Masjid an-Nabawi History and Architecture

Masjid an-Nabawi History and Architecture

Key Original/Ancient Elements:

1. Location of the Prophet’s House & Original Mosque Layout
   • The first mosque was a simple, mud-brick structure with a rectangular layout (about 35 x 30 meters).
   • The qibla wall (originally facing Jerusalem, later changed to Mecca) and the suffah (a shaded platform for poor Companions) were part of the earliest structure.
2. The Prophet’s Rawdah (Garden) & Grave
   • The area known as Ar-Rawdah al-Mutahharah (“The Purified Garden”) between the Prophet’s house (where he was buried) and his pulpit (minbar) is part of the original mosque.
   • The graves of Prophet Muhammad (ﷺ), Abu Bakr (رضي الله عنه), and Umar (رضي الله عنه) are in the original location of Aisha’s (رضي الله عنها) house, adjacent to the first mosque.
3. Original Mihrab & Minbar Area
   • While the current mihrab (prayer niche) is a later Ottoman addition, the original prayer direction and the spot where the Prophet (ﷺ) led prayers remain.
   • The minbar (pulpit) was introduced later (around 629 CE) but marks the same location where the Prophet (ﷺ) delivered sermons.

Later Expansions & Preservation:

• The mosque was expanded by Caliph Umar (رضي الله عنه), Uthman (رضي الله عنه), the Umayyads, Abbasids, Mamluks, Ottomans, and finally the Saudi era.
• The Green Dome (over the Prophet’s grave) was built in the 13th century (Mamluk era).

The Mamluk Sultanate (1250–1517 CE) contributed significantly to the architecture of Masjid an-Nabawi, particularly during the reign of Sultan Qaitbay (1468–1496 CE). One of the most notable Mamluk-era structures is the western wall of the Rawdah (the Prophet’s tomb chamber), which still stands today as part of the sacred enclosure.

1. Original Land Purchase for Masjid al-Nabawi

• The land where Masjid al-Nabawi was built belonged to two orphan brothers, Sahl and Suhayl, under the guardianship of Mu‘adh ibn ‘Afra’ (not As‘ad ibn Zurarah).
• Prophet Muhammad (ﷺ) insisted on paying for it, and the price was agreed upon (some reports say 10 dinars).
• The land was used for drying dates and had some old graves, which were later cleared.

2. As‘ad ibn Zurarah’s Role

• As‘ad ibn Zurarah (رضي الله عنه) was one of the early Ansar (Helpers) of Medina and a close companion of the Prophet (ﷺ).
• He was not directly involved in the sale of the Masjid’s land, but he played a key role in the early Muslim community in Medina.
• Some narrations suggest that after the mosque was built, additional land was acquired nearby to expand the mosque or build houses for the Prophet’s wives. However, there is no strong evidence that As‘ad ibn Zurarah sold such land.

3. Expansion and Rooms for the Prophet’s Wives

• Over time, the Prophet (ﷺ) built small adjoining rooms (hujurat) for his wives next to the mosque.
• Some of these expansions may have involved purchasing adjacent land, but the primary sale linked to the mosque’s foundation was with Sahl and Suhayl.

Masjid al-Nabawi took approximately seven months to complete. Here’s a detailed breakdown of the building process and timeline:

Construction Timeline & Key Details

1. Land Purchase & Preparation
   • The Prophet (ﷺ) bought the land from Sahl and Suhayl (two orphan brothers) for 10 dinars (some say it was paid by Abu Bakr رضي الله عنه).
   • The site was originally a date-drying yard with some old graves of polytheists, which were exhumed and cleaned.
2. Start of Construction (After Hijrah – 622 CE)
   • The Prophet (ﷺ) himself participated in the construction alongside his companions (Sahaba).
   • The foundation was laid with stones, and walls were built with mud bricks.
   • The roof was made of palm trunks and branches, covered with clay and leaves.
3. Structure & Dimensions
   • Length: ~35 meters (115 ft)
   • Width: ~30 meters (98 ft)
   • Height of Walls: ~2 meters (7 ft)
   • Columns (pillars): Made of palm tree trunks
   • Prayer Direction (Qibla): Initially facing Bayt al-Maqdis (Jerusalem) before changing to the Kaaba (2 years later).
4. Completion Time
   • The mosque was completed in around 7 months (some sources say less, but most agree it took several months).
   • The adjoining rooms (Hujurat) for the Prophet’s wives were built later in phases.

Key Features of the Original Masjid al-Nabawi

• Suffah Platform: A shaded area for poor Companions (Ahl al-Suffah) to stay.
• Minbar (Pulpit): A simple three-step platform made of wood for the Prophet (ﷺ) to deliver sermons.
• Open Courtyard: No carpets; the floor was covered with sand and gravel.

The original Masjid al-Nabawi, built by the Prophet Muhammad (ﷺ) and his companions in 622 CE (1 AH), had the following structural features based on authentic historical accounts:

1. Height & Structure

• The walls were approximately 3 meters (10 cubits) high—modest in height, reflecting the simplicity of early Islamic architecture.
• The foundation (base) was dug and reinforced with stones and rocks for stability.
• The upper walls were constructed with sun-dried clay bricks (mud bricks).

2. Roof & Pillars

• The front section (southern side, initial qibla towards Jerusalem) had a covered area (suffah) supported by palm tree trunks as pillars.
• The roof was made of palm branches and leaves, providing shade but not fully sealed, allowing some sunlight and rain to filter through.
• The floor was initially bare ground, sometimes covered with gravel or sand.

3. Open Courtyard & Suffah

• A large portion of the mosque was an open courtyard (no roof), allowing natural ventilation.
• The Suffah (a shaded platform) was where poor and homeless Companions (Ahl al-Suffah) stayed, including prominent figures like Abu Huraira (رضي الله عنه).

4. Simple Minbar & Mihrab

• The first minbar (pulpit) was a simple three-step wooden platform—later replaced with a more structured one.
• There was no decorated mihrab initially; the Prophet (ﷺ) marked his prayer spot.

5. Expansion & Modifications

• After the qibla changed to Makkah (2 AH / 624 CE), adjustments were made to the structure.
• Caliph Umar (رضي الله عنه) and later Uthman (رضي الله عنه) expanded the mosque, raising walls and replacing palm pillars with stone.

Significance of the Simplicity

• The humble design reflected the Prophet’s (ﷺ) emphasis on sincerity over luxury.
• Despite its simplicity, it became the center of Islamic governance, education, and worship.

an important historical event related to the expansion of Masjid al-Nabawi and the construction of the hujurat (dwellings) for the Prophet’s wives, particularly Aisha (رضي الله عنها) and Sawda (رضي الله عنها). Let’s clarify the details based on authentic Islamic sources:

1. Who Was Hartha bin Nu’man al-Khazraji?

• Hartha bin Nu’man al-Khazraji (رضي الله عنه) was a prominent Ansari (Medinan) companion from the Khazraj tribe.
• He was among the early supporters of the Prophet (ﷺ) and played a role in providing land for the expansion of the mosque and the Prophet’s family quarters.

2. Did He Sell Land for the Hujurat?

• Yes, historical sources (such as Ibn Sa’d’s Tabaqat al-Kubra and al-Samhudi’s Wafa al-Wafa) mention that Hartha bin Nu’man gifted or sold a plot of land adjacent to the mosque to the Prophet (ﷺ) for the construction of chambers (hujurat) for his wives.
• Aisha (رضي الله عنها) and Sawda (رضي الله عنها) were among the first to reside in these dwellings.
• Some accounts suggest Hartha willingly donated the land out of love for the Prophet (ﷺ), while others indicate it was a fair purchase.

3. Location of the Hujurat

• The hujurat were simple, small rooms built of mud bricks and palm wood, adjacent to the eastern and northern walls of Masjid al-Nabawi.
• Aisha’s chamber (رضي الله عنها) was particularly significant because the Prophet (ﷺ) was buried there after his passing, and later Abu Bakr and Umar (رضي الله عنهم) were buried beside him.

4. Significance of This Event

• This expansion highlights the growing Muslim community in Medina and the need for more space.
• It also reflects the generosity of the Ansar, who frequently supported the Prophet (ﷺ) with their wealth and property.

