essay 10 lines on masjid nabawi in urdu

  Jan-2017

• Urdu English

The Construction of Masjid e Nabvi

تفسیر قرآن کریم.

• Masjid E Nabwi Construction

The Construction of al-Masjid al-Nabawi

Mawlana Muhammad Asif Iqbal ‘Attari Madani

Three masjids in particular hold great significance, hailed as the most sacred places of worship on earth. They were constructed by the noble prophets عَـلَـيْهِمُ السَّلَام , upon the divine command of Allah Almighty. These are Masjid al-Haram, Masjid al-Aqsa, and al-Masjid al-Nabawi. In particular, al-Masjid al-Nabawi has the exclusive merit of being constructed by the final prophet of Allah, Sayyidunā Muhammad صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم and his honourable Companions رَضِیَ الـلّٰـهُ عَنْھُم   .

The First Construction

On entering Madina, the Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم initiated the construction of al-Masjid al-Nabawi before anything else. Land was purchased from two orphans, Sahl and Suhayl. Sayyidunā Abū Bakr al- Ṣ iddīq رَضِىَ الـلّٰـهُ عَـنْهُ paid them 10,000 gold coins. According to one narration, the land belonged to the Najjar tribe, who said in regards to the price, “We will take payment for this from Allah.” The final Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم began construction of the masjid in the first year after the Migration. He laid the foundation stone with his own blessed hands and even carried bricks during this process. The following words were upon his blessed tongue:

  اَللّٰھُمَّ لَاخَیْرَ اِلَّا خَیْرُ الآخِرَۃ ،  فَاغْفِرْ لِلْاَنْصَارِ وَ الْمُہَاجِرَۃ

“ O Allah! There is indeed no good except that of the Hereafter, so forgive the Ansar and the Muhajirin.”

The foundation of the masjid was built with stone, its walls with adobe bricks, pillars with palm trunks, and the roof with palm branches. The roof was initially five or seven cubits high. Three entrances were fashioned: Bāb al-Ra ḥ ma (Bāb ʿ Ātika), Bāb Jibrīl (Bāb Āl ʿ Uthmān), and a final door which was sealed after the change of the qibla. [1]  

The First Expansion

After initial construction, the masjid was 54 and 63 yards in length and width respectively. The Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم set out to expand the masjid in 7 AH, after the conquest of Khaybar. The growing number of attendees meant the current space was not enough. The house of an Ansari was parallel to the masjid, and the Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم asked, “Who will purchase this stretch of land and expand the masjid, in return for a house in Jannah?” Sayyidunā ʿ Uthmān رَضِىَ الـلّٰـهُ عَـنْهُ proceeded to purchase it for 10,000 dirhams and hand it to the Prophet   صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم   .  This land was then incorporated into the masjid during its expansion. It was now 100 cubits in length and width. [2]

Second construction and expansion

The caliphate of Sayyidunā ʿ Umar al-Fārūq رَضِىَ الـلّٰـهُ عَـنْهُ was marked by numerous victories and an exponential influx of new Muslims from distant lands. To accommodate the growing numbers, Sayyidunā ʿ Umar al-F ā r ū q رَضِىَ الـلّٰـهُ عَـنْهُ had the masjid reconstructed and expanded it.

Imam Jalāl al-Dīn al-Suyū ṭ ī رَحْمَةُ الـلّٰـهِ عَلَيْه states that Sayyidunā ʿ Umar al-F ā r ū q رَضِىَ الـلّٰـهُ عَـنْهُ had the masjid reconstructed and enlarged and installed a solid stone floor. He also had the previously affixed wooden pillars replaced with brick ones. The masjid was expanded in the direction of qibla. Concerning this, he once said, “If I had not heard the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم saying, ‘The masjid will need to be expanded,’ I would not have expanded it in the least.” [3]

Third Expansion

During the fourth year of Sayyidunā ʿ Uthmān’s رَضِىَ الـلّٰـهُ عَـنْهُ caliphate, the growing number of believers warranted a further expansion of the masjid. After consulting the senior jurists among the Companions, he ordered the expansion. The work lasted from Rabi al-Awwal 29 AH  until Muharram 30 AH.

