Summary
This article explores the columns inside Masjid An-Nabawi as silent witnesses to pivotal events in the Prophet’s Mosque, recounting their historical names, associated incidents, and spiritual significance during the lifetime of the Prophet ﷺ.
Makkah and Madinah are the two holy cities comprising the core spiritual heartlands of Islam, as they form the bulwark of immense historical and religious importance for Muslims worldwide.
Makkah was fundamentally important to Prophet Muhammad ﷺ as it was his birthplace, and the location of the historic Ka’bah, which also forms the focal point of the annual Hajj pilgrimage. The Cave of Hira, located within the precincts of Makkah, was also the site where the Prophet ﷺ received the first divine revelations of the Qur’an. This subsequently led to him preaching tawhid (monotheism) and transmitting the words of the Qur’an conveyed by Allah to him through Angel Jibril.
Due to his mission, it was in this consecrated city that he and his followers faced immense persecution, punctuated with serious attempts to their lives which eventually led to the hijrah (migration) to Madinah. By Allah’s mercy, Prophet Muhammad’s ﷺ later sweeping and peaceful conquest of Makkah marked the triumph of divine mercy and justice, thus establishing Makkah’s sanctity for time immemorial as the world’s most sacred city and the nucleus of the Muslim faith.
Madinah is of vital importance too, because it is the second holiest city in Islam, after Makkah. It is where Prophet Muhammad ﷺ safely migrated to, after leaving Makkah, and where he established the first Muslim ummah or community. It was also the place where the Messenger ﷺ was ‘welcomed with open arms’ by the Ansar (the inhabitants of Madinah) and where he found sanctity, shelter, and protection from the unending persecution of the brutal Quraysh of Makkah.
Madinah is the city that established the tranquil foundation of the Islamic community and gave the early converts or Muhajirun (Emigrants) from Makkah a place to practice their religion peacefully. Furthermore, Madinah is the location of the Prophet’s Mosque referred to as al-Masjid al-Nabawi. It is also houses the grave of the Prophet Muhammad. The Masjid al-Nabawi is a site of visitation and prayers for Muslims worldwide. Over time, Madinah also became a center of Islamic learning and scholarship.
Referred to as Madinah al-Munawwarah or “The Enlightened City”, Madinah has played a pivotal role in both the life of Prophet Muhammad ﷺ and the spread of Islam.
Anas reported the Prophet Muhammad ﷺ said,
“For the believer, Madinah is the best place. If only they could understand its virtue fully, they would never leave it. And whoever departs from Madinah, having become disenchanted with it, Allah will send someone better to replace him. And whoever bears patiently the ordeals of Madinah, for him shall I be an intercessor (or witness) on the Day of Judgement or the Day of Qiyamah.” (Muslim)
In another hadith, reported from Abu Hurayrah that the Prophet ﷺ said,“The prayer in my masjid [i.e., Masjid An-Nabawi] is better than one thousand (1000) prayers in any other masjid with the exception of Masjid al-Haram.” (Muslim)
The Prophet ﷺ is buried in Madinah, which was originally the chamber of A’ishah, and which became known as the rawdah, which is located inside the mosque. The Rawdah is the area between the Prophet’s ﷺ house and the pulpit. The Prophet was buried there because after the death of the Prophet ﷺ, the Muslims were unsure of where to bury him, and then Abu Bakr related that the Prophet had said to him, “The Prophets are buried where they died.” Since he died in the camber of A’ishah, and so he was buried there. The area immediately around it is regarded as al-Riyad al-Jannah, which translates to the “Gardens of Paradise.” This particular area of the holy mosque is specifically demarcated as it is covered with a green carpet. Muslims consider it a blessed piece of Earth, and praying there is highly cherished, as it is believed to hold immense spiritual significance for Muslims to pray, recite the Qur’an, and offer supplications here. Its magnitude is enhanced due to a hadith by the Prophet ﷺ stating,“What is between my house and my pulpit is a garden from the gardens of Paradise.” (al-Bukhari and Muslim)
The Prophet’s Mosque in Madinah contains several pillars of historical and spiritual significance, located particularly within the Rawdah area or Riyad al-Jannah. These blessed pillars are believed to mark the exact spots of the original palm-tree trunks that supported the roof of the first mosque built during the lifetime of Prophet Muhammad ﷺ. In this area, there are eight notable pillars or columns in total, that are vital due to the pathbreaking events that mark their locations. Of these, six pillars or columns inside the Rawdah area within Masjid al-Nabawi hold special historical and sacred significance and are associated with specific events or individuals from the time of our beloved Prophet ﷺ, whilst there are a further two salient pillars inside the Sacred Chamber. Therefore, six pillars are located outside the enclosed grave and the remaining two pillars are located within the maqsurah, which is the golden-grilled, decorative enclosure that surrounds the sacred burial chamber on all four sides. This is on the side where visitors normally greet the Prophet and his two Companions. These sacred columns are significantly distinct from the other pillars and their position is irregular in relation to the consistent layout of the other columns. Eight