5. Was This the Only Land Purchase for Expansion?

• No, over time, other companions also donated or sold land to expand the mosque, especially during the caliphates of Umar, Uthman, and later rulers.
• The original mosque was very simple, but as Islam spread, it underwent multiple expansions.

Conclusion

• Hartha bin Nu’man al-Khazraji (رضي الله عنه) played a key role in providing land for the hujurat of the Prophet’s wives, particularly Aisha and Sawda (رضي الله عنهن).
• This act demonstrated the deep loyalty of the Ansar and the practical needs of the growing Muslim community in Medina.

The Incident of Qibla Change: Jibreel’s (عليه السلام) Revelation of Masjid al-Haram to the Prophet (ﷺ)

After the Hijrah to Medina, the Muslims initially prayed facing Bayt al-Maqdis (Jerusalem) for about 16-17 months, following earlier revelations. However, the Prophet (ﷺ) longed to face the Kaaba in Masjid al-Haram, as it was the original Qibla of Ibrahim (عليه السلام).

1. The Divine Command to Change the Qibla

Allah revealed the change in the Quran:

“We have certainly seen the turning of your face, [O Muhammad], toward the heaven, and We will surely turn you to a Qibla with which you will be pleased. So turn your face toward al-Masjid al-Haram…”
(Surah Al-Baqarah 2:144)

2. How Did the Prophet (ﷺ) Determine the Exact Direction?

• While leading Dhuhr or Asr prayer in Masjid al-Qiblatayn (Mosque of the Two Qiblas), the Prophet (ﷺ) received revelation mid-prayer.
• Jibreel (عليه السلام) appeared and projected an image of the Kaaba between heaven and earth, allowing the Prophet (ﷺ) to see its exact direction.
• The Prophet (ﷺ) immediately turned 180 degrees while still in prayer, and the Sahabah followed him without breaking their prayer.

3. The Significance of Masjid al-Qiblatayn

• This incident occurred in the Banu Salamah area of Medina, where Masjid al-Qiblatayn now stands.
• The mosque has two mihrabs (prayer niches):
  • One marking the old Qibla (Jerusalem)
  • The other marking the new Qibla (Mecca)

4. Why Was the Qibla Changed?

• To distinguish Islam from Judaism (since the Jews of Medina criticized Muslims for not having their own Qibla).
• To revive the legacy of Ibrahim (عليه السلام), who built the Kaaba as a monotheistic sanctuary.
• As a test of faith—those with weak iman hesitated, while true believers followed instantly.

5. Confirmation in the Quran

Allah affirmed the change, saying:

“The foolish among the people will say, ‘What has turned them away from their Qibla, which they used to face?’ Say, ‘To Allah belongs the east and the west. He guides whom He wills to a straight path.'”
(Surah Al-Baqarah 2:142)

When the Qibla direction was changed from Jerusalem to the Kaaba in Mecca (Masjid al-Haram), the Prophet (ﷺ) and the Sahaba adjusted the structure of Masjid al-Nabawi accordingly. Here’s how they modified it:

1. Building a New Wall for the New Qibla

• The original qibla wall (facing Jerusalem) was now at the back of the prayer space.
• A new wall was constructed on the southern side, now facing Mecca.
• The mosque’s layout shifted from a north-south orientation to a south-north alignment.

2. Expansion with Three Rows of Palm-Trunk Pillars

• The prayer area was extended, supported by three rows of palm tree trunks acting as pillars.
• These palm trunks were unprocessed, maintaining the mosque’s humble, natural design.
• The roof covering was made of palm branches and leaves, providing shade but not fully sealed (allowing some sunlight and air to pass through).

3. Open Courtyard & Suffah Platform

• The rest of the mosque remained an open courtyard (no roof), allowing space for large congregations.
• The Suffah (a shaded platform for poor Companions) was retained, likely near the new qibla side.

4. Mihrab & Minbar Adjustments

• Initially, there was no mihrab (prayer niche)—the Prophet (ﷺ) simply marked his spot.
• The minbar (pulpit) remained a simple three-step wooden platform.

5. Why Palm Trunks & Branches?

• Locally available materials (Medina had abundant palm trees).
• Symbolized simplicity—Islam’s focus on spirituality over luxury.
• Flexible for future expansions (later caliphs replaced them with stone).

the caliphate of Uthman ibn Affan (رضي الله عنه) (23–35 AH / 644–656 CE), Masjid al-Nabawi underwent significant renovations, including the reinforcement of its structural pillars. Here’s what happened:

Uthman’s Renovation of the Pillars

1. Replacement of Palm Trunks with Stone
   • The original palm trunk pillars (used since the Prophet’s time) were replaced with stronger stone columns.
   • This was done because the old wooden pillars had deteriorated over time (~12 years since the Prophet’s passing).
2. Strengthening with Molten Metal
   • To make the new stone pillars even more durable, Uthman ordered them to be filled with molten lead (رصاص) and copper (نحاس).
   • This technique:
     • Prevented erosion and termite damage (unlike wood).
     • Added structural stability for the expanding mosque.
3. Expansion of the Mosque
   • Uthman expanded the mosque’s area significantly, nearly doubling its size.
   • The walls were rebuilt with carved stones and plaster instead of mud bricks.
   • The roof was raised and reinforced.

Why Did Uthman Make These Changes?

• Increased Muslim population required a larger, sturdier mosque.
• Permanent construction was needed to replace the aging palm-based structure.
• Preservation of the sacred site for future generations.

Historical Sources

• Al-Samhudi’s Wafa al-Wafa and Ibn Zabala’s Akhbar al-Madina mention Uthman’s use of lead and copper in the pillars.
• Caliph Uthman’s renovation set a precedent—later rulers (like Al-Walid I) further upgraded the mosque with marble and mosaics.

historical Islamic sources, Caliph Umar ibn al-Khattab (رضي الله عنه) rebuilt the Hujra (chamber) of Aisha (رضي الله عنها) after the Prophet’s (ﷺ) death to strengthen and preserve the sacred burial site. Here are the key details:

1. Why Did Umar Rebuild Aisha’s Hujra?

• After the Prophet (ﷺ) was buried in Aisha’s chamber (which was originally made of mud bricks and palm wood), the structure remained simple.
• During Umar’s caliphate (634–644 CE), the growing Muslim community required better preservation of the sacred site.
• Umar reinforced the Hujra with stone (حجارة) to:
  • Protect the graves of the Prophet (ﷺ), Abu Bakr (رضي الله عنه), and later Umar himself.
  • Prevent erosion from weather and time.
  • Mark the sanctity of the burial site without extravagant decoration (maintaining Islamic simplicity).

2. How Was the Hujra Reconstructed?

• The new walls were built with carved stones instead of mud bricks.
• The roof remained simple, likely still using wooden beams and palm coverings.
• No dome or lavish adornments were added—this came much later (first under the Umayyad Caliph Al-Walid I in 88 AH / 707 CE).

3. Historical Sources Confirming Umar’s Renovation

• Ibn Sa’d’s Tabaqat al-Kubra mentions that Umar modified the structure to honor the burial site.
• Al-Samhudi’s Wafa al-Wafa notes that early caliphs maintained the Hujra’s sanctity with modest improvements.

4. Later Expansions of the Hujra

• Uthman (رضي الله عنه) did not alter the Hujra, focusing instead on the mosque’s pillars and walls.
• The Umayyad Caliph Al-Walid I later demolished and rebuilt the Hujra with a dome (early 8th century).
• The Ottomans (16th century) decorated it with the famous green dome, which still stands today.

After the passing of Aisha (رضي الله عنها) in 58 AH (678 CE), her chamber (Hujrah) — which housed the graves of the Prophet Muhammad (ﷺ), Abu Bakr al-Siddiq (رضي الله عنه), and Umar ibn al-Khattab (رضي الله عنه) — remained untouched for decades. No one entered or altered it until the reign of Umar ibn Abd al-Aziz (رضي الله عنه) (99–101 AH / 717–720 CE), when the mosque required expansion. Here’s what happened:

1. Why Was the Hujrah Left Untouched After Aisha’s Death?

• The Hujrah was considered a sacred space, and the early Muslims feared disturbing the burial site.
• The Rightly Guided Caliphs (Khulafa Rashidun) and the Umayyads before Umar ibn Abd al-Aziz avoided expanding into it out of respect.
• The mosque had been expanded around the Hujrah, but the chamber itself remained unchanged.

