves which he would place between the pillar facing the grave and the lamps. The Messenger of Allah ﷺ would lie down upon it.’ That is, he would sometimes put the bed at the Tawba Pillar, and other times at the Sarīr Pillar.’<sup>9</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The explanation of this is that before the Khaybar extension, the eastern border of the Mosque was one metre beyond the Tawba Pillar, and so the Prophet ﷺ would put his bed at the Tawba Pillar. Then after the Khaybar extension, the eastern border was at the Sarīr Pillar, and so he ﷺ would put his bed there.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>The height of the ceiling of the Prophet’s ﷺ Mosque after the Khaybar extension</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The height of the ceiling became 7 cubits (3.5 metres); this level is now indicated by the gilded bands in the middle of the white marble pillars of the Blessed Rawḍa and the ends of the vertical golden lines on the Muqaṣṣaba Pillars outside the Blessed Rawḍa indicating the area of the Mosque before the Khaybar extension (Fig. 42).</span></p> <span lang=EN-GB style='font-size:12.0pt;line-height:107%;font-family:"Arial",sans-serif'><br clear=all style='page-break-before:always'> </span> <p class=MsoNormal align=left dir=LTR style='margin-bottom:8.0pt;text-align: left;line-height:107%'><span lang=EN-GB> </span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=381 height=279 id="Picture 63" src="book_doc_23082024_files/image068.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 44: The Blessed Gate, with three doors visible: the one on the left is on the Rawḍa side; its western edge shows the eastern border of the Mosque at the time of the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=395 height=279 id="Picture 64" src="book_doc_23082024_files/image069.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 45: The northern wall of the Enclosure. Bāb Tahajjud is under the first arch, and its middle point corresponds to the eastern wall of the Mosque at the time of the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=Title2 dir=LTR><span lang=EN-GB>Notes</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>1.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn, p. 40.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>2.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>He meant that the Hour was nigh. Reflect on this lesson of modesty and constant vigilance, and then think of how we take so long with our buildings and compete for worldly goals.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>3.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Yaḥyā narrated it from al-Ḥasan with the wording of Razīn. See Wafāʾ al-Wafā, 1/326.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>4.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Mājah (Sunan, 633, 1778).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>5.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Nasāʾī (Sunan Kubrā, 3382).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>6.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā, 2/350.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>7.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibid., 2/348.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>8.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Kaʿba al-Muʿaẓẓama wal-Ḥaramān al-Sharīfān, p. 248.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>9.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā, 2/447.</span></p> <span lang=EN-GB style='font-size:12.0pt;line-height:107%;font-family:"Arial",sans-serif'><br clear=all style='page-break-before:always'> </span> <p class=MsoNormal align=left dir=LTR style='margin-bottom:8.0pt;text-align: left;line-height:107%'><span lang=EN-GB> </span></p> <p class=MsoTitle dir=LTR><span lang=EN-GB>Chapter Five – The Extensions Made to the Holy Mosque of the Prophet ﷺ</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Most Important Extensions Made to the Mosque after the Messenger of Allah ﷺ</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>The Mosque at the time of Abū Bakr RA</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ibn ʿUmar RA reported that the Prophet’s ﷺ Mosque had pillars of palm trunks topped with a mesh of palm fibres, which decayed during the rule of Abū Bakr RA and were replaced with fresh trunks and fibres.’<sup>1</sup> Al-ʿAbbāsī said, ‘Abū Bakr RA did not add anything to the Mosque, because he was too busy with the conquest.’<sup>2</sup> Al-Samhūdī related on the authority of Abū Dāwūd (may Allah have mercy on them both) that the pillars of the Mosque decayed during the rule of Abū Bakr RA and that he replaced them with fresh palm trunks.’<sup>3</sup></span></p> <p class=Title2 dir=LTR><span lang=EN-GB>1 – The extension of our master ʿUmar ibn al-Khaṭṭāb RA (17 ah)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Since the houses of the Mothers of the Believers were on the eastern side of the Mosque, the extensions of our masters ʿUmar ibn al-Khaṭṭāb RA and ʿUthmān ibn ʿAffān RA left the eastern side untouched and concentrated on the western, southern and northern sides (Fig. 50 and 51, Maps 13, 14 and 15, Model 15).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In the seventeenth year after the Emigration, our master ʿUmar RA added to the Mosque one row of pillars to the south, and two rows of pillars to the west. These pillars are now a light cream colour with gold bands in the middle, like the pillars indicating the Khaybar extension of the Prophet ﷺ but topped with gilded brown or gold capitals.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This extension is marked on the west by Pillars 20, 21, 22, 23, 24, 25, 26, 27 and 28 and 29, and on the south by Pillars 152, 153, 154, 155, 156, 157, 158, 159, 160, 161 and 162.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Our master ʿUmar RA also added around 30 cubits (15m) to the north, giving the Mosque an uncovered courtyard without any pillars or supports. This is now three pillars from the first uncovered courtyard (the first Ḥaṣwa).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>With regard to the doors of the Mosque, our master ʿUmar RA:</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Preserved the orientation of Bāb Raḥma and Bāb Jibrīl,</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Opened a door for women, parallel to where Bāb Nisāʾ is now,</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Opened a door on the southern side of the Mosque, which is now Bāb Salām, and</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Added two doors on the southern side, to the west of the Qibla, and two to the east, one of which is now inside the Enclosure.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When extending the Mosque, the Ottomans replaced the remaining three of these doors with the brass doors that are currently in the brass gate. As we said, one of the two doors to the east of the Qibla is now inside the Enclosure, while the other is in the brass gate to the east of the Prophet’s ﷺ Niche and has written above it from the direction of the Rawḍa, ‘Faith will go deep into Medina just as a snake goes deep into its hole.’ As for the two doors to the west of the Qibla, they now flank the Sulaymānī Niche; one has written above it from the direction of the Rawḍa, ‘My intercession is for those of my community who commit grave sins’, and the other has written above it from the direction of the Rawḍa, ‘There is no god but Allah, the King, the Clear Truth’, and from the south (the Qibla) ‘My intercession on the Day of Resurrection is real, and those who do not believe in it will not receive it.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Our master ʿUmar RA also built brick walls for the houses of the Mothers of the Believers, instead of the walls made of palm fibre and goat-hair that had been there before.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>After the extension of ʿUmar RA, the ceiling of the Mosque was 11 cubits (5.5 m) high.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>The addition of ʿUmar ibn al-Khaṭṭāb RA</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When ʿUmar RA became Caliph, he said, ‘I would like to add something to the Mosque; and had I not heard the Messenger of Allah ﷺ say, “The Mosque should be added to”, I would never add anything to it.’<sup>4</sup> Another narration has it that when the Muslims population increased under ʿUmar RA, they said, ‘O Commander of the Faithful, if only you were to extend the Mosque.’ He replied, ‘Had I not heard the Messenger of Allah ﷺ say to me, “Let us add to the Mosque”, I would never add anything to it.’<sup>5</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The pillars of the Mosque were made of palm trunks and wood. When ʿUmar RA saw that the bottoms of the beams had sunk into the floor and that the structure of the Mosque was compromised by this, he began to renovate them. He was the first one to make the Mosque’s pillars out of clay. ʿUmar RA also added a pillar to the south and two pillars to the west.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=403 height=318 id="Picture 65" src="book_doc_23082024_files/image070.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 15: The first extensions to the Holy Mosque of the Prophet ﷺ.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – The Chamber; 2 – the western wall of the Enclosure; 3 – the Blessed Gate; 4 – the Pulpit; 5 – the Niche; 6 – the Blessed Rawḍa; 7 – the Muqaṣṣaba Pillars; 8 – the border of the Mosque after the Emigration; 9 – the western border of the Mosque after the Khaybar extension; 10 – the northern border of the Mosque after the Khaybar extension; 11 – the extension of our master ʿUmar RA, containing two rows of pillars; 12 – the extension of our master ʿUthmān RA, containing one row of pillars; 13 – the extension of al-Walīd ibn ʿAbd al-Malik, containing two rows of pillars; 14 – the first uncovered courtyard.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>From Buṭāyḥāʾ to the edge of the Mosque</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿUmar RA added around 30 cubits to the north; that is, he gave the Mosque an open courtyard without any pillars or supports. This was known as the Ḥaṣwa or Buṭayḥāʾ,’<sup>6</sup> and it is now part of the first uncovered courtyard. In it, he founded the well that was still there until very recently, known to people as the Zamzam Well (Fig.50).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>What happened is that ʿUmar RA wanted to preserve the awesome stature of the Mosque of the Messenger of Allah ﷺ in people’s hearts, and so he made the courtyard at the northern end and said, ‘If anyone wishes to debate, raise his voice or recite poetry, let him go out there to do so.’<sup>7</sup> By poetry, he meant the poetry of the time of pagan ignorance, since it is related that Kaʿb ibn Zuhayr RA went into the Mosque see the Messenger of Allah ﷺ, and recited his famous poem:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Suʿād is gone, and my heart today is stricken,</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Lost in her thrall, unrequited, shackled.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ḥassān ibn Thābit RA too would recite poetry for the Messenger of Allah ﷺ in the Mosque, and the Messenger of Allah ﷺ would say to him, ‘O Allah, guide him with the Holy Spirit!’<sup>8</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=367 height=427 id="Picture 66" src="book_doc_23082024_files/image071.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 10: A simplified plan of the pillars of the first extensions to the Holy Mosque of the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Saʿīd is related to have said, ‘ʿUmar RA passed by Ḥassān as he was reciting poetry in the Mosque, and gave him a stern look. Ḥassān said, “I used to recite it in here in the presence of someone better than you.” He then turned to Abū Hurayra and said, “Did you not you hear the Messenger of Allah ﷺ say, ‘Answer for me—O Allah, aid him with the Holy Spirit’?” Abū Hurayra said yes.’ Another narration has [after ‘someone better than you’]: ‘So ʿUmar RA departed, knowing that he meant the Messenger of Allah ﷺ.’<sup>9</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB><img width=492 height=246 id="Picture 67" src="book_doc_23082024_files/image072.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 10: The extensions of the Holy Mosque of the Prophet ﷺ over the ages</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>The pebbling of the Mosque’s floor</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is related that the Messenger of Allah ﷺ wanted to pebble the floor of the Mosque, but passed away before it had been done, so ʿUmar RA did it. It is related that ʿUmar RA said, ‘We do not know how best to cover the floor of our Mosque.’ Someone said, ‘Lay down palm leaves and reed mats.’ He said, ‘This is the Blessed Valley, for I heard the Messenger of Allah ﷺ say, “ʿAqīq is a blessed valley.”’ So ʿUmar RA covered the floor with sand from the valley of ʿAqīq.’<sup>10</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿAbdullāh ibn ʿUmar RA is reported to have said that ʿUmar RA would burn incense in the Mosque of the Messenger of Allah ﷺ every Friday.’<sup>11</sup></span></p> <p class=Title3 dir=LTR><span lang=EN-GB>The houses that ʿUmar brought within the extension</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Yaḥyā narrated on the authority of Abū al-Zinād that when ʿUmar RA added to the Mosque, he called all those who had houses next to it and said, ‘Choose one of three: either sell, in which case I will give a good price; or give a gift, in which case I will be grateful; or offer it as charity to the Mosque of the Messenger of Allah ﷺ.’ They all assented to his request.’<sup>12</sup> Among those who gave their houses as charity were ʿAbdullāh ibn Jaʿfar ibn Abī Ṭālib and the sons of Abū Bakr al-Ṣiddīq RA.’<sup>13</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>So ʿUmar RA brought into the Mosque of the Messenger of Allah ﷺ the house of Usāma ibn Zayd RA, the house of Zayd ibn Ḥārith RA to the west of it, part of the house of Jaʿfar ibn Abī Ṭālib RA to the west of it, and the house of al-ʿAbbās RA to the west of it. He also incorporated the house of Saʿd ibn Abī Waqqāṣ RA, part of the house of Abū Bakr al-Ṣiddīq RA, and part of the house of ʿAbdullāh ibn Masʿūd RA.</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>2 – The extension of ʿUthmān ibn ʿAffān RA (29 ah)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Our master ʿUthmān RA added one row of pillars to the south, and one to the west (Fig. 50 and 51, Maps 13, 14 and 15, Model 15).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>These pillars, like the aforementioned ones, are light cream in colour with gold bands in the middle and gilded brown capitals. This extension is marked on the west by Pillars 11, 12, 13, 14, 15, 16, 17, 18 and 19.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=442 height=258 id="Picture 68" src="book_doc_23082024_files/image073.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 46: The passage between Bāb Salām and Baqīʿ, which represents the southern extension of the Prophet’s ﷺ Mosque, which was equivalent to one row of pillars in the time of ʿUmar RA and another row in the time of ʿUthmān RA. The photograph shows: 1 – the brass gate representing the southern wall of the Mosque at the time of the Prophet ﷺ, and 2 – the southern wall of the Mosque as it is now, corresponding to the end of the extension of ʿUthmān RA.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Our master ʿUthmān RA also added 10 cubits (5m) to the north in the uncovered courtyard; that is, one pillar in the first uncovered courtyard after the three first pillars that mark the extension of our master ʿUmar (Fig. 51).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In this extension, on the southern side, is the ʿUthmānī Niche where our master ʿUthmān RA would pray. It is now the place where the imam prays.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Behind the ʿUthmānī Niche to the north is the location of the niche of our master ʿUmar RA, where he used to pray; this is also where he was martyred. Its location is marked on the marble under the rug there now.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The southern extensions of our masters ʿUmar RA and ʿUthmān RA used to end at the border of the Rawḍa only; that is, they only went beyond the Rawḍa from the front, and did not include anything in front of (to the south of) the Enclosure. This is because the houses of the Mothers of the Believers had not yet been brought within the Mosque.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿUthmān RA was the first to hollow out a niche at the Qibla spot where the imam prays. This became known as the ʿUthmānī Niche, and to this day it is where the imam prays. ʿUthmān, RA also erected a small brick enclosure on the spot where he prayed with an aperture in it through which the people could see the imam.’<sup>14</sup> This was after ʿUmar ibn al-Khaṭṭāb RA had been murdered while leading the people in prayer. ʿAbd al-Raḥmān ibn Saʿd said, ‘The first one to make a brick enclosure was ʿUthmān ibn ʿAffān RA. It had an aperture in it so that the people could see the imam.’<sup>15</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿUthmān RA participated in the building of this extension himself, and would fast by day and pray by night without ever leaving the Mosque.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When ʿUthmān RA made this addition to the Mosque and rebuilt the walls with cut stones and plaster, changing the appearance of the Mosque to which the people had grown accustomed during the time of their Prophet ﷺ and their two Caliphs, the people expressed reservations about this. ʿUbaydullāh al-Khawlānī reported that when the people said that ʿUthmān RA had gone too far with his additions to the Mosque of the Prophet ﷺ, he heard ʿUthmān say, ‘I heard the Prophet ﷺ say, “Whoever builds a mosque for the sake of Allah, Allah builds one like it for him in Paradise.”’<sup>16</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Maḥmūd ibn Labīd reported that ʿUthmān ibn ʿAffān wanted to rebuild the Mosque, but the people were against it and wanted to leave it as it was. So he said, ‘I heard the Messenger of Allah ﷺ say, “Whoever builds a mosque for Allah, Allah builds one like it for him in Paradise.”’<sup>17</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=283 height=506 id="Picture 69" src="book_doc_23082024_files/image074.png"></span></p> <p class=Title3 dir=LTR><span lang=EN-GB>The houses that ʿUthmān RA brought within the extension</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The house of Ḥafṣa which she bought from Abū Bakr al-Ṣiddīq RA, which was his western house—not the house of Ḥafṣa which was with the houses of the Mothers of the Believers. Al-Samhūdī said, ‘Ḥafṣa, the Mother of the Believers, bought it from him for four thousand dirhams, and kept possession of it until they wanted to extend the Mosque during the rule of ʿUthmān, when they requested it from her. She refused, saying, “What will happen to my path to the Mosque?” They told her that they would give her a bigger house and make a path for her just like it, and she agreed and was satisfied.’<sup>18</sup></span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Part of the house of Marwān ibn al-Ḥakam, which in turn was part of the house of al-ʿAbbās RA.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Part of the house of Jaʿfar ibn Abī Ṭālib RA.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The rest of the houses of Abū Bakr RA and ʿAbdullāh ibn Masʿūd RA.</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>3 – The additions made by al-Walīd ibn ʿAbd al-Malik (the addition of ʿUmar ibn ʿAbd al-ʿAzīz) (88 ah)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>During his rule, al-Walīd ibn ʿAbd al-Malik ordered his emir and regent in Medina, ʿUmar ibn ʿAbd al-ʿAzīz, to extend the Prophet’s ﷺ Mosque and bring the houses of the Mothers of the Believers on the eastern side within its borders (Fig. 51, Maps 13, 14, 15 and 16, Model 15).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=219 height=323 id="Picture 70" src="book_doc_23082024_files/image075.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 47:</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – Pillar marking the northern border of the Mosque at the time of the Prophet ﷺ (the photograph was taken before the latest extension, when the pillars were still dark brown); 2 – The first uncovered courtyard, which covers the northern extensions of ʿUmar RA and ʿUthmān and part of the extension of al-Walīd ibn ʿAbd al-Malik.</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>ʿUmar ibn ʿAbd al-ʿAzīz added two rows of pillars to the Mosque on the Western side. These pillars, like the aforementioned ones, are light cream in colour with gold bands in the middle and gilded brown capitals.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>He also added 15 metres on the northern side, i.e. three other pillars. Therefore it is possible to recognise the northern border of the extension of al-Walīd in the current Mosque as being one pillar after the first uncovered courtyard, level with Bāb Khālid ibn al-Walīd (the sixth door of the al-Mahdī extension), which is level with Bāb al-Malik ʿAbd al-ʿAzīz (no. 34J) in the current Mosque.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>He also added three pillars (27 cubits/13.5m) to the east, and brought the houses of the Mothers of the Believers within the Mosque on the eastern side.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>As for the chamber of our lady ʿĀʾisha (the Blessed Chamber of the Prophet ﷺ, containing the three Blessed Maqāms), ʿUmar ibn ʿAbd al-ʿAzīz cut off one side of it on the west, and rebuilt the walls and added a pentagonal wall around them.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>He also put two ceilings on the Mosque, an upper and a lower. The upper ceiling was 25 cubits (12.5m) high, and the lower ceiling was 23 cubits (11.45m) high.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>He also built four minarets, one on each corner.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>These last three additions covered the Mosque on all sides. Some other additions then followed, the most important of which were: When the Umayyad Caliph al-Walīd ibn ʿAbd al-Malik was told that the Muslims had gathered around al-Ḥasan ibn al-Ḥasan ibn ʿAlī RA, who lived at that time in the house of his grandmother Fāṭima al-Zahrāʾ RA, al-Walīd feared that this would be the beginning of a civil disobedience movement directed against him. He therefore began to consider demolishing the chambers of the Mothers of the Believers under the pretext of extending the Mosque, and commanded his regent in Medina ʿUmar ibn ʿfea al-ʿAzīz to extend the Mosque and bring the chambers of the Mothers of the Believers into it. He wrote to him, ‘If any of them refuse, command the people of Egypt to offer him a fair price, and then demolish the houses and pay them off.’</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=341 height=391 id="Picture 71" src="book_doc_23082024_files/image076.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 11: The additions of al-Walīd ibn ʿAbd al-Malik, 88 ah.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The houses of ʿĀʾisha and Ṣafiyya RA already belonged to the Umayyads; Ibn Saʿd related that Sawda left her house to ʿĀʾisha RA, and Ṣafiyya bint Ḥuyayy’s heirs sold her house to Muʿāwiya for one hundred and eighty thousand dirhams. Muʿāwiya then bought ʿĀʾisha’s house from her for one hundred and eighty thousand dirhams (or some say two hundred thousand) with the stipulation that she could continue to live there for the rest of her life. He gave her the money, and she did not move from her place until she had given it all away to the poor.’<sup>19</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The house of our lady Ḥafṣa RA by the rest of the houses of the Mothers of the Believers had already been taken to extend the Mosque; as for the house that was given to her in place of Abū Bakr’s western house, which she had bought, it was to the south of the first house, and passed into the possession of ʿAbdullāh ibn ʿUmar. It was called Dār Āl ʿUmar, or Dār al-ʿIshra, and had a passage in it leading to the Qibla for the family of ʿUmar to pass through on their way to the Mosque.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When al-Walīd ibn ʿAbd al-Malik visited the Mosque, he said to ʿUmar ibn ʿAbd al-ʿAzīz, ‘You indulged them!’ pointing at this passage. Another narration has it that he said, ‘You indulged your uncles’, since ʿUmar ibn ʿAbd al-ʿAzīz was one of the family.’<sup>20</sup> His grandmother was the lady brick-seller who refused her mother’s instruction to give a deceitful sale; ʿUmar ibn al-Khaṭṭāb RA overheard this from behind the door, and was so impressed that he arranged for her to marry his son.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This passage continued to be used for ʿUmar’s family to go to and fro the Mosque until al-Mahdī made the Enclosure across the Qibla (southern) arcade which prevented them from entering from it. Much was said about this, and finally they agreed to close it off from the top with the wall of the Mosque, and to lower it into the ground and hollow it out like a tunnel.’<sup>21</sup> Later on, it was closed off completely and became a grille in the southern wall of the Mosque, which remains there to this day, facing the Blessed Gate to the south and slightly to the east; it is now known as the Grille of ʿUmar [Shubbāk ʿUmar].</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>As for the house of our lady Fātima al-Zahrāʾ RA, it was occupied by Ḥasan ibn al-Ḥasan ibn ʿAlī RA and his wife Fāṭima bint al-Ḥusayn. ʿUmar ibn ʿAbd al-ʿAzīz offered to buy it from them, but they refused to sell it for any price whatsoever. He offered them seven or eight thousand dinars, but they refused. ʿUmar wrote to al-Walīd about this, and he ordered him to demolish it and bring it within the Mosque whether they liked it or not, and to donate its price to the public treasury. One narration has it that al-Walīd himself wrote to them saying, ‘If you do not get out, I will demolish it on top of your heads.’ They refused to leave, so he ordered that it be demolished while they and their son were inside it. The demolition began while they were inside it, and the workers said to them, ‘Get out, or we shall bring it down atop your heads.’ So they came out.’<sup>22</sup> When ʿUmar ibn ʿAbd al-ʿAzīz had demolished Fāṭima’s house, Fāṭima bint Ḥusayn went to the site of her house in Ḥarra and took up residence there.’<sup>23</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>After this, all the houses of the Mothers of the Believers were demolished, apart from the chamber of ʿĀʾisha which had its walls rebuilt.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is related that when ʿUmar ibn ʿAbd al-ʿAzīz demolished the chambers of the Prophet’s ﷺ wives, he took away their bricks and the bricks of the Mosque and used them to build a house for himself at Ḥarra.’<sup>24</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿUmar ibn ʿAbd al-ʿAzīz also added two arcades of pillars to the west and around 15 metres to the north. Al-Samhūdī mentioned that the extension of al-Walīd brought the dimensions of the Mosque to 67 cubits (around 84m) on the southern side, 135 cubits (67.5m) on the northern side, and 253 cubits (126.5m) from north to south.’<sup>25</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When ʿUmar ibn ʿAbd al-ʿAzīz wanted to build at the Qibla end, he was very careful to keep it in exactly the same place. When they built a niche at the Qibla spot of ʿUthmān RA, he called the scholars, elders and nobles of Medina to oversee it; and he removed and replaced each brick one by one so that the Qibla would not be moved from its place.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Twenty-four doors were also added to the Mosque; it is said they were completed during the extension of the Abbasid Caliph al-Mahdī. The first one to build minarets for the adhān was ʿUmar ibn ʿAbd al-ʿAzīz, since the Blessed Mosque did not have any towers during the time of the Prophet ﷺ nor the Rightly-Guided Caliphs. He built four minarets on the Mosque, one at each corner. The fourth minaret overlooked the house of Marwān, and when Sulaymān ibn ʿAbd al-Malik made the pilgrimage, he could see the muezzin looking down at him from the tower, and so he ordered that it be demolished.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>At the time of the Prophet ﷺ, Bilāl RA would call the adhān from the roof of a nearby house. ʿAbd al-ʿAzīz ibn ʿImrān said, ‘There was a pillar in the house of ʿAbdullāh ibn ʿUmar near the Qibla of the Mosque, from which he would give the adhān. It is square, and still stands today; they used to call it the Miṭmār.’<sup>26</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿUrwa ibn al-Zubayr reported that a woman of the Banū Najjār said, ‘My house was one of the tallest around the Mosque. Bilāl used to call the adhān for the dawn prayer from atop it every day. He would come at the end of the night and sit on the roof waiting for the dawn to break. When he saw it, he would stretch and then say, “O Allah, I praise You and seek Your aid against Quraysh, that they might uphold Your religion.” Then he would give the adhān.’<sup>27</sup> The compilers of the prophetic biography state that Bilāl used to give the adhān from a pillar in the house of ʿAbdullāh ibn ʿUmar RA near the Mosque, which he would mount by climbing seven steps.’<sup>28</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is related that the extension of ʿUmar ibn ʿAbd al-ʿAzīz employed forty Byzantines and forty Copts from Egypt. Al-Samhūdī reported that ʿAbdullāh ibn Yazīd said, ‘The Copts worked on the front of the Mosque and the Byzantines worked on the overhang of the roof at the sides and the back. I heard Saʿīd ibn al-Musayyab say, “The work of these men is more precise”, meaning the Copts.’</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>4 – The extension of al-Mahdī (161 ah)</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=295 height=494 id="Picture 72" src="book_doc_23082024_files/image077.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 48: One of the pillars of the extension of al-Mahdī in the current Mosque. Notice that the white marble is topped by a brass ring above which is a pink capital on all the pillars indicating the extension of al-Mahdī and all the subsequent extensions before the latest one, such as the Majīdī extension and the first Saudi extension. As for the latest Saudi extension during the reign of King Fahd.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>During the Abbasid era, al-Mahdī added some doors to the Mosque so that there were twenty-four doors in total. He also added seven pillars to the northern side of the Mosque; al-Barzanjī repeats in Nuzhat al-Nāẓirīn that the location of Bāb Ḥumayd ibn ʿAbd al-Raḥmān in the extension of al-Mahdī is the location of Bāb Majīdī’<sup>29</sup>—i.e. in the Majīdī extension that existed at his time—which means that the extension of al-Mahdī extended up to around one arcade before the second uncovered courtyard in the Mosque as it is now.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It may be observed, when considering the number of pillars and arcades, that the distance between the pillars changed with every extension, as did the breadth of the arcades (Fig. 52, Maps 14 and 15, Model 15).</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>5 – The extension of Qaitbay (888 ah)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Egyptian Mamluk Sultan Abū Naṣr Sayf al-Dīn Qaitbay al-Jarkasī (815–901 ah)’<sup>30</sup> made the most significant extension and addition to the Holy Mosque of the Prophet ﷺ and the Enclosure, the effects of which are still present today.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>1 – Qaitbay built a small dome above the walls of the Blessed Chamber and below the ceiling of the Mosque.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>2 – He also rebuilt the large dome above the Blessed Chamber and the wall of ʿUmar ibn ʿAbd al-ʿAzīz, supported by buttresses on the floor of the Mosque. This dome had been built by the Mamluk Sultan Qalāwūn and was known as the White Dome, the Blue Dome or the Broad Dome. It later became the Green Dome after being painted on the orders of the Ottoman Sultan ʿAbd al-Ḥamīd.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When the dome was rebuilt, pillars were placed alongside the buttresses of the Blue Dome so that the gap between the eastern wall of the Enclosure and the eastern wall of the Mosque was very narrow. The Mosque was therefore extended on the eastern side by one and a half cubits (75cm) and the eastern wall rebuilt up to Bāb Jibrīl.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>3 – He put buttresses around the wall of ʿUmar ibn ʿAbd al-ʿAzīz around the Blessed Enclosure and put green curtains around these buttresses; it became known as the Qaitbay Wall.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>4 – He put an enclosure of brass grilles—the current Enclosure—around the Blessed Chamber and the houses of Fāṭima al-Zahrāʾ RA in place of the first enclosure made by Sultan Baybars which consisted of two wooden railings.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>5 – He built the Blessed Niche in the place where the Prophet ﷺ led the Muslims in prayer, by the Mukhallaqa Pillar.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>6 – He made a single ceiling for the whole Mosque.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>7 – He build the Mukabbiriyya, a raised square building where the muezzin climbs to give the iqāma.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Qaitbay extension was made in 888 ah. The Mosque had been damaged by fire in 654 ah in which nothing survived except the Blessed Chamber and the dome made by the Caliph al-Nāṣir li-Dīn Illāh to store the treasures of the Mosque such as the ʿUthmānī Manuscript. Then a second fire occurred in 886 ah, from which escaped the Blessed Chamber and the pillars attached to its walls.’<sup>31</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-Samhūdī related that when they informed Sultan Qaitbay that the extension was completed, he went to Medina, dismounting from his horse outside the city and entering on foot in all humility. He stood before the exalted presence of the Beloved Intercessor ﷺ and gave greetings of peace to him. After he had greeted the Mosque with two cycles of prayer in the Blessed Rawḍa, they offered to take him inside the Blessed Enclosure, but he felt this was too much and said, ‘Were it possible for me to stand even further away than this, I would do so, for this is a mighty presence indeed. Who could possibly give him ﷺ the honour and reverence he deserves?’<sup>32</sup></span></p> <p class=Title2 dir=LTR><span lang=EN-GB>6 – The Ottoman extensions</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>During the Ottoman Caliphate, several extensions and construction works were undertaken, notably the extension of Sultan ʿAbd al-Majīd known as the Majīdī extension (1265 ah). The red stones for the building were taken from a mountain near Medina called Mt Ḥaram. This extension included:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>1 – Two extra arcades on the northern side.’<sup>33</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>2 – The addition of Bāb Majīdī (Bāb Tawassul) to the north.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>3 – When they began reinforcing the buttresses around the Green Dome, they added a corresponding pillar to every buttress. This made the gap between the enclosure and the eastern wall of the Mosque very narrow. Therefore it was moved to the east again, by 5.25 cubits (2.6m).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>4 – The building of a raised platform called the Aghwāt Platform; the aghwāt are the guardians of the Blessed Chamber.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>5 – The building of a marble platform for the muezzins which may still be there now, called the Mukabbiriya.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>6 – The entire Mosque was given a fresh gilding, marbling and painting.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>7 – White marble was applied to the pillars indicating the Blessed Rawḍa, and Sūrat al-Kahf and Sūrat al-Raḥmān were written inside the domes above the Rawḍa. Al-Būṣīrī’s ode Qaṣīdat al-Burda was also written in front of the Blessed Gate and the two southern arcades behind it.’<sup>34</sup> This has now been removed.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>8 – Several domes were installed in the ceiling of the Mosque to protect it from fire, bringing the total number of domes to 170, the largest being the Green Dome. During the Majīdī extension the Mosque and its minarets were also renovated. After ʿUmar ibn ʿAbd al-ʿAzīz, the Mosque had three minarets until the fourth was rebuilt on the orders of Sultan Muḥammad ibn Qalāwūn (or possibly it was Kāfūr al-Muẓaffarī). The Majīdī extension brought to total to five minarets: the main one, one at Bāb Salām, one at Bāb Raḥma, and then two at the northern end, the Majīdī Minaret and the Sulaymānī Minaret at Bāb Majīdī.’<sup>35</sup> These last two were removed during the first Saudi extension and replaced with two new minarets on the same corners. The latest extension brought the total to ten minarets.’<sup>36</sup></span></p> <p class=Title2 dir=LTR><span lang=EN-GB>7 – The extensions of the Saudi era</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>1 – The first Saudi extension, under King ʿAbd al-ʿAzīz (Allah have mercy on him) in 1370 ah added five arcades to the northern end of the Mosque.’<sup>37</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>2 – The extension of King Fayṣal ibn ʿAbd al-ʿAzīz (Allah have mercy on him) added the canopies on the western side (Fig. 53, Maps 14 and 15, Model 15).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>3 – The Saudi extension of King Fahd ibn ʿAbd al-ʿAzīz (Allah have mercy on him) in 1405 ah was the most extensive, covering the Mosque on all four sides. 