of these pillars retain the memory of some identification with the original mosque built by Prophet Muhammad ﷺ in 622 CE. They are earmarked specifically with gold Arabic inscriptions on large green circles denoting the name of each pillar. These green spheres are encircled by a golden wreath. The pillars as seen today, were erected during the Ottoman era. From that time until the present day, those who rebuilt or extended the mosque were very scrupulous in preserving the original location of these pillars. These colonnades hold tremendous relevance, as they were built under the supervision of the Prophet ﷺ and the Companions. The Prophet ﷺ himself prayed in their vicinity countless times and spent a substantial amount of time within its domain. Anas ibn Malik (RA) narrates,“I saw the most famous amongst the companions of the Prophet (PBUH) hurrying towards the pillars at the Maghrib prayer before the Prophet (PBUH) came for the prayer.” (al-Bukhari)
The Arabic word commonly used for these pillars is ustuwanah, which is derived from the Persian word sutun. This specifically refers to a pillar that has the same circumference throughout the length of its body, from the top to its base. Each pillar also has one, two or three other names explaining what it’s famous for and validating its virtue. A Closer Look at Some of the Notable Pillars Pillars within the Rawdah First: The Weeping Pillar (Al-Mukhallaqah Pillar/ Perfumed Pillar/ Ustuwaanah Hannanah) The Weeping Pillar is perhaps the most blessed and special of these pillars, due to the history attached to it. After migrating to Madinah and constructing Masjid al-Nabawi, the Prophet ﷺ would deliver Friday sermons leaning against the trunk of a specific palm tree. After some time had elapsed, the Companions asked the Prophet ﷺ if they could build something stronger and solid, that would allow him to be clearly visible and heard by the congregation whilst he delivered the sermons. Jabir ibn Abdullah narrates,“A woman asked, ‘O Messenger of Allah ﷺ! Should I build something for you to sit on? I have a slave who is a carpenter.’ He replied, ‘Yes, if you like.’ So she had that pulpit constructed.’” (al-Bukhari)
When the Prophet began using the new pulpit (mimbar) instead of leaning against the palm tree (as he had customarily done during his sermons), the tree wept and shook, so much so that the sound of its weeping echoed through the masjid, and those in the masjid upon witnessing it were overcome with grief too. Jabir narrates,“When it was Friday, the Prophet ﷺ sat on that pulpit. The date palm trunk near which the Prophet ﷺ used to deliver his sermons cried so much so that it was about to burst.” (al-Bukhari)
The Prophet ﷺ then descended from the pulpit and consoled the tree trunk by embracing it and speaking to it gently. Jabir narrates,“It cried like a child and the Prophet ﷺ descended [from the pulpit] and embraced it while it continued moaning like a child being quietened.” (al-Bukhari)
The Prophet ﷺ then said,“The tree cries because the remembrance of Allah was near it, and now that the pulpit is built, it has been deprived of this remembrance in its immediate vicinity. If I did not place my hand on it, it would have cried thus until the Day of Judgment.”
Our beloved Prophet ﷺ then proceeded to console it and offered it one of two choices. He said,“Choose if you want me to plant you in the place you were in and you will be as you were before. Or if you want, I can plant you in Paradise and you can drink from its rivers and springs; your growth will be good, you will bear fruit, and the friends of Allah will eat from your fruit.” (al-Darimi)
After hearing this, the palm trunk chose the option of paradise and calmed down. This event was witnessed and narrated by many companions. Amr ibn Sawad al-Sarhi said about this incident, “Imam al-Shafi‘i said to me, ‘Allah never gave a Prophet what he gave Muhammad ﷺ.’ I said, ‘He gave Isa the power to revive the dead.’ To this he responded, ‘He gave Muhammad ﷺ the moaning trunk by which he stood and delivered his sermon, until the pulpit was constructed. When the pulpit was placed, the trunk moaned until its sound could be heard, and this is greater than that.’” The word hannanah refers to a weeping camel. Due to this characteristic exhibited by the tree it was thus named “The Weeping Pillar” or Ustuwanah al-Hannanah as the sound of the palm trunk crying and weeping with sadness was similar to that of a distressed camel. The pillar is also known as the “Perfumed Pillar” (Ustuwanah al-Mukhallaqah) on account of perfume being applied to the pillar. The word mukhallaqah is derived from the word khaluq, which is a type of musk (a perfume mixed with saffron, red and yellow in color). This perfume used to be applied to the tree trunk, from whence it derived its name. When al-Khayzuran bint Atta, the mother of the Abbasid caliph Harun al-Rashid came for pilgrimage in 170 AH, she anointed all the pillars with perfume. However, she would apply more on this particular pillar, the Pillar of Aisha and the pillar west of the mihrab. All three of these pillars were sometimes referred to as “perfumed”, but eventually, the title was reserved exclusively for this particular pillar. According to Imam Malik, this is the best location to pray salah in Masjid al-Nabawi. It is for this reason a mihrab, known as Mihrab al-Nabi, was built in this location. This prayer niche was not present during the time of the Prophet ﷺ or the Rightly Guided Caliphs who succeeded him, but was built by Umar Ibn Abdul ‘Aziz during the caliphate of Walid ibn Abdul Malik, when he was governor of Madinah. During an expansion of Masjid al-Nabawi, (most likely) during the caliphate of Uthman ibn Affan, the palm trunk was taken by the companion Ubai ibn Ka’b al-Ansari (RA) and stored in his house. Unfortunately, after it was moved, it was eaten by termites and withered into dust. Other reports claim that the tree later dried and was buried. Second: Pillar of Aisha (Ustuwanah Aisha/ Pillar of Ballots or Casting Lots/ Ustuwanah al-Qur’ah/ Pillar of the Emigrants/ Ustuwanah al-Muhajireen) This pillar is named after A’ishah, one of the Prophet’s wives, the “Mother of the Believers”. It is also associated with the Makkan emigrants (Muhajirun) who used to assemble near this spot. Due to the virtue associated with it, it is often referred to as the Pillar of Casting Lots (Ustuwanah al-Qur’ah). it is located third from the minbar, as one approaches the Sacred Chamber towards the Prophet’s grave and Qiblah. Adjacent to the Pillar of Repentance, it is in the first row of pillars closest to Mihrab al-Nabi. It got its name after Aisha revealed the immense value of prayer in that area. A’ishah is reported to have said, “In this Masjid is one such spot that if people knew the true blessed nature thereof, they would flock towards it in such a manner, that to pray there they would have to cast lots to get a turn,”—the Arabic term for casting lots is Qurah—The Companions asked, “O Mother of the Believers, where is it?” Initially she remained quiet. However, when they left, her nephew, Abdullah ibn al-Zubayr stayed behind to ask her about it. Thereupon, he left his aunt’s house and walked straight to this pillar while the companions looked on. They realized she had informed him of its prestigious location, thereby confirming that this particular pillar was the one indicated. It has also been recorded that Abu Bakr, Umar and Zubayr used to pray there frequently, meaning they were all aware of its significance. Cognizant of its supreme spiritual benefits, Muslims who visit the mosque endeavor to pray here, whenever possible. In a similar narration,“The Companions were discussing the architecture of Masjid al-Nabawi when A’ishah said, ‘I know of a pillar from the pillars of the mosque that if people knew the reward of praying next to it, they would outdo each other with the lance,’—which was used to cast lots to decide who has first right, hence the name “Pillar of Casting Lots”—Two of the men left while Abdullah ibn al-Zubayr remained. The Companions said, ‘He stayed to ask her about the pillar. If he asks, she will reveal it to him; if she tells him, he will go there to pray, so let us sit where we can see him.’ Thereupon, the Companions saw Abdullah ibn al-Zubayr approach this pillar, stand to its right, and perform his prayer.” (Ibn Majah, 4:62)
The pillar is also known as the “Pillar of the Emigrants” (Ustuwanah al-Muhajireen) because the emigrants from Makkah would regularly congregate in this area. Furthermore, it is said that after the Prophet ﷺ initially arrived in Madinah, he led the prayer facing Bayt al-Maqdis (Jerusalem) from this location for 16-18 months. After the Qibla was changed, the Prophet ﷺ led the people in prayer from this spot for ten more days before he designated his mihrab area as the suitable site to lead salah. The Prophet ﷺ used to say his prayers here and afterwards moved to the place at Ustuwaanah Hannanah. In modern times, it is also marked by a golden wreath with an inscription.To be continued in PART 2
Frequently Asked Question
Answering the most relevant questions to help you better understand the article.
The columns are described as silent sentinels because they witnessed significant moments during the Prophet’s ﷺ time, standing as enduring markers of events, worship, repentance, devotion, and important historical incidents within the mosque.
Initially, the mosque’s roof was supported by palm trunks used as columns. These simple wooden supports later became historically recognized pillars associated with specific events during the Prophet’s ﷺ lifetime.
When the Prophet ﷺ began delivering sermons from a newly built pulpit instead of leaning on a palm trunk, the trunk reportedly cried until he ﷺ comforted it, demonstrating its attachment.
Ustuwanat al-Hannanah refers to the “Weeping Pillar,” the palm trunk that cried when the Prophet ﷺ left it for the pulpit, marking one of the well-known miracles witnessed in the mosque.
Ustuwanat al-Tawbah marks the place where Abu Lubabah رضي الله عنه tied himself in repentance after an error, remaining bound until Allah accepted his sincere repentance.
Abu Lubabah رضي الله عنه, feeling remorse for revealing information, tied himself to a pillar in repentance and vowed not to untie himself until Allah accepted his repentance.
Ustuwanat Aishah is associated with a report that if people knew its virtue, they would compete for prayer there, indicating its special merit within the mosque.
Some pillars marked places where the Prophet ﷺ prayed, received delegations, or stayed in iʿtikaf, preserving spatial memory of his activities inside the mosque.
As the mosque expanded and underwent reconstruction, the locations of significant pillars were identified and marked so their historical and spiritual associations would remain recognized.
The pillars remind believers of repentance, devotion, humility, prophetic leadership, and the living history of Masjid An-Nabawi, connecting worshippers to events that occurred during the Prophet’s ﷺ blessed lifetime.