Many changes were made under his supervision. Walls were built with engraved stone and cement. The previous adobe brick pillars were replaced with ones fashioned from engraved stone. A teak wood roof was placed overhead, white cement used as plaster, arches affixed on the eastern and western sides and the masjid expanded towards the north. The expansion carried out by Sayyidunā ʿ Umar al-Fārūq رَضِىَ الـلّٰـهُ عَـنْهُ rendered the masjid 120 or 140 yards in length. After Sayyidunā ʿ Uthmān’s رَضِىَ الـلّٰـهُ عَـنْهُ expansion, it was now 160 yards in length and 150 in width. [4]

Fourth Expansion

The governor of Madina during the caliphate of Walīd b. ʿ Abd al-Malik was Sayyidunā ʿ Umar b. ʿ Abd al- ʿ Azīz, who purchased the surrounding buildings to extend the masjid on the Caliph’s order.

The masjid’s length and width were increased to 200 and 167 yards respectively. Many artisans were hired from Rome and Egypt. The roof, walls, and pillars were engraved with gold. Approximately 448 kg of gold was utilised, or 896 kg in another narration. The practice of building a mihrab in masjids finds it roots in this time. Construction began in 88 AH and was completed in 91 AH. [5]

Fifth Expansion

In 161 AH, the Abbasid Caliph Muhammad b. Man ṣ ūr al-Mahdī ordered another expansion. Accordingly, the masjid was increased by 55 or 100 yards in the direction of Syria. The high level of decoration and ornamentation in the preceding expansion was echoed. This work was completed in 167 AH. [6]

The Sixth Construction

According to al- S amhūdī رَحْمَةُ الـلّٰـهِ عَلَيْه , no one had expanded the masjid after Caliph al-Mahdī up to his respective era. Others suggested that Caliph al-Ma ʾ mūn al-Rashīd carried out an expansion in 202 AH. This point is mentioned by Ibn Qutaybah رَحْمَةُ الـلّٰـهِ عَلَيْه in al-Ma ʿ ārif . Both views can be reconciled since it is possible that al-Ma ʾ m ū n strengthened the foundations of the masjid and carried out renovation work rather than a full-scale expansion. [7]

The Seventh Construction

In Ramadan 654 AH, an accidental fire started in a storeroom of the masjid and spread to the roof, causing extensive damage. News of this reached the Caliph, Mu ʿ ta ṣ im Billāh, who ordered the reconstruction during the Hajj season of 655 AH. Artisans, artificers, and architectural experts were enlisted to work on the masjid. New roofing was installed from the eastern wall until Bab Jibril, which also covered the sacred chambers of the Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم and areas of the masjid facing qibla. The western side also had new roofing over Riyad al-Jannah and the blessed pulpit.

Due to the Tatar invasion of Baghdad in 656 AH, work was temporarily suspended and restarted the following year. The governor of Yemen, Malik al-Mu ẓ affar, offered his services and had work completed up until Bab al-Salam. The ruler of Egypt, Sultan Rukn al-Dīn, sent iron, metal, wood, and other building materials for further work in 658 AH. Commissioning 53 artisans alongside this, the remaining work up to Bab al-Nisa and Bab al-Rahma was then completed. [8]

The Eighth, Ninth and Tenth Construction

Sultan Muhammad b. Qalawūn al- Ṣ ali ḥ ī renewed the eastern and western roofs from 705 AH to the following year. In 729 AH, he attached two verandas to the roof towards the qibla. These verandas developed structural problems, which were addressed by King Ashraf Bārsbay in 831 AH. He also extended the roof towards Syria. In 853 AH, Sultan Sayf al-Dīn Jaqmaq reconstructed the entire roof over the blessed chambers and part of the masjid roof. [9]

The Eleventh and Twelfth Construction

During the reign of Egypt’s s ultan Ashraf Qaytba y, need arose to adjust the roof of the masjid . W ork began in 879 AH. M uch of the roofing and pillars on the eastern side were removed and reconstructed. This project was completed in 881 AH.