384,000m² were added to the Mosque to bring its total area to 400,500m². The roof and outer courtyards on all four sides were also paved with white marble. With this the capacity of the Mosque grew to 650,000 worshippers; at peak times, as many as one million worshippers congregate there. Air conditioning was also installed throughout the Mosque, and the number of minarets was raised to ten. Seventy doors were also added, bringing the total to eighty-six.’<sup>38</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>4 – The extension of Khādim al-Ḥaramayn King ʿAbdullāh ibn ʿAbd al-ʿAzīz in 1427 ah added to the eastern side of the Mosque, and installed canopies to give shade to the outer courtyards on all four sides.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The books on the history of Medina state that most of the extensions and renovations made to the Holy Mosque of the Prophet ﷺ, the domes and the Blessed Enclosure in the ages following ʿUmar ibn ʿAbd al-ʿAzīz up to the end of the Majīdī extension were made on the orders of the Sultans of Egypt. Al-Samhūdī relates that a little while after the death of Ibn al-Najjār, the rule of Medina passed to the kings of Egypt, who continued to be concerned with maintaining the Blessed Mosque, and that one who had particular concern and love for this was King Ashraf Qaitbay.’<sup>39</sup> Then rule of Medina passed to the Ottomans; and the materials and workers for their extensions to the Mosque too came from Egypt and were funded from the Egyptian treasury.’<sup>40</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=369 height=296 id="Picture 73" src="book_doc_23082024_files/image078.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 49: An old photograph of the Prophet’s ﷺ Mosque showing the canopies on the western side, part of the extension of King Fayṣal ibn ʿAbd al-ʿAzīz.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>These extensions and renovations were witnessed by several authors who wrote histories of the Prophet’s ﷺ Mosque and Medina Munawwara, including:</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Zayn al-Marāghī, from Marāgha in Sohag, Egypt (d. 527 ah), author of the book Taḥqīq al-Nuṣra bi-Talkhīṣ Maʿālim Dār al-Hijra [Manifesting Victory: a Summary of the Key Sites of the Abode of Emigration].</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muḥammad ibn Maḥmūd al-Najjār from Baghdad, Iraq (578–643 ah), author of the book al-Durra al-Thamīna [The Precious Pearl].</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muḥammad ibn Aḥmad al-Maṭarī from Maṭariyya, Egypt (690 ah), author of the book al-Taʿrīf bimā Ānasat min Maʿālim Dār al-Hijra [The Notification of the Key Sites of the Abode of Emigration].</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nūr al-Dīn al-Samhūdī from Samhūd, Egypt (844 ah), author of the book Wafāʾ al-Wafā [the Supreme Fulfilment], which has been a source for everyone who has written about Medina since.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Sayyid Jaʿfar Ismāʿīl al-Barzanjī from Barzanja in Iraq, author of the book Nuzhat al-Nāẓirīn [The Diversion of the Onlookers].</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Batānūnī from Batānūn, Egypt, author of the book al-Riḥla al-Ḥijāziyya [Voyage in the Hejaz].</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibrāhīm Rifʿat Bāshā, author of Mirʾāt al-Ḥaramayn [Mirror of the Two Sanctuaries].</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ayyūb Ṣabrī, author of the Turkish translation of Mirʾāt al-Ḥaramayn.</span></p> <span lang=EN-GB style='font-size:12.0pt;line-height:107%;font-family:"Arial",sans-serif'><br clear=all style='page-break-before:always'> </span> <p class=MsoNormal align=left dir=LTR style='margin-bottom:8.0pt;text-align: left;line-height:107%'><span lang=EN-GB> </span></p> <p class=Title2 dir=LTR><span lang=EN-GB>Notes</span></p> <p class=MsoListParagraphCxSpFirst align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>1.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bayhaqī, Dalāʾil, 2/541.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>2.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>That is, the Ridda Wars.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>3.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Prof. Nājī Muḥammad Ḥasan al-Anṣārī, ʿImāra wa Tawsiʿat al-Masjid al-Nabawī al-Sharīf, p. 83.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>4.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>ʿUmdat al-Akhbār, p. 106; al-Maghānim al-Muṭāba, 1/418; al-Madīna al-Munawwara ʿabr al-Tārīkh, p. 65.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>5.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Tārīkh al-Masjid al-Nabawī al-Sharīf, p. 43.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>6.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Both words mean an open courtyard [t].</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>7.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bayhaqī, Sunan al-Kubrā 10/103; Ibn Shabba, Tārīkh al-Madīna 1/34; Wafāʾ al-Wafā 2/498.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>8.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukḥārī (Ṣaḥīḥ, 453, 3212, 6152), Muslim (Ṣaḥīḥ, 2485), al-Nasāʾī (Sunan, 716).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>9.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū Dāwūd (Sunan, 5013), Aḥmad (Musnad, 22076).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>10.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā 2/663, ʿImāra wa Tawsiʿa p. 91. See also Ṣaḥīḥ al-Bukhārī, Kitāb al-ḥajj, bāb qawl al-Nabī ﷺ al-ʿaqīq wād mubārak. Ibn Ḥajar says in Fatḥ al-Bārī (3/392): ‘These words were not actually spoken by the Prophet ﷺ, but rather reported by the man who came to ʿUmar. However, Abū Aḥmad ibn ʿAdī related via Ibrāhīm al-Zuhrī on the authority of Hishām ibn ʿUrwa, who heard it from his father, that ʿĀʾisha reported that the Messenger of Allah ﷺ said, “Make camp in ʿAqīq, for it is a blessed valley”, so it seems that he was alluding to this.’</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>11.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Majmaʿ al-Zawāʾid 2/11, Faḍāʾil al-Madīna al-Munawwara 2/356.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>12.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā, 2/482.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>13.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>ʿImāra wa Tawsiʿa, p. 87.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>14.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn, p. 44.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>15.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Tārīkh al-Madīna, 1/6.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>16.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 450), Muslim (Ṣaḥīḥ, 533), al-Tirmidhī (Sunan, 318), Ibn Mājah (Sunan, 736).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>17.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muslim (Ṣaḥīḥ, 533).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>18.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā 2/494.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>19.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Ṭabaqāt al-Kubrā, 8/164; Wafāʾ al-Wafā, 2/464.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>20.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā, 2/523.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>21.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn, p 126.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>22.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā, 2/514.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>23.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibid., 2/514.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>24.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In order to seek blessing from them. See Nuzhat al-Nāẓirīn, p. 46.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>25.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā, 2/684.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>26.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibid., 2/530.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>27.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū Dāwūd (Sunan, 519), al-Bayhaqī (Sunan Kubrā, 1/425).</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>28.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>ʿImāra wa Tawsiʿa, p. 75.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>29.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn, p. 68, 235.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>30.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>He was al-Ashraf Qaitbay al-Maḥmūdī al-Ashrafī al-Ẓāhirī Abū Naṣr Sayf al-Dīn, the Sultan of Egypt (815–901 ah) of the Burji Mamluk dynasty. He was born a slave, and was bought by Sultan Barsbay in Egypt from Khawja Maḥmūd in 839, ending up in the possession of Sultan Jaqmaq, who freed him and enlisted him into his army. He ended up becoming the Atabak (field marshal) of the Egyptian army under the reign of Timurbugha in 872 ah. The Mamluks deposed Timurbugha in the same year and appointed Qaitbay Sultan; he was given the title al-Malik al-Ashraf, ‘the Most Noble King.’ His reign was filled with intrigues and wars, and his biography is one of the longest. He remained in power until his death in Cairo. During his reign, the state was threatened by many external dangers, notably the attempted Ottoman invasion of Aleppo and the surrounding areas. He spent vast amounts of money on his armies to fight them, and was occupied with them until the ruler of al-Andalus appealed for his help in resisting the Spanish assault on Granada. He sufficed with issuing a warning to them via the patriarchs in Jerusalem, and they conquered Granada and al-Andalus fell. His contemporary Ibn Iyyās said that what he spent on the armies came to more than seven and a half million dinars in addition to what he spent on the commanders and forces when they returned from the front lines; this was a wonder of the age. It is also said that he was an ascetic and a lover of knowledge, widely read and inclined towards Sufism. He was courageous and cognizant with the ways of chivalry, wise and sagacious. He quickly became calm on those occasions when his anger was roused. He preserved many architectural sites in Egypt, Hejaz and the Levant, some of which have survived to this day. See al-Aʿlām, 5/188.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>31.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn, p. 56, 63, 65.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>32.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā, 2/711.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>33.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Tārīkh al-Masjid al-Nabawī, p. 58, 64.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>34.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn, p. 132.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>35.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibid., p. 140.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>36.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibid., p. 240.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>37.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Tārīkh al-Masjid al-Nabawī, p. 67.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>38.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>ʿImāra wa Tawsiʿa, p. 211, 251.</span></p> <p class=MsoListParagraphCxSpMiddle align=left dir=LTR style='margin-bottom: 8.0pt;text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>39.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn, p. 71.</span></p> <p class=MsoListParagraphCxSpLast align=left dir=LTR style='margin-bottom:8.0pt; text-align:left;text-indent:-18.0pt;line-height:107%'><span lang=EN-GB>40.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā, 2/519, al-Madīna al-Munawwara wa Tawassuʿuhā, p. 75, 95.</span></p> <span lang=EN-GB style='font-size:12.0pt;line-height:107%;font-family:"Arial",sans-serif'><br clear=all style='page-break-before:always'> </span> <p class=MsoNormal align=left dir=LTR style='margin-bottom:8.0pt;text-align: left;line-height:107%'><span lang=EN-GB> </span></p> <p class=MsoTitle dir=LTR><span lang=EN-GB>Chapter Six – The Doors of the Holy Mosque of the <br> Prophet ﷺ</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>One – The Current Doors and Their Orientations</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The current Mosque has forty-one entrances (Maps 17 and 18, Models 16 and 17), some of which are single doors (Fig. 54) and others of which are composed of two doors (A, B), three doors (A, B, C) or five doors (A, B, ﷻ, D, E). Each door has written in the centre, ‘Muḥammad ﷺ’, and a stone plaque at the top on which is written (Enter it in peace, secure.) [15:46]</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=418 height=313 id="Picture 74" src="book_doc_23082024_files/image079.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 16: The doors of the Holy Mosque of the Prophet ﷺ.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – The Green Dome; 2 – the western wall of the Enclosure and the location of the door to the Chambers; 3 – the Blessed Rawḍa; 4 – the Pulpit; 5 – the Niche; 6 – the ʿUthmānī Niche in the southern wall of the current Mosque; 7 – the Mukabbiriyya; 8 – the northern wall of the Mosque at the time of the Prophet ﷺ; 9 – the first uncovered courtyard.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB><img width=502 height=432 id="Picture 75" src="book_doc_23082024_files/image080.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 12: The doors of the current Mosque.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>The doors of the Mosque on all sides:</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>(1) On the south</span></b><span lang=EN-GB>, which is the Qibla wall (Fig. 55 and 56)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>1 – There is only one small door for the imam to enter and to bring in deceased people for the funeral prayer to be read over them.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In the Saudi extension on the eastern part of the southern side, there are:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>2 – Bāb Mecca, no. 37 (A, B, C)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>3 – Bāb Bilāl, no. 38 (A, B)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In the Saudi extension on the western part of the southern side, there are:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>4 – Bāb Hijra, no. 4 (A, B)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>5 – Bāb Qubāʾ, no. 5 (A, B, C)</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=412 height=324 id="Picture 76" src="book_doc_23082024_files/image081.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 17: The doors of the Holy Mosque of the Prophet ﷺ</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – The brick dome above the Chamber; 2 – Bāb Tawba and the Blessed Gate; 3 – the Blessed Rawḍa; 4 – the Pulpit; 5 – the Niche; 6 – the southern wall of the current Mosque; 7 – the Mukabbiriyya; 8 – the northern wall of the Mosque at the time of the Prophet ﷺ; 9 – the first uncovered courtyard.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Doors 6A–37C are in the green iron fence outside the Sanctuary on the southern side. This side leads to the markets, the white courthouse, and several hotels including al-Ishrāq, al-Wisām, Anwār al-Amal, Ilyās al-Dhahabī, Rawḍa Mubārak, al-Madīna Manāzilī, Wafāda al-Zahrāʾ, Badr al-ʿAwālī, and Mövenpick.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>(2) The west side</span></b><span lang=EN-GB>, on your right when you face the Qibla (Figs. 57 and 58)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>1 – Bāb Salām, no. 1 (Fig. 31)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>2 – Bāb Ṣiddīq, no. 2 (A, B, C)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>3 – Bāb Raḥma, no. 3</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>And in the Saudi extension:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>4 – Bāb Saʿūd, no. 8 (A, B, ﷻ, D, E)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>5 – Bāb ʿAqīq, no. 12</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>6 – Bāb Sultan ʿAbd al-Majīd, no. 13 (A, B, ﷻ, D, E), which is a women’s entrance</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Doors 6B–15C are in the green iron fence outside on the west side. This area leads to the Ghamāma Mosque, the Mosque of Abū Bakr al-Ṣiddīq RA, the Mosque of ʿUmar ibn al-Khaṭṭāb RA, the Mosque of ʿAlī ibn Abī Ṭālib RA, the King ʿAbd al-ʿAzīz Library, and several hotels including Warda Mubārak, al-Salām Mubārak, Majd al-Madīna, Ilyās al-Fiḍḍī, and al-Dār wal-Hudā Manāzilī.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>(3) On the north</span></b><span lang=EN-GB>, which is behind you when you face the Qibla (Fig. 61):</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>1 – Bāb ʿUmar ibn al-Khaṭṭāb, no. 16, 17 (A, B, ﷻ, D, E), which is a women’s entrance</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>2 – Bāb Badr, no. 19</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>3 – Bāb al-Malik Fahd, no. 21 (A, B, ﷻ, D, E) (Fig. 60)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>4 – Bāb Uḥud, no. 23</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>5 – Bāb ʿUthmān ibn ʿAffān, no. 25 (A, B, ﷻ, D, E), which is a women’s entrance</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Inside the Mosque within the northern part of the Saudi extension there is Bāb ʿUthmān next to the Mosque office from the east, Bāb Majīdī, and Bāb ʿUmar next to the Mosque office from the west (Fig. 59).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Doors 15D–26A are in the green iron fence outside the Mosque on the north. This area leads to several hotels including the Oberoi, Ṭayba al-Sakanī, Taqwā Intercontinental, Mövenpick Anwār al-Madīna, Sāha Safīr, Īmān Intercontinental, al-Ḥaram wal-Anṣār al-Dhahabī, al-Anṣār al-Māsī, al-Fayrūziyya, Bahāʾ al-Dīn, al-Madīna Hilton, Īlāf Ṭayba, al-Ḥārithiyya, Ilyās al-Sharfā, Ajniḥat al-Rawḍa al-Fākhira, al-Andalus, Dār al-Salām and al-Anṣār al-Jadīd.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>(4) <b>On the east</b>, which is to your left when you face the Qibla (Fig. 62, 63, 64):</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>1 – Bāb Baqīʿ, no. 41</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>2 – Bāb Jibrīl, no. 40</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>3 – Bāb Nisāʾ, no. 39</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>And in the Saudi extension:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>4 – Bāb al-Malik ʿAbd al-ʿAzīz, no. 34 (A, B, ﷻ, D, E)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>5 – Bāb Abī Dharr, no. 32</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>6 – Bāb ʿAlī ibn Abī Ṭālib, no. 29 (A, B, ﷻ, D, E), which is a women’s entrance</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Doors 26B–37B are in the green iron fence outside on the east. This side leads to Baqīʿ, ShāriʿAbū Dharr and several hotels including al-Dakhīl and al-Qaṣr al-Akhḍar.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=194 height=393 id="Picture 77" src="book_doc_23082024_files/image082.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 50: The current Mosque has forty-one entrances, some of which are single doors as in this picture. In the centre is written ‘Muḥammad ﷺ.’</span></p> <span lang=EN-GB style='font-size:12.0pt;line-height:107%;font-family:"Arial",sans-serif'><br clear=all style='page-break-before:always'> </span> <p class=MsoNormal align=left dir=LTR style='margin-bottom:8.0pt;text-align: left;line-height:107%'><span lang=EN-GB> </span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB><img width=492 height=377 id="Picture 78" src="book_doc_23082024_files/image083.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 13: The doors of the current Mosque.</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>Two – The Doors of the Mosque at the Time of the Prophet ﷺ</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When the Messenger of Allah ﷺ built the Mosque, his first Qibla was towards Jerusalem in the north (Map 19).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Firstly, the public doors, used by all the Muslims (Maps 19 and 20):</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>1 – Bāb Raḥma on the western side, which has the same name and orientation today.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>2 – Bāb Jibrīl on the eastern side, which was known as Bāb al-Nabī ﷺ or Bāb ʿUthmān, because the Prophet ﷺ used to exit from it to the east to visit the house of ʿUthmān facing this door, which was occupied by his ﷺ daughter our lady Ruqayya and then (after her death) by our lady Umm Kulthūm, the wives of ʿUthmān RA.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>3 – Bāb Junūbī [The Southern Door] at the back or the south of the Mosque at that time, which was also called Bāb Abī Bakr. After the Qibla was changed to Allah’s Sacred House in Mecca to the south, the Prophet ﷺ closed off this door and opened another opposite it at in the northern end (Bāb Shimālī, the Northern Door).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB><img width=492 height=275 id="Picture 79" src="book_doc_23082024_files/image084.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 51: The doors on the southern side of the current Mosque.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – The door for the imam; 2 – Bāb Qubāʾ (no. 5).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Secondly, the private doors, which opened onto the Mosque from the neighbouring houses of the Companions, such as:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>1 – Bāb ʿAlī, by the Ḥaras Pillar.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>2 – Khawkhat Abī Bakr, near the current Bāb Ṣiddīq.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>3 – Bāb al-Ḥujurāt, also known as Bāb ʿĀʾisha RA because it was in the end of ʿĀʾisha’s chamber. The Prophet ﷺ would use it to enter the Mosque for prayer. In its place now is Bāb ʿĀʾisha in the western wall of the Enclosure between the Ḥaras and Wufūd Pillars.</span></p> <span lang=EN-GB style='font-size:12.0pt;line-height:107%;font-family:"Arial",sans-serif'><br clear=all style='page-break-before:always'> </span> <p class=MsoNormal align=left dir=LTR style='margin-bottom:8.0pt;text-align: left;line-height:107%'><span lang=EN-GB> </span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=344 height=288 id="Picture 80" src="book_doc_23082024_files/image085.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 53: The western end of the Mosque, showing:</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – Bāb Saʿūd (no. 8); 2 – Bāb ʿAqīq (no. 10); 3 – Bāb Sultan ʿAbd al-Ḥamīd (no.13, women’s entrance).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=344 height=307 id="Picture 81" src="book_doc_23082024_files/image086.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 52: A view of the southeast side of the Mosque, showing:</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – Bāb Mecca; 2 – Bāb Nisāʾ; 3 – Bāb Jibrīl.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=Title3 dir=LTR><span lang=EN-GB>One: The Public Doors</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>1 – Bāb Raḥma.</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It was known as Bāb ʿĀtika because of its proximity to the house of ʿĀtika bint Yazīd ibn Muʿāwiya, although it is also said to have been named after our lady ʿĀtika bint ʿAbd al-Muṭṭalib, the Prophet’s ﷺ aunt who reportedly entered Islam and was buried in Baqīʿ al-ʿĀmmāt in the northern part of Baqīʿ (Figs. 65, 66 and 67).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This door was also known as Bāb al-Sūq, because it led to the market of Medina.’<sup>1</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=313 height=410 id="Picture 82" src="book_doc_23082024_files/image087.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 54: Bāb Salām (no. 1) from the western side of the Mosque.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is said that the reason it was called Bāb Raḥma is that a man came through it to make a petition for rain, and rain is mercy [raḥma]. Anas ibn Mālik reported that a man entered the Mosque one Friday from the door facing the Dār al-Qaḍāʾ while the Messenger of Allah ﷺ was standing and giving the sermon. He remained standing and faced the Messenger of Allah ﷺ, and said, ‘O Messenger of Allah, our property is ruined and the roads have come to a standstill.’<sup>2</sup> Call upon Allah to give us rain!’ The Messenger of Allah ﷺ raised his hands and said, ‘O Allah, give us rain! O Allah, give us rain! O Allah, give us rain!’ Anas said, ‘By Allah, we could not see a single wisp of cloud in the sky, and there was not a single house or chamber between us and Mount Salʿ3 [to block our view]. Suddenly a cloud as round as a shield rose up from behind the mountain. When it reached the middle of the sky, it spread out and then gave forth rain. By Allah, we did not see the sun for six days.’</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=285 height=392 id="Picture 83" src="book_doc_23082024_files/image088.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 55: An old photograph of Bāb Majīdī in the Majīdī extension, which is now inside the northern wing next to the Mosque office.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The following Friday, a man entered from the same door as the Messenger of Allah ﷺ was giving the sermon and said to him, ‘O Messenger of Allah, our property is ruined and the roads have come to a standstill. Call upon Allah to stop it!’ So the Messenger of Allah ﷺ raised his hands and said, ‘O Allah, around us and not atop us! O Allah, on the hills, the rises, the valley floors and where the trees grow!’ Anas said, ‘So I stopped, and we went out walking in the sun.’<sup>4</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Bāb Raḥma is the nearest door to the Dār al-Qaḍāʾ mentioned in this hadith. Another hadith narrated by al-Bukhārī telling the same story (that of a man who came through a door facing the pulpit to ask for rain) speaks of a door to the north that faced the Qibla. It is possible that the story happened more than once.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=321 height=453 id="Picture 84" src="book_doc_23082024_files/image089.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 56: Bāb al-Malik Fahd (no. 21) on the northern side of the Mosque.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Bāb Raḥma is also the location of the fort and house of Ḥassān ibn Thābit, which was known as the Fāriʿ Fort.’<sup>5</sup> It is related that during the Battle of the Confederates [al-Aḥzāb], the Jews of Banū Qurayẓa betrayed their treaty with the Messenger of Allah ﷺ and aided the idolaters in the battle, attacking the Muslim women and children in their forts. Our lady Ṣafiyya bint ʿAbd al-Muṭṭalib (the Prophet’s ﷺ aunt) was in the Fārīʿ Fort along with the Muslim women, when ten Jews from Qurayẓa came along and started firing at the fort. When one of them approached the door and tried to get in, Ṣafiyya RA concealed herself with her clothes [to disguise that she was a woman] and took hold of a stick, and went out to him and struck him a blow so hard it split his skull and killed him, and the rest of them fled.’<sup>6</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>2 – Bāb Shamālī (the Northern Door):</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>At first the Muslims prayed towards Jerusalem in the north. At the southern end, there was a door at the back of the Mosque as it was then, the Bāb Junūbī (Southern Door), also known as Bāb Abī Bakr. It was in the eastern side of the southern wall of the Mosque at the time of the Prophet ﷺ; that is, in the southwest corner of the Blessed Enclosure as it is now.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=291 height=413 id="Picture 85" src="book_doc_23082024_files/image090.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 59: The eastern side of the Mosque, showing: 1 – Bāb ʿAlī ibn Abī Ṭālib, no. 29 (women’s entrance); 2 – Bāb Abī Dharr, no. 32, 3 – Bāb al-Malik ʿAbd al-Azīz, no. 34.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>After the Qibla was changed to the Blessed Kaʿba to the south, this southern door was closed and a new door was made in the northern side of the Mosque opposite the door that had been closed.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This northern door may be the one meant in the hadith al-Bukhārī narrated about the man who came to the Messenger of Allah ﷺ to ask for a prayer for rain, entering from a door facing the pulpit, i.e. from a door opposite the pulpit which was at the southern end; the door must therefore have been in the northern side.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=272 height=349 id="Picture 86" src="book_doc_23082024_files/image091.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 60:</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – Bāb ʿUthmān ibn ʿAffān, no. 25, on the northern side of the Mosque</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>2 – Bāb ʿAlī ibn Abī Ṭālib, no. 29, on the eastern side of the Mosque (women’s entrance).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Sharīk ibn ʿAbdullāh ibn Abī Namir reported that he heard Anas ibn Mālik say that a man entered the Mosque one Friday through a door facing the pulpit as the Messenger of Allah ﷺ was giving the sermon. He stood facing the Messenger of Allah ﷺ and said, ‘O Messenger of Allah, the livestock are destroyed and the roads have come to a standstill. Call upon Allah to give us rain!’<sup>7</sup> The mention of the pulpit in the hadith indicates that this event occurred after the pulpit of the Messenger of Allah ﷺ had been made.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=492 height=245 id="Picture 87" src="book_doc_23082024_files/image092.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 14: The doors of the Mosque at the time of the Prophet ﷺ before the Qibla was changed.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=475 height=227 id="Picture 88" src="book_doc_23082024_files/image093.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 15: The doors of the Mosque at the time of the Prophet ﷺ, before the Qibla was changed.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>3 - Bāb Jibrīl</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It has several names:</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>A – Bāb Jibrīl (Fig. 64):</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is called this because it is near the Murabbaʿat al-Qabr Pillar or the Maqām Jibrīl where Jibrīl used to bring down the revelation to the Prophet ﷺ. The original position of Bāb Jibrīl was north of the eastern wall of the Mosque at the time of the Prophet ﷺ, parallel to the Murabbaʿat al-Qabr Pillar or the Maqām Jibrīl to the north. This pillar is in the southwest corner of the ʿUmar ibn ʿAbd al-ʿAzīz Wall, which today is inside the Enclosure.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=200 height=289 id="Picture 89" src="book_doc_23082024_files/image094.png"><img width=200 height=289 id="Picture 90" src="book_doc_23082024_files/image095.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig 61-62: Old photographs of Bāb Raḥma from the inside.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=171 height=244 id="Picture 91" src="book_doc_23082024_files/image096.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 63: An old photograph of Bāb Raḥma.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB> </span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB> </span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ibn Zabāla mentioned that the Maqām Jibrīl was to the right of Bāb Jibrīl inside the Mosque; that is, for the person entering the Mosque at that time through Bāb Jibrīl. He also said, ‘The Māqām Jibrīl is to the right of it inside the Mosque.’<sup>8</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Our master Jibrīl used to descend at the Murabbaʿat al-Qabr Pillar bearing the revelation for the Prophet ﷺ. After the Battle of the Trench and the withdrawal of the confederates, the Prophet ﷺ entered his house and bathed, putting his weapon to one side. Our master Jibrīl came to him at this door and stood there at the spot used for the funeral prayer, on the back of a white mule. He said, ‘Have you put down your weapon, O Messenger of Allah?’ He ﷺ said, ‘Yes.’ Our master Jibrīl said, ‘The angels never put their weapons down. O Muḥammad, Allah commands you to go to the Banū Qurayẓa, for I am headed there myself along with my companion angels to shake the ground beneath their fortresses.’<sup>9</sup> Another narration has it that he said, ‘Your fellow warrior excuses you—do I see you laying down your battle gear? We have not yet laid down ours.’<sup>10</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Our lady ʿĀʾisha RA reported that when the Messenger of Allah ﷺ had finished with the confederates, he went to bathe. Just then Jibrīl came and said, ‘Have you laid down your weapon? We have not yet laid down ours. Arise and head for the Banū Qurayẓa.’ ʿĀʾisha said, ‘It was as though I was looking upon Jibrīl from the door, his head wrapped up to protect against the sand.’<sup>11</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=374 height=261 id="Picture 92" src="book_doc_23082024_files/image097.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 64: A photograph from the 1970s of Bāb Jibrīl, in the eastern side of the Holy Mosque of the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is known that the chamber of our lady ʿĀʾisha RA had two doors, one on the west opening on to the Mosque and the Blessed Rawḍa, and the other on the north in the direction of the Murabbaʿat al-Qabr Pillar or the Maqām Jibrīl. The door meant in this hadith is the northern door to ʿĀʾisha’s room, since it leads to the place where the Maqām Jibrīl Pillar is, named for the many times Jibrīl alighted there.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>B – Bāb ʿUthmān:</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It was called this because the Prophet ﷺ used to go out through it to visit the house of ʿUthmān facing this door, which was occupied by his ﷺ daughters, first our lady Ruqayya and then our lady Umm Kulthūm, the wives of our master ʿUthmān RA.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>C – Bāb al-Nabī ﷺ:</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It was called this because the Prophet ﷺ would use it to go out to the eastern side. It is not the door called ‘Bāb al-Nabī ﷺ’ made by ʿUmar ibn ʿAbd al-ʿAzīz during the extension of al-Walīd ibn ʿAbd al-Malik to the Mosque, when twenty doors were added including one on the eastern side which they called ‘Bāb al-Nabī ﷺ.’ This was just a name; it did not mean that the Prophet ﷺ ever actually used it, but was chosen because this door faced the door of ʿĀʾisha’s chamber in which the Prophet ﷺ is buried, from the direction of the eastern wall of the Mosque. This door was permanently sealed during the renovation of the eastern wall of the Mosque, and replaced with a wooden grille in front of which one could stand and see the Chamber of the Prophet ﷺ; it was therefore named Shubbāk al-Nabī ﷺ (The Prophet’s ﷺ Grille).’<sup>12</sup> During the first Saudi extension, this wooden grille was replaced with a grille in the eastern wall above which was written, (Verily Allah and His angels invoke blessings upon the Prophet. O you who believe, invoke blessings upon him and give greetings of peace) [33:56]. Above this was a star-shaped medallion on which was a circle with ‘ʿAzrāʿīl’ written inside it. The writing was removed during the latest extension, but the grille is still there now between Bāb Jibrīl and Bāb Baqīʿ, the second grille from Bāb Jibrīl and nearest to Bāb Baqīʿ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-Samhūdī said about this door, ‘It was closed when the eastern wall was renovated, and a grille was put in its place. It has this name because it faced the house of our lady ʿĀʾisha RA, just as Bāb Jibrīl was known as Bāb ʿUthmān because of how it was parallel to the houses of ʿUthmān’s family. Between these two doors was a third door in the place of the first grille to the right of someone exiting through Bāb Jibrīl. It was also called Bāb ʿAlī, and was also closed when the wall was renovated.’<sup>13</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>There is much confusion in some of the books about Medina between Bāb al-Nabī ﷺ (which is Bāb Jibrīl as it was at the time of the Prophet ﷺ) the other Bāb al-Nabī ﷺ made by ʿUmar ibn ʿAbd al-ʿAzīz. Some books say that the grille in the eastern wall of the Mosque right next to Bāb Baqīʿ is the original position of Bāb Jibrīl, even though they are around 3.5m apart. Some books say that during the Majīdī extension of the Mosque, the Ottoman Sultan ʿAbd al-Majīd closed the original Bāb Jibrīl in 1256 ah and made a wider door next to it for the convenience of worshippers, which is the Bāb Jibrīl there now; and to immortalise the remnant of the door that the Prophet ﷺ would use, a wooden grille was put in its place through which the Chamber of the Prophet ﷺ could be seen, which is why it was called Shubbāk al-Nabī. Other books passed on this error, which should be corrected.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>D – Bāb al-Janāʾiz:</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It was called this because after funeral prayers [janāʾiz] would be held in the Mosque the bodies would be taken out to Baqīʿ through this door. It is also related that ʿUmar ibn ʿAbd al-ʿAzīz appointed this as the place for the funeral biers to be set down after it was forbidden to take them inside the Mosque. ’<sup>14</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>E – Bāb Jabr:</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This was an optimistic name, hoping that Allah ﷻ would heal [yajbur] the pain of the family of the deceased when the body was taken out of the door to Baqīʿ.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>F – Bāb Tahajjud:</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It may have been called this because it was near the pillar and niche where the Prophet ﷺ prayed the night vigil [tahajjud].