Masjid-e-Nabvi
Masjid-e-Nabwi is the masjid (mosque) established by the Prophet (s.a.w.) upon his migration to Madinah. It is the second most revered masjid in Islam and the second largest in the world, after Masjid al-Haram in Makkah.
- When the Prophet (s.a.w.) migrated to Madinah (then called Yathrib), the chiefs of the city and his immediate followers rode around his camel in their best clothes and in glittering armour. Everyone was hoping he would stop by their house. The Prophet (s.a.w.) would answer everyone politely and kindly, “[This camel] is commanded by Allah; wherever it stops, that will be my home.” The camel moved on with slackened reins, reaching the site of the present masjid and knelt down. The Prophet (s.a.w.) alighted and said, “This is the home” and inquired as to who owned the land. The land contained a few date trees, graves of polytheists, a resting spot for herds of cattle and was owned by two orphan brothers, Sahl and Suhail. The Prophet (s.a.w.) purchased the land, had the trees cleared and the polytheists graves dug up and levelled.
- He then gave orders that his newly acquired courtyard should be made into a masjid (mosque) and work began immediately. Most of the building was done by bricks made of stones and kneaded clay but in the middle of the northern wall (which faced the original Qibla in Jerusalem) stones were put on either side of the prayer niche. The palms in the courtyard were cut down and their trunks were used as pillars to support the roof of palm branches, but the greater part of the courtyard was left open. Small stones were laid on the floor to prevent it from becoming too muddy. At the rear of the masjid, the Prophet (s.a.w.) built a shaded area called as-Suffah in which the poor companions would spend the night. Two small huts were also constructed on the eastern side of the masjid to accommodate his two wives at the time, Aisha and Sauda (r.a.).
- The Prophet (s.a.w.) gave the Muslims of Madinah the title of Ansar which means Helpers, whereas the Muslims of Quraysh and other tribes who had left their homes and emigrated to the oasis he called Muhajirun, meaning Emigrants. All took part in the work, including the Prophet (s.a.w.) himself, and as they worked they chanted two verses which one of them had made up for the occasion:
“O Allah, no good is but the good Hereafter, So help the Helpers and the Emigrants.” And sometimes they chanted: “No life there is but the life of the Hereafter. Mercy, O Allah, on Emigrants and Helpers.”
The masjid was built twice during the lifetime of the Prophet (s.a.w.). The first time was shortly after he had made the Hijra to Madinah in 622 CE, with the size of the masjid being approximately 35 x 30 meters and the height 2.5 meters. It was rebuilt seven years later after the Fath (opening) of Khaibar. The increasing number of Muslims by then necessitated an increase in the area of the mosque to accommodate more worshippers. Usman (r.a.) paid for the land to accommodate the extension which made the masjid approximately 50 x 50 meters. The height was also increased to 3.5 meters.
- When the revelation came down to change the Qibla to Makkah in 624 CE, the whole masjid was re-orientated to the south.
- The masjid also served as a religious school, community center, court and also as a confinement for prisoners.
- Anas (r.a.) reports that the Prophet (s.a.w.) said:
“Whoever performs forty salat in my masjid, not missing one salat in the masjid, for him is granted exemption from the fire of Hell, and exemption from punishment and he shall remain free of hypocrisy.” [Ahmad]
- Abu Umar (r.a.) narrated that the Prophet (s.a.w.) said:
“One salat offered in my masjid is superior to one thousand salats offered in other masjids except Masjid al-Haraam (Makkah al-Mukarramah).” [Bukhari]
Roza Mubarak (Sacred chamber)
This gold grill is the front part of the Roza Mubarak, the Sacred Chamber in which the Prophet Muhammad (s.a.w.) passed away and where he is buried. It also houses the graves of the first two Caliphs of Islam, Abu Bakr (r.a.) and Umar (r.a.).