2. Umar ibn Abd al-Aziz’s Expansion (88–91 AH / 707–712 CE)

• When the Muslim population grew significantly, Al-Walid ibn Abd al-Malik (Umayyad Caliph) ordered a major expansion of Masjid al-Nabawi.
• Umar ibn Abd al-Aziz (then the governor of Medina) supervised the project.
• To incorporate the Hujrah into the mosque, they had to:
  1. Demolish the old mud-brick walls of Aisha’s chamber.
  2. Rebuild a new pentagonal wall (to distinguish it from the mosque’s rectangular shape).
  3. Add the first dome over the Hujrah (made of wood and clay, not yet green).
  4. Prevent people from entering the burial area—only the outer structure was modified.

3. Was the Burial Site Itself Disturbed?

• No. The graves were not excavated or moved.
• The renovation only involved rebuilding the external walls to accommodate the mosque’s expansion.
• Islamic tradition strictly forbids disturbing graves, especially those of the Prophet and his companions.

4. Historical Sources

• Al-Samhudi’s Wafa al-Wafa confirms that the Hujrah was incorporated into the mosque during Umar ibn Abd al-Aziz’s time.
• Ibn Kathir mentions that the Umayyads were careful to treat the site with reverence.

5. Later Changes (Green Dome, Ottoman Era, etc.)

• The famous green dome was added much later (15th century).
• The Ottomans (16th century) further decorated the structure.
• Today, the Saudi government preserves the Hujrah without allowing public access.

After the passing of Aisha (رضي الله عنها), all the Hujurat (dwellings of the Prophet’s wives) adjacent to Masjid al-Nabawi were gradually demolished over time—except for Aisha’s chamber, which housed the graves of the Prophet Muhammad (ﷺ), Abu Bakr (رضي الله عنه), and Umar (رضي الله عنه). Here’s the full historical account:

1. The Fate of the Hujurat After the Prophet’s Death

• The Hujurat were small, simple rooms made of mud bricks and palm wood, built for the Prophet’s wives next to the mosque.
• Over time, as the Muslim community grew and the mosque expanded, most of these chambers were demolished to make space.
• Only Aisha’s Hujrah remained because it contained the sacred graves.

2. Why Was Aisha’s Hujrah Preserved?

• The Prophet (ﷺ) was buried in Aisha’s room after his passing (11 AH / 632 CE).
• Later, Abu Bakr (رضي الله عنه) (d. 13 AH) and Umar (رضي الله عنه) (d. 23 AH) were buried beside him.
• Due to its sacred status, no one dared to demolish it, even during mosque expansions.

3. Key Historical Moments in the Hujrah’s Preservation

a) During Umar ibn al-Khattab’s Caliphate (رضي الله عنه)

• Umar reinforced Aisha’s Hujrah with stone but kept its original structure intact.
• He did not allow any expansion into it.

b) During Uthman ibn Affan’s Caliphate (رضي الله عنه)

• Uthman expanded the mosque but avoided touching the Hujrah.

c) During Umar ibn Abd al-Aziz’s Expansion (88–91 AH / 707–712 CE)

• When the Umayyad caliph Al-Walid I ordered a major mosque expansion, the Hujrah was incorporated into the mosque.
• Its walls were rebuilt with stone, and a wooden dome was added (later replaced with the famous Green Dome in the Ottoman era).
• The graves themselves were not disturbed.

4. What Happened to the Other Hujurat?

• The dwellings of Sawda, Hafsa, Zaynab, and other wives (رضي الله عنهن) were gradually removed to expand the mosque.
• By the time of the Umayyad and Abbasid expansions, no trace of them remained—only Aisha’s Hujrah survived.

5. Modern Status of the Hujrah

• Today, the Green Dome (built by the Ottomans) marks the location of Aisha’s Hujrah.
• The Saudi government has preserved it as part of the mosque but does not allow public entry to maintain its sanctity.
• It is surrounded by a golden grill (known as the Muwajaha Sharifa) to prevent crowding near the graves.

 during the reign of Umar ibn Abd al-Aziz (as governor of Medina under Caliph Al-Walid I, 88–91 AH / 707–712 CE), Masjid al-Nabawi underwent a major expansion, including significant architectural changes such as the addition of four minarets and the reorganization of its eastern side. Here are the key details:

1. The Expansion Under Umar ibn Abd al-Aziz

• Reason for Expansion: The Muslim population had grown, and the old structure was too small.
• Al-Walid I (Umayyad Caliph) ordered the expansion, and Umar ibn Abd al-Aziz (as governor) supervised the project.
• The mosque was enlarged significantly, incorporating new architectural elements.

2. Key Changes Made

A) Eastern Side Expansion

• The eastern side (toward the current Bab al-Salam area) was expanded to create more prayer space.
• The Hujrah of Aisha (رضي الله عنها) (where the Prophet (ﷺ) is buried) was incorporated into the mosque but preserved with a new stone structure.

B) Addition of Four Minarets

• First Minarets in Islamic History: Umar ibn Abd al-Aziz introduced four minarets, one at each corner of the mosque.
  • Purpose: To mark the mosque’s boundaries and serve as a visual landmark.
  • Design: These early minarets were likely simple square towers, unlike the ornate Ottoman-style minarets seen today.
• This set a precedent for future mosque architecture across the Muslim world.

C) Other Upgrades

• Stone & Marble: Replaced mud-brick walls with carved stone and marble.
• Dome Over the Hujrah: The first dome (wooden) was built over the Prophet’s burial chamber.
• Mosaics & Decorations: Byzantine artisans were brought in to add gold mosaics and intricate designs, a novelty at the time.

3. Why Was This Expansion Significant?

• First Major Architectural Upgrade: Transitioned from a humble structure to a grand Islamic architectural landmark.
• Introduced Minarets: Became a standard feature in mosques worldwide.
• Preserved the Sacred Hujrah: While expanding, the burial site was respected and integrated without disturbance.

4. Historical Sources

• Al-Samhudi’s Wafa al-Wafa documents these changes.
• Ibn Battuta later described the mosque’s Umayyad-era splendor in his travels.

5. Legacy of Umar ibn Abd al-Aziz’s Renovation

• His expansion set the foundation for all future renovations, including those by the Ottomans and Saudis.
• The four-minaret design influenced later great mosques, such as the Umayyad Mosque in Damascus

During the major expansion of Masjid al-Nabawi under Umar ibn Abd al-Aziz (88–91 AH/707–712 CE), the mihrab (prayer niche) was renovated as part of the mosque’s architectural enhancements. Here are the key details about this development:

Renovation of the Mihrab During Umar ibn Abd al-Aziz’s Era

1. Introduction of a Structured Mihrab
   • The original mosque built by the Prophet (ﷺ) did not have a concave mihrab; the Prophet simply marked his prayer spot.
   • Umar ibn Abd al-Aziz installed a proper indented mihrab (similar to those in other Umayyad mosques) to clearly indicate the qibla direction.
   • This design was influenced by Byzantine and Syrian architectural styles, as artisans from Damascus contributed to the renovation.
2. Decoration and Materials
   • The new mihrab was adorned with marble, mosaics, and gold leaf, reflecting the grandeur of Umayyad architecture.
   • It was designed to align perfectly with the Kaaba in Mecca, ensuring accurate prayer direction.
3. Historical Significance
   • This was one of the earliest permanent mihrabs in Islamic history, setting a standard for future mosques.
   • The renovation was part of a broader effort to monumentalize Islamic sacred spaces while maintaining functionality.
4. Connection to the Prophet’s Original Prayer Spot
   • The mihrab was placed near where the Prophet (ﷺ) led prayers, preserving the spiritual significance of the location.
   • Later caliphs and builders retained this alignment in all subsequent expansions.