</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>Two: The Private Doors</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>1 – Bāb ʿAlī ibn Abī Ṭālib RA:</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This door was between the houses of our lady ʿĀʾisha and our lady Fāṭima RA, and was later closed. Its place now is occupied by the Ḥaras Pillar, which used to be known as the ʿAlī ibn Abī Ṭālib Pillar.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Many of the Companions’ houses were attached to the Mosque, and had doors opening onto the Mosque to allow them to go in and out. The Prophet ﷺ commanded that all these doors be closed, except the door of ʿAlī. Some of the Companions made passages [khawkhāt] so that they could enter the Mosque, and in his final illness the Messenger of Allah ﷺ commanded that they all be closed, except the one belonging to Abū Bakr al-Ṣiddīq RA.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Some books say that the reason the Prophet ﷺ did not order the door of ʿAlī closed is that the only way he had to leave his house was through the Mosque, as the only door in the house was the one that opened onto the Mosque, unlike the rest of the Companions, who had doors leading out of the Mosque as well as into it.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Despite the fact that the command to keep ʿAlī’s door open was from Allah and His Messenger, the hypocrites said, ‘Because he is your nephew, you did not order for his door to be closed.’ The Prophet ﷺ therefore made it clear that he had done this because of a revelation from Allah ﷻ. Our master Zayd ibn Arqam RA said, ‘A group of the Companions of the Messenger of Allah ﷺ had doors leading into the Mosque. One day he said, “Close all these doors, except the door of ʿAlī.” The people gossiped about this, and so the Messenger of Allah ﷺ stood and praised Allah, and then said, “I commanded that all these doors be shut except the door of ʿAlī, and some of you had words to say about this. By Allah, I did not close or open anything without being commanded to do so, and following this command.”’<sup>15</sup> Another version has it that he said, ‘It was not I who closed your doors; it was Allah who closed them.’<sup>16</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is also reported that ʿAlī ibn Abī Ṭālib RA said, ‘The Messenger of Allah ﷺ took my hand and said, “Moses asked his Lord to support his mosque through Aaron, and I have asked my Lord to support my mosque through you and your progeny.”’<sup>17</sup> He then sent word to Abū Bakr telling him to close his door. Abū Bakr said, “Verily we belong to Allah, and to Him we shall return!” He then said, “I hear and obey”, and closed his door. He then sent word to ʿUmar and al-ʿAbbās saying the same thing. The Messenger of Allah ﷺ then said, “It was not I who closed your doors and opened ʿAlī’s; it was Allah who opened ʿAlī’s door and closed yours.”’<sup>18</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ibn ʿUmar RA reported that his father ʿUmar ibn al-Khaṭṭāb RA said, ‘ʿAlī ibn Abī Ṭālib was given three things, any one of which I would love to have more than fine red camels. He [the Prophet ﷺ] gave his daughter to him in marriage, and she bore him children; and he closed all the doors except his door; and he gave him the banner on the day of Khaybar.’<sup>19</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is also related that ʿAlī ibn Abī Ṭālib RA said, ‘The Messenger of Allah ﷺ said, “Go and tell them to close their doors.” I went and told them, and they all did so except Ḥamza. I said, “O Messenger of Allah, they have all done it except for Ḥamza.” The Messenger of Allah ﷺ said, “Tell Ḥamza to move his door.” I said, “The Messenger of Allah ﷺ commands you to move your door”, and he did it. Then I went back to him and found him praying. He said, “Go back to your house.”’<sup>20</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>2 - The Khawkha of Abū Bakr al-Ṣiddīq:</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>A khawkha is an opening in a wall or a small door with or without a hinged panel; or it means a door leading to a closed passage with a ceiling. The Khawkha of Abū Bakr al-Ṣiddīq RA was in his western house—he had another house to the east of the Mosque, which was the one in which he died, and was next to the smaller of ʿUthmān ibn ʿAffān’s RA houses.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Abū Saʿīd al-Khudrī said: ‘The Messenger of Allah ﷺ sat on the pulpit and said, “Allah invited a servant to choose between whatever delights of this world he desired, and what He has with Him, and he has chosen what He has with Him.” Abū Bakr began to weep, and said, “We ransom you with our mothers and fathers!” We were puzzled at this, and the people said, “Look at this old man! The Messenger of Allah ﷺ speaks of a servant being invited to choose between whatever delights of this world he desires and what Allah has with Him, and he says ‘We ransom you with our mothers and fathers!’” Yet the Messenger of Allah ﷺ was the one who had been invited to choose, and Abū Bakr knew this better than we did.’<sup>21</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Abū Saʿīd al-Khudrī reported that the Messenger of God ﷺ said, ‘Of all people, the one who was most generous to me with his company and his wealth is Abū Bakr. Were I to take a special friend [khalīl] from my community, it would be Abū Bakr; but the special friendship of Islam [is enough]. Let no passages in the Mosque remain, save for that of Abū Bakr.’<sup>22</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This hadith occurred in the tenth year of the Emigration, not long before the Prophet ﷺ passed on to the Supreme Companion. The hadith about closing the doors of the Mosque, as related by ʿAlī ibn Abī Ṭālib RA, whom the Prophet ﷺ sent to our master Ḥamza RA, occurred before the third year of the Emigration; i.e. before Ḥamza RA was martyred at Uḥud. So there were around seven years between the closing of the doors and the closing of the passages.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When Abū Bakr’s western house was brought within the Mosque during the extensions, the Muslims preserved the location of the Khawkha of Abū Bakr, and whenever the Mosque was extended on the west the Khawkha would be moved and replaced in line with its original position. Finally al-Mahdī converted it into one of the twenty doors he added to the Mosque. The location of the Khawkha is now inside panel A of Bāb Ṣiddīq (no. 2), and has written on it: ‘This is the Khawkha of Abū Bakr al-Ṣiddīq RA.’</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>Three: The Doors of the Mosque During the Rule of ʿUmar ibn al-Khaṭṭāb RA</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>During the rule of our master ʿUmar ibn al-Khaṭṭāb RA, two new doors were added to the Mosque: Bāb Salām, and Bāb Nisāʾ.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>1 – Bāb Salām</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is also known as Bāb Khashya or Bāb Khushūʿ (the Door of Piety), or Bāb Marwān because of its proximity to the house of Marwān ibn ʿAbd al-Malik. The door is still in its original location and retains its old name (Fig. 58).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is called Bāb Salām because it is in line with the Blessed Gate, which is where the visitor stands to give greetings of peace to the Messenger of Allah ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is related that it was founded by ʿUmar ibn al-Khaṭṭāb RA himself when he extended the Mosque. Al-Samhūdī said that he brought the total of the doors to six (two to the right of the Qibla, two to its left, and two behind the Qibla), and that he did not change Bāb ʿĀtika or Bāb ʿUthmān but added next to Bāb ʿĀtika the door that is next to the house of Marwān; he meant Bāb Salām. He also said that he added behind Bāb ʿUthmān the door known as Bāb Nisāʾ.’<sup>23</sup></span></p> <p class=Title3 dir=LTR><span lang=EN-GB>2 – Bāb Nisāʾ (Figs. 65 and 66)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is also called Bāb Rajāʾ. It was made by ʿUmar ibn al-Khaṭṭāb RA to serve as en entrance for women [nisāʾ].</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Our master ʿAbdullāh ibn ʿUmar RA related that the Messenger of Allah ﷺ said, ‘This door might be reserved for women.’ Nāfiʿ said, ‘Ibn ʿUmar never went through that door until the day he died.’<sup>24</sup> Another narration has it that Nāfiʿ said, ‘ʿUmar ibn al-Khaṭṭab used to forbid [men] from using Bāb Nisāʾ.’<sup>25</sup> Muḥammad ibn al-Ḥasan ibn Zabāla narrated that our master ʿAbdullāh ibn ʿUmar said, ‘When the Mosque was built,’<sup>26</sup> I heard ʿUmar say, “This is the women’s door.” Ibn ʿUmar never went through it until he met Allah, and he would never pass in front of women when they were praying.’<sup>27</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Later it became known for a while as Bāb Rayṭa bint al-ʿAbbās, because a lady of that name lived in front of it. It then came to be known by its original name of Bāb Nisāʾ once more.</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>Four: The Doors of the Mosque after the Extension of al-Mahdī</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-Maṭarī related that the Umayyad Caliph al-Walīd ibn ʿAbd al-Malik added twenty doors to the Holy Mosque of the Prophet ﷺ.’<sup>28</sup> Al-Samhūdī clarified that they were actually all made during the Abbasid era’<sup>29</sup> during the extension of the Abbasid Caliph al-Mahdī. Al-Samhūdi said, rebutting al-Maṭarī’s assertion, ‘This is incorrect, because what has been related about these doors is that they were additions of al-Mahdī, which became permanent features of the Mosque.’ He adduces as evidence of this the fact that one of these doors, Bāb Ziyād, was opened by Ziyād ibn ʿUbaydullāh during the rule of the Abbasid Caliph Abū al-ʿAbbās al-Manṣūr, which was after the time al-Walīd.’<sup>30</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-Samhūdī also clarified that it was actually twenty-four doors including four on the southern side of no historical significance because they were reserved for the sultans and princes. As for the other twenty doors, it is very important to know them because their locations are connected to the locations of the houses of the Companions RA and chambers of the Mothers of the Believers, and many other sites which were the setting of important events in the life of the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Eight of these twenty doors are on the east, four on the north, and eight on the west (Maps 21 and 22).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>These doors had numbers and well-known names connecting them to houses of Companions nearby, or the old names of the doors. After the last extension of the Mosque, some of these doors still exist with their previous names, while others have been replaced by doors or archways without names.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=360 height=523 id="Picture 93" src="book_doc_23082024_files/image098.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 16: The doors of the Mosque during the Mahdī extension.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Detailing the positions of these after the latest extension of the Mosque doors requires that certain things be taken into account:</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>On the west side, there are eight doors; the locations of the first four are known and have not changed since the time of ʿUmar ibn ʿAbd al-ʿAzīz, namely Bāb Raḥma, Bāb Ṣiddīq, Bāb Ziyād (which was between them) and Bāb Salām. It should be noted that these doors were parallel to the inside edge of the doors as they are now.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is known that the western end of the Mahdī extension was straight, and that the other four doors led out to the first and second uncovered courtyards, parallel to the inner edge of Bāb Raḥma and Bāb al-Ṣiddīq.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>There were eight doors to the east; the locations of the first four are known. They are Bāb al-Nabī ﷺ which is now Shubbāk al-Nabī ﷺ (the Grille of the Prophet ﷺ), Bāb ʿAlī RA which is now Shubbāk ʿAlī, Bāb Jibrīl and finally Bāb Nisāʾ. Bāb al-Nabī ﷺ, Bāb ʿAlī and Bāb Jibrīl have been moved east from their original locations by 6.75 cubits (approx. 3.5m), which is how far the eastern wall of the Mosque was moved during the Qaitbay and Majīdī extensions.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is known that the Mahdī extension on the eastern side was angled slightly to the west. The other four doors led out to the first and second uncovered courtyards and were slightly to the west of the wall of the Mosque before the latest extension.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Out of the four northern doors, the location of only one door is known, named Bāb Ḥumayd ibn ʿAbd al-Raḥmān ibn ʿAwf, which was in the location of Bāb Majīdī at the time of the Majīdī extension according to al-Barzanjī.’<sup>31</sup> Ibn Shabba said that ʿAbd al-Raḥmān ibn Awf had houses around the Mosque including the one facing the ninth door, which is the first door from the east on the northern side.’<sup>32</sup> Al-Samhūdī said that on the northern side of the Mosque was a house known as Dār al-Muḍīf’<sup>33</sup> owned by ʿAbd al-Raḥmān ibn ʿAwf. In this case, Bāb Ḥumayd ibn ʿAbd al-Raḥmān ibn ʿAwf was at the inner edge of Bāb Majīdī at the time of the Majīdī extension.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is known that the final Majīdī extension to the north finished one arcade before the northern border of the second (northern) uncovered courtyard of the current Mosque. This means the inner (southern) edge of the original Bāb Majīdī can be determined to be one arcade before the northern border of the second uncovered courtyard, between the green circle on which is written ‘Saʿd ibn ʿUbāda RA’ and the circle on which is written ‘Saʿd ibn Muʿādh RA’, parallel to the current Bāb Majīdī inside the Mosque.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>It is known that Bāb Majīdī had an inner edge, and that the outer edge of the door was after the book depositories and stores at the end of the Majīdī extension. Fig. 65 shows the inner edge of the original Bāb Majīdī inside the first Saudi extension; one can observe its distance from the eastern wall of the Mosque of the first Saudi extension as well as the current one, which confirms that the Mahdī extension was angled to the west (Fig. 65).</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>By identifying the location of one door on the northern side of the Mahdī extension, the locations of the first four doors on the western side and the locations of the first four doors on the eastern side, given that the southern wall of the Mosque has not changed position since the extension of ʿUthmān ibn ʿAffān, and by utilising sketches of the various extensions, it is possible to deduce the locations of the remaining doors and their positions in the Mosque as it is now—and by extension, the locations of the houses of the Companions connected to them.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>The Locations of the Mahdī Extension Doors in the Current Mosque</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=271 height=446 id="Picture 94" src="book_doc_23082024_files/image099.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 17: The locations of the doors of the Mahdī extension according to the current layout of the Mosque.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>One: The eastern doors (Map 22):</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>1 – Bāb al-Nabī ﷺ:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This is just a name, and the Prophet ﷺ did not actually use this door because it was not made until after his ﷺ time. The door got this name because it used to lead to the room of our lady ʿĀʾisha RA where the Prophet ﷺ is buried. When this door was closed off, they replaced it with the grille called Shubbāk al-Nabī, which is the first grille to the left when one exits through Bāb Baqīʿ (no. 41).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>2 – Bāb ʿAlī ibn Abī Ṭālib RA:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When this door was closed off, they replaced it with a grille, which is now the first grille on the right when one exits through Bāb Jibrīl, and the second grille on the left when one exits through Bāb Baqīʿ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>3 – Bāb Jibrīl:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It was parallel to the current Bāb Jibrīl (no. 40).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>4 – Bāb Nisāʾ:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It was in the same position as the current Bāb Nisāʾ (no. 39).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>5 – Bāb Asmāʾ bint al-Ḥusayn:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is named after Asmāʾ bint al-Ḥusayn ibn ʿAbdullāh ibn ʿUbaydullāh ibn al-ʿAbbās ibn ʿAbd al-Muṭṭalib, whose house was nearby; this house had previously been owned by our master Jabala ibn ʿAmr al-Sāʿidī RA.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>– Bāb Khālid ibn al-Walīd:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is called this because his house was nearby. This door and the one opposite it on the western side (the fifteenth door, Bāb Sukayna bint al-Ḥusayn) represent the end of the extension of al-Walīd and the beginning of the extension of al-Mahdī, which added seven arcades of pillars to the north.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>7 – Bāb al-Manāṣiʿ:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is called this because it used to lead out to the Zaqāq Manāṣiʿ lane; ʿUrwa ibn al-Zubayr reported on the authority of ʿĀʾisha RA that the wives of the Messenger of Allah ﷺ used to go out at night to al-Manāṣiʿ, which is a wide open empty space. ’<sup>34</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>8 – Bāb Abyāt al-Ṣūfī:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is named after some houses belonging to Mūsā ibn Ibrāhīm al-Makhzūmī and ʿUbaydullāh ibn al-Ḥusayn al-Aṣghar ibn Zayn al-ʿĀbidīn ibn al-Ḥusayn RA.’<sup>35</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=370 height=303 id="Picture 95" src="book_doc_23082024_files/image100.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 65: An old photograph of the second uncovered courtyard during the first Saudi extension, showing the Mosque’s sundial before it was removed. The sundial occupied the location of the inner edge of Bāb Majīdī as it was after the Majīdī extension, which in turn was the position of Bāb Ḥumayd ibn ʿAbd al-Rahmān ibn ʿAwf in the Mahdī extension, and in turn was the northern border of the Mahdī extension. Notice that the sundial is around two arcades from the northern border of the second uncovered courtyard and that it is not attached to the eastern wall, which means that the Mahdī extension inclined to the west.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In the eastern extension of the Mosque, when you enter through Bāb Bilāl (no. 38B), next to Bāb Nisāʾ, you will find on your left:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>A – Six openings leading west to the first uncovered courtyard. Bāb Asmāʾ bint al-Ḥusayn used to face the second opening, one arcade and a half to your west. This is because the eastern extension of al-Mahdī inclined slightly to the west. The second of these six openings is parallel (on the east) to the grille south of Door’<sup>35</sup> in the current Mosque (Fig. 66).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The importance of Bāb Asmāʾ bint al-Ḥusayn is that immediately to its left was the last of the chambers of the Mothers of the Believers, namely that of our lady Maymūna bint al-Ḥārith RA.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>B – After these six openings, there are three doors topped with brown wooden awnings leading westwards to the covered area between the first and second uncovered courtyards. Bāb Khālid ibn al-Walīd was parallel with the middle door, two arcades’ distance to the west from the inside. This is because of the westward inclination of al-Mahdī’s eastern extension. This middle door is in the location of the old Bāb al-Malik ʿAbd al-ʿAzīz, which was known to be in the [approximate] location of Bāb Khālid ibn al-Walīd. Therefore the middle door to the east now is opposite the current Bāb al-Malik ʿAbd al-ʿAzīz (no. 34C) which they made opposite the old Bāb ʿAbd al-ʿAzīz. Bāb Khālid ibn al-Walīd signified the northern end of the extension of al-Walīd.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>C – After these three doors, there are nine openings leading west to the second uncovered courtyard. Bāb Manāṣiʿ was two arcades and a half to the west of the second opening from the inside, because of the westward inclination of al-Mahdī’s eastern extension. The second opening from the outside is parallel (on the east) to the grille north of Door 34D in the current western extension of the Mosque. The door is in the second rows of pillars for the one who enters through this opening, between Pillars 11 and 12 counting from the northern wall of the Mosque at the time of the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Bāb Abyāṭ al-Ṣūfī is opposite the fifth opening from the inside by three arcades, because of the westward inclination of al-Mahdī’s eastern extension.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>Two: The northern doors</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>9 – Bāb Ḥumayd ibn ʿAbd al-Raḥmān ibn ʿAwf:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is called this because it was next to his house. Its current location is one arcade south of the northern border of the second uncovered courtyard (that is, the distance between two pillars inside the Mosque rather than the pillars of the courtyard itself), between the green circle on the wall in which in written ‘Saʿd ibn ʿUbāda RA’ and the green circle on which is written ‘Saʿd ibn Muʿādh RA.’ This is opposite the current Bab Majīdī inside the Mosque.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>10 – Bāb Dār Abī al-Ghayth ibn al-Mughīra RA:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is called this because it was next to his house. Its current location is one arcade south of the northern border of the second uncovered courtyard under the green circle in which is written ‘Ṣuhayb al-Rūmī RA.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>11, 12 – Bāb Khāliṣa Mawlāt Amīr al-Muʾminīn:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is called this because it was next to her house. Its current location is one arcade to the south of the northern border of the second uncovered courtyard, between the western border of this courtyard and the western border of the Mosque after the courtyard, opposite the office and Bāb ʿUmar. The importance of these two doors is that they are on the location of a house of the Mother of the Believers our lady Umm Ḥabība bint Abī Sufyān RA (not the house of hers that was with the rest of the houses of the Mothers of the Believers).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=375 height=370 id="Picture 96" src="book_doc_23082024_files/image101.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 66: View of the Mosque showing the openings that lead to the first uncovered courtyard</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>Three: The western doors</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>13 – Bāb ʿAbdullāh ibn Jaʿfar RA: it is called this because it was next to his house.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>14 – Bāb Munīra: it is called this because it was next to her house.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>15 – Bāb Sukayna bint al-Ḥusayn: she was Sukayna bint al-Ḥusayn ibn ʿAlī RA; the door is called this because it was next to her house and the house of Tamīm al-Dārī.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>16 – Bāb Ḥassān ibn Thābit RA: it is called this because it was next to his fort, the Fāriʿ Fort.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In the western extension of the Mosque, when you enter from Bāb Hijra (no. 4), next to Bāb Raḥma (no. 3), you will find on your right (to the east):</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>A – Five openings leading east to the first uncovered courtyard. The first opening (one arcade inside) used to face Bāb Ḥassān ibn Thābit, parallel to the inner edge of Bāb Raḥma and Bāb Ṣiddīq. This first opening is opposite the grille south of Door 7 in the current eastern extension of the Mosque.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>B – Three doors topped with brown wooden awnings leading east to the covered area between the first and second uncovered courtyards. The middle door (one arcade east inside) is the location of the old Bāb Saʿūd, which was known as the location of Bāb Sukayna bint al-Ḥusayn RA and her house. The door is now parallel (to the west) to the current Bāb Saʿūd (no. 8C).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>C – Nine openings leading east to the second uncovered courtyard. The second opening on the inside (one arcade to the east) used to face Bāb Munīra; it is parallel (on the west) to the grille south of Door 9, and parallel on the east to the space in the second uncovered courtyard between the pillars on which is written ‘Ḥasan al-ʿAskarī RA’ and ‘Muḥammad al-Taqī RA.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Note that Bāb ʿAbdullāh ibn Jaʿfar RA used to face the fifth opening (one arcade to the east from the inside), and was opposite the second grille north of Door 9.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>17 – Bāb Raḥma: this was at the inner edge of the current Bāb Raḥma (no. 3).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>18 – Bāb Ziyād: its current location is the inner edge of Bāb Ṣiddīq (no. 2C).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>19 – Bāb Khawkhat Abī Bakr: its current l ocation is the inner edge of the current Bāb Ṣiddīq (no. 2A).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>20 – Bāb Salām: its current location is the inner edge of the current Bāb Salām (no. 1).</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>The Changes Made to the Locations of the Doors in the Holy Mosque of the Prophet ﷺ</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Despite the various extensions made to the Holy Mosque of the Prophet ﷺ, the original doors of the Mosque have retained their names, such as Bāb Jibrīl, Bāb Raḥma and Bāb Nisāʾ. However, they have been moved from their original locations to new ones.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In order to understand how these doors have been moved, the following should be noted:</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The southern side of the Mosque at the time of the Prophet ﷺ has not been added to since the extensions of our masters ʿUmar ibn al-Khaṭṭāb RA and ʿUthmān ibn ʿAffān RA.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The western side was not added to after the extensions of our master ʿUmar in al-Khaṭṭāb RA, ʿUthmān ibn ʿAffān RA and ʿUmar ibn ʿAbd al-ʿAzīz, until the Saudi extensions.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The northern side was added to in almost every extension ever made to the Holy Mosque of the Prophet ﷺ.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The eastern side was added to during the extensions of ʿ Umar ibn ʿAbd al-ʿAzīz, the Egyptian Sultan Qaitbay, the Ottoman Sultan ʿAbd al-Majīd and the latest Saudi extension.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Here are the changes that were made to the original locations of the doors:</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>1 – Bāb Raḥma (Maps 23 and 24, Model 18):</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Original location: It was in the southwest corner of the Mosque at the time of the Prophet ﷺ, by Pillar 75.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In the course of the extensions to the Mosque, the door was moved around 22.5m to the west of its original position: the extension of our master ʿUmar ibn al-Khaṭṭāb RA added to arcades of pillars to the west, our master ʿUthmān ibn ʿAffān’s RA extension added one more, and al-Walīd’s extension added two, making the total extension to the west five arcades. Since the pillars are separated by 9 cubits (approx. 4.5m), this means the door was moved 45 cubits (approx. 22.5m).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The old location: You can now find the old location by entering through the current Bāb Raḥma (no. 3) and heading straight ahead to the east, stopping next to the last pillar on which is written, ‘The border of the Prophet’s ﷺ Mosque’, namely the fifth pillar (no. 75) for the one who enters through this door.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=386 height=407 id="Picture 97" src="book_doc_23082024_files/image102.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 18: The movement of Bāb Raḥma with the various extensions to the Mosque.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=392 height=287 id="Picture 99" src="book_doc_23082024_files/image103.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 18: The movement of Bāb Raḥma with the various extensions to the Mosque</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – The Green Dome; 2 – the western wall of the Enclosure; 3 – the Blessed Rawḍa; 4 – the Pulpit; 5 – the Niche; 6 – the ʿUthmānī Niche in the southern wall of the current Mosque; 7 – Bāb Raḥma at the time of the Hijra; 8 – Bāb Raḥma after the Khaybar extension; 9 – Bāb Raḥma after the extension of ʿUmar RA; 10 – Bāb Raḥma after the extension of ʿUthmān RA; 11 – Bāb Raḥma after the extension of al-Walīd.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=370 height=420 id="Picture 98" src="book_doc_23082024_files/image104.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 19: The movement of Bāb Raḥma with the various extensions to the Mosque.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>2 – Bāb Jibrīl (Fig. 67, Model 19, Maps 25 and 26):</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Original location: It was at the northernmost point of the eastern wall of the Mosque at the time of the Prophet ﷺ, next to the Murabbaʿat al-Qabr Pillar or Maqām Jibrīl (to the north). Al-Samhūdī said, ‘When the hole was being dug for the western buttress by the door to the northern chamber [i.e. Bāb Tahajjud] when the dome and the arches around it were being built in the Blessed Chamber after the fire we witnessed, they found by Bāb Jibrīl [i.e. as it was at his time] in front of the aforementioned chamber door [Bāb Tahajjud] a step under the ground leading northwards. It has been shown that the eastern wall of the Mosque was there; that is, that the eastern wall of the Mosque was approximately in the centre of the western buttress of the northern door of the Enclosure [Bāb Tahajjud]. Therefore it seems likely to me that this step belonged to Bāb Jibrīl and was there before it was moved…’<sup>36</sup> Whenever something was added to the eastern side of the Mosque, this door was moved parallel to its original location.’<sup>37</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Therefore the old location of Bāb Jibrīl was in the centre of the western door (Bāb Tahajjud) of the northern wall of the Enclosure, in the first panel from the west (the Rawḍa).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=435 height=325 id="Picture 100" src="book_doc_23082024_files/image105.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 20: The movement of Bāb Jibrīl with the various extensions to the Mosque.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Observe that the door of the Enclosure now goes from west to east, but Bāb Jibrīl at the time of the Prophet ﷺ and now goes from south to north.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Since the length of the southern wall of the Enclosure is around 16m (13.5m along the length of the northern wall of the Enclosure, plus 2.5m added at Bāb Sayyida Fāṭima) and, as we said before, the eastern border of the Mosque at the time of the Prophet ﷺ was two metres inside the western wall of the Enclosure, this means that the old Bāb Jibrīl was 14m (16 minus 2) from the eastern wall of the Enclosure. It is known that the eastern wall of the Mosque was moved after its successive extensions 6.75 cubits (approx. 3.5m); therefore, the distance between the old Bāb Jibrīl and the current eastern wall of the Mosque (and the current Bāb Jibrīl) is the distance between the old Bāb Jibrīl and the eastern wall of the Enclosure plus the distance between the eastern wall of the Enclosure and the eastern wall of the Mosque, which is approximately or 17.5m (14m + 3.5m).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=275 height=346 id="Picture 101" src="book_doc_23082024_files/image106.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 21: The movement of Bāb Jibrīl with the various extensions to the Mosque.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>By a different calculation, the distances which the eastern wall of the Mosque has been moved since the time of the Prophet ﷺ until now can be ascertained, according to what the sources say. The extension of al-Walīd ibn ʿAbd al-Malik added three arcades to the east (27 cubits / 13.5m). The extension of Qaitbay moved the eastern wall one cubit and a half (75cm). The Majīdī extension moved the eastern wall 5.25 cubits (2.625m). Thus the eastern wall of the Mosque, after these three extensions, moved 33.75 cubits (16.875m), which is close to the result of the first calculation (17.5m).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=214 height=311 id="Picture 102" src="book_doc_23082024_files/image107.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 67: The inside edge of the final pillar of the western wall of the Enclosure at the northwest corner, which was the location of Bāb Jibrīl at the time of the Prophet ﷺ. Part of Bāb Tahajjud is visible.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=279 height=282 id="Picture 103" src="book_doc_23082024_files/image108.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 19: The movement of Bāb Jibrīl with the various extensions to the Mosque</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – The brick dome above the Blessed Chamber; 2 – Bāb Tahajjud, the middle point of which shows the eastern border of the Mosque at the time of the Prophet ﷺ; 3 – the Blessed Rawḍa; 4 – the Pulpit; 5 – the Niche; 6 – the ʿUthmānī Niche in the southern wall of the current Mosque; 7 – the Mukabbiriyya.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Given this, the old Bāb Jibrīl is some 17–17.5m from the current Bāb Jibrīl; and Allah knows best (Models 18 and 19).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The old location: The visitor today can identify the location of the old Bāb Jibrīl as beginning at the end of the final pillar of the western wall of the Enclosure at its northwest corner. Or, if he enters through the current Bāb Jibrīl (no. 40) and walks 17 metres straight to the west inside the Mosque and sits inside the brass grille behind the house of Fāṭima al-Zahrāʾ j—the northern wall of the Enclosure, in front of the Dukkat al-Aghwāt—the location of the old Bāb Jibrīl is between the northwest corner of the Enclosure and the middle of Bāb Tahajjud (Fig. 67).</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>3 – Bāb Nisāʾ:</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Original Location (Figs. 68 and 73 , Model 20, Map 27):</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This door was first made by our master ʿUmar ibn al-Khaṭṭāb RA as a women’s entrance on the eastern side of the Mosque. The door was next to the end of the northern and eastern borders of the Mosque at the time of the Prophet ﷺ.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=205 height=294 id="Picture 104" src="book_doc_23082024_files/image109.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 68: A 1960s-era photograph of Bāb Nisāʾ, on the eastern side of the Mosque.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In the course of the extensions, the door was moved 13.5–14m east from its original location. The current Bāb Nisāʾ is parallel with the eastern wall of the Enclosure after its addition at Bāb Sayyida Fāṭima, and the length of the northern wall of the Enclosure is 13.5m, which added to the addition at Bāb Sayyida Fāṭima (2.5m) makes a total length of 16m.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=173 height=268 id="Picture 105" src="book_doc_23082024_files/image110.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 69: A 1970s-era photograph of Bāb Nisāʾ, on the eastern side of the Mosque.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=286 height=218 id="Picture 106" src="book_doc_23082024_files/image111.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 20: The movement of Bāb Nisāʾ with the various extensions to the Mosque</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – The brick dome above the Blessed Chamber; 2 – Bāb Tahajjud, the middle point of which shows the eastern border of the Mosque at the time of the Prophet ﷺ; 3 – the Tahajjud Niche in the northern wall of the Enclosure; 4 – the eastern wall of the Enclosure; 5 – the Blessed Rawḍa; 6 – the Pulpit; 7 – the Niche; 8 – the ʿUthmānī Niche in the southern wall of the current Mosque; 9 – the Mukabbiriyya; 10 – the northern wall of the Mosque at the time of the Prophet ﷺ; the first uncovered courtyard.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The old Bāb Nisāʾ was parallel to the eastern border of the Mosque at the time of the Prophet ﷺ (Map 22). The eastern border of the Mosque at the time of the Prophet ﷺ was two metres inside the western wall of the Enclosure. Therefore the old Bāb Nisāʾ was 14m (16–2) from the wall of the Enclosure.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>By a different calculation, the old Bāb Nisāʾ was at the extreme north of the eastern wall of the Mosque. During the extension of al-Walīd, the houses of the Mothers of the Believers were brought inside the Mosque, and three arcades were added to the east of the Mosque, each arcade being 9 cubits (4.5m) wide. Since Bāb Nisāʾ is the only door that has not been moved since the al-Walīd extension, the distance it was moved must be around 13.5 metres (3 x 4.5m).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Given this, the old Bāb Nisāʾ must have been around 13.5–14m from the current one; and Allah knows best.