I n 886 AH, a lightning strike nearly set the whole masjid on fire, causing most of its pillars to collapse. Sultan Qaytba y gradually sent a total 400 artisans and 372 load animals for the reconstruction.   H e also sent materials via land and sea . A dome and further verandas were added , and marble was widely used . C opper trellises were installed in the direction of q ibla. New structures , s torage spaces , a madrassa , a rest house for travel l ers, bath ing facilities , a kitchen, a mill, and a library were added. All roof work was completed in 888 AH. [10]

The Thirteenth Construction and Expansion

In 1265 AH, the Ottoman sultan, ʿ Abd al- Maj īd I, decided to expand the masjid. The love of the Turkish people for the Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم is remarkable. They showed a truly exemplary display of love and respect during this endeavour. Skilled artisans from across the Muslim world were gathered in a new settlement outside Istanbul. They were told to transfer their knowledge and skills to their children or students. Alongside this, they were instructed to make their children memorisers of the Quran. On the other side, rock was extracted from new quarries, wood from new forests, and the best quality materials were imported from a multitude of countries specialising in their production. Over 25 years, these materials were brought together in a hamlet outside Al-Masjid al-Nabawi. 

When these experts were commissioned to begin work, they were instructed to: 

1. To stay in ablution during their work

2. To maintain the recital of the Quran during their work. 

The roof of the masjid during the Prophetic era was fashioned into domes, and skylights were placed in them. Large, door-sized windows were installed in some walls. The top and bottom of the pillars were embellished with gold. The inner sides of the dome were engraved and decorated. ʿ Abd Allah Zuhdi Effendi was a calligrapher who worked on the domes, walls, pillars, and mihrabs with incomparable expertise. He inscribed three lines of Quranic verses on the furthermost wall to the qibla, along with over 200 names and qualities of the final Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم on the fourth. The masjid was expanded westward by 1293 metres. Approximately 500 artisans and workers took part in this project, and a total of 700,000 gold Majidi coins were spent. [11]     

The Fourteenth and Fifteenth Construction and Expansion

Between 1372 AH and 1375 AH, a large expansion took place. Buildings were removed in the eastern, western and northern directions. Pathways were made in this area adjoining the masjid, which now allowed access from all four directions. The masjid’s total circumference now amounted to 16326 square meters. The expanded area was covered in stone that did not heat up under the sun. An attempt was made to keep the new construction in line with the earlier Ottoman expansion. Great lengths were undertaken during this expansion, and over 30,000 tonnes of material was brought in on 30 ships. In 1393 AH, land measuring 35,000 square meters was acquired in the western direction of the masjid, with canopies to shade the worshippers.

The Sixteenth Expansion

Following this expansion, the ground floor is 82,000 square meters, and the new roof is 67,000. At 28 open areas across the expanse of the roof, movable domes were added weighing 80 tonnes each. The number of doors became 85. 6 additional minarets were built, towering at 104 meters. New systems of lighting, electricity, cold water, fire safety, escalators, parking, air conditioning, and security were put into effect. After this expansion, the masjid and adjacent areas accommodate 698,000 worshippers. This project cost 30 billion riyals.

[1] Ṣ a ḥ ī ḥ al-Bukhāri, vol. 2, p. 595, Hadith 3906, Ṣ a ḥ ī ḥ al-Bukhāri, vol. 1, p. 165 Hadith 428, Imta al-Asma, vol. 10, p. 88, Wafa al-Wafa, vol. 1, pp. 323,334,337

[2] Jāmi’ al-Tirmidhi, vol. 5, p. 392, Hadith 3723, Jazb Al-Quloob, p. 125, Wafa al-Wafa, vol. 1, pp. 334 -336

[3] Tareekh al-Khulafa, p. 10, Musnad Ahmad, vol. 1, p. 414, no. 330, Wafa al-Wafa, vol. 2, p. 481

[4] Ṣ a ḥ ī ḥ al-Bukhāri, vol. 2, p. 170, Hadith 446, Musnad Ahmad, vol. 10, p. 287, no. 6139, Wafa al-Wafa, vol. 2, pp. 505,507, Tareekh al-Khulafa, p. 124