 The original boundaries of the Prophet’s Mosque (Masjid al-Nabawi)—as first built by the Prophet Muhammad (ﷺ) in 1 AH (622 CE)—are preserved and marked by six iconic pillars (ustuwaanah) within the current mosque. These pillars hold immense historical and spiritual significance, as they trace the exact layout of the earliest mosque. Here’s what you need to know:

1. The Six Historic Pillars (Ustuwaanah)

These pillars mark key locations from the Prophet’s original mosque, which was ~35m x 30m with a simple structure of palm trunks, mud bricks, and a palm-leaf roof. Though the original palm trunks were later replaced with stone, their positions remain unchanged. The most famous are:

1. Ustuwaanah Aisha (رضي الله عنها)
   • Where the Prophet (ﷺ) often prayed tahajjud.
   • Called “Aisha’s Pillar” because she narrated that this was his favored spot for voluntary prayers.
2. Ustuwaanah Sareer (Pillar of the Bed)
   • Where a palm-trunk bench (sareer) stood for the Prophet (ﷺ) to rest.
3. Ustuwaanah At-Taubah (Repentance Pillar)
   • Linked to the story of Abu Lubabah (رضي الله عنه), who tied himself here in repentance until the Quran accepted his regret.
4. Ustuwaanah Al-Wufood (Delegations Pillar)
   • Where tribal delegations met the Prophet (ﷺ).
5. Ustuwaanah Al-Hars (Guardianship Pillar)
   • Associated with the Prophet’s guards (huffaz).
6. Ustuwaanah Al-Mukhallaqah (Perfumed Pillar)
   • Where the Prophet (ﷺ) leaned while delivering sermons before the minbar was built.

2. How Were These Pillars Preserved?

• Original Material: The pillars were initially palm trunks holding up the roof.
• Uthman’s Renovation (24–35 AH): Replaced palm trunks with stone pillars filled with molten lead/copper for durability.
• Umayyad & Abbasid Expansions: Despite mosque expansions, the positions of these pillars were meticulously preserved as sacred markers.
• Ottoman & Saudi Eras: The pillars were clad in marble, but their locations remain untouched since the Prophet’s time.

3. Why Are These Pillars Significant?

• Physical Connection to the Prophet (ﷺ): They mark where he prayed, preached, and interacted with companions.
• Scholarly Consensus: Historians like Al-Samhudi (Wafa al-Wafa) confirm these pillars’ authenticity.
• Spiritual Value: Many Muslims pray near them to emulate the Prophet’s actions.

Mamluk Contributions to Masjid an-Nabawi:

1. Reconstruction of the Prophet’s Tomb Chamber (15th Century)
   • The original mud-brick walls around the Prophet’s (ﷺ) grave had deteriorated over time.
   • Sultan Qaitbay ordered the reconstruction of the walls surrounding the Rawdah using finely carved stone.
   • This Mamluk-era wall forms the inner enclosure of the Hujrah (burial chamber) and includes intricate geometric and floral patterns in typical Mamluk architectural style.
2. The Green Dome (First Built by the Mamluks)
   • Although the dome over the Prophet’s (ﷺ) grave was later renovated by the Ottomans, the first known dome was commissioned by Sultan Qalawun (13th century) and later rebuilt by Sultan Qaitbay.
   • The dome was originally made of wood and painted white, blue, and later green (hence the name).
3. Decorative Additions & Restoration
   • The Mamluks added calligraphic inscriptions and marble mosaics to the walls.
   • They also reinforced the qibla wall and improved the mosque’s structural integrity.

Is the Mamluk Wall Still Visible Today?

• Yes! The stone walls built by Sultan Qaitbay still form part of the inner enclosure of the Prophet’s (ﷺ) tomb.
• However, due to later expansions (especially by the Ottomans and Saudis), much of the original Mamluk exterior is now covered by newer structures.

The first minaret of Masjid an-Nabawi was indeed constructed during the reign of the Mamluk Sultan Al-Mansur Qalawun (r. 1279–1290 CE).

Details About Qalawun’s Minaret:

1. When & Why Was It Built?
   • Before Qalawun’s reign, the mosque had no minarets—the original 7th-century structure was simple, with no tall towers for the call to prayer (adhan).
   • Qalawun ordered the construction of the first minaret in 1281 CE (679 AH) as part of his renovations to the mosque.
2. Location & Name:
   • It was built on the southwestern corner of the mosque (near Bab al-Salam).
   • This minaret was later known as “Al-Suleymaniyya” after Sultan Suleiman the Magnificent (who renovated it in the 16th century).
3. Design & Features:
   • It had a square base (typical of early Islamic minarets).
   • The structure was made of stone and brick, with simple ornamentation.
   • Unlike later Ottoman minarets, it was not as tall or slender—Mamluk minarets tended to be more robust.
4. Later Fate:
   • The minaret was rebuilt and modified multiple times—first by the Mamluks, then by the Ottomans.
   • The current four minarets of Masjid an-Nabawi (added in different eras) do not include Qalawun’s original structure, as it was replaced over time.

Significance:

• Qalawun’s minaret marked the first major architectural evolution of the mosque beyond its original humble design.
• It set a precedent for future expansions, including the famous Ottoman minarets added centuries later.

Would you like details on how minaret designs evolved in later periods?

please indicate that later on the ottomon added the charp upper section of the minerate

Yes! The Ottomans later modified the original Mamluk minarets of Masjid an-Nabawi, adding their signature tapered, pencil-shaped upper sections—a defining feature of Ottoman architecture.

Ottoman Modifications to Qalawun’s Minaret (and Others):

1. Original Mamluk Minaret (Qalawun’s Era, 13th Century):
   • Built with a square base and a simpler, bulkier design.
   • Likely had a low, enclosed balcony (like other Mamluk minarets in Cairo).
2. Ottoman Transformation (16th Century Onward):
   • When Sultan Suleiman the Magnificent (r. 1520–1566) renovated the mosque, his chief architect, Sinān, redesigned the minarets.
   • The upper sections were rebuilt in the classical Ottoman style:
     • Sharply tapered shafts (replacing the boxier Mamluk design).
     • Multiple balconies (şerefe) with ornate muqarnas (stalactite) decorations.
     • Pointed conical spires (instead of flat or domed tops).
   • The southwestern minaret (originally Qalawun’s) was renamed “Al-Suleymaniyya” in honor of Suleiman.
3. Later Additions:
   • The Ottomans eventually built four minarets, each with distinct Ottoman features:
     • Tall, slender profiles (contrasting with the Mamluks’ squatter towers).
     • Alternating bands of white and black stone (a hallmark of Hejaz-Ottoman style).

Legacy Today:

• While none of the original Mamluk minarets survive in their pure form, the lower bases of some may still be embedded in the current structure.
• The Ottoman redesign set the visual standard for Masjid an-Nabawi’s minarets, influencing later Saudi expansions (which kept the Ottoman aesthetic).

Expansion on Mamluk Contributions: Sultan Qaitbay’s Additions to Masjid an-Nabawi

Under the reign of the Mamluk Sultan Al-Ashraf Qaitbay (r. 1468–1496 CE), Masjid an-Nabawi underwent significant architectural enhancements, including the addition of a second minaret, the Green Dome, and the Silver Dome.

1. Sultan Qaitbay’s Second Minaret

• While Sultan Qalawun built the first minaret (1281 CE), Qaitbay added a second minaret in 1483 CE (888 AH).
• This minaret was constructed on the northeastern corner of the mosque, balancing the southwestern one built by Qalawun.
• Like its predecessor, it had a square base but was more ornate, featuring Mamluk-style geometric carvings and Quranic inscriptions.
• The Ottomans later modified both minarets, adding their signature pointed spires and multiple balconies.

2. The First Green Dome (Qaitbay’s Construction, 15th Century)

• Although the Green Dome is often associated with the Ottomans, its first known construction was commissioned by Sultan Qaitbay in 1476 CE (881 AH).
• Before this, the Prophet’s (ﷺ) grave had no dome—it was an open space with a simple palm-trunk roof.
• Qaitbay built a wooden dome over the Rawdah (burial chamber) and painted it white and blue (green came later).
• The dome was later reinforced and painted green by the Ottomans (early 19th century), giving it its current iconic color.

3. The Silver Dome (Qaitbay’s Dome Over the Ottoman Prayer Niche)

• Qaitbay also constructed a smaller silver-colored dome over the mihrab area (prayer niche).
• This dome was distinct from the Green Dome and was made of wood covered in silver plating.
• It was later replaced or modified during Ottoman renovations, but historical records confirm its existence in the Mamluk era.