- With regards visiting Madinah and performing the Ziyarah (visiting the grave of the Holy Prophet (s.a.w.)), the Prophet (s.a.w.) said:
“Whoever visits me after my death is like he who had visited me during my life.” [Tabraani]
“Whoever performs his Hajj in Makkah, then comes to Madinah with the sole aim of visiting me in my Masjid, for him shall be written (the rewards of) two accepted Hajj.” [Daylami]
“When a person stands at my grave reciting blessings on me, I hear it; and whoever calls for blessings on me in any other place, his every need in this world and in the hereafter is fulfilled and on the day of Qiyamat I shall be his witness and intercessor.” [Bayhaqi]
- The viewing holes above are aligned to the faces of the inhabitants of the graves. The largest hole on the left directly faces the noble face of the Prophet Muhammad (s.a.w.). The one in the middle is aligned to the face of Abu Bakr (r.a.) and likewise the one on the right is aligned to the face of Umar (r.a.).
The Prophet (s.a.w.) was buried in the house of Aisha (r.a.) in whose house he was staying at the time of his death. The wives of the Prophet (s.a.w.) lived in small, simple huts adjacent to the masjid. Each hut consisted of a room which was approximately 5m x 4m with a small backyard and were made of unbaked bricks of mud with branches of palm tree as a roof covering.
- On the left side of the hut of Aisha (r.a.) was the hut of Sauda (r.a.), the second wife of the Prophet (s.a.w.). The hut of Hafsa (r.a.), another wife of the Prophet (s.a.w.) and the daughter of Umar (r.a.) was on the opposite side. There used to be a very narrow street between their houses, just enough for one person to walk through. Aisha (r.a.) and Hafsa (r.a.) used to converse with each other while sitting in their own huts. Part of the hut of Hafsa (r.a.) was located inside the present Sacred Chamber and part of it is where visitors stand for salutation to the Prophet (s.a.w.).
- In 91 AH Umar bin Abdul Aziz (r.a.) built five cornered walls so that nobody may enter inside the Sacred Chamber. After several plots were uncovered to steal the body of the Prophet (s.a.w.) by digging underneath the graves, the Sultan Nurruddin Zengi had a trench built around the chamber which was filled with molten lead.
Death and burial of the Prophet (s.a.w.)
In Muharram 11 AH the Prophet (s.a.w.) developed a temperature which kept getting higher and he became increasingly ill day by day. He sought permission from his wives to stay in the room of Aisha (r.a.) which they readily acceded to. On Monday, 12 Rabi al-Awwal, he came out with a bandage tied around his head. Abu Bakr (r.a.) was leading the salat and moved backwards but the Prophet (s.a.w.) motioned him to complete the prayer.
- Among the last advice the Prophet (s.a.w.) gave out was the importance of prayer and the just treatment of slaves and servants. In closing he said:
“I leave with you two things. As long as you hold them tightly, you will never go astray; they are the Book of Allah (the Quran) and my sunnah.”
- The Prophet (s.a.w.) grew weaker and eventually passed away on the afternoon of Monday, 12 Rabiul-Awwal, 11 AH (633 CE).
- The companions offered funeral prayers individually, without an Imam. The people said: “Bury him near the pulpit.” Others said, “Bury him in Baqi.” Then Abu Bakr (r.a.) came and said, “I heard the Prophet of Allah (s.a.w.) saying: ‘A Prophet was never buried except at the place where he died.’” Thus , a grave was dug under the bed in the room and whilst they were bathing him they intended to remove his shirt and a voice was heard, “Do not remove the shirt.” He was then bathed with his shirt. [Muwatta Malik]
Death and burial of Abu Bakr (r.a.)
- Caliph Abu Bakr (r.a.) left a will with his daughter Aisha (r.a.) to bury him by the side of the Prophet (s.a.w.). He died in Jamad al-Ukhra in 13 AH at the age of 63, the same age as the Prophet (s.a.w.) at the time of his death. During his fifteen days of illness Umar (r.a.) led the salat. Abu Bakr (r.a.) had been Caliph for around two and a half years.