[5] Wafa al-Wafa, vol. 2, pp. 513 – 526, Jazb al-Quloob, pp. 155 – 157, Al-Durrat al-Thamina Fi Akhbar al-Madina, pp. 113,115

[6] Wafa al-Wafa, vol. 2, pp.537 -  540,  Akhbar Madinat al-Rasul, p. 104, Jazb al-Qulub, p. 157

[7] Wafa al-Wafa, vol. 2, p. 540, Jazb al-Quloob, p. 157

[8] Wafa al-Wafa, vol. 2, pp. 598 - 604

[9] Wafa al-Wafa, vol. 2, p. 605

[10] Wafa al-Wafa, vol. 2, pp. 605, 633 - 644

[11] Tazkirah al-Madinat al-munawwarah, p. 121, Tareekh Najd o Hijaz, pp. 9 - 13

Among the elite saints is a group called the Abdāl. This very name of theirs is derived from their ever-changing positions.

Modern day Syria and the wider Levant hold great religious and worldly significance. This region was part of the kingdom

Dars-i-Niẓāmī is a popular term in the discourse of religious education and Muslim academia in South Asia.

When the era of formal religious seminaries began, Baghdad was at the forefront of this field. Major religious institutes

aThe blessings, mercy, and bounties the universe has received from Allah were all granted for the sake of the Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم .

aOn 12 Rabi al-Awwal, Muslims commemorate the birth of Allah’s final Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم wholeheartedly.

Three masjids in particular hold great significance, hailed as the most sacred places of worship on earth.

• Get Involved

Masjid an-Nabawi at the time of Prophet Muhammad

The Masjid al-Nabawi was originally built by prophet Muhammad in the first year of the Hijrah (circa 622 CE), after his arrival in Medina. The land was owned by Sahal and Suhayl, partly as a place for drying dates, and at one end had been previously used as a burial ground. Refusing to "accept the land as a gift", he bought the land and it took seven or eight months to complete.

Contents Hide/Show

• Initial Plan and Orientation
• Construction Details
• First Minbar of Masjid an-Nabawi

Change of Qibla and Reconstruction

• Plan and Orientation
• Architectural Changes

Expansion of Role in Muslim Community

The original mosque in the modern times.

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A model of the original mosque, at Dar al Medina , built by prophet Muhammad after he arrived in Medina following Hejrah from Mecca .

In 622 CE, following his migration to ancient Yathrib , which was already an ancient oasis town inhabited for some 1500 years at the time, the development of an early concept of a Muslim state began to take shape. During this peiod a number of "public" buildings were constructed, including the Masjid an-Nabawi, and the Prophet Muhammad personally oversaw the construction of the mosque. Mounted on his camel named Qaswa, he reached the site, part of which was initially functioning as a burial ground. Remarkably, when offered the land as a gift by the two orphans, Sahl and Suhayl , who were its owners, Muhammad declined the generous gesture. Instead, he opted to purchase the land, with the financial support provided by Abu Ayyub al-Ansari .

The entire construction process spanned seven months, during which the mosque took shape under the careful guidance of Prophet Muhammad. The Masjid Nabawi, commonly known as the Prophet's Mosque, was initially an open air mud-brick and stone wall enclosure. The simple masjid underwent many phases of expansion, the first being seven years after its construction, during the lifetime of prophet Muhammad.

This initiative not only established a sacred space for worship but also showcased his humility and commitment to the establishment of a basic social and administrative paradigm in the Medinan society. The mosque's inception marked a significant moment in the history of Islam, serving as a pivotal center for spiritual, social, and administrative activities in the burgeoning Muslim community of Medina.

First Construction of Masjid an-Nabawi

circa 622 CE (1 Hijri)

Initial Plan and Orientation The original mosque was 35 meters long and 30 meters wide. The layout or floor plan of the mosque complex in its first iteration of the mosque depicts how it might have looked in the first year of Hijrah, back then it was oriented north-south. The qiblah wall was to the north facing the Masjid al-Aqsa ; where nearly half of the mosque enclosure was covered with a roof of date-palm leaves, supported by data-palm tree trunks and the rest of the enclosure was left as open air courtyard except for a small roofed area to the south, called al-Suffah . This small area was also roofed with date palm leaves and beaten clay. However, it is not certain if the raised platform of al-Suffah was constructed along the entire southern wall or in part. Since, the Qibla (prayer direction) remained towards the Jerusalem ( al-Quds ) for the next 18 months, the mosque also remained north-south oriented for the same period.