Legacy of Qaitbay’s Contributions

• Two Minarets: His additions helped establish the mosque’s symmetrical layout, later expanded by the Ottomans to four minarets.
• First Dome Over the Prophet’s Grave: The Green Dome’s origins trace back to Qaitbay, not the Ottomans (though they popularized its current form).
• Silver Dome Precursor: His silver-plated dome over the mihrab influenced later Ottoman decorative styles.

The Saudi Expansions of Masjid an-Nabawi

After the Mamluks and Ottomans, the Saudi era saw the two largest expansions in the history of Masjid an-Nabawi, transforming it into the massive structure seen today.

1. First Saudi Expansion (1951–1955) – King Abdulaziz (Ibn Saud)

Key Features:

• Demolition of Ottoman Walls: The old Ottoman structures (except the Rawdah and Qibla wall) were removed to make way for a modern, larger mosque.
• Expanded Area: Increased from 16,500 m² (Ottoman era) to 82,000 m² (accommodating 28,000 worshippers).
• New Prayer Halls: Built with reinforced concrete and marble, featuring arched colonnades inspired by traditional design.
• Minarets: Retained the four Ottoman minarets but added four new ones (total of 8 minarets), each 72 meters tall.
• Domes: Added 27 movable domes on the roof that could open and close for natural light.
• First Air Conditioning: Introduced a basic cooling system using shaded courtyards and water mist.

Impact:

• Preserved the historical core (Rawdah, Green Dome, and Qibla wall) while modernizing the rest.
• Set the foundation for future expansions.

2. Second Saudi Expansion (1985–1994) – King Fahd

Key Features:

• Largest Expansion in History: Increased the mosque’s capacity to 700,000 worshippers (total area: 400,000 m²).
• Underground Praying Area (Sahan): Added a massive basement level for overflow prayers.
• New Minarets: Built six additional minarets (total now 10 minarets), each 104 meters tall.
• Sliding Domes & Roof: Advanced automated retractable roof system (covering 143,000 m²).
• Advanced Cooling System: Installed giant underground fans and chilled water pipes beneath the marble floors.
• Escalators & Parking: Added multi-level parking (for 4,500 cars) and electric escalators for pilgrims.
• Ornate Decoration: Gold-plated doors, handcrafted marble mosaics, and Islamic calligraphy throughout.

Impact:

• Made Masjid an-Nabawi the second-largest mosque in the world (after Masjid al-Haram in Mecca).
• Combined modern engineering with traditional Islamic architecture.

Comparison of Saudi Expansions

The first Saudi expansion of Masjid al-Nabawi (the Prophet’s Mosque) took place during the reign of King Abdulaziz Al Saud in 1951–1955. This expansion introduced several architectural elements, including the use of al-Ablaq (two-colored alternating stonework) in the arches and columns.

Al-Ablaq Arches in the First Saudi Expansion

• The arches featured alternating bands of gray and white stone, a style known as Ablaq, which has historical roots in Islamic architecture (famously used in the Umayyad Mosque of Damascus and Mamluk buildings).
• These arches formed a chain-like pattern inside the mosque, particularly visible in the newly expanded sections.
• The Qiblah wall (southern side) and the arcades around the courtyard were designed with these distinctive arches.

Connection to the Al-Salam Minaret (Bab al-Salam)

• The Al-Salam Minaret (also called Bab al-Salam Minaret) is one of the mosque’s prominent minarets, located near the Bab al-Salam gate.
• The arcades extending from near this minaret into the prayer hall featured the Ablaq arches, creating a visual link between the exterior and interior design.
• The alternating gray and white colors were meant to harmonize with the Ottoman-era architecture while introducing a distinct Saudi renovation style.

Legacy of the First Expansion

• This expansion set a precedent for future renovations, blending traditional Islamic motifs with modern construction techniques.
• The Ablaq style was later retained and refined in subsequent expansions, including those under King Fahd and King Abdullah.

The famous Green Dome (Qubbat al-Khadra) of Masjid al-Nabawi was not originally green and only received its distinctive green color during the Ottoman era under Sultan Mahmud II (r. 1808–1839).

History of the Dome’s Color

1. First Dome Construction (1279 CE)
   • The dome was initially built by Mamluk Sultan Al-Mansur Qalawun after a fire damaged the mosque.
   • It was made of wood and left unpainted (likely a natural wood color).
2. Ottoman Renovations (15th–18th Century)
   • The Ottomans restored and reinforced the dome but kept it in its original color (likely white or lead-gray).
   • Some historical accounts suggest it may have been painted blue or white at different times.
3. Sultan Mahmud II’s Green Paint (Early 19th Century, ~1817–1837)
   • During major renovations, Sultan Mahmud II ordered the dome to be painted green, possibly to symbolize Islamic reverence (green being associated with Paradise in Islamic tradition).
   • This was part of broader Ottoman restorations, including reinforcing the structure and adding calligraphy.
4. Later Saudi Expansions (20th–21st Century)
   • The Saudis preserved the green color, making it an iconic symbol of the Prophet’s Mosque.
   • The dome was reconstructed with modern materials but retained its historic green appearance.

Why Green?

• Some historians believe the choice was influenced by Ottoman architectural trends (e.g., green domes in Istanbul).
• Others link it to tribal and Islamic symbolism, as green was associated with the Prophet’s descendants (Ahl al-Bayt).

Before the Green Paint

• Early travelers like Ibn Battuta (14th century) and Ottoman chroniclers do not mention a green dome, supporting the idea that it was painted later.

The adaptation of Masjid al-Nabawi’s architecture to align with the Qibla direction (originally facing Bayt al-Maqdis in Jerusalem and later Makkah) is a fascinating aspect of Islamic architectural history. The Mihrab of the Prophet (Mihrab Nabawi) and the mosque’s layout underwent significant changes over time to accommodate the shift in Qibla. Here’s how architects handled this transition:

1. Original Qibla Direction (Towards Jerusalem)

• When the Prophet Muhammad (ﷺ) first built Masjid al-Nabawi in 622 CE, the Qibla was towards Bayt al-Maqdis (Jerusalem).
• The mosque was a simple rectangular structure with a sutrah (prayer niche) marked by a stone or palm trunk, but no formal mihrab.
• The roof was made of palm fronds, and the walls were mud-brick.

2. The Change of Qibla (624 CE – Shift to Makkah)

• In Rajab 2 AH (624 CE), Allah commanded the Qibla to change from Jerusalem to the Kaaba in Makkah (Quran 2:144).
• The Prophet (ﷺ) immediately adjusted the prayer direction by turning 180 degrees while leading prayer in Masjid al-Qiblatayn.
• In Masjid al-Nabawi, the entire congregation shifted their prayer direction southward towards Makkah.
• The mosque’s original structure remained, but the sutrah (marker for prayer direction) was repositioned.

3. Architectural Adjustments Over Time

A. Umayyad Expansion (7th–8th Century)

• Under Caliph Al-Walid I (705–715 CE), the mosque was expanded, and the first formal concave mihrab was introduced.
• The mihrab was aligned with the correct Makkah Qibla, but due to early Islamic surveying methods, it was slightly off (later adjusted in Ottoman times).
• The original prayer spot of the Prophet (ﷺ) was preserved, but the mosque’s axis was reoriented to fit the new expansions.

B. Abbasid & Mamluk Periods (8th–15th Century)

• The mosque was repaired and expanded multiple times, but the Qibla wall remained consistent.
• The Mihrab Nabawi was maintained as the primary mihrab, though supplementary mihrabs were added for different madhabs (schools of thought).

C. Ottoman Adjustments (16th–19th Century)

• The Ottomans, under Sultan Suleiman the Magnificent (1520–1566), refined the Qibla alignment using advanced astronomical calculations.
• They corrected the angle of the Mihrab Nabawi to ensure precise facing of the Kaaba.
• The famous Green Dome was reinforced, and the Qibla wall was adorned with Ottoman calligraphy and tiles.

D. Saudi Expansions (20th–21st Century)

• Modern Saudi architects used satellite and geodesic measurements to ensure perfect Qibla alignment in new expansions.
• The Mihrab Nabawi was preserved in its Ottoman position, but the entire mosque’s layout was expanded symmetrically around it.
• The rawdah (area between the Prophet’s minbar and his house) was carefully integrated into the growing structure without disturbing the original Qibla orientation.