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=349 height=387 id="Picture 107" src="book_doc_23082024_files/image112.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 22: The movement of Bāb Nisāʾ with the various extensions to the Mosque.</span></p> <span lang=EN-GB style='font-size:12.0pt;line-height:107%;font-family:"Arial",sans-serif'><br clear=all style='page-break-before:always'> </span> <p class=MsoNormal align=left dir=LTR style='margin-bottom:8.0pt;text-align: left;line-height:107%'><span lang=EN-GB> </span></p> <p class=Title2 dir=LTR><span lang=EN-GB>Notes</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>1.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Buyūt al-Ṣaḥāba, p. 143.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>2.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Because the camels are too weak to move. [t]</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>3.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>A mountain in Medina.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>4.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 932, 933, 1013, 1016, 1018, 1019, 1021, 3582), Muslim (Ṣaḥīḥ, 897), Abū Dawūd (Sunan, 1174, 1175), etc.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>5.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Saʿd, Ṭabaqāt 2/66, al-Shinqīṭī, al-Durr al-Thamīn p. 42, al-Masājid al-Athariyya p. 128.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>6.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Wāqidī, al-Maghāzī, 2/474.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>7.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 1013).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>8.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Khulāṣat al-Wafā, p. 241, Tārīkh al-Masjid al-Nabawī al-Sharīf, p. 141.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>9.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Saʿd, Ṭabaqāt, 2/74.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>10.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Saʿd (Ṭabaqāt, 2/74), ʿAbd al-Razzāq (Muṣannaf, 9737), al-Ṭabarānī (Kabīr, 19/79).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>11.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 4122), Aḥmad (Musnad, 6:131, nos. 24994, 26399).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>12.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muḥammad ibn Aḥmad al-Maṭarī, al-Taʿrīf, p. 35.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>13.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn, p. 94.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>14.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Faḍāʾil al-Madīna al-Munawwara, 2/172.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>15.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Aḥmad, Musnad 4/369 (19287).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>16.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bazzār, Musnad (506).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>17.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Meaning the Household of the Prophet ﷺ.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>18.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bazzār, Musnad (506).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>19.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Aḥmad, Musnad 2/26 (4797).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>20.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bazzār, Musnad (750).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>21.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 3654, 3904), Muslim (Ṣaḥīḥ, 2382), al-Tirmidhī (Sunan, 3660).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>22.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 466, 3654), Muslim (Ṣaḥīḥ, 2382), Aḥmad (Musnad, 11134, 11135, 11136). The hadith means ‘Let there be no more openings to the Mosque, save for that in the house of Abū Bakr.’</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>23.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā, 2/686.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>24.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Tārīkh Dimashq 31/121.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>25.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū Dāwūd, Sunan (464).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>26.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>That is, when it was extended under ʿUmar RA.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>27.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn p. 236.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>28.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Taʿrīf, p. 28.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>29.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>ʿImāra wa Tawsiʿa, p. 109.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>30.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā 2/686, 687.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>31.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn p. 86.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>32.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Tārīkh al-Madīna 1/235.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>33.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā 2/728.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>34.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, 147), Muslim (Ṣaḥīḥ 2170).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>35.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Maghānim al-Muṭāba 1/428.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>36.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā 2/470.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>37.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibid., 2/676.</span></p> <span lang=EN-GB style='font-size:12.0pt;line-height:107%;font-family:"Arial",sans-serif'><br clear=all style='page-break-before:always'> </span> <p class=MsoNormal align=left dir=LTR style='margin-bottom:8.0pt;text-align: left;line-height:107%'><span lang=EN-GB> </span></p> <p class=MsoTitle dir=LTR><span lang=EN-GB>Chapter Seven – Key Sites Inside the Holy Mosque of the Prophet ﷺ</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This chapter will describe the key sites the visitor sees in the Holy Mosque of the Prophet ﷺ via the Blessed Rawḍa. We will describe the key sites on every side of the Mosque. These key sites are divided into two categories: sites inside the Rawḍa, and sites outside the Rawḍa on the same side. We will begin with the south, then the west, then the east, and then the north.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>If you sit at the side of the Blessed Rawḍa by the Mukabbiriyya’<sup>1</sup> (Fig. 70), with the beginning of the Mukabbiriyya on your right, the Enclosure of the Prophet ﷺ will be to your left, i.e. to the east; the Pulpit will be on your right, i.e. to the west; the first and second uncovered courtyards will be behind you, i.e. to the north; and the Qibla will be in front of you, i.e. to the south. You will be able to see the following key sites:</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>One: The South Side</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>A – Key sites inside the Blessed Rawḍa</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The following description runs from left to right, i.e. from east to west (Map 24.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>1 – The southern wall of the Mosque at the time of the Prophet ﷺ</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This is now represented by a brass fence extending from the Enclosure to the end of the Mosque on your right (to the west), up to Bāb Salām (Model 21).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Beyond this fence is the area of the extensions of our master ʿUmar ibn al-Khaṭṭāb RA, and the extension of our master ʿUthmān ibn ʿAffān from the south.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>2 – A door in the brass fence</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>East of the Prophet’s ﷺ Niche there is a door above which is inscribed on the Rawḍa side, ‘The Prophet ﷺ said, “What lies between my house and my pulpit is a meadow of Paradise.”’<sup>2</sup> This door marks the location of one of the four doors our master ʿUmar ibn al-Khaṭṭāb RA added to his extension (Fig. 75).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=398 height=297 id="Picture 108" src="book_doc_23082024_files/image113.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 70: A photograph inside the Holy Mosque of the Prophet ﷺ, showing: 1 – the Mukabbiriyya; 2 – the Prophet’s ﷺ Pulpit; 3 – the Muqaṣṣaba Pillars; 4 – the pillars of the Rawḍa.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>3 – The Niche of the Prophet ﷺ</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Niche [miḥrāb] is the semi-circular hollow at the Qibla where the imam stands to lead the people in prayer. It is topped by a pyramid shape on which there is a blue circle inscribed with (Every time Zachariah came to her in the niche) [3:37] (Fig. 76). On the rectangular frame of the niche there is a square marble plaque inscribed with the holy verse (Turn your face towards the Sacred Mosque; and wherever you may be, turn your faces towards it) [2:144] and the holy verse (Verily Allah and His angels invoke blessings upon the Prophet. O you who believe, invoke blessings upon him and give greetings of peace.) [33:56]</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>There are three rectangles under this. The first is red and is inscribed with, ‘This is the Niche of the Messenger of Allah ﷺ.’ The second is on the western flank of the Niche and is inscribed with, ‘This is the Messenger of Allah’s ﷺ place of prayer.’ The third is on the eastern flank of the Niche and is inscribed with, ‘He ﷺ said, “Prayer is the pillar of the faith.”’<sup>3</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The exact place where the Prophet ﷺ prayed is on the west side of the Niche, not in the middle. That is, it is by the black marble on the western flank of the Niche on which is written, ‘This is the Messenger of Allah’s ﷺ place of prayer.’ This is because of the where the Niche was placed. So the one who prostrates here will be placing his forehead on the spot where the Prophet’s ﷺ feet would be when he prayed (Fig. 76).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=406 height=280 id="Picture 109" src="book_doc_23082024_files/image114.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 71: A Door in the brass fence above which is inscribed ‘The Prophet ﷺ said, “What lies between my house and my pulpit is a meadow of Paradise.”’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Above the Niche is inscribed, ‘In the Name of Allah, the Compassionate, the Merciful; may Allah bless Muḥammad. The building of this holy prophetic niche was commanded by the needy servant, acknowledging his own shortcomings, our liege Sultan Ashraf Abū al-Naṣr Qaitbay, may Allah immortalise his kingdom, in the sacred month of Dhul-Ḥijja in the year 888 ah.’ During the latest extension, the following was added to this in the same style of calligraphy: ‘Its renovation was commanded by King Fahd ibn ʿAbd al-ʿAzīz Āl Saʿūd on the 1st of Rabīʿ al-Ākhar, 1404 ah’ (Fig. 77).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-Qiḥf: this was where the Prophet ﷺ would pray the night vigil and the supererogatory prayers. It is between the Niche and the Pulpit. Yazīd ibn Abī ʿUbayda said, ‘[Salama ibn al-Akwaʿ] would seek out the location of al-Qiḥf to glorify there.’<sup>4</sup> He said that the Messenger of Allah ﷺ used to seek that spot out, and said that there was “enough room for a sheep to pass” between the Qibla and the Pulpit.’<sup>5</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Some of the Niche’s history: the first Qibla of the Muslims was towards Jerusalem. The Prophet ﷺ longed for his Qibla to be towards the Kaʿba, Allah’s Sacred House. When he was in Mecca before the Emigration, the Prophet ﷺ would put the Kaʿba between himself and Jerusalem when he prayed so that he would be facing the centre Kaʿba, between the Yamānī corner and the southeast corner containing the Black Stone. So it was that the Prophet ﷺ did not pray towards Jerusalem exclusively until after he had emigrated to Medina, when he began to pray towards the north in his Holy Mosque. The place where the Prophet ﷺ prayed towards Jerusalem was at the north side of the Mosque.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=468 height=309 id="Picture 110" src="book_doc_23082024_files/image115.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map. 23: Key sites inside the Holy Mosque of the Prophet ﷺ on the south side.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>After the Qibla was changed to the Holy Kaʿba, the Prophet ﷺ for two months or more prayed towards the pillar of our lady ʿĀʾisha RA, and then moved to the place where his blessed Niche is.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>There was no niche at the time of the Prophet ﷺ, and the Prophet ﷺ used to pray towards a palm trunk where the Mukhallaqa Pillar later stood. Ubayy ibn Kaʿb RA said, ‘The Messenger of Allah ﷺ used to pray towards a palm trunk when the Mosque was still made of grass, and he would stand by that trunk to give the sermon.’<sup>6</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=315 height=431 id="Picture 111" src="book_doc_23082024_files/image116.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 72: 1 – the Niche; 2 – the place where the Prophet ﷺ would stand to pray, by the right flank of the Niche, inscribed with ‘This is the Messenger of Allah’s ﷺ place of prayer’; 3 – the Mukhallaqa Pillar; 4 – door in the brass fence inscribed on the Rawḍa side with ‘The Prophet ﷺ said, “Faith will go deep into Medina just as a snake goes deep into its hole.”’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ibn Abī al-Zinād said, describing the location of the date palm trunk mentioned in the narration of Ubayy ibn Kaʿb RA: ‘The trunk was where the Mukhallaqa Pillar now is, to the right of the Prophet’s ﷺ Niche.’<sup>7</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The first person to put a hollowed-out niche in this spot was ʿUmar ibn ʿAbd al-ʿAzīz. He put it in the spot where the Prophet ﷺ would lead the Muslims in the obligatory prayers.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Abū Ḥāzim reported that Sahl ibn Saʿd said, ‘The place where the Messenger of Allah ﷺ prayed was “enough room for a sheep to pass” from the wall.’<sup>8</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-Samhūdī measured the gap between the Pulpit and the blessed prayer-place (the Niche) and found it to be fourteen cubits and one hand-span,’<sup>9</sup> i.e. seven metres, which is the same as it is today.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Niche in the Holy Mosque of the Prophet ﷺ is the most accurate niche in the world [in facing the Qibla], because it was the Prophet ﷺ himself who planned and placed it. Imam al-Zarkashī said, ‘One does not need to strive to determine the accuracy of the niche of the Messenger of Allah ﷺ, because it is absolutely correct and he ﷺ could not have been allowed to err in it. Thus there is no need to strive for accuracy by turning to the left or the right in it, as one might do in any other niche of the Muslims.’<sup>10</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=365 height=270 id="Picture 112" src="book_doc_23082024_files/image117.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 73: A photograph of the Niche from behind, attached to the Mukhallaqa Pillar. To the right of the Niche is a door above which is inscribed, ‘The Prophet ﷺ said, “What lies between my house and my pulpit is a meadow of Paradise.”’ To the left of the Niche is a door above which is inscribed on the Rawḍa side, ‘The Prophet ﷺ said, “Faith will go deep into Medina just as a snake goes deep into its hole.”’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The same is true of the Qibla in the Qubāʾ Mosque, because he ﷺ was the one who planned it and built it. It used to be said that it had the most accurate Qibla of any mosque, i.e. in addition to the Mosque of the Prophet ﷺ. The reason for this is that the Prophet ﷺ set those niches to face the exact location of the Kaʿba, under the guidance and aid of Jibrīl . Imam Mālik (Allah have mercy on him) said, ‘I heard that Jibrīl was the one who placed the Qibla in the Mosque of Medina for the Messenger of Allah ﷺ.’<sup>11</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Nāfiʿ ibn Jubayr said, ‘I heard that the Messenger of Allah ﷺ said, “I did not place the Qibla in this Mosque of mine until the Kaʿba was raised for me, and I placed it right in front of it.”’<sup>12</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-Khalīl ibn ʿAbdullāh al-Azdī reported on the authority of a man of the Helpers that the Messenger of Allah ﷺ posted people at the corners of the Mosque to determine the Qibla. Then Jibrīl came to him and said, ‘O Messenger of Allah, set the Qibla while you look upon the Qibla!’ Then he gestured with his hand and every mountain between them and the Kaʿba disappeared, so that the Prophet ﷺ could set the corners of the Mosque while looking upon the Kaʿba with nothing to obstruct his vision. When he had finished, Jibrīl gestured with his hand again and the mountains, trees and everything else around them returned. Thenceforth, the Qibla faced the water-pipe.’<sup>13</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Companions understood this and marked it well. This is why we see how careful our master ʿUmar ibn al-Khaṭṭāb RA and our master ʿUmar ibn ʿAbd al-ʿAzīz were to maintain the precise placement of the niche when they extended the Mosque of the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is related that when our master ʿUmar ibn al-Khaṭṭāb RA wanted to set the Qibla and move it to the new wall of his extension, he called the Companions to witness their Qibla being placed. Muslim ibn Ḥubāb RA mentioned that he heard the Prophet ﷺ say one day as he sat in his place of prayer, ‘Perhaps we ought to add to this Mosque of ours’, gesturing with his hand towards the Qibla. So ʿUmar RA took a man and had him sit down in the prayer-place and then raise his hand towards the Qibla. The Companions took the man’s hand and began raising and lowering it until they were sure it was pointing in the exact direction towards which the Messenger of Allah ﷺ had gestured. They then took a rope and placed one end in the man’s hand and unfurled it, continuing to bring it back and forth until they judged it was lined up with the Prophet’s ﷺ gesture.’<sup>14</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ibn Zabāla reported that ʿAmr ibn Muslim said, ‘When the Prophet ﷺ grew advanced in years, a wooden staff was put where he prayed so that he could lean on it when standing up. Then another wooden staff was attached to it. It is related that when ʿUmar RA moved the Qibla wall forward, the wooden staff that had been set in the wall was lost. They searched for it, and were told that it was in the mosque of the Banū ʿAmr ibn ʿAwf tribe,’<sup>15</sup> who had taken it and placed it in their mosque. ʿUmar took it and put it back in the Niche. When the Messenger of Allah ﷺ stood to pray, he would take hold of it in his hand and lean on it and then look to his right and say, “Straighten your rows”, and then look to the left and say the same. Then he would say Allāhu Akbar to begin the prayer. The wood was from a tamarisk tree from al-Ghāba.’<sup>16</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When ʿUmar ibn ʿAbd al-ʿAzīz wanted to build on the Qibla area, he also showed great concern for keeping it in the right place. When he built a niche by the Qibla of ʿUthmān RA, he called the scholars, elders and nobles of Medina and said, ‘Come and witness your Qibla.’ He began to remove and replace one stone at a time so that the Qibla was not moved.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>4 – The Mukhallaqa Pillar</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is attached to the back of Prophet’s ﷺ Niche on the right (the west). Above it is inscribed in gold inside a green circle: ‘This is the Mukhallaqa Pillar.’ It is wider than the other pillars.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>5 – A door in the brass fence</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is to the right of the Prophet’s ﷺ Niche, and has inscribed above it on the Rawḍa side: ‘The Prophet ﷺ said, “Faith will go deep’<sup>17</sup> into Medina just as a snake goes deep into its hole.”’<sup>18</sup> This door marks the location of one of the four doors our master ʿUmar ibn al-Khaṭṭāb RA added to his extension.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Some narrations say that this spot was also occupied by a door in the Mosque at the time of the Prophet ﷺ. It is said that it is the door through which the Bedouin man entered as the Prophet ﷺ was giving the sermon on the pulpit and said, ‘O Messenger of Allah, property and lives have been lost because of famine and drought. Pray to your Lord to give us rain!’ So the Prophet ﷺ supplicated, and clouds appeared and Medina was given rain. ’<sup>19</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>6 – The Pulpit of the Messenger of Allah ﷺ</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is after the aforementioned door in the brass fence, to the right (west).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=Title3 dir=LTR><span lang=EN-GB>B – Key sites outside the Blessed Rawḍa</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>7 – A door in the brass fence</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is to the right (west) of the Prophet’s ﷺ Pulpit, and has inscribed above it on the Rawḍa (north) side: ‘Muḥammad, the Promise-Keeper, the Trusted One’ and on the Qibla (south) side: ‘My intercession is for those of my community who commit grave sins.’<sup>20</sup> It marks the location of one of the four doors our master ʿUmar ibn al-Khaṭṭāb RA added to his extension (Fig. 74).</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>8 – The Sulaymānī Niche or Ḥanafī Niche (Fig. 74)</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It did not exist at the time of the Prophet ﷺ or the time of his Companions RA. It is to the right of one who stands in the Prophet’s ﷺ Niche, by the third pillar to the west of the Pulpit, facing Pillar 69.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The following is inscribed on its back: ‘This niche was established by al-Malik al-Muẓaffar Sultan Sulaymān Shah, son of Sultan Salīm Khan, son of Sultan Bāyazīd Khan, may Allah aid those who support, and may He give blessings and peace to Muḥammad and his Family. Jumādā al-Awwal, in the year 908 ah.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is named after Sultan Sulaymān al-Qānūnī, who established it. It is also called the Aḥnāf Niche. Al-Samhūdī noted that since the time of the Prophet ﷺ, the Mosque had continued to have one imam who led all the people in prayer from the place where the Prophet ﷺ used to pray. During the pilgrimage season, the imam would move to the ʿUthmānī Niche (so there was more room to accommodate the crowds). This was the case until Ṭūghān Shaykh attempted to make a niche for the imam of the Ḥanafīs to pray in. The people of Medina prevented him from doing so, and were aided by the great Egyptian ruler Jamāl al-Dīn Yūsuf. When he died, Ṭūghān Shaykh was able to achieve his desire, and thenceforth the imam of the Ḥanafīs would lead the followers of his school from the Sulaymānī Niche after the imam of the Shāfiʿīs had finished leading the followers of his school from the Prophet’s ﷺ Niche. An exception to this was the tarāwīḥ prayer, which they would all pray together.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This went on until the Muḥammad ʿAlī Pasha, the governor of Egypt, came and made it so that they alternated between the two niches, each one praying a day and night in the Prophet’s ﷺ Niche. An exception was the dawn prayer, which the Shāfiʿī imam would perform in the Prophet’s ﷺ niche and then the Ḥanafī imam would perform in the ʿUthmānī Niche.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>At the beginning of the Saudi era, it was made so that all the prayers were offered behind a single imam in the ʿUthmānī Niche.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>9 – A door in the brass fence</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is to the right of the ʿUthmānī Niche. Above it on the north side is inscribed, ‘There is no god but Allah, the True Manifest King’, and on the south (Qibla) side: ‘My intercession on the Day of Resurrection is real. Those who do not believe in it will not receive it.’<sup>21</sup> This door marks the location of one of the four doors our master ʿUmar ibn al-Khaṭṭāb RA added to his extension (Fig. 74).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=375 height=344 id="Picture 114" src="book_doc_23082024_files/image118.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 74: 1 – Door above which is inscribed on the Rawḍa (north) side: ‘Muḥammad, the Promise-Keeper, the Trusted One’; 2 – the Sulaymānī Niche; 3 – door above which is inscribed on the north side: ‘There is no god but Allah, the True Manifest King.’</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>10 – A door in the brass fence</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is to the right of the previous door. Inscribed above it on the south (Qibla) side is: ‘A prayer in this mosque of mine is better than a thousand prayers in any other mosque, save for the Sacred Mosque.’<sup>22</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>If you go past the brass fence to the south, towards the Qibla, you will be in the extension of our master ʿUmar ibn al-Khaṭṭāb RA, in front of which is the extension of our master ʿUthmān ibn ʿAffān. You will then find in front of you, from the far right, i.e. the west:</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>11 – Bāb Salām (Door 1)</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It used to be known as Bāb Khashya or Bāb Marwān. The current southern wall of the Mosque begins from it, running from Bāb Salām to Bāb Baqīʿ. On the inside right it is inscribed with: (Verily, the reverent shall dwell amongst gardens and streams) [15:45], and on the left: (Enter it with peace, secure.) [15:46] (Figs. 75 and 76).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=208 height=274 id="Picture 115" src="book_doc_23082024_files/image119.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 75: Bāb Salām on the inside.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=248 height=185 id="Picture 116" src="book_doc_23082024_files/image120.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB style='background:yellow'>[IMAGE CORRUPTED IN PDF]</span><span lang=EN-GB> Fig. 76: Bāb Salām on the outside.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>12 – The ʿUthmānī Niche</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is named after ʿUthmān ibn ʿAffān RA, and not the Ottomans. It is on the spot where ʿUthmān RA used to lead the Muslims in prayer. He was the first person to adopt an enclosure in which the imam prays with an opening so that the congregation can see him. He did this after ʿUmar ibn al-Khaṭṭāb RA was murdered while leading the people in prayer. The ʿUthmānī Niche is where the imam prays today (Fig. 77).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Inscribed above it on the right is: verse (Turn your face towards the Sacred Mosque), and on the left: (And wherever you may be, turn your faces towards it) [2:144].</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=113 height=373 id="Picture 117" src="book_doc_23082024_files/image121.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 77: 1 – Door in the brass fence, above which is inscribed on the Rawḍa side: ‘The Prophet ﷺ said, “Faith will go deep into Medina just as a snake goes deep into its hole.”’ 2 – The ʿUthmānī Niche.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>On the right side of the niche is also inscribed: ‘The Prophet (may the blessings and peace of Allah be upon him) said, “If you would like your prayers to be accepted, then let your scholars lead you in prayer”’ – beneath which is inscribed: ‘then let the best of you lead you in prayer’<sup>23</sup>—‘“for they are your delegation in what is between you and your Lord ﷻ.”’<sup>24</sup> Inscribed beneath this is: ‘O Allah, bless and give peace to the noblest of creation, Muḥammad, and all his Family and Companions.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>On the left side of the Niche is also inscribed: ‘The Messenger of Allah ﷺ said, “Line up your rows, for you stand in line with none other than the rows of the angels. Stand shoulder-to-shoulder and close the gaps, and be yielding in the hands of your brethren. Leave no gaps for Satan. He who connects a row, Allah the Hallowed and Almighty will connect Him; he who cuts off a row, Allah will cut him off.”’<sup>25</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>13 – The niche of ʿUmar ibn al-Khaṭṭāb RA</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This is where our master ʿUmar ibn al-Khaṭṭāb RA lead the Muslims in prayer. ʿUmar put it at the southern end of his extension of the Holy Mosque of the Prophet ﷺ, beside the Niche of the Messenger of Allah ﷺ. This was the spot where he was murdered by Abū Luʾluʾa al-Majūsī, as he led the Muslims in the dawn prayer.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is directly behind the ʿUthmānī Niche, north of it. The location of the niche of our master ʿUmar RA was marked with marble, but is now covered by the carpet. It is between Pillars 159 and 160.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>14 – A row of seven pillars coated with white marble</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This row begins with the Mukhallaqa Pillar next to the Prophet’s ﷺ Niche and extends east in front of the Blessed Muwājaha up to the end of the Prophet’s ﷺ Enclosure. This marks the area as part of the Blessed Rawḍa. The first (the Mukhallaqa Pillar) and second pillars are wider than the others. The final four pillars are in front of the southern wall of the Enclosure. These seven pillars are numbers 159, 160, 161, 162, 163, 164 and 165 (Figs. 78 and 79).</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>15 – The Blessed Muwājaha</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This is where visitors stand to send greetings of peace to the Master of Mankind, our master Muḥammad ﷺ, and his two Companions Abū Bakr RA and ʿUmar RA (Fig.78).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=407 height=264 id="Picture 118" src="book_doc_23082024_files/image122.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 78: Two of the seven pillars coated in white marble in front of the Blessed Muwājaha.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>16 – The Āl ʿUmar Grille</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is between Pillars 163 and 164. It occupies the location of the house of our master ʿAbdullāh ibn ʿUmar RA, known as the Dār Āl ʿUmar or the Dār al-ʿIshra. This is the house that was given to our lady Ḥafṣa bint ʿUmar RA as a replacement for the house of hers that was removed to make way for the extension of the Mosque. Later the house passed to our master ʿAbdullāh ibn ʿUmar RA (Figs. 78 and 79).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Later on, the door was permanently closed, becoming a grille in the Qibla wall of the Holy Mosque of the Prophet ﷺ. It remains to this day south of and opposite the Blessed Muwājaha; that is, the house was south of this grille. Inscribed on the rectangular pieces of marble around the edges of the grille is a fourteen-line poem by Shaykh ʿAbdullāh al-Baghdādī, beginning:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>By the light of the Messenger of Allah ﷺ, the world was illuminated</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Beneath his light, everything comes and goes.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The roof of this house was where our master Bilāl ibn Rabāḥ RA stood to give the adhān during the time of the Prophet ﷺ, since the Mosque had no minaret or tower then.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=271 height=488 id="Picture 119" src="book_doc_23082024_files/image123.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 79: A view of the southern wall of the Holy Mosque of the Prophet ﷺ facing the Blessed Muwājaha, upon which are: 1 – verses of the Qur’an and the names of the Prophet ﷺ; 2 – the Āl ʿUmar Grille (note the poem written around the grille) ; 3 – row of seven pillars coated in white marble in front of the Blessed Muwājaha.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>17 – The location of the Mahbaṭ al-Waḥy [site of the revelation’s descent]</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This is said to be the place where our master Jibrīl descended to the Prophet ﷺ (Figs. 80 and 81).</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>18 – Bāb Baqīʿ (Door 41) (Figs. 80 and 81).</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Above the doors is inscribed: ‘In the Name of Allah, and may blessings and peace be upon the Messenger of Allah. O Allah, open for me the doors of Your mercy.’ Inscribed on the outside is: (O you who believe, be conscious of Allah and speak words of integrity; He will make right for you your actions and forgive you your sins. Whoso obeys Allah and His Messenger has won a great victory.) [33:70–71].</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=354 height=266 id="Picture 120" src="book_doc_23082024_files/image124.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 80: 1 – the Blessed Muwājaha; 2 – row of seven pillars coated in white marble; 3 – the Āl ʿUmar Grille; 4 – the location of the Mahbaṭ al-Waḥy; 5 – Bāb Baqīʿ on the inside.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=265 height=282 id="Picture 121" src="book_doc_23082024_files/image125.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 81: 1 – the location of the Mahbaṭ al-Waḥy; 2 – Bāb Baqīʿ on the inside.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The Inscriptions on the Southern Wall of the Holy Mosque of the Prophet ﷺ</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When you enter through Bāb Salām, you find to your right four lines of inscriptions across the whole of the southern wall. They are as follows (Figs. 82 and 83):</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>1 – The first line</span></b><span lang=EN-GB> consists of Qur’anic verses in small gold lettering on a green background. Staring from Bāb Salām, they read as follows:</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>In the Name of Allah, the Compassionate, the Merciful. (Allah desires ease for you; He does not desire difficulty for you. And [He desires] that you fulfil the number and magnify Allah for having guided you, and that you might be grateful.) [2:185–186].</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>(Falsehood comes to it not from before it, nor from behind it. A sending-down from one Wise, one Praised.) [41:42]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>(They said, ‘Do you marvel at Allah’s command? The mercy and blessings of Allah be upon you, O folk of the house! He is Praised, Glorious.’) [11:73]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>In the Name of Allah, the Compassionate, the Merciful. (And lo, Abraham’s Lord tested him with some words, and he completed them, He said, ‘I will make you a leader for the people.’ He said, ‘And of my progeny?’ He said, ‘My covenant does not reach the evildoers.’ And lo, We made the House a place of assembly for people and a place of safety, and [said]: ‘Take the station of Abraham as a place of prayer.’ And We made covenant with Abraham and Ishamael [saying]: ‘Purify My House for those who go around it, and those who meditate in it, and those who bow down and prostrate themselves.’ And lo, Abraham said, ‘Lord, make this a secure land, and provide its folk with fruits, such of them as believe in Allah and the Last Day.’ He said, ‘As for he who disbelieves, I shall leave him in contentment for a while, and then compel him to the torment of the Fire—a woeful destination!’ And lo, Abraham raised the foundations of the House with Ishmael [saying]: ‘Our Lord, accept this from us; you are the All-Hearing, the All-Knowing. And, our Lord, make us submissive to you, and of our seed a nation submissive to You, and show us our holy rites, and relent to us; surely you are the Relenting, the Merciful. Our Lord, raise among them a Messenger from them, to convey unto them Your signs and teach them scripture and wisdom, and cause them to grow in purity; You are the Almighty, the Wise.’) [2:124–129].</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>In the Name of Allah, the Compassionate, the Merciful. (And lo, the wife of ʿImrān said, ‘Lord, I have dedicated to You Alone the child in my womb, so accept it from me. You are the All-Hearing, the All-Knowing.’ When she bore her, she said, ‘Lord, I have born a female child’—and Allah knew well what she had born—‘and the male is not like the female. I have named her Mary, and I seek refuge in You for her progeny from the accursed Satan.’ So her Lord accepted her with a beautiful acceptance, and caused her to grow with a beautiful growth, and put her into the care of Zachariah. Every time Zacharaiah came to her in the niche, he found provision with her. He said, ‘O Mary, whence came you this?’ She said, ‘It is from Allah. Allah provides for whom He will, without reckoning.’ Thus Zachariah called upon his Lord saying, ‘Lord, grant me a goodly progeny from Yourself; you are the Hearer of calls.’ So the angels called him as he stood praying in the niche: ‘Allah gives you tidings of John, the true fulfilment of a word from Allah, and a master, and chaste, and a prophet of the righteous!’ He said, ‘Lord, how can I have a son when old age has reached me and my wife is barren?’ He said, ‘Thus it is: Allah does what He will.’ He said, ‘Lord, give me a sign.’ He said, ‘Your sign is that you shall not speak to anyone for three days, save by gesture. And invoke your Lord much, and glorify Him by eve and by morn. And lo, the angels said, ‘O Mary, Allah has chosen you, and purified you, and chosen you above the women of the worlds. O Mary, devote yourself to your Lord, and prostrate, and bow down with those who bow.’ This is of the tidings of things hidden. We reveal it to you. You were not with them when they cast their quills to determine which of them would have care of Mary, nor were you with them when they disputed.) [3:35–44]. Allah the Great has spoken the truth, and His Noble Messenger has spoken the truth. May Allah bless our master Muḥammad and his Family and Companions and give them peace, and may Allah Almighty be pleased with all the Companions of our master the Messenger of Allah ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Inscribed to the left of the niche, up to the grille, is:</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>In the Name of Allah, the Compassionate, the Merciful. (There is no fault on the Prophet for what Allah ordained for him. That was ever the way of Allah with those who passed away of old—and Allah’s command is destiny decreed—they who conveyed Allah’s messages and feared Him, and feared no one but Allah; and Allah suffices as a reckoner. Muḥammad is not the father of any of your men; but he is the Messenger of Allah and the Seal of Prophets. Allah is ever Knower of all things. O you who believe, remember Allah with much remembrance, and glorify Him by morn and by eve. He it is who invokes blessings upon you, as do His angels, to bring you out of the darkness into the light; and He is ever Merciful to the believers. Their greeting on the day they meet Him shall be ‘Peace!’; and He had readied for them a generous reward. O Prophet, We have sent you as a witness, a bearer of tidings and a warner, and a caller unto Allah by His leave, and a light-giving lamp. Give the believer tidings that they shall have, from Allah, great grace. Obey not the disbelievers and the hypocrites, and heed not their hurt, and rely on Allah. Allah suffices as a patron) [33:38–48]. O Allah, bless our master Muḥammad and all his Family and Companions.</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>In the Name of Allah, the Compassionate, the Merciful. (He it is who sent His Messenger with guidance and the religion of truth, to make it ascendant over all religion. Allah suffices as a witness. Muḥammad is the Messenger of Allah. Those with him are firm with the unbelievers, merciful to one another. You see them bow and prostrate, seeking grace from Allah and good pleasure. Their mark is in their faces from the effect of prostration.) [48:28–29] Allah the Great has spoken the truth.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Above this there is a plaque inscribed with: (What the Messenger gives you, take; what he forbids you, leave.) [59:7].</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>2 – The second line</span></b><span lang=EN-GB> consists of Qur’anic verses written in large gold lettering on a brown background. Here is what is written in the second line, starting from Bāb Salām:</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Allah Almighty says: (The good that you do is known unto Allah. Make provision for yourselves; the greatest of provision is consciousness [of Allah]. Be conscious of Me, O you who have cores!) [2:197] Allah the Great has spoken the truth.</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>(They race for the good things, and they shall win them.) [23:61]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>In the Name of Allah, the Compassionate, the Merciful. (The mosques of Allah may only be tended by those who believe in Allah and the Last Day, and establish the prayer, and give the poor-due, and fear only Allah. Perhaps they will be among the guided. Do you deem that giving water to the pilgrim and tending the Sacred Mosque [makes people] equal to those who believe in Allah and the Last Day and strive in Allah’s cause? They are not equal in Allah’s sight. Allah does not guide those who are evil. They who believe, and emigrate, and strive in Allah’s cause with their possessions and their lives have a greater degree in Allah’s sight, and they are the victorious. Their Lord gives them tidings of mercy from Him, and good pleasure, and gardens for them of enduring bliss, wherein they shall abide forever. Allah has the greatest reward. O you who believe, take not your fathers and your brothers as allies if they love unbelief more than faith. If any of you ally with them, such are the evildoers. Say: ‘If your fathers, your sons, your brothers, your wives and your families, and possessions you have amassed, and trade you fear will be spoiled, and dwellings in which you take pleasure, are more beloved to you than Allah and His Messenger and striving in His cause, then wait awhile until Allah brings forth His command. Allah does not guide those who are wicked.’) [9:18–24] Allah the Great has spoken the truth, and His Noble Messenger has spoken the truth. May Allah bless our master Muḥammad and his Family and Companions and give them peace, and may Allah Almighty be pleased with them all.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Inscribed to the left of the niche, up to the grille, is:</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>In the Name of Allah, the Compassionate, the Merciful. (The likeness of they who give their possessions in Allah’s cause is that of a grain of corn which sprouts seven ears, each ear containing a hundred grains. Allah multiplies for whom He will. Allah is Vast, All-Knowing. They who give their possessions in Allah’s cause, without following up what they have given with reminders [of their own generosity] or with injury—their reward is with Allah, and they shall fear not, nor shall they grieve. A kind word with forgiveness is better than charity followed by injury. Allah is Rich, Forbearing.) [2:261–263]. Allah the Great has spoken the truth.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Inscribed to the left of the grille, up to the minaret, is:</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>In the Name of Allah, the Compassionate, the Merciful. (Verily Allah and His angels invoke blessings upon the Prophet. O you who believe, invoke blessings upon him and give greetings of peace.) [33:56] Allah the Great has spoken the truth.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>3 – The third line</span></b><span lang=EN-GB> consists of Qur’anic verses inscribed in small gold script on a green background, and, at the Āl ʿUmar Grille facing the Blessed Muwājaha, the Qaṣīda Witriyya poem.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Here is what is written in the third line, beginning from Bāb Salām:</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>In the Name of Allah, the Compassionate, the Merciful. (In houses Allah has permitted to be built, and for His Name to be invoked therein, He is glorified night and morn by men who are not distracted by trade or selling from the remembrance of Allah, and the establishment of the prayer, and the giving of the poor-due. They fear a day wherein hearts and eyes will be transformed, that Allah may reward them for the best of what they have done, and give them yet more of His grace.) [24:36–38]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Allah, Hallowed and Almighty, says in His Holy Book: (When you recite the Qur’an, seek refuge in Allah from the accursed Satan. He has no power over those who believe and place their trust in their Lord.) [16:98–99]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>In the Name of Allah, the Compassionate, the Merciful. (Surely We have given you a manifest victory…) [48:1] [to the end of Sūrat al-Fatḥ]. Allah the Great has spoken the truth. May Allah bless our master Muḥammad and all his pure Family and Companions.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>These final noble words are directly facing the blessed face of the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Around the Āl ʿUmar Grille is inscribed the Qaṣīda Witriyya poem by Shaykh Abdullāh al-Baghdādī. The poem is written around the edges of the grille in rectangular pieces of marble, and then running until the end of the southern wall. The poem reads:</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>By the light of the Messenger of Allah ﷺ, the world was illuminated;</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Beneath his light, everything comes and goes.</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>In His mercy, the Majestic Real gifted him to creation;</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>All of mankind are blessed with His kind gift.</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>He began to create him before He made Adam;</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>His names were already inscribed on the Throne.</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Every Prophet gave tidings of his coming;</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Every Messenger was told of him.</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>The Torah of Moses describes him in detail;</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>The Gospel of Jesus is filled with his praise.</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>A compassionate bearer of tidings and warnings;</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Tender and merciful, kind and well-mannered.</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>He stood right before the Presence of Holiness;</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>His station among the Messengers is unique.</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>To the Highest Heaven he went to speak with his Lord,</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>And Jibrīl held back while the Beloved went nearer.</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Because of his glory, we were raised above the nations;</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Even the Prophets desire to follow him alongside us.</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Because of him Mecca is protected, the House is a Qibla,</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>And throngs are drawn to the slopes of ʿArafāt.</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>His sweet fragrance perfumes Ṭayba’<sup>26</sup> and its breezes;</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ah, no perfume can compare to his fragrance!</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>How beautiful his face, a perfect full moon;</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>A morning of guidance banishing the night of error.</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>About whom do you whisper, O camel herder?</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>I see people drunken, and flashes in the darkness.</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Did many moons just glimmer, or was it the face of Muḥammad?</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Was wine passed around, or did your words cause this rapture?</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>4 – <b>The fourth line</b> consists of the names of the Prophet ﷺ inscribed in medium-sized gold script on a brown background. Every name, two names, three names or four names are placed in squares with a circled ‘ﷺ’ symbol after each square.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Here is what is written in the fourth line, starting from Bāb Salām:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>These are the names of the Prophet ﷺ:</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Muḥammad, Aḥmad ﷺ, [Praised One, Most Praised One]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ḥāmid, Maḥmūd ﷺ [Praiser, Praised]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Waḥīd, Aḥīd ﷺ [Unique, Peerless]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Māḥ, ʿĀqib, Ḥāshir ﷺ [Eraser, Completer, Gatherer]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṭāhā, Yāsīn, Ṭāhir ﷺ [Ṭāhā, Yāsīn, Pure]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Muṭahhar, Ṭayyib, Sayyid ﷺ [Purified, Fragrant, Master]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Rasūl, Nabī, Rasūl al-Raḥma ﷺ, Qayyim, Jāmiʿ, Muqtaf ﷺ [Messenger, Prophet, Messenger of Mercy, One Who Sets Upright, Unifier, Imitated One]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Muqaffā ﷺ [One Who is Imitated]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Rasūl al-Malāḥim ﷺ [Messenger of Battles]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Kāmil, Iklīl ﷺ [Perfect, Diadem]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Muddath’thir, Muzzammil ﷺ [One Enshrouded, One Wrapped Up]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>ʿAbd Allāh, Ḥabīb Allāh ﷺ [Allah’s Servant, Allah’s Beloved]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣafī Allāh ﷺ [Allah’s Chosen]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Najī Allāh ﷺ [Allah’s Close Friend]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Kalīm Allāh ﷺ [Allah’s Confidant]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Khātim al-Anbiyāʾ ﷺ [Seal of Prophets]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Khātim al-Rusul ﷺ [Seal of Messengers]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Rasūl al-Thaqalayn ﷺ [Messenger of the Two Species’<sup>27</sup>]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Mudhakkir, Nāṣir ﷺ [Reminder, Helper]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Manṣūr, Nabī al-Raḥmā ﷺ [Divinely Helped, Prophet of Mercy]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Nabī al-Tawba ﷺ [Prophet of Repentance]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ḥarīṣ ʿAlaykum ﷺ [Concerned for You]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Maʿlūm, Shahīr ﷺ [Known, Renowned]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Shāhid, Shahīd ﷺ [Witness, Giver of Testimony]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Mash’hūd, Bashīr, Mubash’shir, Nadhīr ﷺ [Witnessed, Tiding-Bearer, Harbinger of Goodness, Warner]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Mundhir, Nūr, Sirāj ﷺ [Admonisher, Light, Lamp]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Miṣbāḥ, Hadī ﷺ [Lantern, Guide]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Mahdī, Munīr, Dāʿ ﷺ [Guided, Light-Giver, Caller]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ibn ʿAbd al-Muṭṭalib ﷺ [Son of ʿAbd al-Muṭṭalib]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ḥafī, ʿAfū, Walī, Ḥaqq ﷺ [Affectionate, Granter of Pardon, Friend, Truth]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Qawī, Amīn, Maʾmūn ﷺ [Strong, Dependable, Protected]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Karīm, Mukarram, Makīn ﷺ [Generous, Ennobled, Firm]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Matīn, Mubīn, Muʾammal ﷺ [Steadfast, Manifest, Hoped-For]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Dhū Quwwa wa-Ṣūl ﷺ [One of Strength and Might]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Dhū Ḥurma, Dhū Makāna ﷺ [One of Sanctity, One of Status]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Dhū ʿIzz, Dhū Faḍl ﷺ [One of Might, One of Grace]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Muṭāʿ ﷺ [Obeyed]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Muṭīʿ, Qadam Ṣidq ﷺ [Obedient, Truthful Ground]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Bushrā, Raḥma lil-Muʾminīn ﷺ [Glad Tiding, Mercy to the Believers]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Niʿmat Allāh, Minnat Allāh ﷺ [Allah’s Favour, Allah’s Blessing]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Hadiyat Allāh, ʿUrwa Wuthqā ﷺ [Allah’s Gift, Firmest Rope]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣirāṭ Allāh, Ṣirāṭ Mustaqīm ﷺ [Allah’s Path, Straight Path]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Dhikr Allāh, Sayf Allāh ﷺ [Allah’s Remembrance, Allah’s Sword]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ḥizb Allāh, al-Najm al-Thāqib ﷺ [Allah’s Partisan, the Burning Star]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Muṣṭafā, Mujtabā, Muntaqā, Ummī ﷺ [Chosen One, Elected One, One Chosen for Purity, Unlettered One]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Mukhtār, Ajīr, Jabbār ﷺ [Chosen, Saved, Resilient]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Abū al-Qāsim, Abū al-Ṭāhir ﷺ [Father of Qāsim, Father of Ṭāhir]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Abū al-Ṭayyib, Abū Ibrāhīm ﷺ [Father of Ṭayyib, Father of Ibrāhīm]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Mushaffaʿ, Shafī, Ṣāliḥ ﷺ [One Granted Intercession, Intercessor, Righteous]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Muṣliḥ, Muhaymin ﷺ [Rectifier, Guardian]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣādiq, Muṣaddaq ﷺ [Honest, Believed]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣidq ﷺ [Honesty]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Sayyid al-Mursalīn ﷺ [Master of Envoys]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Imām al-Muttaqīn ﷺ [Leader of the Conscious]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Qāʾid al-Ghurr al-Muḥajjalīn ﷺ [Leader of the Bright-Limbed Ones]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Khalīl al-Raḥmān ﷺ [Intimate Friend of the Compassionate]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Barr, Mubirr, Wajīh ﷺ [Loyal, One Who Overcomes, One Distinguished]</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The following names are inscribed inside the ʿUthmānī Niche:</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Naṣīḥ, Nāṣiḥ ﷺ [Sincere Adviser, Giver of Counsel]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Wakīl, Kafīl ﷺ [Patron, Trustee]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Shafīq ﷺ [Tender]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Muqīm al-Sunna ﷺ [Establisher of the Sunna]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Muqaddas ﷺ [Hallowed]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Rūḥ al-Qudus ﷺ [Spirit of Holiness]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Rūḥ al-Qisṭ ﷺ [Spirit of Justice]</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Then after the niche:</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Muktaf ﷺ [One Who Suffices With Little]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Bāligh, Muballigh ﷺ [One Who Has Arrived, Message-Bearer]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Wāṣil, Mawṣūl ﷺ [One Who Has Reached His Goal, One Connected]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Sābiq, Sāʾiq, Hād ﷺ [Foremost, Conductor, Guide]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Muhd, Muqaddam, ʿAzīz ﷺ [Guide, Pre-Eminent, Dearly Beloved]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Fāḍil, Mufaḍḍal, Fāṭīh ﷺ [Graceful, Given Grace, Opener]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Miftāḥ, Miftāḥ al-Raḥma ﷺ [Key, Key of Mercy]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Miftāḥ al-Janna ﷺ [Key of Paradise]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>ʿAlam al-Īmān ﷺ [Banner of Faith]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>ʿAlam al-Yaqīn, Dalīl al-Khayrāt ﷺ [Banner of Certitude, Guide to All That is Good]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Kawthar ﷺ [Possessor of Kawthar]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Muʿjizāt ﷺ [Possessor of Many Miracles]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣafūḥ ʿan al-Zallāṭ ﷺ [Forgiver of Lapses]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Shafāʿa ﷺ [Possessor of Intercession]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Maqām ﷺ [Possessor of the Station]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Qadam ﷺ [He of the Foothold]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Makhṣūṣ bil-ʿIzz ﷺ [Singled Out With Might]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Makhṣūṣ bil-Majd ﷺ [Singled Out With Glory]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Makhṣūṣ bil-Sharaf ﷺ [Singled Out With Nobility]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Wasīla ﷺ [He of the Means]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Sayf ﷺ [He of the Sword]</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The following names are inside the Āl ʿUmar Grille:</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Faḍīla ﷺ [Possessor of Pre-Eminence]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Izār ﷺ [Possessor of the Loincloth]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Ḥujja ﷺ [He of the Proof]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Sulṭān ﷺ [He of the Authority]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Ridāʾ ﷺ [Possessor of the Cloak]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Daraja al-Rafīʿa ﷺ [Possessor of the Highest Degree]</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Then after the Āl ʿUmar Grille:</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Tāj ﷺ [Possessor of the Crown]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Liwāʾ ﷺ [Possessor of the Banner]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Miʿrāj ﷺ [Possessor of the Ascension]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Qaḍīb ﷺ [Possessor of the Staff]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Burāq, Ṣāḥib al-Khātim ﷺ [Possessor of the Burāq, Possessor of the Seal]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-ʿAlāma, Ṣāḥib al-Burhān ﷺ [Possessor of the Sign, Possessor of the Proof]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Bayān ﷺ [Possessor of the Exposition]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Lisān ﷺ [Possessor of the Tongue]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Janān ﷺ [Possessor of the Heart]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Raʾūf, Raḥīm ﷺ [Tender, Merciful]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Udhun Khayr ﷺ [Ear of Goodness]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>ʿAyn al-Naʿīm ﷺ [Source of Bliss]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>ʿAyn al-Ghurr ﷺ [Source of Radiance]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Saʿd Allāh ﷺ [Allah’s Joy]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Saʿd al-Khalq ﷺ [Joy of Creation]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Khaṭīb al-Umam ﷺ [Orator to the Nations]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>ʿAlam al-Hudā ﷺ [Banner of Guidance]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Ṣāḥib al-Khaṣāʾiṣ ﷺ [He of the Unique Distinctions]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Rāfiʿ al-Rutab ﷺ [Raiser of Ranks]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>ʿIzz al-ʿArab ﷺ [Glory of the Arabs]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Sayyid Walad Ādam ﷺ [Master of the Children of Adam]</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>May Allah bless him and his Family and Companions, and give them peace!</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=390 height=198 id="Picture 122" src="book_doc_23082024_files/image126.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 82: The current southern wall of the Mosque, inscribed with Qur’anic verses and, beneath them, the names of the Prophet ﷺ.</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>Two: The East Side</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>If you sit at the side of the Rawḍa next to the Mukabbiriyya, with the start of the Mukabbiriyya on your right, the Qibla will be in front of you to the south, the Pulpit will be on your right to the west, the first and second uncovered courtyards and canopies will be behind you to the north, and the Enclosure will be on your left to the east. You will be able to see the following key sites:</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>A – Key sites inside the Blessed Rawḍa</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>1 – The pillar of our lady ʿĀʾisha</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is Pillar 119, and is one of the pillars of the Rawḍa, coated in white marble. It is decorated with vertical brown rectangles in the centre of which are small yellow circles. The base of the pillar is decorated with black rectangles, above which are green circles ringed with gold decoration and inscribed in their centres in gold: ‘This is the pillar of ʿĀʾisha.’ It is in the second horizontal row of pillars from the Prophet’s ﷺ Niche.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=403 height=347 id="Picture 123" src="book_doc_23082024_files/image127.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 22: The key sites in the east side of the Mosque:</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – The Sayyida ʿĀʾisha Pillar; 2 – the Abū Lubāba Pillar; 3 – the western wall of the Enclosure; 4 – Bāb Nisāʾ; 5 – Bāb Jibrīl; 6 – the location of the door to the eastern house of ʿAlī ibn Abī Ṭālib RA; 7 – the location of the funeral prayer-ground; 8 – the location of the Prophet’s ﷺ Grille.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>2 – The pillar of Abū Lubāba</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is Pillar 129, and is one of the pillars of the Rawḍa, coated in white marble. It is decorated with vertical brown rectangles in the centre of which are small yellow circles. The base of the pillar is decorated with black rectangles, above which are green circles ringed with gold decoration and inscribed in their centres in gold: ‘This is the pillar of Abū Lubāba, also known as the Tawba Pillar.’ It is in the second horizontal row of pillars from the Prophet’s ﷺ Niche, and is the pillar to which our master Abū Lubāba RA tied himself.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>B – Key sites outside the Blessed Rawḍa</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>3 – The western wall of the Enclosure</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It will be discussed in detail later.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When you stand outside the Mosque in front of the Green Dome on the east side, you will see the following in order from north to south: Bāb Nisāʾ, Bāb Jibrīl, the grille in the location of ʿAlī’s RA door, the grille in the location of the Prophet’s ﷺ door, then Bāb Baqīʿ.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>4 – The current Bāb Nisāʾ (Fig. 88)</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is Door 39. Inscribed on it on the outside, above the cornice, is: ‘Allah is the Giver of Success. Allah, Hallowed, Almighty, Majestic and Holy, says: (Establish the prayer and give the poor-due, and obey Allah and His Messenger. Allah but wishes to keep from you all that is unclean, O folk of the Household, and purify you entirely.) [33:33]’ Beneath this is a small rectangular plaque inscribed with: (It is from Solomon, and it is: ‘In the Name of Allah, the Compassionate, the Merciful.’) [16:30] Beside the plaque is inscribed, ‘Allah, our Lord, the Great, has spoken the truth, and His Noble Beloved has spoken the truth.’ Beneath this there is a large rectangle on which is inscribed, (Remember what is recited in your homes of Allah’s signs and of wisdom. Allah is ever Subtle, Aware.) [33:34]</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The right panel of the door is inscribed with: ‘O Opener of Doors’ The left panel is inscribed with, ‘Open for us the best of doors!’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=285 height=289 id="Picture 124" src="book_doc_23082024_files/image128.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 24: The key sites in the Holy Mosque of the Prophet ﷺ on the east side.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The inside of the door, above the arch, is inscribed with: (To men a share of what they have earned, and to women a share of what they have earned. Ask Allah of His grace. Allah is ever Knower of all things.) [4:32] Below the arch is inscribed: ‘Allah Almighty says in His Holy Book: (Any of you who devotes herself to Allah and His Messenger, and does good, We shall reward her twice over; and We have readied for Her a generous provision.) [33:31]’</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=188 height=249 id="Picture 125" src="book_doc_23082024_files/image129.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 83: Bāb Nisāʾ (Door 39).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This door was established by our master ʿUmar ibn al-Khaṭṭāb RA when he extended the Mosque, as a women’s entrance. The original Bāb Nisāʾ was around 13.5–14m west of the current door.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>5 – Bāb Jibrīl (Fig. 84)</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is Door 40. Above it on the outside is inscribed, ‘Allah the All-Knowing and Aware says in His Glorious Book: (Allah Himself is his Protector; and Jibrīl, and the righteous among the believers, and the angels furthermore, are his supporters.) [66:4]’ On the other side above the door is inscribed: ‘Allah, our Creator, the Lord of the Worlds, has spoken the truth.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The two panels of the door are inscribed with: (Gardens of Eden, with doors opened unto them.) [38:50]</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=351 height=348 id="Picture 126" src="book_doc_23082024_files/image130.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 84: Bāb Jibrīl.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The right side of the door (when you enter the Mosque) is inscribed with: ‘The maintenance of this Blessed Mosque, upon whose owner be the best of blessings and peace, was commanded by our liege, the needy servant of Allah Almighty...’ Then there is a bronze doorknocker inscribed with: ‘There is no god but Allah.’ The left side of the door is inscribed with: ‘…Sultan King Ashraf Abū al-Naṣr Qaitbay, the Sultan of Islam and the Muslims and the Servant of the Two Holy Sanctuaries.’ Then there is another brass doorknocker inscribed with: ‘Muḥammad is the Messenger of Allah.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In the past, the following line of poetry was inscribed above the door on the inside: ‘Lay any weight you please at our door, / For everything that seems hard is easy for us.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Now inscribed there is the following holy verse: (The mosques belong to Allah, so do not call upon anyone alongside Allah.) [72:18]</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This door used to be called Bāb ʿUthmān because it was opposite our master ʿUthmān’s RA house. It was also called Bāb al-Nabī ﷺ because the Prophet ﷺ used to enter and exit through it when he visited his daughters in our master ʿUthmān’s RA house.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=403 height=264 id="Picture 127" src="book_doc_23082024_files/image131.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 85: A view of the east side of the Sanctuary, showing:</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – The grille in the location of the door to the eastern house of our master ʿAlī ibn Abī Ṭālib RA; 2 – the Prophet’s ﷺ Grille, above which the verse is inscribed: (Verily Allah and His angels invoke blessings upon the Prophet. O you who believe, invoke blessings upon him and give greetings of peace.) [33:56] Above it is a rosette on which there is a circle in which is written, ‘ʿAzrāʾīl’; 3 – the location of the funeral prayer-ground; 4 – Bāb Baqīʿ.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>6 – The location of the door to the eastern house of ʿAlī ibn Abī Ṭālib RA</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It has been closed off, and is now occupied by the grille to the right of the current Bāb Jibrīl (Fig. 85).</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>7 – The location of the funeral prayer-ground (Figs. 85 and 86, Map 30, Model 23)</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This is where the Prophet ﷺ would pray over his Companions when they died. It is related that the Prophet ﷺ left an empty area to the east of the Mosque, between Zuqāq Ḥabasha and Zuqāq Baqīʿ, which was then adopted as a place to hold funeral prayers. It was also where the ḥudūd were carried out.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The current location of the funeral prayer-ground:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The funeral prayer-ground was on the east side of the Mosque at the time of the Prophet ﷺ; i.e. east of the chambers of the Mothers of the Believers. It was bordered on the west by the chambers of the Mothers of the Believers, on the east by the larger house of ʿUthmān, on the south by Zuqāq Ḥabasha, and on the north by Zuqāq Baqīʿ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When ʿUmar ibn ʿAbd al-ʿAzīz extended the Mosque during the reign of al-Walīd, he left the funeral-prayer ground as it was, and brought the chambers of the Mothers of the Believers into the Mosque. The eastern end of those chambers was the extent of the eastern wall of the Mosque after the extension of Umar ibn ʿAbd al-ʿAzīz, followed by the funeral prayer-ground outside.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>During the extension to the Mosque made by Qaitbay in 886 ah, the eastern wall was moved 1.5 cubits (75cm). During the Majīdī extension, it was moved a further 5.25 cubits (2.6m) to the east.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This eastern extension, and the movement of the eastern wall of the Mosque, was only from Bāb Jibrīl to the main minaret. The eastern wall has remained in the same place since then, and has not been changed by any subsequent extensions. As for the wall between the current Bāb Nisā and the current Bāb Jibrīl, it has not changed position since it was built in the time of ʿUmar ibn ʿAbd al-ʿAzīz.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>To mark the location of the funeral prayer-ground, there used to be a raised platform around half a metre high and three metres long by two metres wide, decorated with a six point star whose lines were composed of small circles to mark the site of the stoning of the two Jews who committed adultery. This platform was removed during the last extension.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Ottomans surrounded the west side of the funeral prayer-ground site with a wall and two wooden fences. Since the last extension, this area has remained surrounded by a wall with a door, south of Bāb Jibrīl and extending to just before Bāb Baqīʿ. This building is used to store equipment for the Mosque such as rugs and the like.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Because of the movement of the east wall of the Mosque and the construction of the Prophet’s ﷺ Enclosure, the site of the funeral prayer-ground is now divided into two sections:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The western section is inside the Mosque between the eastern wall of the Enclosure and the current eastern wall of the Mosque.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The eastern section is outside the current eastern wall of the Mosque between Bāb Jibrīl and the Prophet’s ﷺ Grille (the one above which is written (Verily Allah and His angels invoke blessings upon the Prophet…) [33:56]) Since the last extension, this area has been surrounded by a wall with a door, south of Bāb Jibrīl and extending to just before Bāb Baqīʿ. This building is used to store equipment for the Mosque such as rugs and the like (Map 30, Model 23).</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The Prophet’s performance of funeral prayers</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Our master Abū Saīd al-Khudrī RA said, ‘When the Messenger of Allah ﷺ first came to Medina, when one of us was near death we would inform the Messenger of Allah ﷺ, and he would come to him and pray forgiveness for him. When his spirit was taken, the Prophet ﷺ would leave. He witnessed the death of Jābir,’<sup>28</sup> and perhaps this kept the Messenger of Allah ﷺ for too long. When we feared that it was too great a burden for him some people said to one another, “Perhaps we should not tell the Prophet ﷺ until the person has died—once he has died, we should inform him of it, so that this does not overburden him or keep him waiting too long.” So that is what we did. We would tell him about the death after the person</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>had died, and he would come and pray over him. Sometimes he would leave directly, and other times he would stay until he had been buried. We did this for a while, and then we said, “Perhaps we shouldn’t send for the Messenger of Allah ﷺ, but instead carry the funeral bier to him so he can pray over it by his house, as this will be easier for him.” This is what we did, and the custom has continued until today.’<sup>29</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ibn ʿAbbās RA said, ‘The funeral bier of Jābir ibn ʿAtīk was brought, and he was the first person to be prayed over at the funeral prayer-ground.’<sup>30</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Muḥammad ibn Yaḥyā said, ‘There were two date palms in the funeral prayer-ground. When the dead were brought, they would be laid down by them, and prayed over.’<sup>31</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Because of how often the Prophet ﷺ prayed funeral-prayers in that place, it became the custom of the Companions to hold funeral prayers in the same place. This went on until ʿĀʾisha RA commanded that the funeral bier of Saʿd ibn Abī Waqqāṣ be brought into the Mosque and prayed over there. The people criticised her for this, to which she replied, ‘How soon people forget! The Messenger of Allah ﷺ prayed over Suhayl ibn al-Bayḍāʾ in none other than the Mosque.’<sup>32</sup> Another narration has it that she said, ‘The Messenger of Allah ﷺ prayed over the two sons of Bayḍāʾ in the Mosque—Suhayl and his brother.’<sup>33</sup> This implies that this was a rare occurrence, and that the Prophet ﷺ mostly held the prayer in the funeral prayer-ground.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿAbd al-Raḥmān ibn Ḥāṭib related that ʿUmar ibn al-Khaṭṭāb RA led the funeral prayer of Abū Bakr al-Ṣiddīq RA in the Mosque, and that Ṣuhayb led the funeral prayer of ʿUmar ibn al-Khaṭṭāb RA in the Mosque.’<sup>34</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The area of the funeral prayer-ground was known as the Benches of the Banū Ghanm. Ibn Ḥabīb said of it, ‘It is a group of benches by the house of ʿUthmān.’<sup>35</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=443 height=292 id="Picture 128" src="book_doc_23082024_files/image132.