Construction Details The initial construction of Masjid Nabawi started in the month of Rabi al-Awwal , in mid year 1 Hijri (circa 622 CE), with the Prophet Muhammad himself taking part in laying its foundations and its development. He marked out the boundary of the site using the tip of a spear he inherited from his father, Abdullah .

The enclosure of the mosque was constructed with unbaked bricks as building material on top of a stone-masonry foundation which was about 1.5 metres high. Parts of the enclosure walls were constructed with stones and mud was used to plaster the walls.

The roof which was supported by date and palm tree trunks was made of beaten clay and palm leaves. It was raised to the height of 2.17 meters (7.11 feet) and slightly sloped to facilitate drainage during the rainy season. The three doors of the mosque were Bab-al-Rahmah (The Door of Mercy) to the south, Bab-al-Jibril (Door of Gabriel) to the west and Bab al-Nisa (Door of the Women) to the east. Originally these gates bore no names. The total area was some 1,050 square metres. The original mosque of the Prophet did not have a mehrab, the first mihrab might have originated during the reign of Umayyad prince al-Walīd I (705–715 CE).

During this time prophet Muhammad was married to Sawdah bint Zam'a and Aiesha bint Abi Bakr, so at least two separate chambers, living quarters of the Prophet Muhammad and his wives, were built on the south-eastern corner adjacent to the mosque.

First Minbar of Masjid an-Nabawi At some point after the completion of the first mosque, a minbar (pulpit) was installed. The original minbar used by prophet Muhammad was simply a "wood block of date tree". This was replaced by him with a tamarisk one, which had dimensions of 50cm × 125cm (20in × 49in). Also in 629 CE, as the congreggation expanded and more and more Muslims started to attend the mosque at the prayer times, it was replaced with a three stepped minbar with a backboard.

circa 623/24 CE (2 Hijri)

Prior to the second Hijri (circa 623-24 CE), the prophet Muhammad and Muslims faced the city of al-Quds (Jerusalem) for prayers. According to Islamic traditions after some 15-18 months after the Hijrah, verses 144, 149, and 150 of the surah al-Baqarah were revealed each of which contains a command to "turn your face toward the Sacred Mosque" ( fawalli wajhaka shatr al-Masjid il-Haram , literally meaning turn your face towards the Masjid al-Haram).

This change in directed mandated some architectural change to the Masjid Nabawi, when the main prayer area was shifted towards the south and the al-Suffah was moved along the northern wall. The entrance from the north was closed off with stones and mud plaster and a new portal was opened in the northern wall where the Suffah was situated. Other than this major change a few minor structural reinforcements and restorations were made. Another living quarter was added to the south-eastern corner for the Aisha bint Abi Bakr , the third wife of prophet Muhammad.

First Expansion of the Prophet's Mosque

circa 629 CE (7 Hijri)

Plan and Orientation The total area of the mosque was increased to about 2200 square metres and the height of its walls was increased to about 3.6 metres. The masjid was extended to the north, east and west and each side now measured about 47 metres, making the masjid almost square. Three rows of columns, about 15 metres deep were added to the west wall. This area became the main space for prayer.

Architectural Changes The first major expansion of Masjid al-Nabawi took place right after the Battle of Khaybar , when the total width was increased by 20 meters and the length by 15 meters. The new dimensions became approximately 47.32 x 48.20 meters, making the mosque enclosure nearly a square. The northern boundary of the Mosque was where today the Turkish construction ends in this direction. On the west side its boundary was five columns west of the pulpit. Today the columns marking this expansion bear an inscription ( inspect ) near the top which reads "The boundary of Prophet's Mosque" can be seen.