4. How the Mosque’s Layout Adapted

• Original Mosque (622 CE): Simple rectangle with no fixed mihrab; Qibla side marked by a palm trunk.
• Post-Qibla Change (624 CE): Entire congregation turned south; no structural change.
• Umayyad & Ottoman Eras: Formal mihrab introduced, Qibla wall reinforced, and later expansions built around it.
• Modern Era: The mosque’s prayer hall extends in a fan-like pattern from the Mihrab Nabawi, ensuring all worshippers face the correct direction.

5. The Mihrab of the Prophet Today

• The current Mihrab Nabawi is not the exact spot where the Prophet (ﷺ) prayed (his original position is marked nearby).
• It serves as the architectural focal point for the entire mosque’s Qibla alignment.
• The minbar (pulpit) is placed next to it, maintaining the tradition of the Prophet’s teachings.

The Qibla wall of Masjid al-Nabawi, originally built during the time of Caliph Uthman ibn Affan (r. 644–656 CE), still preserves three historic pillars that mark the exact prayer spot of the Prophet Muhammad (ﷺ). These pillars hold immense historical and spiritual significance and have been carefully maintained through centuries of expansions.

1. Uthman ibn Affan’s Expansion (29–30 AH / 649–650 CE)

• The original mosque built by the Prophet (ﷺ) was small and made of palm trunks and mudbrick.
• Caliph Uthman expanded the mosque significantly, replacing the walls with carved stone and reinforcing the structure.
• The Qibla wall (southern wall) was rebuilt, and the prayer area of the Prophet (ﷺ) was preserved.

2. The Three Historic Pillars (Ustuwaanāt) in the Qibla Wall

These pillars are located in the Rawdah (Riyadh al-Jannah), the area between the Prophet’s Minbar and his former dwelling (now his grave). They mark key spots where the Prophet (ﷺ) prayed and taught:

A. Ustuwaanah Aisha (Column of Aisha) / Ustuwaanah Al-Qur’ah (Lottery Column)

• Location: Closest to the Prophet’s house (now his grave).
• Significance:
  • Aisha (رضي الله عنها) reported that the Prophet (ﷺ) said: “There is a pillar in my mosque where if people knew its virtue, they would only pray there by drawing lots.” (Bukhari)
  • It marks where the Prophet (ﷺ) used to pray Tahajjud (night prayers).

B. Ustuwaanah At-Taubah (Repentance Column) / Abu Lubabah’s Pillar

• Significance:
  • A companion, Abu Lubabah (رضي الله عنه), tied himself here in remorse after a mistake during the Battle of Banu Qurayza.
  • The Prophet (ﷺ) later untied him after his repentance was accepted.
  • Marks a place of repentance and divine mercy.

C. Ustuwaanah As-Sarir (Resting Column)

• Significance:
  • The Prophet (ﷺ) would sometimes lean here while giving sermons before the minbar was built.
  • Later, a wooden bench (sarir) was placed here for him to rest.

3. How These Pillars Were Preserved Through Expansions

• Umayyad & Abbasid Periods: The mosque was expanded, but the original Qibla wall and pillars were kept intact.
• Ottoman Era (16th century): Sultan Suleiman the Magnificent encased the pillars in marble and marked them with inscriptions.
• Saudi Expansions (20th–21st century):
  • The Rawdah area was carefully preserved, and the pillars were reinforced.
  • They remain in their original positions, though now covered with gold-plated brass and marble.

4. Are These Pillars the Original Ones from Uthman’s Time?

• Yes, the locations are original, though the materials have been restored over time.
• The stone bases may still be from Uthman’s era, but the outer coverings are Ottoman and Saudi renovations.

5. Visiting the Pillars Today

• Pilgrims try to pray near these pillars due to their spiritual blessings.
• The Rawdah area is often crowded, as it is considered “a garden from the gardens of Paradise.” (Bukhari)

the role of Umar ibn Abdulaziz in reconstructing the Qibla wall of Masjid al-Nabawi. Here’s the precise historical context:

Umar ibn Abdulaziz’s Reconstruction of the Qibla Wall (Early 8th Century)

While Caliph Uthman ibn Affan (r. 644–656 CE) first expanded and reinforced the mosque with stone, it was Umar ibn Abdulaziz (governor of Madinah, 706–712 CE, later Umayyad caliph) who completely rebuilt the Qibla wall during the reign of Caliph Al-Walid I (705–715 CE).

Key Details:

1. Demolition & Rebuilding:
   • Umar ibn Abdulaziz demolished the old Qibla wall (including Uthman’s structure) to integrate it into the grand Umayyad expansion.
   • He rebuilt it with fired bricks, marble, and gold mosaics, aligning it with the correct Qibla direction (minor adjustments were made based on improved astronomical calculations).
2. Preservation of Sacred Spots:
   • The three historic pillars (associated with the Prophet ﷺ) were retained in their original positions but encased in the new wall.
   • The Mihrab Nabawi (prayer niche) was formally constructed for the first time in this renovation.
3. Architectural Legacy:
   • This Umayyad-era Qibla wall (with later Ottoman and Saudi reinforcements) still forms the core of today’s Qibla side.
   • The Ustuwaanah (pillars) embedded in it remain spiritually significant landmarks.

Why Does This Matter?

• Umar ibn Abdulaziz’s reconstruction standardized the mosque’s Qibla alignment for future expansions.
• His use of marble and mosaics set a precedent for Islamic architectural ornamentation.

the pivotal role of Abdullah Zühdi, the master Ottoman calligrapher commissioned by Sultan Abdulmejid I (r. 1839–1861) to adorn the walls of Masjid al-Nabawi with magnificent Islamic calligraphy. Here’s the full story:

Abdullah Zühdi & the Calligraphic Renovation of Masjid al-Nabawi

1. Sultan Abdulmejid’s Restoration (1849–1861)

• Sultan Abdulmejid I undertook a major restoration of the Prophet’s Mosque, reinforcing its structure and decorating its interiors with exquisite Ottoman calligraphy.
• He personally selected Abdullah Zühdi (عبد الله زهدي), one of the most renowned calligraphers of the era, to inscribe Quranic verses and Prophetic traditions.

2. The Calligraphic Masterpiece

• Zühdi designed gold-threaded thuluth script for the mosque’s walls, domes, and pillars, featuring:
  • Quranic verses (e.g., Surah Al-Fath, Surah Al-Hashr).
  • Hadiths about the virtues of Madinah and the Prophet (ﷺ).
  • The Names of Allah and the Prophet (ﷺ).
• His work adorned:
  • The Qibla wall (around the Mihrab Nabawi).
  • The dome interiors (including the Green Dome).
  • The minbar and mahfil areas.

3. Legacy & Preservation

• Zühdi’s calligraphy became an iconic part of the mosque’s identity, blending Ottoman artistry with the sacred space.
• During Saudi expansions, his inscriptions were carefully preserved (some were relocated or replicated to maintain continuity).
• Today, visitors still see his golden scripts framing the Rawdah and Qibla wall.

4. Why Abdullah Zühdi?

• He was a student of Mustafa Rakım, a legendary Ottoman calligrapher.
• His style balanced grandeur and readability, perfect for the mosque’s spiritual ambiance.
• Sultan Abdulmejid trusted him due to his prior work in Istanbul’s imperial mosques.

Fun Fact

Zühdi’s calligraphy in Masjid al-Nabawi inspired modern Saudi calligraphers like Abdul Raheem Bukhari, who contributed to later expansions.

 these key Quranic chapters inscribed by Abdullah Zühdi in Masjid al-Nabawi during Sultan Abdulmejid I’s restoration (19th century). These selections were deliberate, reflecting the mosque’s spiritual and historical significance. Here’s a breakdown of their prominence in the calligraphic decoration:

1. Surah Al-Baqarah (The Cow) – سورة البقرة

• Location: Inscribed along the upper walls of the Qibla prayer hall.
• Key Verses:
  • Ayat al-Kursi (2:255) – Flanking the Mihrab Nabawi, emphasizing divine sovereignty.
  • Verse 154 (شهداء أحياء) – Near the Rawdah, honoring martyrs buried in Al-Baqi’.
• Symbolism: Longest surah in the Quran, representing guidance and the mosque’s role as a center of knowledge.