Death and burial of Umar (r.a.)
- Caliph Umar bin Al-Khattab (r.a.) was stabbed by a Christian slave named Firoz (also known as Abu Lulu) who then committed suicide. Shortly before his death he said to his son, Abdullah: “Go to the mother of the believers, Aisha (r.a.) and say, ‘Umar bin Al-Khattab sends his greetings to you,’ and request her to allow me to be buried with my two companions.” Aisha (r.a.) said, “I had the idea of having this place for myself but today I will give preference to him over myself.” When he returned he said: “She has allowed you (to be buried there).” On that Umar (r.a.) said: “Nothing was more important to me than to be buried in that (sacred) place.” He died on Muharram 1, 24 AH, his tenure as Caliph lasted ten and a half years. Suhaib (r.a.) led his funeral prayer. After the burial of Umar (r.a.) in the Sacred Chamber, Aisha (r.a.) put a partition between the area occupied by the graves and the rest of the room as Umar (r.a.) was not mahram to her.
- There is a spot for a fourth grave in the Sacred Chamber where Isa (a.s.) [Jesus] will eventually be buried. Tirmidhi has mentioned as narrated by Abdullah bin Salam (r.a.), “The characteristics of Prophet Mohammad (s.a.w.) are described in Old Testament and it is also mentioned there that Isa (a.s.) will be buried with him.”
- Abdullah bin Omar (r.a.) has narrated that Prophet Mohammad (s.a.w.) said, “Isa (a.s.) will descend to the earth. He will marry and will have children. In this way he will spend forty five years and finally he will die and will be buried with me. On the Day of Judgement. I, Isa (a.s.), Abu Bakr and Omar will rise from the same site.”
Riadh ul Jannah and mehrab
The area between the sacred chamber and the Pulpit (Minbar) is known as the Riadhulul Jannah i.e. Garden of Paradise. It is presently distinguished by a green carpet and is also referred to as Rawdah.
Riyadhul Jannah:
- Abu Hurairah (r.a.) narrated that the Prophet (s.a.w.) said:
“Between my house and my pulpit lays a garden from the gardens of Paradise, and my pulpit is upon my fountain (Al-Kauthar).” [Bukhari]
- Scholars have interpreted the above narration as follows: The Garden is parallel to a garden above it in Paradise. Or it is in reality a garden of paradise, which will be returned to paradise in the hereafter. Or it is like the gardens of paradise, because the peace and tranquility which is experienced in it when engaged in the remembrance of Allah resembles that of paradise. [Akhbar Madina tur Rasool, Ibn Najjar]
- The original size Is approximately 22 meters in length and 15 meters in width, part of it is in the chamber of the Prophet (s.a.w.).
Mehrab (Prayer niche):
- The Prophet (s.a.w.) prayed for about 16 months facing towards Al-Quds in Jerusalem on his arrival in Madinah. If one was to walk away from the ‘Aisha column’, leaving it towards your back, the fifth column will be in line with the door marked as Bab-e-Jibraeel. This fifth column was the approximate praying spot of the Prophet (s.a.w.) for the above period. It was near to the extreme north boundary of the original mosque.
- After the change in Qiblah, the Prophet (s.a.w.) offered salat near Aisha’s column for a short period while facing towards the Ka’bah. Later he started leading salat at the spot where the Mehrab Nabwi is nowadays. Note that there was no mehrab at this spot during the period of the Prophet (s.a.w.) and the four Caliphs.
- In 91 AH, Umar bin Abdul Aziz made a praying niche in the form of a mehrab. Since then it is called Mehrab Nabwi. If you were to stand in the mehrab for offering salat, your place of sajda will be where Prophet’s (s.a.w.) feet used to be. The Prophet’s (s.a.w.) place of sajda is intentionally covered by the thick wall of the mehrab.