The foundation was laid with stones and the walls were built of unbaked mud bricks like before. The columns were made of palm tree and the roof was covered by branches of palm trees. The height of the roof was increased from 2.17 meters (7.11 feet) meters to 3.5 meters (11.48 feet). The funding for the additional land and construction of the mosque was paid by the companion Uthman Ghani , who later became the third caliph.

By this time the Mosque of the Prophet wasn’t just a place where the obligatory prayers were performed. Rather, it had become a place where political affairs were discussed, delegations were received, teaching and preaching activities were carried out, military and strategic planning was held and the needy were catered for. Not only that, but the economic activity was also held in the surrounding area of the mosque. By this time, the Masjid Nabawi had become the center of day-to-day life, civic and economic activity in the city of Medina.

circa 2023 CE (1445 Hijri)

Today the total area that once constituted the mosque of prophet Muhammad, is situated inside the oldest part of the Prophet's Mosque. It covers nearly half of the older Ottoman period prayer hall , marked with green carpets and includes the Rawdah Riyadul Junnah . There was no mehrab in the mosque during this time as well, instead a minbar with either two or three steps was installed on the request of the companions.

Gallery Want to use our images?

• Expansion History of Masjid an-Nabawi
• Dar al-Madinah Museum
• Notable Pillars in Riyadul Jannah
• Bab al-Taubah
• Tomb of Prophet Muhammad
• List of Mosques in Medina
• Abd Al-Fattah Hilmi. "The History of Al-Masjid al-Nabawi (Mosque of the Prophet)." Majallat al-Imarah 8, no. 3 (1948): 27-28. [French: "Histore de cette mosquée."]
• Wahbi Hariri-Rifai, Mokhless Hariri-Rifai. The Heritage of the Kingdom of Saudi Arabia. GDG Exhibits Trust. p. 161. ISBN 978-0-9624483-0-0.
• Karim, Sayyid (ed). Majallat al-Imarah 8, No. 3 (1948): Cairo. [also titled Emara, Alemara]
• Ariffin, Syed Ahmad Iskandar Syed. Architectural Conservation in Islam : Case Study of the Prophet's Mosque. Penerbit UTM. ISBN 978-983-52-0373-2.
• Nassar, U. A. (april 2017). Expansion of the Prophet Mosque as a Catalyst for Sustainable Urban Development in Al-Madinah Almunawarah in Saudi Arabia . Retrieved April 22, 2019.
• NE McMillan. Fathers and Sons: The Rise and Fall of Political Dynasty in the Middle East. Palgrave Macmillan. p. 33. ISBN 978-1-137-29789-1.
• Munt, Harry. The Holy City of Medina: Sacred Space in Early Islamic Arabia. Cambridge University Press. ISBN 978-1-107-04213-1.
• Volait, Mercedes. 1988. L'architecture moderne en Egypte et la revue al-'Imara (1939-1959). Le Caire: Centre d'études et de documentation économique, juridique et sociale (CEDEJ).
• Petersen, Andrew (2002-03-11). Dictionary of Islamic Architecture. Routledge. p. 183. ISBN 978-0-203-20387-3.
• Doris Behrens-Abouseif; Stephen Vernoit (2006). Islamic art in the 19th century: tradition, innovation, and eclecticism. BRILL. p. 22. ISBN 978-90-04-14442-2.
• Atiqur Rahman. Umar Bin Khattab: The Man of Distinction. Adam Publishers. p. 53. ISBN 978-81-7435-329-0.
• Mark Weston (2008). Prophets and princes: Saudi Arabia from Muhammad to the present. John Wiley and Sons. pp. 102–103. ISBN 978-0-470-18257-4.
• Gündoğdu, Y. (2018). Modern Suffah: Quranic and Scientific Circles of al-Masjid an-Nabawi Today. Journal of History Culture and Art Research, 7(1), 319-331. doi:http://dx.doi.org/10.7596/taksad.v7i1.1372

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Abrahamic History & Archaeology is the study of history and archaeology with respect to the three Abrahamic Faiths without considering the religious and theological aspects. The goal of Abrahamic History is to understand how and why the religious doctrines and behaviours have evlovled and changed over time. Searching for patterns in the evolution of significant cultural events such as the development of farming, the emergence of cities, or the collapse of major civilizations for clues of why and how these have influenced the three major Abrahamic religions.