2. Surah At-Tawbah (Repentance) – سورة التوبة

• Location: Adorning the northern and eastern walls (near Ottoman-era gates).
• Key Verses:
  • Verse 18 (مَسَاجِدَ اللَّهِ) – Highlighting the sanctity of mosques.
  • Verse 128 (لَقَدْ جَاءَكُمْ رَسُولٌ) – Celebrating the Prophet’s (ﷺ) mercy, placed near his tomb.
• Symbolism: Themes of repentance align with the Ustuwaanah At-Taubah (Repentance Pillar) in the Rawdah.

3. Surah Al-Fath (The Victory) – سورة الفتح

• Location: Dominating the Green Dome’s interior and the central arches.
• Key Verses:
  • Verse 1 (إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا) – Above the Mihrab, referencing the Treaty of Hudaybiyyah.
  • Verse 27 (لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا) – Near the minbar, affirming the Prophet’s (ﷺ) truthfulness.
• Symbolism: Celebrates the conquest of Makkah and the mosque’s role in Islamic victories.

Why These Surahs?

• Historical Resonance: All three link to Madinah’s legacy (e.g., Al-Fath’s revelation post-Hudaybiyyah).
• Architectural Harmony: Zühdi’s thuluth script flowed with the mosque’s curves, making lengthy verses (like Al-Baqarah) visually cohesive.
• Spiritual Power: Surahs like At-Tawbah and Al-Fath evoke themes of divine mercy and triumph, central to the mosque’s identity.

Preservation Today

• Saudi restorers meticulously preserved Zühdi’s calligraphy during expansions.
• Some verses were replicated in modern gilded scripts to maintain continuity (e.g., in the King Fahd expansion).

the Mihrab of the Prophet (Mihrab Nabawi) in Masjid al-Nabawi has been preserved in its original position since the time of the Prophet Muhammad (ﷺ), though its physical structure evolved over time. Here’s the detailed history:

1. Original Prayer Spot (7th Century – Prophet’s Era)

• The Prophet (ﷺ) led prayers in the mosque without a formal mihrab (niche).
• His prayer position was marked by:
  • A palm-trunk pillar (ustuwaanah) or a simple stone.
  • Later, a wooden minbar (pulpit) was placed nearby (3 steps, built in 628 CE).
• Qibla direction: Initially Jerusalem, then changed to Makkah (624 CE), but the physical spot remained the same.

2. First Formal Mihrab (Umayyad Era – 8th Century)

• Caliph Al-Walid I (705–715 CE) ordered the first concave mihrab to be built during the mosque’s expansion.
• Location: Precisely where the Prophet (ﷺ) prayed, confirmed by scholars and companions’ accounts.
• Purpose: To standardize the Qibla direction and honor the Prophet’s prayer spot.

3. Ottoman Refinement (16th Century)

• Sultan Suleiman the Magnificent (1520–1566) renovated the mihrab with:
  • Iznik tiles (blue and white ceramics).
  • Gold calligraphy (Quranic verses, e.g., Surah Al-Fath).
• Alignment: Adjusted slightly using advanced astronomical calculations for precise Qibla orientation.

4. Saudi Preservation (20th–21st Century)

• The exact spot of the Mihrab Nabawi was preserved during all Saudi expansions.
• Modern changes:
  • The niche’s outer design was embellished with gold and marble.
  • The inner alignment remains unchanged from the Umayyad/Ottoman position.

Key Evidence of Preservation

1. Archaeological Continuity:
   • The three historic pillars (ustuwaanah) near the mihrab (e.g., Ustuwaanah Aisha) mark the Prophet’s prayer space.
2. Historical Texts:
   • Medieval scholars (e.g., Ibn Jubayr, 12th century) noted the mihrab’s location matched the Prophet’s spot.
3. Modern Surveys:
   • Saudi engineers confirmed the Umayyad/Ottoman mihrab aligns with the original Qibla wall.

Was the Mihrab Ever Moved?

• No physical relocation: The mihrab’s core position has stayed fixed for 1,400+ years.
• Structural updates: Only its design materials (stone → marble → gold) and decorative elements evolved.

Today’s Mihrab Nabawi

• Stands 5 meters south of the Prophet’s grave (Rawdah).
• Flanked by:
  • The Minbar Nabawi (pulpit).
  • The Mihrab of Uthman (for Hanafi imams).
• Covered in gold-leaf calligraphy (Abdullah Zühdi’s Ottoman work preserved).

Why Does This Matter?

• The mihrab’s preservation symbolizes continuity with the Prophet’s legacy.
• Its alignment ensures prayers in Masjid al-Nabawi follow the same Qibla direction as the Prophet (ﷺ).

The Rawdah (الرَّوْضَة), also known as “Riyadh al-Jannah” (Garden of Paradise), is a highly sacred section within Masjid al-Nabawi in Medina. Its boundaries are meticulously defined based on Hadith and historical tradition. Here’s a precise breakdown:

1. Hadith-Based Boundaries

The Prophet (ﷺ) said:
“Between my house and my pulpit lies a garden from the gardens of Paradise (Rawdah), and my pulpit is upon my fountain (Hawd).”
(Sahih Bukhari 1196, Sahih Muslim 1390)

This establishes the spiritual boundaries as:

• Eastern Limit: The Prophet’s Chamber (Hujrah), where his grave is located.
• Western Limit: The Prophet’s Minbar (Pulpit).
• Length: ~22 meters (distance between the grave and minbar).
• Width: The area between the Ottoman-era brass rails (north-south span).

2. Physical Layout in the Modern Mosque

After expansions, the Rawdah’s visible boundaries are marked by:

• Green Carpet: Distinct from the rest of the mosque’s red carpets.
• Brass Barriers: Ottoman-era railings enclose the sacred space.
• Key Landmarks Within:
  • Prophet’s Grave (Hujrah Sharif) – Eastern edge.
  • Minbar Nabawi – Western edge (current minbar is a later addition; the original spot is preserved).
  • Three Historic Pillars (Ustuwaanah):
    • Aisha’s Pillar (where the Prophet prayed Tahajjud).
    • Repentance Pillar (Abu Lubabah’s tying spot).
    • Sarir Pillar (where the Prophet rested).

3. Expansion Adjustments

• Ottoman Era (16th century): Sultan Suleiman formalized the Rawdah’s boundaries with marble and brasswork.
• Saudi Expansions (20th–21st century):
  • The physical size of the Rawdah remained unchanged despite mosque expansions.
  • The green carpet and decorative gates help pilgrims identify the area.

4. Spiritual Significance

• Praying in the Rawdah is highly recommended (though not obligatory).
• The area is crowded due to the Hadith: *”A prayer in my mosque is better than 1,000 prayers elsewhere, except Masjid al-Haram.”* (Bukhari 1190).

5. Access Today

• Separate entrances for men and women (via Bab al-Salam or Bab al-Baqi).
• Timed slots often apply due to high demand.The Minbar of the Prophet (Minbar Nabawi) has undergone a fascinating evolution over 1,400 years, from a simple palm-trunk pulpit to the ornate structure seen today. Here’s a detailed timeline of its transformations:
  
  1. The Original Minbar (7th Century – Prophet’s Era)
  Construction (628 CE / 7 AH):
  The Prophet (ﷺ) initially leaned against a palm-trunk column (Ustuwaanah Hannanah) while delivering sermons.
  Later, a 3-step wooden minbar was built at the request of companions (to improve visibility).
  Material: Tamarix wood (from the desert tree athl).
  Miraculous Event:
  When the Prophet (ﷺ) stopped using the palm trunk, it wept audibly out of longing for him (authenticated in Bukhari). The trunk was later buried beneath the minbar.
  
  2. Rashidun & Umayyad Era (7th–8th Century)
  Caliph Abu Bakr & Umar (r. 632–644 CE):
  Used the original 3-step minbar without modifications.
  Caliph Uthman (r. 644–656 CE):
  Added a small dome (qubba) atop the minbar for shade.
  Umayyad Expansion (8th Century):
  Caliph Al-Walid I (705–715 CE) replaced the wooden minbar with a marble one (9 steps) during the mosque’s renovation.
  