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 25: The location of the funeral prayer-ground at the time of the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Muʿādh ibn ʿAbd al-Raḥmān related that Abān said to him, ‘I took some water to ʿUthmān ibn ʿAffān, who was sitting at the benches. He made ablutions, and made them thoroughly and well. Then he said, “I saw the Prophet ﷺ make ablutions as he sat right here. He made the ablution thoroughly and well, and then said, ‘Whoever makes an ablution like this one, and then goes to the mosque and prays two cycles, and then sits, all his prior sins will be forgiven.’ Then the Prophet ﷺ said, ‘But do not be deluded by this.’”’<sup>36</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=406 height=308 id="Picture 129" src="book_doc_23082024_files/image133.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 23: The location of the funeral prayer-ground in the Mosque at the time of the Prophet ﷺ:</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – The western section of the funeral prayer-ground; 2 – the eastern section of the funeral prayer-ground; 3 – Bāb Baqīʿ in the eastern wall of the Mosque; 4 – the location of the door to the house of ʿAlī ibn Abī Ṭālib RA; 5 – the location of the Prophet’s ﷺ Grille; 6 – the Prophet’s ﷺ Chamber; 7 – the Blessed Rawḍa.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The custom of the people of Medina with regards to funeral prayers</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>In the Ottoman era, al-Barzanjī noted that the custom of the people of Medina was to bring their funeral biers into the Mosque of the Prophet ﷺ through Bāb Raḥma, even if it was not on their way, in order to seek a good omen from Bāb Raḥma. Then the deceased would be taken before the blessed face of the Prophet ﷺ, and the bearers would stand there for a moment and ask him ﷺ for his intercession. Then they would take the deceased to Abū Bakr RA and ʿUmar RA, and then to the ʿUthmānī Niche, where his feet would be set down to the imam’s left (on the east side), as was the custom. Then the funeral prayer would be held, and they would take the deceased out through the Blessed Rawḍa to Bāb Jibrīl and thence to Baqīʿ. Or, if the prayer was held in the Rawḍa, his feet would be set down to the imam’s right, with his head towards the Blessed Grave.’<sup>37</sup> This was done out of respect for the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Currently, the deceased is brought in through a door reserved for the purpose in the south side of the Mosque next to the imam’s door, and placed next to the ʿUthmānī Niche to be prayed over. Then the bier is taken out through a door reserved for the purpose next to Bāb Baqīʿ, in the east side of the Mosque, and taken to Baqīʿ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The execution of the ḥudūd and stoning in al-Ballāṭ (the funeral prayer-ground): al-Ballāṭ is the area outside the Mosque that was paved [tablīṭ] during the rule of Muʿāwiya ibn Abī Sufyān RA. Marwān ibn ʿAbd al-Malik had paved his father’s route to the Mosque when he grew old, and then Marwān also paved the east and west sides of the Mosque on the order of Muʿāwiya ibn Abī Sufyān RA. Most of the funeral prayers were held on the east side of al-Ballāṭ, the border of which was the house of al-Mughīra ibn Shuʿba, on Zuqāq Baqīʿ.38</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The east and west sides of al-Ballāṭ now correspond to the courtyards surrounding the Holy Mosque of the Prophet ﷺ on the east and west sides.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿAbdullāh ibn ʿUmar RA said, ‘The Messenger of Allah was presented with a Jewish man and woman who were guilty of adultery. He said to the Jews, “What do your scriptures say?” They said, “Our rabbis have innovated the practice of taḥmīm al-wajh [scalding and blackening the face with boiling water mixed with soot] and tajbīh [forcing them to ride a horse facing backwards in front of all the people].” ʿAbdullāh ibn Salām said, “O Messenger of Allah, call them to bring out the Torah.” A copy was brought out, and one of them put his hand over the verse enjoining stoning and began to read what came after it. Ibn Salām said to him, “Lift up your hand.” The verse about stoning was found to be under his hand. So the Messenger of Allah ﷺ ordered that they be stoned. They were stoned at al-Ballāṭ, and I saw the Jewish man covering her with his body.’<sup>39</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>8 – The Prophet’s ﷺ Grille (Figs. 85, 86 and 87, Model 23)</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is the grille to the left as one goes out through the current Bāb Baqīʿ. Above it is inscribed, ‘In the Name of Allah, the Compassionate, the Merciful.’ Beneath this is inscribed the following Qur’anic verse: (Verily Allah and His angels invoke blessings upon the Prophet. O you who believe, invoke blessings upon him and give greetings of peace.) [33:56] There used to be a star-shaped rosette above it with a circle in which was written, ‘ʿAzrāʾīl’, but this has since been removed.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=296 height=395 id="Picture 130" src="book_doc_23082024_files/image134.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 86: The location eastern section of the funeral prayer-ground and the Prophet’s ﷺ Grille, as it is now.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>During the extension of al-Walīd ibn ʿAbd al-Malik—or some say the extension of al-Mahdī—twenty doors were made for the Mosque, including Bāb al-Nabī ﷺ, called this not because the Prophet ﷺ used it, but because it faced the Prophet’s ﷺ Chamber and one could see our lady ʿĀʾisha’s chamber from it. When this door was closed off, a grille was built in its place to mark the location of this important door. This grille remains there to this day.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Opposite this grille inside the Mosque is another grille with the same name in the west wall of the Prophet’s ﷺ Enclosure, between the Sarīr and Ḥaras Pillars, opposite the Prophet’s ﷺ head. This is why you see many visitors standing at this grille, for the honour of greeting the Messenger of Allah ﷺ.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>C – Key sites inside the eastern extension</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>If you enter the current eastern extension of the Mosque through Bāb Bilāl (Door 38), you will find the following to your left, i.e. on the west:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>A) Six openings leading west into the first uncovered courtyard. Bāb Asmāʾ bint al-Ḥusayn was opposite the second opening, one and a half arcades beyond it for one entering from the west. Directly west of this door was the last of the chambers of the Mothers of the Believers, our lady Maymūna bint al-Ḥārith RA.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=366 height=241 id="Picture 131" src="book_doc_23082024_files/image135.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 87: 1 – The Prophet’s ﷺ Grille; 2 – Bāb Baqīʿ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>B) Three doors with brown wooden frames and awnings leading west to the covered area between the first and second uncovered courtyards, and Bāb Khālid ibn al-Walīd, which faces the location of his house, which was two arcades west of the middle of these three doors.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>C) Nine openings leading west into the second uncovered courtyard. The second opening faces the location of Bāb Manāṣiʿ, which was in the location of Zuqāq al-Manāṣiʿ, which was used as a place for women to answer calls of nature during the night at the time of the Prophet ﷺ, before people began to make privies in their houses. It is related that our lady ʿĀʾisha RA said, ‘The wives of the Prophet ﷺ used to go out by night to al-Manāṣiʿ to answer calls of nature.’<sup>40</sup> It is mentioned in the story of the Lie [al-ifk] as being the place where ʿĀʾisha went with Umm Misṭaḥ, who told her what the people were saying.</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>Three: The West Side</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>If you sit at the side of the Blessed Rawḍa with the start of the Mukabbiriyya on your right, the Qibla will be in front of you to the south, the Enclosure will be on your left to the east, the first and second uncovered courtyards and canopies will be behind you to the north, and the Pulpit will be on your right to the west. You will be able to see the following key sites:</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>A – Key sites inside the Mosque (Map 31)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>That is, to the right as you sit by the Mukabbiriyya. After the Pulpit of the Messenger of Allah ﷺ you will see the following:</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>1 – Two rows of Muqaṣṣaba Pillars</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>They are light cream decorated with yellow-gold horizontal lines with rosettes in the middle. These pillars indicate—along with the pillars of the Rawḍa—the borders of the Prophet’s ﷺ Mosque at the time of the Emigration before it was extended after Khaybar.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>2 – Two rows of pillars</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>They are also light cream, but are not decorated with yellow-gold horizontal lines. They have gold bands in the middle, and are topped with gilded brown capitals. These pillars indicate the part of the Mosque that the Prophet ﷺ added after Khaybar. They also indicate the part of the Prophet’s ﷺ Mosque that was not roofed.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>3 – One row of pillars</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>They are light cream with gold and brown circular decorations at the top. Inscribed on them in green is, ‘The border of the Prophet’s ﷺ Mosque.’ The row contains eleven pillars on the west side showing the border of the Prophet’s ﷺ Mosque on the west side after the Khaybar extension (Fig. 88).</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>4 – The location of the western house of Abū Bakr</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is marked by a plaque at the top of Bāb Ṣiddīq (Door 2A) on the inside, inscribed with: ‘This is the khawkha [covered passage] of Abū Bakr al-Ṣiddīq RA.’ The house was in the area inside, i.e. east of the plaque next to the plaque on the pillar inscribed with, ‘The border of the Prophet’s ﷺ Mosque’ by Pillar 48 (Fig. 89).</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>B – Key sites outside the Mosque</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>5 – Bāb Ṣiddīq (Door 2)</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is called this because of its proximity to the location of the western house of our master Abū Bakr al-Ṣiddīq RA (Fig. 90).</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>6 – Bāb Raḥma (Door 3) (Figs. 90 and 91).</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It used to be known as Bāb ʿĀtika. Inscribed above the cornice is: ‘In the Name of Allah, the Compassionate, the Merciful. (We sent you not save as a mercy to the worlds.) [21:107] Allah Almighty says in His Eternal Book: (Say: ‘O My servants who have wronged themselves, despair not of Allah’s mercy. Allah forgives all sins. He is the Forgiving, the Merciful.’) [39:35]</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>One the inside, it is inscribed with: (When those who believe in Our signs come to you, say: ‘Peace be upon you! Your Lord has ordained mercy upon Himself.’) [6:54]</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>C – Key sites inside the western extension</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When you enter the current western extension to the Mosque through Bāb Hijra (Door 4), you will find to your right, i.e. to the east:</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>1 – Five openings</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>They lead east to the first uncovered courtyard. The first opening (one arcade from the entrance) used to face the door of Ḥassān ibn Thābit RA.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>2 – Three doors</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>They have brown wooden frames and awnings, and lead east to the covered area between the first and second uncovered courtyards. The middle door (one pillar east of the entrance) is in the location of the old Bāb Saʿūd, which was known as occupying the site of the door and house of Sakīna bint al-Ḥusayn RA.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>3 – Nine openings</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>They lead east to the second uncovered courtyard. The site of the house of ʿAbdullāh ibn Jaʿfar RA faces the fifth opening (one pillar east of the entrance).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=415 height=357 id="Picture 132" src="book_doc_23082024_files/image136.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 26: Key sites in the Holy Mosque of the Prophet ﷺ on the west side.</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>Four: The North Side</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>If you sit at the side of the Blessed Rawḍa with the start of the Mukabbiriyya on your right, the Qibla will be in front of you to the south, the Enclosure will be on your left to the east, the Pulpit will be on your right to the west, and the first and second uncovered courtyards and canopies will be behind you to the north, and you will be able to see the following key sites beyond the white marble pillars of the Rawḍa (Map 32):</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>1 – The Mukabbiriyya</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is also called Dukkat al-Muʾadh’dhinīn [Muezzins’ Platform]. It is a square structure of white marble standing on marble pillars with a ladder for the muezzins to ascend to make the azan and iqāma, as well as the takbīrs during the congregational prayer to help the congregation follow the imam. Imam al-Sakhāwī noted that this platform existed at the time of Sultan Qaitbay’<sup>41</sup> (Fig. 74).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=337 height=251 id="Picture 133" src="book_doc_23082024_files/image137.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 88: A plaque inscribed with: ‘This is the khawkha [covered passage] of Abū Bakr al-Ṣiddīq RA’ on the inside of Bāb Ṣiddīq (Door 2A).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=375 height=282 id="Picture 134" src="book_doc_23082024_files/image138.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 89: The current site of the house of Abū Bakr al-Ṣiddīq, east of the plaque labelled ‘This is the khawkha [covered passage] of Abū Bakr al-Ṣiddīq RA’, and by the pillar labelled ‘The border of the Prophet’s ﷺ Mosque’, marked with the arrow.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=402 height=266 id="Picture 135" src="book_doc_23082024_files/image139.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 90: The doors of the west side of the Holy Mosque of the Prophet ﷺ.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>1 – Bāb Ṣiddīq (Door 2C); 2 – Bāb Raḥma (Door 3); 3 – Bāb Hijra (Door 4).</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>2 – Two rows of Muqaṣṣaba Pillars</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>They are light cream decorated with yellow-gold horizontal lines with rosettes in the middle. These pillars indicate—along with the pillars of the Rawḍa—the borders of the Prophet’s ﷺ Mosque at the time of the Emigration before it was extended after Khaybar.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>2 – Five rows of pillars</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>They are also light cream, but are not decorated with yellow-gold horizontal lines. They have gold bands in the middle, and are topped with gilded brown capitals. These pillars indicate the part of the Mosque that the Prophet ﷺ added after Khaybar. They also indicate the part of the Prophet’s ﷺ Mosque that was not roofed. The last row of them are the same colour but are topped with gilded brown bands and not capitals. There are two protrusions at the back of each pillar in the place of the two stones that used to mark the northern border of the Mosque at the time of the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>4 – The place where the Prophet ﷺ used to pray towards Jerusalem before the Qibla was changed</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>At that time, the Qibla was on the north side of the Mosque. The spot can still be identified now: it is at the fifth pillar north of the Sayyida ʿĀʾisha RA Pillar—put your back to it and walk north, counting four pillars. The pillar is number 115.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>5 – Dukkat al-Aghwāt</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This is a raised platform in front of the site of the house of our lady Fāṭima al-Zahrāʾ RA, to the north. The Aghwāt, the custodians of the Blessed Chamber of the Prophet, used to sit on it.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=286 height=315 id="Picture 136" src="book_doc_23082024_files/image140.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 91: 1 – Bāb Raḥma; 2 – pillars marking the northern border of the Mosque after its first extensions; 3 – Bāb Nisāʾ.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>6 – The location of the People of the Ledge (Map 33, Model 24)</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is now northwest of the Dukkat al-Aghwāt. The People of the Ledge [Ahl al-Ṣuffa] were the Emigrants who had no homes.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>1 – The first Qibla was towards Jerusalem in the north, so the Prophet ﷺ allotted for them a place at the back of the Mosque, which at that time was the southern end, before the Qibla was changed.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>2 – When the Qibla was changed to the Blessed Kaʿba so that the Qibla wall was at the south of the Mosque, the place of the People of the Ledge was changed to the back of the Mosque at the north end, by where the Prophet ﷺ had prayed towards Jerusalem; i.e., southwest of where the Dukkat al-Aghwāt is today.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>3 – When the Mosque was extended after the Battle of Khaybar, the Ledge was moved to the north end of the Mosque, i.e. northwest of where the Dukkat al-Aghwāt is today.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=288 height=491 id="Picture 138" src="book_doc_23082024_files/image141.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 27: Key sites inside the Holy Mosque of the Prophet ﷺ on the north side.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-Dhahabī said, ‘Before it was moved, the Qibla was at the north end of the Mosque. When the Qibla was moved, the first Qibla wall became the place of the People of the Ledge.’<sup>42</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Qāḍī ʿIyāḍ said, ‘When the Qibla was moved from Jerusalem to the Blessed Kaʿba, the Prophet ﷺ ordered that a roof be made over the northern wall. The place became known as the Ledge [al-ṣuffa] thereafter.’<sup>43</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=491 height=325 id="Picture 137" src="book_doc_23082024_files/image142.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 28: 1 – The location of the People of the Ledge before the Qibla was changed to Mecca; 2 – the location of the People of the Ledge after the Qibla was changed to Mecca; 3 – the location of the People of the Ledge after the Khaybar extension.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is often said that the Dukkat al-Aghwāt is in the place where the Ledge was, but actually the platform is east of the Ledge’s site. When al-Walīd ibn ʿAbd al-Malik extended the Mosque up to that area, he brought the site of the Ledge inside the Mosque.’<sup>44</sup> At the time of the Prophet ﷺ, the ledge was outside the Mosque.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The history of the Ledge</span></b><span lang=EN-GB>: The word ṣuffa means ‘ledge.’ It refers to the covered area at the back of the Mosque which the Prophet ﷺ made to house the poor and homeless Emigrant Companions who had no homes, families or wives, as well as those who had come with delegations. Their numbers increased and decreased as they married, died or travelled. At times, there were more than a hundred of them. When military parties were sent out, they were always at the forefront of them; when none were sent, they would be in the Mosque seeking knowledge and committing the teachings of the Messenger of Allah ﷺ to memory.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The People of the Ledge are praised in the Qur’an</span></b><span lang=EN-GB>: Allah Almighty says, (For the poor, who are restrained in the cause of Allah, unable to travel in the land…) [2:273] Al-Suddī and Mujāhid said that ‘the poor’ here means the poor of the Emigrants of Quraysh and others. Al-Qurṭubī said, ‘The reason the poor of the Emigrants were singled out by name is that there were no others besides them. They were the People of the Ledge—poor people used to come to the Messenger of Allah ﷺ, having no families or possessions.’<sup>45</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>Strangers would stay at the Ledge</span></b><span lang=EN-GB>: Ṭalḥa al-Baṣrī’<sup>46</sup> said, ‘When a man came to Medina, if he had acquaintances there he would stay with them; otherwise, he would stay at the ledge.’<sup>47</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Anas RA said, ‘A group of men from ʿUkl came to the Prophet ﷺ, and were staying at the Ledge when Medina was stricken with a stomach bug. They said, “O Messenger of Allah, help us get some milk.” He said, “The only thing I can suggest to you is that you go out to the camels of the Messenger of Allah ﷺ.” So they went to them, and drank their milk and urine until they became well, and grew fat…’<sup>48</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The People of the Ledge were among the first mujāhidūn</span></b><span lang=EN-GB>: The narrations about the Battle of the Maʿūna Well state that the Prophet ﷺ sent seventy men who were known as al-Qurrāʾ [‘the reciters’]. They were of the People of the Bench. In the afternoons they would study the Qur’an, and in the mornings they would gather firewood and sell it to pay for their food, and would draw water for the Mosque and the house of the Messenger of Allah ﷺ from the wells. The Messenger of Allah ﷺ sent them forth, putting al-Mundhir ibn ʿAmr al-Sāʿidī in command. He gave them written instructions, and they set out and made it to the Maʿūna Well.’<sup>49</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The People of the Ledge studied the Qur’an</span></b><span lang=EN-GB>: Mālik ibn Anas said, ‘Abū Ṭalḥa came one day and found the Prophet ﷺ standing and reciting to the People of the Ledge. He had a stone tied to his stomach to keep himself from doubling up in hunger.’<sup>50</sup> Abū Nuʿaym said, ‘They busied themselves with studying the Qur’an and striving to understand it, and their fondest desire was to recite and repeat Allah’s Word.’<sup>51</sup> ʿUbāda ibn al-Ṣāmit RA would teach the Qur’an to the People of the Ledge.’<sup>52</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The poverty of the People of the Ledge</span></b><span lang=EN-GB>: Fuḍāla ibn ʿUbayd said, ‘We were praying with the Messenger of Allah ﷺ, and some people were bent double because of their intense hunger, until a Bedouin man said that they were madmen. They were of the People of the Bench. When the Messenger of Allah ﷺ had finished praying, he went to them and stood over them and said, “If you knew what Allah had in store for you, you would want to be even poorer and needier.”’<sup>53</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ṭalḥa al-Baṣrī said, ‘I was one of those who stayed at the Ledge, along with two other man. Every day, two mudd of dates would be brought to us from the Messenger of Allah ﷺ. One day, as the Messenger of Allah ﷺ went by, a man of the People of the Ledge called out to him, “O Messenger of Allah, the dates have burned our bellies, and no longer give us any comfort.” So the Prophet ﷺ went to his pulpit, praised and lauded Allah, and then began to speak of how his people had persecuted him: “It became so bad that my companion and I would go more than ten days without anything to eat but arak’<sup>54</sup> berries. Then we came to our brethren, the Helpers, whose food mostly consists of dates, and they took us in. If I could give you bread and meat, I would do so— yet it may be that you will soon come to a time (or some of you will) when you will wear robes like the curtain of the Kaʿba, and be well-fed and waited upon with bowls of food.”’<sup>55</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Our master Abū Hurayra RA said, ‘I saw seventy of the People of the Ledge, and not one of them had a cloak to wear; either they had loincloths, or simple sheets of cloth wrapped around up to their necks; some of them reached halfway down the shin, and others reached the ankles. They held them secure with their hands to keep their nakedness covered.’<sup>56</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>He RA also said, ‘You say, “Abū Hurayra narrates a lot from the Messenger of Allah ﷺ”, and you say, “Why it is that the Emigrants and Helpers do not narrate from the Messenger of Allah ﷺ like Abū Hurayra does?” Well, my brethren from the Emigrants busied themselves with trade in the markets, while I stayed with the Messenger of Allah ﷺ in order to fill my belly—and so I saw what they missed, and remembered what they forgot. And my brethren from the Helpers busied themselves with their wealth, while I was one of the poor men of the Ledge, and I would remember what they would forget.’<sup>57</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The Prophet ﷺ would often visit the People of the Bench</span></b><span lang=EN-GB>: ʿUqba ibn ʿĀmir al-Juhanī said, ‘The Messenger of Allah ﷺ came out to us under the Ledge and said, “Which of you would like to go to Buṭḥān or ʿAqīq and take two plump she-camels with tall humps, without sinning against Allah ﷻ or breaking a family tie?” They said, “We all would, O Messenger of Allah!” He said, “Then for one of you to go to the mosque and learn two verses of the Book of Allah ﷻ would be better for him than two camels, and three [better than] three—and so on, for any number of camels.”’<sup>58</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Prophet ﷺ was concerned for their welfare and the cleanliness of their area. It is related that the Prophet ﷺ passed the People of the Ledge one day and was displeased to see how they had let their garbage pile up by the side of the Ledge. He called Abū Dharr al-Ghifārī and said, ‘Give me the basket.’ He ﷺ then began to clean up the rubbish himself. When Abū Dharr saw the Messenger of Allah ﷺ doing this, he and his companions rushed to clean the Mosque and clear away the scraps and twigs.’<sup>59</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The Prophet’s ﷺ compassion for the People of the Ledge</span></b><span lang=EN-GB>: Abū Hurayra RA said, ‘I went in with the Messenger of Allah ﷺ, and he found some milk in a bowl. He said, “O Abū Hirr, go to the People of the Ledge and summon them to me.” So I went to them and summoned them, and they came and asked permission to enter, and he gave them permission and they went in.’<sup>60</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=432 height=323 id="Picture 139" src="book_doc_23082024_files/image143.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB style='font-size:11.5pt'>Model 24: The place of the People of the Ledge: 1 – the place of the People of the Ledge before the Qibla was moved; 2 – the place of the People of the Ledge after the Qibla was moved; 3 – the place of the People of the Ledge after the Khaybar extension; 4 – the border of the Prophet’s ﷺ Mosque at the time of the Emigration; 5 – the northern border of the Prophet’s Mosque ﷺ after the Khaybar extension; 6 – the eastern border of the Prophet’s ﷺ Mosque after the Khaybar extension.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is also related that Abū Hurayra said, ‘By Allah, besides whom there is no god, once upon a time I would press my liver to the ground because of hunger; and once upon a time I would tie a stone to my belly because of hunger. I sat one day on the road on which road they used to go out. Abū Bakr passed by, and I asked him about a verse from the Book of Allah; I only asked him in the hope that he would give me something to eat, but he passed by and did not. Then ʿUmar passed by, and I asked him about a verse from the Book of Allah; I only asked him in the hope that he would give me something to eat, but he passed by and did not. Then Abū al-Qāsim [the Prophet] ﷺ passed by, and smiled when he saw me, knowing what was in my soul and what was on my face. He said, “Abū Hirr!” I said, “At your service, O Messenger of Allah.” He said, “Come along.” He went off, and I followed him. He went in, and I asked permission to go in with him, and he gave it to me. He went in and found some milk in a bowl. He said, “Where did this milk come from?” They said, “So-and-so gave it to you.” He said, “Abū Hirr!” I said, “At your service, O Messenger of Allah.” He said, “Go to the People of the Ledge and summon them to me.” The People of the Ledge were the guests of Islam, and had no families, possessions or anyone to go home to. Whenever some charity came his way, he would send it to them, not partaking in it himself; and when a gift came his way, he would send it to them and partake in it himself, sharing it with them. This disappointed me, and I said to myself, “What good will this milk do when shared among all the People of the Ledge?” I thought I was more entitled to have a drink of the milk to give myself some strength; yet now that it had come, he had commanded me to give it to all of them, and I despaired that I would get any of the milk at all. Yet there was nothing for it but to obey Allah and obey His Messenger ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>‘So I went and summoned them, and they came and asked permission to go in, and he gave it to them. They took their seats in the house. He said, “O Abū Hirr!” I said, “At your service, O Messenger of Allah.” He said, “Take it, and give it to them.” I took the bowl, and began to give it to each man, who would drink his fill and then pass it back to me, and then I would give it to the next man, who would drink his fill and then pass it back to me, and so on, until by the time I reached the Prophet ﷺ, every man had taken the bowl. He placed his hand on it, and looked and me and smiled, saying, “Abū Hirr!” I said, “At your service, O Messenger of Allah.” He said, “Only you and I remain.” I said, “You speak the truth, O Messenger of Allah.” He said, “Sit down and drink.” I sat and drank. He said, “Drink.” I drank. He continued to say “Drink” until at last I said, “By Him who sent you with the truth, I have no more room!” He said, “Then show me.” I showed him the bowl, and he praised Allah, invoked the Name of Allah and drank what was left.’<sup>61</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿAbd al-Raḥmān ibn Abī Bakr related that the People of the Ledge were poor people, and that the Prophet ﷺ said, ‘Whoso has food enough for two, let him invite a third; if he has enough for four, let him invite a fifth or a sixth.’ Abū Bakr took three, and the Prophet ﷺ took ten.’<sup>62</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The women’s ledge</span></b><span lang=EN-GB>: That there was also a ledge for women, as indicated by how ʿAbdullāh ibn ʿUmar RA related that the Prophet ﷺ amputated the hand of a thief who stole a shield worth three dirhams from the women’s ledge.’<sup>63</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿĀʾisha RA said, ‘A black slave-woman belonging to a tribe of the Arabs entered Islam. She had a straw hut in the Mosque. She used to visit us and converse with us, and whenever she finished her conversation she would recite these lines: “The day of the pendant, what a marvel of our Lord! / It saved me from the domain of unbelief.” When I had heard this from her several times, I asked her, “What is the day of the pendant?” She said, “A little girl of my master’s family went out one day wearing a leather pendant. She dropped it, and a hawk flew down, mistaking it for meat, and snatched it up. They accused me of taking it, and tortured me, even searching in my private places. As they stood around me and I was in the midst of my torment, the hawk flew along and circled above our heads, and then dropped the pendant, and they picked it up. I said to them, ‘This is what you accused me of, yet I was innocent.’”’<sup>64</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This narration shows that the woman was an unbeliever, and was subjected to a trial from which Allah saved her. Then she entered Islam and emigrated. Since she had no one in Medina, she had to lodge in the Mosque (at the women’s ledge). This act of hers is the legal basis for the permissibility of this, as long as it is certain that no mischief will result from it.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The beginning of the custom of hanging date-bunches</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ibn al-Najjār said, ‘The authors of prophetic biography related that Muḥammad ibn Maslama saw some guests with the Messenger of Allah ﷺ in the Mosque and said, “Shall we not divide these guests among the houses of the Helpers, and reserve for you a bunch of fresh dates in every orchard, for the guests who come to you?” The Messenger of Allah ﷺ said, “Yes, do so.” When he had harvested his orchard, he brought a bunch of fresh dates and put it in the Mosque, between two pillars. The people began to come and do the same. Muʿādh ibn Jabal was supervising it, and he tied a rope between the two pillars and hung the bunches from it. Twenty or more would be gathered, and he would strike the bunches with a stick to make the dates fall off, and the guests would all eat their fill and then leave, and others would come and do the same. When night came, he did it for them again.’<sup>65</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=492 height=242 id="Picture 140" src="book_doc_23082024_files/image144.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 92: A photograph of the Holy Mosque of the Prophet ﷺ during work on the latest extension, showing the first and second uncovered courtyards.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Hārūn ibn Mūsā reported that the people’s fruit was beset by a blight during the time of the Messenger of Allah ﷺ. So the Messenger of Allah ﷺ said, ‘Perhaps one of you might send a bunch of dates from his orchard for the needy.’ The people did so, and the Messenger of Allah ﷺ put Muʿādh ibn Jabal in charge of the bunches. He tied a rope between two pillars and hung the bunches on them. Then Allah brought the blight to an end, and it became a part of the Sunna.’<sup>66</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Some of the hypocrites began imitating the Companions RA in doing this, seeking to be seen by others. But they would bring bunches of ḥashaf’<sup>67</sup> and other low-quality dates. Therefore Allah Almighty revealed about them: (Do not seek the worst of things for your expending, things you would never accept for yourselves without averting your eyes in disdain. Know that Allah is Rich, Laudable.) [2:267]’<sup>68</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿAwf ibn Mālik said, ‘The Messenger of Allah ﷺ came in to us in the Mosque, holding a staff in his hand. One of us had hung some ḥashaf. He poked the bunch with the staff and said, “Had the person who gave this charity wanted, he could have given something better.” He then said, “The one who gave this charity will eat ḥashaf on the Day of Resurrection.”’<sup>69</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB><img width=492 height=329 id="Picture 141" src="book_doc_23082024_files/image145.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 94: The northern side of the Prophet’s ﷺ Mosque, showing: 1 – the northern wall of the Mosque at the time of the Prophet ﷺ; 2 – the green circles inscribed with the names of the Companions RA; 3 – the northern wall of the Enclosure; 4 – the first uncovered courtyard.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>7 – The first uncovered courtyard</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is after the pillars marking the northern border of the Mosque at the time of the Prophet ﷺ. This area used to be carpeted with pebbles. It was covered by the extension of our master ʿUmar ibn al-Khaṭṭāb and then the extension of our master ʿUthmān ibn ʿAffān RA, and by part of the extension of al-Walīd on the north side (Figs. 92, 93 and 94).</span></p> <p class=MsoListParagraph dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>If you sit inside the first uncovered courtyard facing the Qibla, you can see the following:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>A – The northern wall of the Mosque at the time of the Prophet ﷺ after the Khaybar extension.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>B – A plaque high on the northern wall inscribed with: ‘A prayer in this mosque of mine is better than a thousand prayers in any other mosque, save for the Sacred Mosque’ (Fig. 93).</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=322 height=402 id="Picture 142" src="book_doc_23082024_files/image146.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 93: The northern wall of the Mosque at the time of the Prophet ﷺ, showing the green circles on which is written: ‘ʿUthmān Dhul-Nūrayn RA, Abū Bakr al-Ṣiddīq RA, [It is] what Allah wills [mā shāʾ Allāh], Muḥammad is the Messenger of Allah ﷺ, Allah suffices as a witness, ʿUmar al-Fārūq RA, ʿAlī al-Murtaḍā RA.’ Above them is the plaque inscribed with: : ‘A prayer in this mosque of mine is better than a thousand prayers in any other mosque, save for the Sacred Mosque.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>C – Under this plaque there are eleven green circles, upon are inscribed in gold script from west to east: Abū Hurayra RA, Ḥasan al-Sibṭ RA, ʿUthmān Dhul-Nūrayn RA, Abū Bakr al-Ṣiddīq RA, [It is] what Allah wills [mā shāʾ Allāh], Muḥammad is the Messenger of Allah ﷺ, Allah suffices as a witness, ʿUmar al-Fārūq RA, ʿAlī al-Murtaḍā RA, Ḥusayn al-Sibṭ RA, ʿAbbās Abū al-Faḍl RA (Map 34, Fig. 93).