Mimbar (pulpit):
- The Prophet (s.a.w.) used to lean against the trunk of a palm tree when he was tired or exhausted while delivering a sermon. The Ansar humbly suggested to him, “If you approve, we can make a pulpit for you.” The Prophet (s.a.w.) approved it and a pulpit was made. Prophet Muhammad (s.a.w.) sat on this pulpit to make an address. When the Prophet (s.a.w.) started using the new pulpit, the old tree yearned for him like a camel missing its calf. The Prophet (s.a.w.) hugged the trunk until it had calmed down and then ordered that a ditch be dug and the trunk buried decently into it.
- The Prophet (s.a.w.) used to stand on the third rung while delivering his sermons. When Abu Bakr (r.a.) became caliph, he stood on the second rung and Umar bin Khattab (r.a.) stood on the first. Caliph Usman bin Affan did as Umar (r.a.) had done for six years before he returned to the old position of the Prophet. Amir Muawiyyah (r.a.) made a pulpit consisting of nine rungs. The leaders started sitting on the seventh rung. The pulpit has since been kept in this form and the Khateeb has been sitting on the seventh rung since that time.
- The pulpit has been replaced on many occasions throughout the centuries. The present pulpit was put up by Sultan Murad in 998 AH.
Major pillars of Masjid-e-Nabwi
The diagram above is a plan view of the front part of Masjid Nabwi and identifies pillars (ustuwaanah) where a significant event or act occurred (the pillars themselves are not important). Note that the position of these pillars was the same as in the time of the Prophet (s.a.w.).
1. Ustuwaanah Hannanah (the weeping pillar):
This is also called the Ustuwaanah Mukhallaq. This is the most blessed of the pillars for this was the Prophet (s.a.w.)’s place of Salat. On this spot there once used to grow a date palm tree. Before the advent of the mimbar, the Prophet (s.a.w.) used to lean on it while delivering the khutbah (sermon). When the mimbar was made the Prophet (s.a.w.) used it for the khutbah. It so happened when the change took place, such a bitter sound of weeping was heard from the tree that the whole masjid echoed; and those in the masjid started weeping. The Prophet (s.a.w.) then said: “The tree cries because the zikr of Allah was near it, and now that the mimbar is built it has been deprived of this zikr in its immediate vicinity. If I did not place my hand on it, it would have cried thus till the Day of Qiyamat.”. Afterwards the tree dried up and was buried.
2. Ustuwaanah Sareer
'Sareer' means sleeping place. It is reported that the Prophet (s.a.w) used to make i'tikaaf here also, and used to sleep here while in i'tikaaf. A platform of wood used to be put here for him to sleep on.
3. Ustuwaanah Tawbah
Also known as Ustuwaanah Abu Lubabah. Abu Lubabah (r.a.) was one of the famous Sahaba. Before Islam, he had much dealings with the Jews of Banu Qurayzah. When they acted treacherously during the Battle of the Trench and were taken captive he told them that they were to be killed by making a sign across his throat. After having done that he become so grieved at this indiscretion that he could not rest.
He thereupon came to the masjid and at this spot where a date-tree used to stand, he bound himself to the trunk saying: “As long as my repentance is not accepted by Allah, I shall not untie myself from here. And the Prophet (s.a.w.) himself must undo my bonds.” When the Prophet (s.a.w.) heard this he said: “If he had come to me I would have begged forgiveness on his behalf. Now he had acted on his own initiative, I cannot untie him until his repentance has been accepted.”
For many days he remained tied there, except for Salat and the call of nature. At such times his wife and daughter used to untie him and then again tied him to the tree. He remained without food and drink as a result of which his sight and hearing were affected. Then after a few days one morning while the Prophet (s.a.w.) was in tahajjud prayer in the house of Umme Salamah (r.a.), he received the good news that his tawbah had been accepted. The Sahaba (r.a.) conveyed the news to him, and wanted to untie him but he refused, saying: “As long as the Prophet (s.a.w.) does not untie me with his blessed hands, I shall not allow anyone else to do so.” When the Prophet (s.a.w.) entered for Fajr Salat he untied him.