  3. Abbasid & Mamluk Eras (8th–15th Century)
  Abbasids (750–1258 CE):
  Maintained the marble minbar but added decorative inscriptions.
  Mamluk Sultan Al-Mansur Qalawun (13th Century):
  Rebuilt the minbar after a fire using cedar wood with intricate carvings.
  
  4. Ottoman Era (16th–19th Century)
  Sultan Suleiman the Magnificent (1550s CE):
  Commissioned a new wooden minbar with geometric patterns and Quranic calligraphy.
  Sultan Murad III (16th Century):
  Gifted a white marble minbar (still visible today in the “Old Mihrab” area).
  Sultan Mahmud II (19th Century):
  Added gold leaf decorations and Ottoman floral motifs.
  
  5. Saudi Era (20th–21st Century)
  King Saud (1950s):
  Replaced the Ottoman minbar with a larger white marble one (11 steps).
  King Fahd Expansion (1980s):
  Installed the current minbar (1993):
  Made of white marble and gold-plated brass.
  12 steps (symbolizing the 12 Rashidun Caliphs in Sunni tradition).
  Equipped with modern microphones and lighting.
  
  6. The Minbar Today
  Location: Directly west of the Prophet’s Grave (Rawdah) and adjacent to the Mihrab Nabawi.
  Design:
  Gold calligraphy of Surah Al-Fath (48:1–3) and the Shahada.
  No seat (following the Prophet’s tradition of standing while preaching).
  Preservation:
  The original minbar’s location is marked near the current one.
  The weeping pillar (Ustuwaanah Hannanah) lies beneath the mosque’s floor.
  
  Key Notes
  No minbar is “sacred”—only the location holds religious significance.
  The evolution reflects Islamic architectural advancements while preserving the spiritual legacy.

The Masjid an-Nabawi (the Prophet’s Mosque) in Medina has faced two major recorded fires in its history, both causing significant damage. Here are the causes of each fire:

1. The First Fire (654 AH / 1256 CE)

Cause:

• Lightning strike during a severe thunderstorm.
• The fire started when lightning hit the wooden minaret of the mosque, igniting the wooden roof and walls.
• Strong winds spread the flames rapidly, causing extensive damage to the mosque’s structure, including the pulpit (minbar) and the roof over the Prophet’s (ﷺ) grave area.

Aftermath & Reconstruction:

• Caliph Al-Musta’sim (Abbasid Caliphate) ordered immediate repairs.
• The Mamluk Sultan Al-Zahir Baybars later contributed to the restoration efforts.

2. The Second Fire (886 AH / 1481 CE)

Cause:

• Accidental fire from a burning oil lamp.
• A caretaker left an oil lamp unattended near the wooden structures of the mosque.
• The fire spread quickly, destroying parts of the roof, walls, and the original dome over the Prophet’s (ﷺ) burial chamber.

Aftermath & Reconstruction:

• Mamluk Sultan Qaitbay took charge of rebuilding the mosque.
• He reconstructed the dome (which was later painted green in the Ottoman era).
• The mosque was reinforced with stone and brick to prevent future fires.

The Masjid an-Nabawi (the Prophet’s Mosque) in Medina has featured numerous domes throughout its history, serving both architectural and functional purposes. Besides the famous Green Dome (over the Prophet’s ﷺ grave) and the Dome of the Three Mihrabs (Qubbat al-Thalath Mihrab), here are other notable domes constructed over time:

1. Ottoman-era Domes (16th–19th Century)

a) Four Main Domes (Added by Sultan Suleiman the Magnificent, 16th Century)

• Built during the Ottoman expansion (938 AH / 1531 CE).
• Located at the four corners of the mosque’s roof.
• Purpose: Enhanced natural light and ventilation.
• Design: Smaller than the Green Dome, painted in dark blue or green initially.

b) Dome over the Rawdah (Ottoman Era)

• Covered the Rawdah ash-Sharifah (area between the Prophet’s ﷺ pulpit and his grave).
• Later removed during Saudi expansions to allow open-air access.

2. Saudi-era Domes (20th–21st Century)

a) Retractable Dome (1980s Expansion)

• Added during King Fahd’s expansion (1405 AH / 1985 CE).
• Mechanized sliding dome over the southern courtyard (near Bab as-Salam).
• Purpose: Provides shade and can open for natural airflow.

The First Saudi Expansion of Masjid an-Nabawi by King Abdulaziz (1951–1955)

King Abdulaziz Al Saud (Ibn Saud) initiated the first major Saudi expansion of the Prophet’s Mosque in 1370 AH (1951 CE), marking the first large-scale modernization of the holy site under Saudi rule. This expansion was crucial to accommodate the growing number of pilgrims while preserving the mosque’s historical and religious significance.

Key Features of the Expansion

1. Area Increase
   • The mosque’s size was expanded from 16,327 m² to 163,000 m².
   • Capacity increased from 28,000 worshippers to 90,000.
2. Architectural Changes
   • New prayer halls were added to the north, west, and east sides.
   • Ottoman-era domes (except the Green Dome) were replaced with flat concrete roofs and smaller decorative domes.
   • Minarets were reconstructed in a blend of Ottoman and Najdi styles.
3. Modern Amenities
   • Electric lighting was installed (replacing oil lamps).
   • Ceiling fans and a ventilation system were introduced.
   • Marble flooring replaced older materials.

Engineers and Workers Involved

1. Chief Architect & Supervisor

• Muhammad bin Laden (father of Osama bin Laden) was the lead contractor and played a major role in organizing the project.
• Egyptian and Turkish engineers were consulted due to their experience in Islamic architecture.

2. Labor Force

• Saudi and foreign workers, including Egyptians, Pakistanis, and Yemenis, carried out construction.
• Skilled craftsmen from the Hijaz region worked on calligraphy and decorative elements.

3. Royal Oversight

• King Abdulaziz personally supervised early plans before his death in 1953.
• His son, King Saud, completed the expansion in 1375 AH (1955).

The Third Saudi Expansion of Masjid an-Nabawi (King Salman Expansion, 2014–Present)

The third major Saudi expansion of the Prophet’s Mosque was initiated by King Salman bin Abdulaziz in 1436 AH (2015 CE) as part of the largest development project in the mosque’s history. This expansion continues to this day under King Salman and Crown Prince Mohammed bin Salman, aiming to increase capacity and enhance facilities for pilgrims.

Key Features of the Expansion

1. Massive Increase in Capacity

• Total area after expansion: 1.5 million m² (up from 400,000 m² before).
• Prayer capacity: 2.5 million worshippers (up from 1 million).
• New underground levels added for prayer spaces and services.

2. Architectural & Engineering Innovations

• New Retractable Domes & Umbrellas
  • 250+ automated sliding domes for natural light and ventilation.
  • Giant foldable shade umbrellas in courtyards for temperature control.
• Expanded Roof Structure
  • Lightweight, heat-resistant materials to reduce energy consumption.
• New Minarets
  • 6 additional minarets (total now 13), blending modern and Ottoman styles.

3. Advanced Infrastructure & Services

• Smart Technology Integration
  • AI-powered crowd management systems.
  • Digital guidance for pilgrims via apps and interactive screens.
• Enhanced Mobility & Accessibility
  • New escalators, electric carts, and tunnels for smooth movement.
  • Specialized routes for the elderly and disabled.
• Underground Parking & Metro Connectivity
  • 12,000+ parking spaces beneath the mosque.
  • Direct link to the Medina Metro (Haramain High-Speed Rail).

4. Preservation of Historical Sites

• The Green Dome, Rawdah, and Ottoman prayer niche (mihrab) remain untouched.
• Specialized anti-earthquake & fire-resistant reinforcements applied.

Engineers & Contractors Involved

1. Lead Design & Supervision

• Saudi Binladin Group (SBG) (primary contractor).
• Dar Al-Handasah (Shair & Partners) (engineering consultants).
• International experts from Turkey, Germany, and Japan for structural innovations.

2. Labor Force

• Over 100,000 workers, including Saudis and expatriates (Pakistanis, Egyptians, Indians).
• Specialized craftsmen for Islamic calligraphy and marble work.

3. Royal Oversight

• King Salman launched the project in 2015.
• Crown Prince Mohammed bin Salman accelerated development under Vision 2030.