</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>East of the first uncovered courtyard are more green circles on which is inscribed in gold script, in order: Zubayr ibn al-ʿAwwām, Saīd ibn Zayd, ʿAbd al-Raḥmān ibn ʿAwf, ʿAlī al-Riḍā, Zayd ibn Ḥāritha RA.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>North of the first uncovered courtyard are more green circles on which is inscribed in gold script, in order: Nuʿmān ibn Mālik, Muḥammad ibn Idrīs, Aḥmad ibn Ḥusayn, Mālik ibn Anas, Jaʿfar al-Ṣādiq, ʿAlī Zayn al-ʿĀbidīn RA.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>West of the first uncovered courtyard are more green circles on which is inscribed in gold script, in descending order: Ḥamza ibn ʿAbd al-Muṭṭalib, Saʿd ibn Abī Waqqāṣ, Usāma ibn Zayd, Tamīm al-Dārī, Ṭalḥa ibn ʿUbaydullāh RA.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>8 – The second uncovered courtyard</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The extension of al-Mahdī to the Prophet’s ﷺ Mosque ends around one arcade before the northern border of this courtyard. If you sit inside this courtyard, you can see (Figs. 97 and 100):</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>On the south side of the second uncovered courtyard are inscribed high on the wall in green circles in gold script, in order from west to east: ʿAbdullāh ibn al-ʿAbbās, ʿAbdullāh ibn al-Zubayr, ʿAbdullāh ibn Masʿūd, Muḥammad al-Mahdī, ʿAlī al-Naqī, Anas ibn Mālik RA.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>On the east side of the second uncovered courtyard are inscribed high on the wall in green circles in gold script, in order from south to north: Muʿādh ibn Jabal, Bilāl al-Ḥabashī, Zayd ibn Thābit, ʿAbdullāh ibn ʿUmar, Salmān al-Fārisī RA.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>On the north side of the second uncovered courtyard are inscribed high on the wall in green circles in gold script, in order from east to west: Khālid ibn al-Walīd, Ubayy ibn Kaʿb, Saʿd ibn ʿUbāda, Saʿd ibn Muʿādh, Ḥudhayfa ibn al-Yamān, Ṣuhayb al-Rūmī RA.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>On the west side of the second uncovered courtyard are inscribed high on the wall in green circles in gold script, in order from north to south: Ḥasan al-ʿAskarī, Muḥammad al-Taqī, Mūsā al-Kāẓim, Muḥammad al-Bāqir, Abū ʿUbayda ibn al-Jarrāḥ RA.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=403 height=267 id="Picture 143" src="book_doc_23082024_files/image147.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 29: The key sites in the second uncovered courtyard.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=384 height=293 id="Picture 144" src="book_doc_23082024_files/image148.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 95: A view of the second uncovered courtyard, and the circles inscribed with the names of Saʿd ibn ʿUbāda RA, Saʿd ibn Muʿādh RA and Ḥudhayfa ibn al-Yamān RA.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>After the second uncovered courtyard, inside the Mosque there are the following:</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>9 – Bāb ʿUthmān ibn ʿAffān (Fig. 96).</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Inscribed above it is (Enter it with peace, secure.) [15:46] Inside it is part of the Mosque library.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It was originally placed on the east side of the Majīdī extension to mark the location of the house of our master ʿUthmān RA, on the east side of the Mosque. In the current extension of the Mosque, Bāb ʿUthmān ibn ʿAffān (Door 25) is in the northeast corner of the Mosque.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=255 height=350 id="Picture 145" src="book_doc_23082024_files/image149.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 96: Bāb ʿUthmān ibn ʿAffān RA.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>10 – Bāb Majīdī</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is west of Bāb ʿUthmān ibn ʿAffān RA. It used to be called Bāb Tawassul because it faces the Blessed Chamber; the name was meant to evoke the seeking of intermediation [tawassul] from the Prophet ﷺ, who dwells there. Above this door the following verse used to be inscribed: (O you who believe! Be conscious of Allah, and seek the means to Him, and strive in His cause, that you might be successful.) [5:35]</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>By the inner edge of this door in the Majīdī extension was the location of the house of Ḥumayd ibn ʿAbd al-Raḥmān ibn ʿAwf, which was in the site of the house of his father ʿAbd al-Raḥmān ibn ʿAwf RA. It was known as Dār al-Ḍiyāfa or Dār al-Ḍīfān [‘the Guesthouse’] because the guests of the Messenger of Allah ﷺ used to stay there. It is also said it was because it was the guesthouse of Imam Ḥasan ibn ʿAlī RA.’<sup>70</sup> It was also known as al-Dār al-Kubrā [‘the Grand House’] because it was the first house of such a size that any of the Emigrants built in Medina.’<sup>71</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>11 – Bāb ʿUmar ibn al-Khaṭṭāb (Fig. 97).</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is west of Bāb Majīdī, and has inscribed above it: (Enter it with peace, secure.) [15:46] Inside it is part of the Mosque library.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It was originally placed on the west side of the Majīdī extension to mark the location of the house of our master ʿUmar ibn al-Khaṭṭāb RA, which was on the west side of the Mosque. In the current extension of the Mosque, Bāb ʿUmar ibn al-Khaṭṭāb (Doors 16 and 17) is in the west side of the Mosque.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=391 height=334 id="Picture 146" src="book_doc_23082024_files/image150.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 97: Bāb ʿUmar ibn al-Khaṭṭāb RA.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>12 – The location of the Ḥāʾ Well (Fig. 98).</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This was the well that belonged to our master Abū Ṭalḥa al-Anṣārī RA, until he donated it to Allah’s cause when His words were revealed: revealed (You will not achieve fidelity until you give of that which you love.) [3:92]</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=354 height=265 id="Picture 147" src="book_doc_23082024_files/image151.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 98: Inside the current northern extension of the Holy Mosque of the Prophet ﷺ, showing: 1 – Bāb al-Malik Fahd (Door 21) on the inside; 2 – the location of the Ḥāʾ Well.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>A hundred years ago it stood next to the orphanage opposite Bāb Majīdī in the first Saudi extension, 84m from the beginning of the Mosque. It is now at the far north end of the latest extension to the Mosque. If you enter through Bāb al-Malik Fahd (Door 21D), you will see on the second pillar on the left (in front of a small locked door, no. 22) three marble circles on the floor that differ from all the other decorations in the area; the first and second circles are grey and the third is blue. This marks the location of the Ḥāʾ Well. Until recently, the blue circle used to be inscribed with ‘The Ḥāʾ Well’, but the writing has worn away.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Ḥāʾ Well was in the neighbourhood of the Banū Jadīla tribe of the Banū Najjār of the Khazraj.</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>The Places Where the Prophet ﷺ Prayed</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Every part of the Blessed Rawḍa and the Holy Mosque of the Prophet ﷺ was honoured by the Prophet ﷺ having prayed there. Nevertheless, there are some places that were mentioned specifically in the sources; they include (Maps 35 and 36, Model 25):</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>1 – The Blessed Niche of the Prophet ﷺ</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Prophet ﷺ would lead the people in the obligatory prayers from here.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>2 – The Sayyida ʿĀʾisha Pillar</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>After the Qibla was changed to the Blessed Kaʿba, the Prophet ﷺ prayed for two months or more behind the pillar of our lady ʿĀʾisha RA, and then began praying where his blessed Niche would later stand.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>3 – The Tawba Pillar</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Prophet ﷺ would pray some of his supererogatory prayers behind it.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>4 – The place where the Prophet ﷺ prayed towards Jerusalem before the Qibla was changed</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is by the fifth pillar north of the Sayyida ʿĀʾisha RA Pillar—put your back to it and walk north, counting four pillars.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>5 – The Tahajjud Niche (Fig. 99)</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>This is where the Prophet ﷺ prayed the night vigil prayer. It is in the second panel of the northern wall of the Prophet’s ﷺ Enclosure, behind the location of the house of our lady Fāṭima al-Zahrāʾ RA. It is now concealed by a bookcase.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=434 height=312 id="Picture 148" src="book_doc_23082024_files/image152.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 30: The places where the Prophet ﷺ prayed. 1 – The Niche; 2 – the ʿĀʾisha Pillar; 3 – the Abū Lubāba (Tawba) Pillar; 4 – the place where the Prophet ﷺ prayed towards Jerusalem; 5 – the Tahajjud Niche.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=411 height=353 id="Picture 149" src="book_doc_23082024_files/image153.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Model 25: The places where the Prophet ﷺ prayed.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=491 height=325 id="Picture 150" src="book_doc_23082024_files/image154.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 31: The places in the Holy Mosque of the Prophet ﷺ where the Prophet ﷺ prayed.</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>The Places Where the Prophet ﷺ Would Most Often Sit</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Every part of the Blessed Rawḍa and the Holy Mosque of the Prophet ﷺ was honoured by the Prophet ﷺ having sat there. Nevertheless, there are some places that were mentioned specifically in the sources; they include (Maps 32 and 33):</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>1 – The Tawba Pillar</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Prophet ﷺ used to sit by it to keep the company of the poor and needy after the dawn prayer.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>2 – The Wufūd Pillar</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Prophet ﷺ used to sit by it to receive delegations.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>3 – The Sarīr Pillar</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Prophet’s ﷺ bed would be laid out by it when he made spiritual retreats.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB><img width=492 height=352 id="Picture 152" src="book_doc_23082024_files/image155.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 32: The places where the Prophet ﷺ would sit.</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>The niches of the Holy Mosque of the Prophet ﷺ</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=241 height=365 id="Picture 151" src="book_doc_23082024_files/image156.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 99: The Tahajjud Niche. (Photograph from the book al-Ḥaramān al-Sharīfān.)</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>There are several niches in the Holy Mosque of the Prophet ﷺ. They are (Map 34):</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>1.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The Blessed Niche of the Prophet ﷺ.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>2.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The ʿUthmānī Niche.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>3.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The Niche of ʿUmar ibn al-Khaṭṭāb RA.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>4.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The Sulaymānī Niche.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>5.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The Tahajjud Niche of our lady Fāṭima al-Zahrā RA, where our lady Fāṭima al-Zahrāʾ RA would pray the night vigil. It is now inside the Enclosure.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>6.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The Tahajjud Niche of the Prophet ﷺ, where the Prophet ﷺ would pray the night vigil. It is now in the northern wall of the Enclosure.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>7.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The Shaykh al-Ḥaram Niche. It is where the Shaykh of the Sanctuary used to lead the tarāwīḥ prayers in Ramaḍān. It was behind the Dukkat al-Aghwāt, but no longer exists.</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>The minarets of the Holy Mosque of the Prophet ﷺ</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Mosque currently has ten minarets, the most important of which are:</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>1.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The main minaret, known as the Mahbaṭ al-Waḥy Minaret. It is in the southeast corner of the Sanctuary, beside the Green Dome.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB>2.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The minaret at Bāb Salām, which is blue and green and the top.</span></p> <p class=Title2 dir=LTR><span lang=EN-GB>The Blessed Pulpit of the Prophet ﷺ</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Pulpit is to the right (west) of the door in the brass grille (Fig. 100). There was ‘enough room for a sheep to pass’ between it and the wall of the Prophet’s ﷺ Mosque. Buried beneath it now is the palm trunk on which the Prophet ﷺ used to give sermons. When the Prophet ﷺ had it replaced with a pulpit, the trunk cried out loud enough for everyone in the mosque to hear. So the Prophet ﷺ came down from the pulpit and tended to it, and then buried it. It is also said that it is buried between the Pulpit and the Niche, close to the Mukhallaqa Pillar.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The current Pulpit was sent by the Ottoman Sultan Murad III. It is made of marble, and has twelve steps: three outside its door, and nine more inside the door. Inscribed at the top of the door is: ‘There is no god but Allah; Muḥammad is the Messenger of Allah.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Underneath this is a rectangular plaque on which the following verses of poetry are inscribed:</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Sultan Murād ibn Salīm,</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Hoping to equip himself for the Resurrection—</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>May his reign ever be glorious,</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>And may the best of lands remain safe in his care—</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Sent to the Rawḍa of the Chosen Prophet,</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>May our Lord bless him, the guide of all mankind,</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>A pulpit whose foundations are built</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>On guidance and goodwill, from a sincere heart.</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>May guidance ever emit from atop it;</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>May it always stand for the people of integrity!</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>Saʿd composed these lines to mark the occasion;</span></p> <p class=MsoNormal dir=LTR style='margin-left:36.0pt'><span lang=EN-GB>The pulpit was commissioned by Sultan Murad.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Pulpit at the time of the Prophet ﷺ consisted of some stairs which the Messenger of Allah ﷺ would climb to address the people. It was on the west side of the place where he ﷺ prayed (the Niche).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The current Pulpit is of course not the one which the Messenger of Allah ﷺ used; it is a modern pulpit which has been renovated several times over the ages, always in the location of the original one.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>The Pulpit at the Time of the Prophet ﷺ</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>When the Muslim population increased, some of the Companions RA suggested to the Prophet ﷺ that they make a pulpit for him to use. They said, ‘O Messenger of Allah, the population has risen. Perhaps you might use something to stand on when you give sermons, so that the people can see you.’ He ﷺ said, ‘As you will.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Sahl ibn Saʿd RA said, ‘The Messenger of Allah ﷺ sent a message to so-and-so [a woman whom Sahl named] saying, “Send your slave to the carpenter and have him make me some boards to sit on when I address the people.” She told him to make it from tamarisk wood from al-Ghāba,’<sup>72</sup> which he did, and then brought it, and she sent it to the Messenger of Allah ﷺ. He had it installed, and then sat on it.’<sup>73</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Another narration has: ‘I saw the Messenger of Allah ﷺ pray upon it: he made the takbīr upon it, and bowed while still on it, and then moved backwards and prostrated on the base, and then went back up it and did the same. When he had finished, the people approached and he said, “O people, I only did this so that you would be able to follow me, and see how I pray.”’<sup>74</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Abū Ḥāzim said, ‘They asked, Sahl ibn Saʿd, “What is the Pulpit made of?” He said, “No one remains who knows better than I: it was made with tamarisk wood from al-Ghāba, commissioned by so-and-so, the freedman of so-and-so, for the Messenger of Allah ﷺ. When it had been installed, the Messenger of Allah ﷺ stood on it, faced the Qibla, said a takbīr and stood, and the people stood behind him. Then he recited and bowed, and the people bowed behind him. Then he raised his head, moved backwards, and prostrated on the floor. Then he returned to the Pulpit and bowed, then raised his head, moved backwards, and prostrated on the floor. That is how he would do it.”’<sup>75</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>A narration on the authority of Ibn ʿAbbās RA has it that when the Prophet ﷺ became physically weaker, Tamīm al-Dārī said to him, ‘Shall I not make you a pulpit, O Messenger of Allah, to gather [or ‘carry’] your bones?’<sup>76</sup> He said, ‘Do so.’ So a pulpit was made for him with two steps.’<sup>77</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The narration of Anas ibn Mālik RA has it that the Prophet ﷺ would stand on Fridays with his back against a palm trunk planted in the Mosque, and address the people from there. Then a man from Byzantium came to him and said, ‘Shall I not make you something to sit on, as though you are standing?’ So he made him a pulpit with two steps and a third to sit on.’<sup>78</sup></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=451 height=298 id="Picture 153" src="book_doc_23082024_files/image157.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Map 34: The niches of the Holy Mosque of the Prophet ﷺ.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>The weeping of the palm trunk</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Prophet ﷺ used to give the sermon standing, leaning on a palm trunk. When the Pulpit was made for him and he ﷺ went to ascend it, as he passed by the palm trunk on his way to the Pulpit the palm trunk began to weep, and sobbed heavily and loud enough for all in the Mosque to hear. It then let out such a painful cry that it split in two. The Companions RA began to weep, until the Mosque shuddered and dust fell from the ceiling. The Prophet ﷺ came down from the Pulpit, and embraced the trunk until it calmed down and fell quiet. The Messenger of Allah ﷺ then gave it the choice between being a tree in Paradise and returning to its original orchard in this world so that the believers could eat from it. The trunk chose to be a tree in Paradise, so that it would never have to leave the Messenger of Allah ﷺ.</span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB><img width=237 height=351 id="Picture 154" src="book_doc_23082024_files/image158.png"></span></p> <p class=MsoNormal align=center dir=LTR style='text-align:center'><span lang=EN-GB>Fig. 100: An old photograph of the modern pulpit in the location of the original Blessed Pulpit of the Prophet ﷺ. The pillars of the Blessed Rawḍa can be seen. Above it are inscribed several verses of the Burda of Imam al-Būṣīrī in praise of the Prophet ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Many hadiths were related about the crying of the palm trunk to the Messenger of Allah ﷺ, in the two Ṣaḥīḥ collections and elsewhere:</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Jābir ibn ʿAbdullāh RA said, ‘…So the palm tree by which he used to speak cried out, until it almost split in two. The Prophet ﷺ came down and took hold of it and embraced it, and it began to mewl as a baby does when it is comforted, until it settled down. He said, “It wept for the remembrance it used to hear.”’<sup>79</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Another narration has: ‘We heard that trunk make a sound like an ishār,’<sup>80</sup> so that the Prophet ﷺ came and laid his hand on it, whereupon it calmed down.’<sup>81</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Another narration has: ‘The trunk let out a moan like the lowing of a cow, for the Messenger of Allah ﷺ, so he went to it and stroked it until it calmed down.’<sup>82</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The narration of Anas ibn Mālik has it that the Messenger of Allah ﷺ said, ‘By Him in whose hand is Muḥammad’s soul, had I not tended to it, it would have carried on in this way until the Day of Resurrection, grieving for the Messenger of Allah ﷺ.’<sup>83</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Another narration has: ‘So the Messenger of Allah ﷺ said, “Are you not amazed at the cries of this wood?” The people approached, and were so moved at its cries that they wept copiously. So the Messenger of Allah ﷺ went down to it and laid his hand on it, whereupon it calmed down.’<sup>84</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The narration of al-Muṭṭalib ibn Abī Wadāʾa RA has it that the Messenger of Allah ﷺ said, ‘Do not blame it, for whenever the Messenger of Allah ﷺ leaves something, it is always difficult for it.’<sup>85</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>A narration of our lady ʿĀʾisha RA has: ‘So the Messenger of Allah ﷺ went to it and laid his hand on it and said, “What troubles you? If you wish, I will ask Allah ﷻ to return you to your place of birth.’<sup>86</sup> Or, if you wish, I will ask Allah ﷻ to admit you into Paradise, where you will bear fruit that will be eaten by the righteous friends of Allah, and His prophets and envoys.” Then we heard the Messenger of Allah ﷺ say, “Yes.” Then the Messenger of Allah ﷺ commanded that the trunk be buried beneath his Pulpit.’<sup>87</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ḥasan al-Baṣrī spoke moving words after relating this hadith, saying: ‘O Muslims! A piece of wood cried out for the Messenger of Allah ﷺ with yearning for him. Is it not more fitting that the men who hope to meet him should yearn for him so?’<sup>88</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-Shāfiʿī (Allah have mercy on him) said, ‘Allah gave no other prophet what He gave Muḥammad ﷺ.’ ʿAmr ibn Sawād said, ‘He gave Jesus the power to raise the dead.’ Al-Shāfiʿī said, ‘He gave Muḥammad the crying of the palm trunk so loudly that its voice could be heard, which is greater than that. Raising the dead means giving back to them what they once had; the cry of the palm trunk was greater than this, because the trunk was a lifeless object that was given man’s power to perceive the Noblest of Creation. This is greater; and the divine Power does not fall short of anything.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Note that expressions like ‘tended to it’, ‘cheered it up’, ‘gave it a choice’ and ‘if you wish’ are all things that only pertain to an intelligent, perceptive being. Reflect, then, on how Allah ﷻ did not only give life to a trunk of wood by means of His Prophet ﷺ, but also gave it feelings and emotions that made it love the Prophet ﷺ and weep over losing him, which is something that many people are not even capable of.</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The location of the palm trunk that wept for the Prophet ﷺ</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is related that the Messenger of Allah ﷺ commanded that the palm trunk upon which he had given sermons be buried beneath his blessed Pulpit. Ibn al-Najjār and Ibn Abī Zinād said that it is beneath where the Mukhallaqa Pillar stands. It is also said to be to the east of the Pulpit, right next to it.’<sup>89</sup> Others say it was buried where it stood, or under the Pulpit.’<sup>90</sup> It is also said that Ubayy ibn Kaʿb took it, and it remained with him until the earth consumed it.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>The position of the Pulpit</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The current Pulpit us in the Blessed Rawḍa, attached to the southern wall of the Mosque at the time of the Prophet ﷺ, west of the Prophet’s ﷺ Niche. As for where the Pulpit was at the time of the Prophet ﷺ, Yazīd ibn Abī Ubayd related that Salama said, ‘A sheep could hardly get through the gap between the Pulpit and the wall of the Mosque.’<sup>91</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-Samhūdī noted that there was enough room for a sheep to pass between the Qibla (southern) wall and the Pulpit, or perhaps enough room for a man to pass at an angle, and that it was said that it was a cubit (half a metre) or more.’<sup>92</sup> He also noted that the distance between the Qibla side of the Chamber (the west wall of the Blessed Chamber) and the side of the Pulpit, taking the width of the marble into account, was fifty-three cubits (26.5m).’<sup>93</sup></span></p> <p class=Title3 dir=LTR><span lang=EN-GB>The virtue of the Pulpit of the Messenger of Allah ﷺ</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>One side of the Pulpit of the Messenger of Allah ﷺ is a border of the Blessed Rawḍa, and its legs are planted in Paradise itself. ʿAbdullāh al-Māzanī RA reported that the Messenger of Allah ﷺ said, ‘What lies between my house and my pulpit is a meadow of Paradise, and my pulpit is above my Pool [ḥawḍ].’<sup>94</sup> Sahl ibn Saʿd RA reported that he heard the Messenger of Allah ﷺ say, ‘My pulpit sits on a watered bank of Paradise.’<sup>95</sup> Our lady Umm Salama RA reported that the Messenger of Allah ﷺ said, ‘The legs of my pulpit are firmly planted in Paradise.’<sup>96</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ibn al-Najjār said, ‘This means that this pulpit will be resurrected exactly as it is, and placed above his Pool, just as all creatures will be resurrected. This is the opinion of the majority.’ Ibn Ḥajar said it means that it will be transported on the Day of Resurrection and placed above the Pool.’<sup>97</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The greatness of swearing oaths when at the Prophet’s ﷺ Pulpit</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>There is a greatness to swearing oaths at certain times, such as after praying, and in certain places, such as the Ḥijr Ismāʿīl and between the Rukn and the Maqām. Another of these places is the Pulpit of the Messenger of Allah ﷺ, because of how it is attributed to the Messenger of Allah ﷺ. The same can be said of everything that is attributed to him ﷺ.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Jābir ibn ʿAbdullāh RA said, ‘The Messenger of Allah ﷺ said, “Anyone who swears, by this pulpit of mine, on a false oath, even for so much as a green tooth-stick, will be assigned his place in Hell, or will be certainly destined for Hell.”’<sup>98</sup></span></p> <p class=Title3 dir=LTR><span lang=EN-GB>Description of the Pulpit</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>At the time of the Prophet ﷺ, the Blessed Pulpit was two cubits and a hand-span (approx. 126cm) tall and one cubit (50cm) wide. The height of its back, upon which the Prophet ﷺ would lean, was half a cubit (50cm). The height of the two handles which he ﷺ would hold with his blessed hands when seated was one hand-span and two finger-spans (approx. 24cm).’<sup>99</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The pulpit had three steps</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ibn Abī Zinād related that the Prophet ﷺ would sit on the seat and place his feet on the second step. When Abū Bakr was made Caliph, he would stand on the second step and place his feet on the bottom step when seated. When ʿUmar was made Caliph, he would stand on the bottom step and place his feet on the floor when he sat. When ʿUthmān was made Caliph, he did the same for six years of his rule, and then began to ascend to the same place as the Prophet ﷺ had.’<sup>100</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Evidence that the Pulpit had three steps aside from the one called the mustarāḥ [‘seat’] is found in the narration of Kaʿb ibn ʿUjra RA, who said, ‘The Messenger of Allah ﷺ said, “Bring forth the pulpit.” So we brought it. When he climbed the first step he said, “Amen.” Then he climbed the second step and said “Amen” again, and then climbed the third step and said “Amen” again. When he came down, he said, “O Messenger of Allah, we heard you say something today we never heard you say before.” He said, “Jibrīl came to me and said, ‘May he be cast out, the one who lives to see Ramaḍān but is not forgiven!’, so I said ‘Amen.’ When I climbed the second step, he said, ‘May he be cast out, the one does not send blessings upon you when you are mentioned in his presence!’, so I said ‘Amen.’ When I climbed the third step, he said, ‘May he be cast out, the one who lives to see one or both of his parents reach old age, but does not enter Paradise on their account!’ So I said ‘Amen.’”’<sup>101</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is also related that when Muʿāwiya came the year he made the pilgrimage, he moved the pulpit and wanted to take it to Syria. That day there was a solar eclipse that covered the sun so completely that the stars could be seen. Muʿāwiya apologised to the people and said, ‘I wanted to see what was underneath it, and I feared that its ground was not secure.’ At that time, it was covered with Egyptian cloth.’<sup>102</sup> He added six steps to it, bringing the total to nine. None one else added steps, before or after Muʿāwiya.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>Description of the Messenger of Allah ﷺ when on the Pulpit</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Jaʿfar ibn ʿAmr ibn Ḥurayth reported that his father said, ‘I can picture the Messenger of Allah ﷺ on the Pulpit, wearing a black turban with its ends hanging between his shoulders.’<sup>103</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ibn al-Musayyab reported that the Prophet ﷺ would lean on a staff as he gave the Friday sermon when he was still giving it by the palm trunk. When the Pulpit was made, he would stand on it, also leaning on the staff.’<sup>104</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿAṭāʾ reported that the when the Prophet ﷺ ascended the Pulpit, he would turn his face towards the people and say, ‘Peace be upon you.’<sup>105</sup></span></p> <p class=Title3 dir=LTR><span lang=EN-GB>How the Pulpit changed over time</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>At first, the Prophet ﷺ gave sermons from atop a palm trunk. Then a pulpit was made for the Messenger of Allah ﷺ, with three steps and a seat [mustarāḥ].</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Muʿāwiya ibn Abī Sufyān added steps to the Pulpit, bringing the total to nine plus the seat.</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The Pulpit has been renovated more than once, and replaced thirty-one times since the Prophet’s ﷺ day. These included:</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In 654 ah, King Muẓaffar of Yemen sent a pulpit with two handles.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In 664 ah, Sultan Baybars sent a new pulpit from Egypt.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In 797 ah, Sultan Barqūq sent a new pulpit from Egypt.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In 820 ah, Sultan Muʾayyad sent a new pulpit.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In 886 ah, the pulpit was destroyed in a fire, so the people of Medina built a new pulpit out of brick coated in lime.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In 888 ah, Sultan Ashraf Qaitbay sent a white marble pulpit from Egypt.</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='text-indent:-18.0pt'><span lang=EN-GB style='font-family:Symbol'>·<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>In 998 ah, the Ottoman Sultan Murad III sent a pulpit made of marble with gold leaf decorations, which is the one there today. The pulpit Sultan Qaitbay sent is now in the Qubāʾ Mosque.</span></p> <p class=Title3 dir=LTR><span lang=EN-GB>Events Involving the Pulpit</span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The trembling of the Pulpit beneath the Messenger of Allah ﷺ</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿUbaydullāh ibn Miqsam reported that ʿAbdullāh ibn ʿUmar said, ‘I heard the Messenger of Allah ﷺ say on the pulpit, “The All-Overpowering will take His heavens and His earth in his Hand, and begin to contract it and expand it, and then say, ‘I am the All-Overpowering. Where are the powerful ones? Where are the proud ones?’” The Messenger of Allah ﷺ began to rock right and left, and I saw that the pulpit was moving from the bottom. It got so much that I thought, “Will it fall over with the Messenger of Allah ﷺ atop it?”’<sup>106</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿAbdullāh ibn ʿUmar said, ‘The Messenger of Allah ﷺ recited the following verse on the pulpit: (The heavens are rolled up in His right hand. Glorious and Sublime is He, above what they associate with Him!) [39:67] Then he said, “Allah will say, ‘I am the All-Overpowering, I am the Proud, I am the Sublime’, glorifying Himself.” The Messenger of Allah ﷺ began to repeat this, until it caused the pulpit to tremble, to the point where we thought it would topple over.’<sup>107</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The Prophet ﷺ spoke atop the Pulpit of things that would happen after him</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿAmr ibn Akhṭab al-Anṣārī RA said: ‘The Messenger of Allah ﷺ led us in the dawn prayer one day, and then ascended the pulpit, and spoke to us until the midday prayer arrived. He came down, prayed, and then climbed the pulpit again, and spoke to us until the afternoon prayer. He came down, prayed, and then climbed the pulpit again, and spoke to us until sunset. He informed us of everything that had been, and everything that would be; the best informed of us are those who remember best.’<sup>108</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Anas ibn Mālik RA said: ‘The Messenger of Allah ﷺ came out one day when the sun passed its zenith, and prayed the midday prayer. When the prayer ended, he ascended the pulpit, and mentioned the Hour, and said that before its arrival would come grave matters. He then said: “Whoever wishes to ask about anything, let him ask now, for by Allah, there is nothing you might ask me except that I will inform you of it, as long as I stand here.” The people began to weep copiously when they heard the Messenger of Allah say this. The Messenger of Allah repeated again and again: “Ask me!” A man stood up and said: “What is my fate, O Messenger of Allah?” He said: “Hell.” ʿAbdullāh ibn Ḥudhāfa stood up and said: ‘Who is my father, O Messenger of Allah?” He said: “Your father is Ḥudhāfa.” He ﷺ then repeated many times: “Ask me!” ʿUmar sank to his knees and said: “We are pleased with Allah as our Lord, and with Islam as our religion, and with Muḥammad ﷺ as our Messenger!” The Messenger of Allah ﷺ fell silent at ʿUmar’s words, and then said: “By the One in whose hand is my soul, Paradise and Hell were shown to me, in the place of this wall, as I was praying presently. Never have I seen good and evil as I have seen them today.”’<sup>109</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿAbdullāh ibn ʿUmar RA said, ‘The Messenger of Allah ﷺ stood on the pulpit and said, “Here is the land of civil strife”, pointing to the east, “where the horn of Satan will arise”, or he said “the horn of the sun.”’<sup>110</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Abū Bakra said, ‘I saw the Messenger of Allah ﷺ on the pulpit, with Ḥasan ibn ʿAlī by his side. He was looking back and forth between the people and him, saying, “This son of mine is a master. Perhaps by means of him, Allah will reconcile two mighty factions of Muslims.”’<sup>111</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>Before the Resurrection, a fox will sleep under the Pulpit</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Abū Hurayra RA said, ‘The Messenger of Allah ﷺ said, “You will leave Medina in the best state it ever was. Thereafter, nothing will dwell in it but animals—birds and beasts of prey. The last to be gathered in it will be two shepherds from Muzayna, driving their flock. They will find it to be a wild place. When they reach Thaniyyat al-Wadāʿ, they will fall down on their faces. When Allah wishes good for a person, He gives him deep understanding of the religion.”’ Al-Zuhrī said, ‘A fox will come and bed down under the Pulpit, and take its rest without being disturbed by anyone.’<sup>112</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>A prophecy that the community of Muḥammad ﷺ would never commit idolatry</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿUqba ibn ʿĀmir reported that the Prophet ﷺ went out one day and prayed over the martyrs of Uḥud as he would pray over the dead. Then he went to the Pulpit and said, ‘I shall go ahead of you, and I shall be a witness over you. By Allah, I am looking at my Pool right now. I have been given the keys to the storehouses of the earth,’ (or he ﷺ said ‘the keys to the earth’) ‘and by Allah, I do not fear that you will commit idolatry after me; but I do fear that you will compete over [the world’s] things.’