4. Ustuwaanah Aisha (r.a.):
The Prophet (s.a.w.) used to say his prayers here and afterwards moved to the place at Ustuwaanah Hannanah. It is also called the Ustuwaanah Qu'rah. The reason for this is that Aisha (r.a.) reports that the Prophet (s.a.w.) said: "In this masjid is one such spot that if people knew the true blessed nature thereof, they would flock towards it in such in a manner to pray there they would have to cast such lots (i.e. Qu'rah)."
People asked her to point out the exact spot which she refused to do. Later on, at the persistence of Abdullah bin Zubair (r.a.) she pointed to this spot. Hence it is called Ustuwaanah Aisha, because the Hadith is reported by her and the exact spot was shown by her. It is a fact that Abu Bakr and Umar (r.a.) very often used to pray here.
5. Ustuwaanah Ali (r.a.)
Also known as Ustuwaanah Mah’ras or Hars. ‘Hars’ means to watch or protect. This used to be the place where some of the Sahaba (r.a.) used to sit when keeping watch or acting as gatekeepers. Ali (r.a.) used to be the one who mostly acted as such, for which it is often called Ustuwaanah Ali (r.a.). When the Prophet (s.a.w) entered the masjid from the door of Aisha’s (r.a.) room, he passed this spot
6. Ustuwaanah Wufood
‘Wufood’ means delegations. Whenever deputations arrived to meet the Prophet (s.a.w) on behalf of their tribes, they were seated here and here he used to meet them, conversed with them and taught them Islam.
7. Ustuwaanah Jibraeel
This was the usual place where Jibraeel (a.s.) used to enter to visit the Prophet (s.a.w). Today it cannot be seen as it lies inside the sacred chamber of the Prophet (s.a.w).
8. Ustuwaanah Tahajjud
It is reported that this was the spot where late at night a carpet was spread for the Prophet (s.a.w) to perform tahajjud prayer, after all the people had left.
Original praying spot of the Prophet (s.a.w.)
This pillar, the fifth one down from the ‘Aisha’ pillar and in line with Bab-e-Jibraeel is the approximate spot where the Prophet (s.a.w.) led salah in Madinah when the Qiblah was still towards Jerusalem and at the opposite direction of Makkah.
Door of Fatima (r.a.)
This door, on the eastern side of the Roza Mubarak marks the place where the door of the house of Ali (r.a.) and his wife Fatima (r.a.) was located. Fatima (r.a.) was the youngest and most beloved daughter of the Prophet (s.a.w.).
Mehrab-e-Tahajjud
This raised platform, behind the Roza Mubarak and in line with Bab-e-Jibraeel, is the approximate place where the Prophet (s.a.w.) used to spread his prayer mat and perform the Tahajjud salah from time to time.
- Isa bin Abdullah (r.a.) said, “When visitors used to depart at night, the Prophet (s.a.w.) used to spread a mat behind Ali’s (r.a.) hut and used to offer voluntary salat there. One day one person saw him offering voluntary salat at this spot during the month of Ramadhan. This person also started offering voluntary salat at this spot. Another person happened to pass this way and he started his salat also. A third person followed these two persons. By and by a large number of people gathered there. When the Prophet (s.a.w.) saw many people he wrapped up his praying mat and went away. When these people met Prophet (s.a.w.) in the morning, they said, “We were only trying to follow you in offering voluntary salat at night.“ The Prophet (s.a.w.) said, “I was concerned about you very much. My concern was that Allah (swt) may make the offering of night salat during Ramadhan obligatory for you and you may fail to keep up with it.”
House of Abu Bakr (r.a.)
This is the approximate location where one of the houses of Abu Bakr (r.a.) in Madinah existed. The house was adjacent to the western wall of Masjid-e-Nabwi at the time of the Prophet (s.a.w.).
- The main door of the house was in the west wall. Abu Bakr (r.a.) also installed a small door in the eastern wall of the house that opened into Masjid-e-Nabwi for easy access into the masjid. As mentioned in Bukhari, the Prophet (saw) said, “Close all those doors which open into the mosque except the door of the house of Abu Bakr (r.a.).”