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Tracing The History Of Masjid-e Nabawi: The Prophet’s Mosque

Situated at the heart of Madinah and built by the Prophet Muhammad (PBUH), Masjid-e Nabawi is the second largest mosque in Madinah, Saudi Arabia after Masjid Quba. After Al-Haram mosque in Makkah, it is considered the second holiest spot for Muslims. The history of Masjid-e Nabawi tells the story of two orphans, Sahl and Suhayl, who retained the land of Masjid-e Nabawi. Here is how it goes.

History of Masjid-e Nabawi – From the beginning

When Sahl and Suhayl came to know that Prophet Muhammed desired to procure their land for erecting a mosque over it, the two orphans volunteered to give it to him as a gift. As they were orphans, Prophet Muhammed desired to pay them; Abu Ayyub al-Ansari became the donor of the land and paid the price, and Prophet Muhammad (PBUH) contributed his efforts during the construction of the mosque. It took seven months and was erected next to his house where he resided after his migration to Madinah, 622 CE.

Initially, it was an open-air building that was utilised as a community center, court of law and spiritual school. A minbar or raised platform was constructed for the people who edify people about Quran, and for the Prophet Muhammad (PBUH) to give the sermon on Fridays. The mosque was expanded and decorated by the succeeding Islamic rulers and entitled the walls, doors and minarets after their ancestors.

Under the Prophet & the Rashidun (622-660 CE)

History of Masjid-e Nabawi saw many structural additions over the years. Built in 622 CE, the three gates— the Gate of mercy, the Gate of Gabriel, and the Gate of women—were located at the south, west and east of the mosque, respectively. At that time, the qibla wall faced northwise to Jerusalem and al-Suffah was next to the northern wall. In 628 CE, the mosque was expanded after the battle of Khaybar. Three rows of columns were built alongside the west wall, which became the place of worship.

Although during the reign of the first Rashidun caliph Abu Bakr, the mosque remained unmodified, it was altered by the second Rashidun caliph Umar. To expand the mosque, all the houses except those of the Prophet Muhammad (PBUH)’s wives were dismantled. To construct the walls, sun-dried mud bricks were used along with steering pebbles for the floor. Further, three more entrance gates were added to the mosque.

In 649 CE, the mosque was demolished by the third Rashidun caliph Uthman and a new rectangular-shaped mosque was built with stones, iron clamps and teakwood, facing Kaaba.

Under subsequent Islamic reigns (660-1517 CE)

In 707 CE, the mosque was refurbished by Umayyad caliph al-Walid and a wall was built to segregate the mosque and houses of the Prophet Muhammad (PBUH)’s wives. The mosque was erected in a trapezoid shape, connecting its northern part with the sanctuary. Further, the mosque was stretched to the north by Abbasid caliph al-Mahdi and his name was engraved on the panel of Masjid-e Nabawi. The enclosure of Prophet Muhammad (PBUH)’s tomb was lined with marbles by Al-Mutawakkil and in the 1470s CE, a dome of stones was built over the Prophet Muhammad (PBUH)’s grave.

During The Ottoman Rule

During the time of Suleiman the Magnificent, the east and west walls of Masjid-e Nabawi were rebuilt, a new steel-covered dome was placed on the tomb of the prophet Muhammad (PBUH) and the “Gate of Mercy” was resuscitated. In 1817, the construction of al-Rawdah al-Mutaharah (in Arabic) or purified residence was completed by Mahmud ll. In 1837 CE, as the dome of the Prophet Muhammad (PBUH) was painted green, it was named as “Green Dome”. The next successor rebuilt and expanded the mosque with red stone bricks. The Masjid-e Nabawi was reorganised, except for the tomb of the Prophet Muhammad (PBUH), the three altars and the pulpit.

Masjid-e Nabawi under The King’s rule

In the 1800s CE, Saud bin Abdul-Aziz and his followers knocked down almost every tomb and dome except the Green dome, in Madinah. The ornaments and gold on the Green dome were stripped off; It is believed that, either they were unable to demolish it because of its hard structure or because yonks ago, Ibn Abd al-Wahhab wrote that he didn’t desire to see the dome demolished. After 400 years, the ottoman rule came to an end and was followed by Saudi rule.