<sup>113</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>Questions at the Pulpit</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ibn ʿUmar RA said, ‘A man asked the Prophet ﷺ as he was on the pulpit, “What do you think about the night prayer?” He said, “Two by two, until when you feels that dawn is nigh, pray one cycle to be a witr [odd number] for what you have prayed.”’ He used to say, ‘Make your final prayer witr, for the Prophet ﷺ commanded it.’<sup>114</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ibn ʿUmar said, ‘The Messenger of Allah ﷺ was asked while on the pulpit: if a man divorces his wife, and she then marries another man, and is alone with him behind the curtain with the door closed, and removes her scarf, is this enough to make her lawful for the first husband again? He said, “No, not until she tastes his sweetness.”’<sup>115</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Abū Saʿīd al-Khudrī RA said, ‘The Prophet ﷺ sat on the pulpit one day, and we sat around him. He said, “One thing that I fear will happen to you after me is that the wealth and good things of the world will be opened up to you.” A man said, “O Messenger of Allah, can goodness bring evil?” The Prophet ﷺ was silent. Someone said to him, “What is wrong with you, that you spoke to the Prophet ﷺ but he did not speak to you?” Then we realised that he was receiving revelation. He wiped the sweat from himself and said, “Where is the questioner?” seeming to speak of him fondly. He ﷺ said, “It is not that goodness brings evil. Yet new Spring verdure can cause grave illness or death, unless the herbivores that eat it, after eating their fill, turn to the sun, defecate smoothly, urinate and then graze at their leisure. Now the possessions of this world are green and sweet; and what a fine Muslim it is who gives it to the needy, the orphan and the wayfarer”; or the Prophet ﷺ said something along those lines. “And he who takes it without having the right to do so is like the one who eats without ever getting full. It will be a witness against him on the Day of Resurrection.”’<sup>116</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Things the Prophet ﷺ said on the Pulpit</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿAmr reported that he heard Ṭāwūs say, ‘The Messenger of Allah ﷺ said on the pulpit, “No one guides to the best morals but Allah, and no one guides away from the worst of them but Allah.”’<sup>117</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Anas ibn Mālik said, ‘The Prophet ﷺ led us in prayer and then ascended the pulpit and said, “In the prayer and when bowing, I can see you all behind me just as well as I see you now.”’<sup>118</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿĀʾisha reported that Barīra came to her and asked her for help in paying for her freedom-contract. She said, ‘I you like, I will pay your owners, and your allegiance will be to me.’ Her owners said, ‘If you like, you may give her what remains’ (Sufyān [the narrator] related this once as ‘If you like, you may set her free’), ‘and her allegiance will be to us.’ When the Messenger of Allah ﷺ came, she told him about this. He said, ‘Buy her and set her free, for allegiance goes to the one who sets free.’ Then the Messenger of Allah ﷺ ascended the pulpit and said, ‘What is the matter with people, that they set conditions that are not in the Book of Allah? Whoso sets a conditions that is not in the Book of Allah, has no right to it—even if he stipulates it a hundred times.’<sup>119</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Sālim reported that his father said, ‘I heard the Prophet ﷺ speak from the pulpit, saying, “Whoso is about to go the Friday prayer, let him bathe.”’<sup>120</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ibn ʿAbbās RA said, ‘The Prophet ﷺ ascended the pulpit for the last gathering in which he sat. His shoulders were wrapped up in a cloak, and his head was bound with a grey-black turban. He praised and lauded Allah, and then said: “O people, to me.” They gathered around him. Then he said, “To proceed: the numbers of the Helpers will fall, and the numbers of other people will rise. If anyone is given rule over any of the community of Muḥammad ﷺ, and therefore gains the power to harm any of them or benefit any of them, let him accept those of them who are good, and pardon those of them who are bad.”’<sup>121</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Zaynab bint Abī Salama said, ‘I went to visit Umm Ḥabība, the Prophet’s ﷺ wife. She said, “I heard the Messenger of Allah ﷺ say, ‘It is not lawful for a woman who believes in Allah and the Last Day to mourn for a deceased person for more than three days, unless it be a husband, in which case four months and ten days.’” Then I visited Zaynab bint Jaḥsh when her brother died. She called for some perfume and applied it, and then said, “I have no need for perfume; it is only that I heard the Messenger of Allah ﷺ say on the pulpit, ‘It is not permitted for a woman who believes in Allah and the Last Day to mourn for a deceased person for more than three days, unless it be a husband, in which case four months and ten days.’”’<sup>122</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Nāfiʿ reported on the authority of ʿAbdullāh that the Prophet ﷺ had a gold ring made, and would wear it with the bezel facing inward. The people then started to have gold rings made for themselves. So the Prophet ﷺ ascended the pulpit, praised and lauded Allah, and then said: ‘I did have it made, but I will never wear it again.’ He cast it off, and the people cast theirs off too. Juwayriya said, ‘I am almost certain that he said he wore it on his right hand.’<sup>123</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ibn ʿAbbās RA said, ‘I heard the Messenger of Allah ﷺ speaking on the pulpit, saying, “You will meet Allah barefoot, naked and uncircumcised.”’<sup>124</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Abū Ḥāmid al-Sāʿidī said, ‘The Prophet ﷺ appointed a man of the Banū Asad named Ibn al-Atabiyya to collect the poor-due. When he came, he said, ‘This is for you, and this I give to myself.’ The Prophet ﷺ stood on the pulpit’—Sufyān also said ‘ascended the pulpit’—‘and praised and lauded Allah. Then he said, “What is the matter with a collector, that we send him out, and he comes back and says, ‘This is for you, and this is for me’? Far better that he sit in his mother and father’s house and wait and see if it is given to him or not. By Him in whose hand is my soul, whatever he brings, on the Day of Resurrection he will come carrying it on his neck, be it a camel that moans, a cow that lows, or a sheep that bleats.” Then he raised his hands high enough that we could see his armpits and said, “Have I not conveyed the message?” three times.’<sup>125</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿAbdullāh ibn ʿUmar RA said, ‘I heard the Messenger of Allah ﷺ say as he stood on the pulpit, “The time you have left, compared to the communities who lived before you, is like the time between the afternoon prayer and sunset. The people of the Torah were given the Torah, and followed it until midday and then could go no further; they were given one measure [qīrāṭ] each. Then the people of the Gospel were given the Gospel, and followed it until the afternoon prayer and could go no further; they were given one measure each. Then you were given the Qur’an, and will follow it until sunset; you will be given two measures each. The people of the Torah will say, ‘Lord, why were they rewarded more for less work?’ He will say, ‘Did I unjustly withhold any of your reward from you?’ They will say no. He will say, ‘Such is My grace; I give it to whom I will.’”’<sup>126</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿUqba ibn ʿĀmir said, ‘I heard the Messenger of Allah ﷺ say on the pulpit, “(Make ready for them whatever force you can.) [8:60] Indeed, ‘force’ means archery. Indeed, ‘force’ means archery. Indeed, ‘force’ means archery.”’<sup>127</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Jābir said, ‘Sulayk al-Ghaṭafānī came along as the Messenger of Allah ﷺ was sitting on the pulpit. Sulayk sat without praying first. The Prophet ﷺ said to him, “Did you pray two cycles?” He said no. He said, “Arise, and pray them.”’<sup>128</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Al-Miswar ibn Makhrama said, ‘I heard the Messenger of Allah ﷺ said on the pulpit, “The Banū Hishām ibn al-Mughīra have asked me leave to marry their daughter to ʿAlī ibn Abī Ṭālib. I shall not give them leave, and I shall not give them leave, and I shall not give them leave, unless the son of Abū Ṭālib wishes to divorce my daughter and marry theirs! She is but a part of me; what disquiets her disquiets me, and what offends her offends me.” That is what he said.’<sup>129</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>ʿAbdullāh ibn ʿAmr ibn al-Āṣ RA reported that a group of the Banū Hāshim went into the house of Asmāʾ bint ʿUmays. Abū Bakr al-Ṣiddīq (to whom she was married) came in and saw them, and this displeased him. He told the Messenger of Allah ﷺ of this and said, ‘I saw nothing but good.’ The Messenger of Allah ﷺ said, ‘Allah has made her innocent of such a thing.’ Then the Messenger of Allah ﷺ stood on the pulpit and said, ‘After this day, no man should go into a room with a woman whose husband is absent unless he has another man or two with him.’<sup>130</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Abū Hurayra RA said, ‘I heard the Messenger of Allah ﷺ say on the pulpit, “On Friday, there is a moment”—and he gestured with is hand, as if saying it is short—“when if any Muslim should ask Allah for something, He will give it to him.”’ He then indicated how the Prophet ﷺ gestured, putting his fingers close together, then opening them a little, and then closing them without opening them again.’<sup>131</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>The delegations of Arabs who assembled at the Pulpit</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The delegation of Ṭāriq ibn ʿAbdullāh: Ṭāriq ibn ʿAbdullāh RA said, ‘I was standing by the Dhul-Majāz market when a man came along wearing a long robe, saying, “O people! Say that there is no god but Allah, and you will have success.” Another man was following him and pelting him with stones, saying, “O people! He is a liar, so do not believe him.” I said, “Who is this?” They said, “This is a young man of the Banū Hāshim who claims he is the Messenger of Allah.” I said, “And who was that doing that to him?” They said, “It is his uncle ʿAbd al-ʿUzzā [Abū Lahab].”</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>‘Later, when the people had entered Islam and emigrated, we headed out from Rabadha to Medina to buy some dates. When we approached its orchards and date palms, we said, “Let’s dismount and change our clothes.” Just then, a man wearing two garments came along, greeted us and said, “Where have you come from?” We said, “Rabadha.” He said, “Where are you headed?” We said, “Medina.” He said, “What is your business there?” We said, “We want to buy some dates.” We had a woman from our people with us. We also had a red muzzled camel with us. The man said, “Will you sell me this camel?” We said, “Yes, for (such-and-such an amount) of dates.” Before he had settled the payment, he took hold of the camel’s muzzle and led it off. When he disappeared from our sight among the orchards and date palms of Medina, we said, “What have we done? By Allah, we sold our camel to a stranger without taking payment!” The woman with us said, “Fear not, for I saw the face of a man who will not cheat you. By Allah, I saw a man whose face is like the moon when it is full. I will guarantee the price of your camel.” Then a man came along and said, “I am the messenger of Messenger of Allah ﷺ to you. Here are your dates. Eat and be filled, measure and take your payment in full.” We ate until we were full, and then weighed and took our payment in full. Then we entered Medina. When we approached the Mosque, we saw him standing on the pulpit addressing the people. The part of the sermon we caught was: “Give charity, for charity is good for you. The higher hand is better than the lower hand. Begin with those you support: your mother, your father, your sister, your brother, and so on.” A man approached in a group from the Banū Yarbūʿ, and a man from the Helpers stood and said, “O Messenger of Allah, we have a blood claim over them going back to the days of pagan ignorance.” He ﷺ said, “A child is not to blame for his mother’s sins”, repeating it three times.’<sup>132</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>The delegation of Wāʾil ibn Ḥujr: He is Wāʾil ibn Ḥujr ibn Rabī‘a ibn Wāʾil al-Ḥaḍramī. His father was a king of Ḥaḍramawt. The Prophet ﷺ foretold the coming of him and his people before they came, saying, ‘Wāʾil ibn Ḥujr will come to you from a distant land, from Ḥaḍramawt, willingly and with desire for Allah ﷻ and His Messenger. He is from a line of kings.’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Wāʾil ibn Ḥujr RA said, ‘We heard about the coming of the Messenger of Allah ﷺ. I lived in a great land of great luxury, but I rejected all that and desired instead to go to Allah ﷻ and the Messenger of Allah ﷺ. When I went to him, his Companions told me that he had foretold that I would come to them three days before I came. When I went to the Messenger of Allah ﷺ, I gave him greetings of peace and he returned them. He laid out his cloak for me, and bade me sit on it. Then he ascended his pulpit, and bade me sit with him. He raised his hands and praised and lauded Allah and invoked blessings upon the Prophet ﷺ. Then the people gathered around him and he said to them, “O people! This is Wāʾil ibn Ḥujr, who has come to you from a distant land, from Ḥaḍramawt, willingly and not by compulsion, desiring Allah ﷻ and His Messenger and the religion of His House. He is from a line of kings.” I said, “O Messenger of Allah, it took nothing more than for us to hear of your emergence. We were in a great kingdom, obeyed by our subjects. Yet I came to you, desiring Allah’s religion.” He ﷺ said, “You have spoken the truth.” Then he said, “Be gentle with him, for he has only just left his kingdom.”’</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>It is related that the Messenger of Allah ﷺ brought him up the Pulpit with him, prayed for him, and laid his hand on his head and said, ‘O Allah, bless Wāʾil and his children’s children.’ A call was then made for all to come to the communal prayer, so that the people could gather in joy at the coming of Wāʾil ibn Ḥujr to the Messenger of Allah ﷺ.’<sup>133</sup></span></p> <p class=MsoNormal dir=LTR><b><span lang=EN-GB>Things the Rightly-Guided Caliphs RA said on the Pulpit</span></b></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Ḥumayd ibn Hilāl said, ‘When ʿUmar buried Abū Bakr, he stood on the pulpit and said, “O people! Allah has tried me with you, and tried you with me, and I have succeeded my companion. By Allah, whether I am aware of your affairs or not, seek the opinion of the people of honesty and integrity.” He remained that way until he passed away.’<sup>134</sup></span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB>Sulaym ibn Qayṣ al-Ḥanẓalī said, ‘ʿUmar gave a sermon, saying, “The thing I most fear will befall you after me is that an innocent man of you will be taken and butchered like a camel, and called a criminal when he is innocent.” ʿAlī, who was sitting beneath the pulpit, said, “When will that be, O Commander of the Faithful? Or will it be when trials become severe, and extreme nationalism arises, and children are taken captives, and civil strife grinds them as a mill grinds flour and as fire reduces wood to ash?” ʿUmar said, “When will that be, O ʿAlī?” He said, “When deep understanding is sought of things other than religion, and when things are studied for some reason other than action, and when the things of this world are sought by means of the deeds of the Hereafter.”’<sup>135</sup><br clear=all style='page-break-before:always'> </span></p> <p class=Title2 dir=LTR><span lang=EN-GB>Notes</span></p> <p class=MsoListParagraphCxSpFirst dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>1.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Also known as Maqṣūrat al-Muballighīn, a white marble building at the end of the border of the Blessed Rawḍa. The muezzins ascend it to make the adhān and iqāma.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>2.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 1195, 1888, 6588, 7335).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>3.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Shuʿab al-Īmān (2807), al-Firdaws (3795).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>4.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>That is, to offer supererogatory prayers there.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>5.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Saʿd, Ṭabaqāt 5/307.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>6.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Mājah (Sunan 1414).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>7.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Akhbār Madīnat al-Rasūl ﷺ p. 79, Tārīkh al-Masjid al-Nabawī al-Sharīf p. 105.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>8.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 496), Muslim (Ṣaḥīḥ 508).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>9.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn p. 140.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>10.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Iʿlām al-Masājid, p. 258, 259.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>11.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Faḍāʾil al-Madīna al-Munawwara 2/145.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>12.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Narrated by al-Zubayr ibn Bakkār in Akhbār al-Madīna (Faḍāʾil al-Madīna al-Munawwara 2/143).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>13.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>That is, the water-pipe on the Kaʿba. The hadith was narrated by al-Zubayr ibn Bakkār in Akhbār al-Madīna (Faḍāʾil al-Madīna al-Munawwara 2/142).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>14.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Durr al-Thamīn p. 88.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>15.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Meaning the Qubāʾ Mosque.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>16.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā 1/382.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>17.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The ‘going deep’ [azr] of faith into Medina means that it will penetrate it so that they are gathered together and become one. See al-Nihāya fī Gharīb al-Ḥadīth, entry for a-z-r.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>18.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 1876), Muslim (Ṣaḥīḥ 146, 147), Ibn Mājah (Sunan 3111).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>19.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ, Faḍāʾil al-Madīna, Man Raghiba ʿan Madīna).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>20.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Tirmidhī (Sunan 2435, 2436), Abū Dāwūd (Sunan 4739).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>21.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Firdaws (4154). Shaykh Muḥammad Jaʿfar al-Kattānī says in al-Mutanāthir min al-Ḥadīth al-Mutawātir, p. 234: ‘Al-Suyūṭī noted in al-Jāmiʿ that it was narrated by Ibn Manīʿ (in al-Muʿjam) on the authority of Zayd ibn Arqam and over ten more Companions.’</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>22.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 1190), Muslim (Ṣaḥīḥ 1394).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>23.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Ḥākim (Mustadrak 4980), al-Dāraquṭnī (Sunan 2/88), al-Ṭabarānī (Kabīr 20/328, no. 777).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>24.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Haythamī (Majmaʿ al-Zawāʾid 2/64) and al-Zaylaʿī (Naṣb al-Rāya 2/26); they both ascribe the narration to al-Ṭabarānī in al-Kabīr with the wording ‘your scholars.’ Al-Kabīr actually has ‘the best of you’, as mentioned above. Both versions were narrated on the authority of our master Marthad ibn Abī Marthad al-Ghanawī RA.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>25.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū Dāwūd (Sunan 666), Aḥmad (Musnad 5724); it is an authentic hadith.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>26.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Medina. [t]</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>27.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>That is, mankind and jinn. [t]</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>28.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>This is Jābir ibn ʿAtīk RA.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>29.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Shabba, Tārīkh al-Madīna 1/3.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>30.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Ṭabarānī (Awsaṭ 4739); it is a weak hadith.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>31.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibn Shabba, Tārīkh al-Madīna 1/5.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>32.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muslim (Ṣaḥīḥ 973), al-Tirmidhī (Sunan 1033), al-Nasāʾī (Sunan1967, 1968), Abū Dāwūd (Sunan 3189), Ibn Mājah (Sunan, 1518).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>33.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muslim (Ṣaḥīḥ 973), Abū Dāwūd (Sunan 3190).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>34.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn p. 97.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>35.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>See Muʿjam al-Buldān 5/164, al-Nawawī’s Sharḥ Ṣaḥīḥ Muslim 3/114, and al-Suyūṭī’s al-Dībāj 2/18.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>36.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 6433).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>37.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāẓirīn, p. 99.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>38.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Buyūt al-Ṣaḥāba, p. 95.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>39.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 6819).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>40.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 147), Muslim (Ṣaḥīḥ 2170).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>41.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Tārīkh al-Masjid p. 151.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>42.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā 1/367.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>43.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Buyūt al-Ṣaḥāba p. 44.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>44.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Durr al-Thamīn p. 62; Prof. Nājī Muḥammad Ḥasan al-Anṣārī, ʿImāra wa Tawsiʿat al-Masjid al-Nabawī al-Sharīf ʿabr al-Tārīkh p. 53.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>45.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Jāmiʿ l-Aḥkām al-Qurʾān 3/339, 340; Buyūt al-Ṣaḥāba p. 52.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>46.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>He is Ṭalḥa ibn ʿAbdullāh ibn Khalaf al-Khuzāʿī. See Ibn Shabba, Tārīkh 2/486 and Buyūt al-Ṣaḥāba p. 43.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>47.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Ḥākim (Mustadrak 4290, 8648), Ibn Shabba (Ṭārīkh 2/486), al-Ṭabarānī (Kabīr 827), al-Bayhaqī (Shuʿab 1200, 10325), Ibn Ḥibbān (Ṣaḥīḥ 6684).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>48.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 6804).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>49.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>See al-Bukhārī, Ṣaḥīḥ 3064.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>50.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Ṭabarānī (Kabīr 25/114, no. 248), Abū Nuʿaym (Ḥilya 1/342).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>51.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ḥilya 1/342.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>52.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Buyūt al-Ṣaḥāba p. 51.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>53.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Narrated by Yaḥyā, according to Wafāʾ al-Wafā 2/454.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>54.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>The arak is a desert shrub with unpleasant-tasting berries.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>55.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Ḥākim (Mustadrak 8648), Abū Nuʿaym (Ḥilya 1/375), al-Bayhaqī (Sunan Kubrā 2/445, Shuʿab al-Īmān 10325).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>56.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 442).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>57.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 2047, 2350).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>58.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muslim (Ṣaḥīḥ 803), Abū Dāwūd (Sunan 1456).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>59.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Kaʿkakī, Maʿālim al-Madīna al-Munawwara, 2/88.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>60.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 6246).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>61.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 6452).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>62.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 602), Muslim (Ṣaḥīḥ 2057).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>63.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Nasāʾī (Sunan 4909), Abū Dāwūd (Sunan 4386).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>64.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 439, 3835).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>65.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā 2/457.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>66.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibid., 2/457. We still see this continued today in how tables of food are laid out in the Prophet’s ﷺ Mosque and other mosques.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>67.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ḥashaf are dates without pits that spoil when they dry out, and lose all their flavour.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>68.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Durr al-Thamīn p. 62.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>69.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Nasāʾī (Sunan 2493), Abū Dāwūd (Sunan 1608), Ibn Mājah (Sunan 1821).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>70.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Nuzhat al-Nāzirīn p. 86.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>71.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Buyūt al-Ṣaḥāba p. 109.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>72.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Ḥāfiẓ says in Fatḥ al-Bārī (2/399): ‘Concerning his words “make it from tamarisk wood [ṭarfāʾ] from al-Ghāba”, the narration of Sufyān on the authority of Abū Ḥāzim has athala rather than ṭarfāʾ, but there is no difference between them since athala and ṭarfāʾ are synonyms. It is also said that athala is like ṭarfāʾ but larger. Al-Ghāba is a place to the north of Medina. It is also the name of a tribe in Bahrain. Originally it is the name for any seasonal tree.’</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>73.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 448, 917, 2094), al-Nasāʾī (Sunan 739), Abū Dāwūd (Sunan 1080), Aḥmad (Musnad 22871).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>74.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muslim (Ṣaḥīḥ 544), Al-Nasāʾī (Sunan 739), Abū Dāwūd (Sunan 1080).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>75.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 377), Ibn Mājah (Sunan 1416).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>76.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>That is, for you to sit on. The words ‘or carry’ express uncertainty on the part of the narrator as to whether he said ‘gather’ or ‘carry.’ See ʿAwn al-Maʿbūd 3/296.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>77.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū Dāwūd (Sunan 1081).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>78.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Dārimī (Sunan 41).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>79.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 2095, 3584).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>80.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>An ʿishār is a she-camel that has reached its tenth month of pregnancy. (Fatḥ al-Bārī 6/603)</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>81.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 3585).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>82.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Aḥmad (Musnad 2/109, no. 5886).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>83.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Dārimī (Sunan 41).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>84.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bayhaqī (Dalāʾil 2/559, 560).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>85.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Suyūṭī (al-Khaṣāʾis al-Kubrā 2/76).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>86.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Meaning the orchard from where it was cut.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>87.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū Nuʿaym (Dalāʾil 2/519).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>88.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bayhaqī (Dalāʾil 2/559).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>89.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā 1/368, 2/393, 394.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>90.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Tārīkh al-Masjid p. 123.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>91.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 497).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>92.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā 1/343-345.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>93.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Ibid., 1/347, Nuzhat al-Nāẓirīn p. 54.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>94.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>See above, page xxx.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>95.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>See above, page xxx.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>96.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>See above, page xxx.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>97.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Akhbār Madīnat al-Rasūl ﷺ p. 80, Fatḥ al-Bārī 4/100, Tārīkh al-Masjid p. 118.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>98.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Abū Dāwūd (Sunan 3246).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>99.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Durra al-Thamīna p. 133, al-Durr al-Thamīn p. 37, Faḍāʾil al-Madīna al-Munawwara 2/282.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>100.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā 1/398.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>101.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Ḥākim (Mustadrak 7256); he said, ‘This hadith has an authentic chain of transmission, although al-Bukhārī and Muslim did not narrate it.’</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>102.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Wafāʾ al-Wafā 1/398.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>103.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muslim (Ṣaḥīḥ 1359), al-Nasāʾī (Sunan 5346), Abū Dāwūd (Sunan 4077), Ibn Mājah (Sunan 2821, 3587).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>104.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>ʿAbd al-Razzāq (Muṣannaf 5251).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>105.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>ʿAbd al-Razzāq (Muṣannaf 5281, 5282).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>106.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muslim (Ṣaḥīḥ 2788), Ibn Mājah (Sunan 198, 4275).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>107.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Aḥmad (Musnad 5608).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>108.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muslim (Ṣaḥīḥ 2892), Aḥmad (Musnad 5/341).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>109.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 540, 7294), Muslim (Ṣaḥīḥ 2359), Aḥmad (Musnad 3/162).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>110.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 3104, 3511, 7092, 7093, 7094), Muslim (Ṣaḥīḥ 828, 2905), al-Tirmidhī (Sunan 2268), Mālik (Muwaṭṭaʾ 1824).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>111.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 2704, 3629, 3746, 7109), al-Nasāʾī (Sunan 1410), Abū Dāwūd (Ṣaḥīḥ 4662), Aḥmad (Musnad 20392, 20448).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>112.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Maʿmar ibn Rāshid al-Azdī, al-Jāmiʿ 11/403.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>113.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 1344, 4042, 4085, 6426, 6590), Muslim (Ṣaḥīḥ 2296), al-Nasāʾī (Sunan 1954), Aḥmad (Musnad 17344, 17397).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>114.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 472), Aḥmad (Musnad 5793, 5217, 5470).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>115.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Nasāʾī (Sunan 3414), Ibn Mājah (Sunan 2309). ‘Sweetness’ here means the pleasure of sexual intercourse (ʿAwn al-Maʿbūd 6/300).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>116.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 1465, 2842, 6427), Muslim (Ṣaḥīḥ 1052), Ibn Mājah (Sunan 3995).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>117.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Ṭabarānī (Kabīr 10896), al-Bayhaqī (Shuʿab 9597).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>118.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 419), Aḥmad (Musnad 13382).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>119.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 456, 1493, 2155, 2156, 2168, 2169, 2561, 2563-2565, 2578, 2717, 2726, 2729, 2735, 5097, 5279, 5284, 5430, 6717, 6751, 6752, 6754, 6757, 6759), Muslim (Ṣaḥīḥ 1501, 1505), etc.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>120.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 919), Aḥmad (Musnad 5210).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>121.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 927, 3628, 3800).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>122.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 1280, 1282, 5334, 5335, 5345), Muslim (Ṣaḥīḥ 1486, 1487), al-Tirmidhī (Sunan 1195, 1196), al-Nasāʾī (Sunan 3500, 3527, 3533), Abū Dāwūd (Sunan 2299).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>123.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 5876).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>124.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 6524, 6525), Aḥmad (Musnad 2096, 2281).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>125.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 2597, 6979, 7174, 7197).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>126.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 557, 7467, 7533), Aḥmad (Musnad 6133).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>127.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muslim (Ṣaḥīḥ 875), al-Nasāʾī (Sunan 1400).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>128.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Nasāʾī (Sunan Kubrā 1183).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>129.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Bukhārī (Ṣaḥīḥ 5230), Muslim (Ṣaḥīḥ 2449), al-Tirmidhī (Sunan 3867), Abū Dāwūd (Sunan 2071), Ibn Mājah (Sunan 1998).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>130.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Muslim (Ṣaḥīḥ 2173), Aḥmad (Musnad 6595, 6744).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>131.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>ʿAbd al-Razzāq (Muṣannaf 5572).</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>132.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Subul al-Hudā 6/357.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>133.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Al-Tārīkh al-Kabīr 8175.</span></p> <p class=MsoListParagraphCxSpMiddle dir=LTR style='margin-left:54.0pt; text-indent:-36.0pt'><span lang=EN-GB>134.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Maʿmar ibn Rāshid al-Azdī (Jāmiʿ 11/326).</span></p> <p class=MsoListParagraphCxSpLast dir=LTR style='margin-left:54.0pt;text-indent: -36.0pt'><span lang=EN-GB>135.<span style='font:7.0pt "Times New Roman"'> </span></span><span dir=LTR></span><span lang=EN-GB>Maʿmar ibn Rāshid al-Azdī (Jāmiʿ 11/360).</span></p> <p class=MsoNormal dir=LTR><span lang=EN-GB> </span></p> </div> </body> </html>