- When Caliph Umar (r.a.) expanded Masjid-e-Nabwi, he included Abu Bakr’s (r.a.) house in the extension. He, however, installed a door in the new western wall of the masjid that was in line with the original door of Abu Bakr’s (r.a.) house.
- As a result of this whenever Masjid-e-Nabwi was extended in a western direction, this door was moved westward in line with the original door. This was in obedience to the instruction of the Prophet (s.a.w.).
- During the first Saudi extension, this door was extended out again. It now consists of three doors and the southern most one (the one closest to the Qiblah wall) is in line with the original door of Abu Bakr’s (r.a.) house.
Houses along the Qiblah wall
This area along the present Qiblah wall (with Bab-e-Salam in the background) is where the houses of Jafar (r.a.), Abbas (r.a.), Naufal bin Haris (r.a.), and Ammar bin Yasir (r.a.) were located at the time of the Prophet (s.a.w.).
Ashab-us-Suffah platform
This diagram marks the location, towards the front of the present Masjid-e-Nabwi, of the platform that housed the Ashab us-Suffah (The People of the Bench). The platform was originally on the north wall of the masjid and was moved back when the masjid was extended in 7 AH.
The Ashab us-Suffah were companions of the Prophet (s.a.w.) who, along with the performance of religious duties, were mostly tradesmen or farmers. Some had, however, dedicated their lives exclusively for prayer and spiritual discipline in the close company of the Prophet (s.a.w.).
They neither had wives nor children, and if any were to get married, he would leave the group. Many of them would go to the jungle in the day to collect wood, which would then be sold for money to feed themselves and the other members of the ‘suffah'.
There currently exists a raised platform behind the platform where the Prophet (s.a.w.) performed Tahajjud, it is on the right of those entering from Bab-e-Jibraeel. This platform is commonly mistaken to be the platform of the Ashab us-Suffah, it was actually built by the Turks for the service and custodial personnel of the masjid. This section sits outside the masjid in the time of the Prophet (s.a.w.) so could not have been the suffah.
The precise number of the Ashab us-Suffah is not known, but it is estimated that the suffah could hold up to three hundred people at any one time, and that roughly seventy people made up its’ permanent residents. The initial inhabitants of the suffah were members who had migrated from Makkah and were without any accommodation.
Some of the companions who at one time were members of the Ashab us-Suffah were:
Abu Huraira (r.a.)
Abu Dhar al-Ghifari (r.a.)
Ka’ab ibn Malik (r.a.)
Salman al-Farsi (r.a.)
Hanzalah bin Abi Amr (r.a.)
Huzaifah bin Yaman (r.a.)
Abdullah bin Mas’ood (r.a.)
Suhaib bin Sanan Roomi (r.a.)
Bilal bin Ribah (r.a.)
- The Ashab us-Suffah passed their lives in the service of the Prophet (s.a.w.). In the morning they would listen to his words of wisdom and at night, after sleeping for a while, they would spend the rest of the time in prayer. Because of their devotion and prayer, many of the Ashab us-Suffah were very poor and unable to afford clothing. Abu Huraira (r.a.) said, “I saw seventy of Ashab-us-Suffah in such a condition that none of them had complete dress for himself. Each one of them had one sheet that he tied up with his neck. Some of them had their sheets reach near their ankles but others’ sheets reached just below their knees. Each of them used to hold the partition of his sheet with his hand lest his body is exposed”.
- Most of the companions went for two days in succession without food, so much that when the Prophet (s.a.w.) came into the masjid to lead the congregational prayers, they would fall down due to weakness. Food given in charity to the Prophet (s.a.w.) was given to them, and when the Prophet (s.a.w.) was offered food as a present, he would invite them to share it.
Often, the Prophet (s.a.w.) would ask one of his other companions to take some of the Ashab us-Suffah for supper, and to entertain them as best they could. Sa`d ibn 'Ubada (r.a.) sometimes entertained as many as eighty men at once.
Uqbah ibn-e- Amir (r.a.) has said:
“Rasulullah (s.a.w.) came to us while we were sitting on the ‘Suffah’ and asked if any one of us would like to go to the market of ‘Buthan’ or ‘Aqiq’ and fetch from there two she-camels of the finest breed without committing any sin or severing a tie of kinship. We replied that everyone of us would love to do so. Rasulullah (s.a.w.) then said that going to the masjid (mosque) and reciting or teaching two ayaat are more precious than two she-camels, three ayaat are more precious than three she-camels, and that similarly reciting or teaching of four ‘ayat’ is better than four she-camels and an equal number of camels.” [Muslim]
Doors on eastern side
This is a view of the eastern wall of Masjid-e-Nabwi showing current prominent doors, some of which were used at the time of the Prophet (s.a.w.).
1. Bab-e-Baqi (Door of Baqi)
This door was installed in 1408 AH and is exactly opposite to Bab-e-Salaam which is on the western side. This door is to facilitate the flow of people leaving the masjid after giving salutation to the Prophet (s.a.w.) and his two companions.
2. Funeral place
The Prophet (s.a.w.) used to lead Salat-ul-Janaza at this site and the Sahaba continued this tradition. Abu Saeed Khudri (r.a.) described how and when this place was used for funeral services:
“In the very beginning we used to inform the Prophet (s.a.w.) when someone was near death. The Prophet (s.a.w.) used to visit the ailing person and made supplication for his forgiveness. Many times the Prophet (s.a.w) stayed there till the completion of the funeral services. In this way the Prophet (s.a.w.) had to wait there for a very long time at each such occasion. We, therefore, decided to take the body of the deceased person near the Hujrat (houses of the wives of the Prophet) so that the Prophet (s.a.w.) can lead the salat more easily. The Prophet (s.a.w.) started offering Salat-ul-Janaza in the area described above.”
The Turks built an enclosure around the funeral courtyard which used to be open to worshippers. Recently however, it is used as a storage space for materials needed in Masjid-e-Nabwi.
3. Bab-e-Jibraeel (Door of Jibraeel)
This door is also called Bab-un-Nabi since the Prophet (s.a.w.) used to enter the masjid through this door.
Jibraeel (a.s.) came to the Prophet (s.a.w.) after the battle of Ahzab (the battle of the Confederates and also known as the battle of the Trench), and talked to the Prophet (s.a.w.) at the door step of Bab-e-Jibraeel. It is mentioned in Bukhari as narrated by Aisha (r.a.), ‘After the battle of Ahzab, the Prophet (s.a.w.) disarmed himself and took a bath. In the meanwhile, Jibraeel (a.s.) came riding a pony and talked to the Prophet (s.a.w.) near the door step of of Bab-e-Jibraeel. Jibraeel (a.s.) said to the Prophet (s.a.w.), “You have put away your arms but we (the angels) are still in battle uniforms. So you should come with us to attack the tribe of Banu Qurayza.’ Aisha (r.a.) added, ‘I was looking at Jibraeel (a.s.) through the cracks in the door of my hut. Jibraeel (a.s.) was covered with dust.’
4. Bab-un-Nisa (Door of the Women)
Umar (r.a.) expanded the masjid during 17 AH. He built this door at the end of eastern wall of the mosque. Women used to enter the masjid from this door and offered their salat in the last rows and thus were able to avoid contact with men. Abu Dawud mentioned that Umar (r.a.) said, “We should let the ladies use this door exclusively.”
House of Abu Ayyub Ansari (r.a.)
This is the approximate spot where existed the house of Abu Ayyub Ansari (r.a.). This is where the Prophet (s.a.w.) initially sstayed for several months on his migration to Madinah, while Masjid-e-Nabwi and the adjoining rooms for his wives were being built.
- When the Prophet (s.a.w.) entered Madinah he told the people to allow his camel to go her own way for “she is guided by Allah.” All of the Muslims desired that he would lodge with them. Finally the she-camel knelt, but the Prophet (s.a.w.) did not dismount. The animal rose to its feet again, ambled ahead for some distance, and then turned back and knelt in the same place it had before. Masjid-e-Nabwi was erected on this very spot.
- Adjacent to the spot where the camel knelt was the house of Abu Ayyub Ansari (r.a.) who hurried to lift the saddle from the camel and took it to his home. The Prophet (s.a.w.) remarked humorously, “A man must follow his saddle,” and went along with Abu Ayyub. Asad bin Zurara (r.a.) took hold of the halter, so he was allowed to take care of the camel.
- According to other reports, lots were cast and was drawn in the favour of Abu Ayyub Ansari (r.a.).
- The house of Abu Ayyub Ansari was double-storied. When it was settled that the Prophet (s.a.w.) would stay at this place, he offered the Prophet (s.a.w.) to stay on the upper storey but the Prophet could not agree to this proposal, as he felt that people frequently coming to meet him would disturb his (Abu Ayyub’s) family. Thus the ground floor was made vacant for the Prophet (s.a.w.). Abu Ayyub (r.a.) sent meals to him twice a day and whatever he left uneaten was shared by Abu Ayyub and his wife. He would look at the marks of the Prophet’s (s.a.w.) fingers on the food and place his own fingers at the same spots as a source of blessing.
Although the Holy Prophet (s.a.w.) had stayed at the ground floor according to his own wish, it was quite unbearable for Abu Ayyub (r.a.) and his wife that they should live upstairs while the Prophet (s.a.w.) was downstairs. They were much disturbed to think that in this way they were showing disrespect to the Prophet (s.a.w.). One night they could not sleep and passed the whole night sitting in a corner of the roof. In the morning Abu Ayyub (r.a.) came to the Prophet (s.a.w.) and said, “O Prophet of Allah, we could not sleep at night but passed the whole night sitting in a corner of the roof.” When the Prophet asked the cause, he replied, “Our parents may be sacrificed on you, we always remain thinking that we are committing disrespect to you. Last night this feeling grew to the utmost and we could not sleep.” After this he requested, “O Prophet of Allah, have mercy upon us and kindly shift upstairs. We are your slave and shall remain satisfied under your feet.” The Prophet (s.a.w.) granted his request and moved upstairs while Abu Ayyub and his wife moved to the ground floor.
- Abu Ayyub Ansari’s (r.a.) full name was Khalid ibn Zayd ibn Kulayb. His grave lies in Istanbul where he was honoured with martyrdom during the siege of Constantinople in the caliphate of Muawiyah (r.a.) in 48 AH.
Garden of Abu Talha (r.a.)
The highlighted area, which is in the rear of Masjid-e-Nabwi is the approximate spot where existed a garden at the time of the Prophet (s.a.w.) that was owned by Abu Talha (r.a.). The Prophet (s.a.w.) often visited this garden and drank the water from its well.
- Anas (r.a.) says, ‘Abu Talha owned the best gardens in Madinah, and they were more numerous than those of any other Ansari. One of his gardens was known by the name of Bir Ha, and this was his most favourite resort. It was close to the Prophet’s Masjid and the water of its well was sweet and abundant. When Allah (swt) revealed the verse of the Holy Quran:
“You will not attain unto piety until you spend of that which Ye love.” [3: 92]
Abu Talha (r.a.) presented himself to the Prophet (s.a.w) and opened his heart, “O, Prophet of Allah! I love Bir Ha very much. As Allah wants us to spend precisely that which we love, I make over that garden to be spent in the path of Allah as you please.”
The Prophet (s.a.w.) was very much pleased, and remarked: “What a fine present (to Allah)! I think it would be best utilized if you distribute it among your own heirs.” Abu Talha (r.a.) went and acted upon the Prophet’s advice.