During the Saudi rule, the Masjid-e Nabawi underwent several modifications. In 1951, as per the king’s order, places around the mosque were demolished to expand the prayer hall of Masjid-e Nabawi. Apace northeast and northwest of the mosque, new minarets were fabricated and the previous ones were recast in Mamluk revival style. To lodge religious readings and the Quran, a library was erected along the western wall.

In 1985, the mosque was again expanded and places around the mosque were demolished. In 1992, escalators and 27 courtyards were added to the Masjid-e Nabawi. To modernise and stretch the area of the mosque, a $6 billion project was proclaimed in September 2012. For this project, hotels on the eastern side, houses and utilities were demolished.

Considered as the second most holiest site in Islam, Masjid-e Nabawi is among the top tourist destinations in Madinah. It has a grand structure and is the second largest Mosque in Saudi Arabia. The mosque is third known mosque built in Islam where Prophet Muhammad (PBUH) is buried. Thus, it is the prime site for pilgrims coming to Saudi Arabia for the pilgrimage of Hajj and Umrah.

Suggested Read: The 3 Holy Mosques Tour – Masjid Al Haram, Masjid Al-Nabawi, Masjid Al Aqsa

FAQs about History of Masjid-e Nabawi

Why is masjid-e nabawi important to muslims.

Masjid-e Nabawi is the second largest and holiest mosque in the world after Masjid-Al Haram in Mecca.

How many gates are there in Masjid-e Nabawi?

Masjid-e Nabawi has 43 gates including doors and entrances.

Where is the tomb of Prophet Muhammad (PBUH)?

The tomb of Prophet Muhammad tomb is situated inside the Masjid-e Nabawi.

How much time did it take to construct Masjid-e Nabawi?

It took seven months to complete the construction of Masjid-e Nabawi.

When was Masjid e Nabawi built?

Masjid e Nabawi was built in 622 CE.

Where is Masjid e Nabawi located?

Masjid e Nabawi is located in the holy city of Madinah, Saudi Arabia.

Dr Omar Ayoub

Dr. Omar Ayoub is a tech enthusiast and a part time researcher and accounts authorship of several international publications. He holds a PhD in Computer Science from USA and has an experience of more than 10 years in Saudi Arabia working in tourism, hospitality, education, technology and retail sector. His interests include traveling, writing, and exploring trending technologies.

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Masjid an-Nabawi: The Jewel of Madinah and Its Historical Significance

The Magnificent Legacy of Masjid an-Nabawi: The Heartbeat of Madinah

Masjid an-Nabawi, famously known as the Mosque of the Prophet, stands as an enduring symbol of Islam’s rich history and the unwavering devotion of its followers. Its foundations are embedded deeply in the pivotal events of early Islamic history, resonating with stories of faith, unity, and the Prophet Muhammad’s (PBUH) enduring love for his Ummah.

A Divinely Guided Foundation

The Prophet’s migration from Mecca to Madinah marked the beginning of a new chapter for Islam. On arrival, the citizens of Madinah eagerly awaited his decision on where to build his residence. Divinely guided, the Prophet’s camel settled on a piece of land owned by the orphaned brothers, Suhail and Sahl. Here, the construction of the now-iconic Masjid an-Nabawi commenced.

Constructed initially with modest means, its walls were made of bricks while its roof was thatched with palm leaves. The mosque was designed with three entrances: the “Atikah,” the “Entranceway of Mercy,” and “Jibril’s Entrance,” which was the Prophet’s favorite. Adjacent to the mosque, the Prophet (PBUH) also established residences for his wives, including Aisha and Sauda.

The Shelter of As-Suffah

Behind Masjid an-Nabawi, the Prophet Muhammad (SAW) built ‘as-Suffah,’ a shaded area offering refuge to the less fortunate. This addition was more than just an architectural feature; it embodied the principles of compassion, hospitality, and community, fundamental tenets of Islam. As-Suffah served as a resting place for travelers, underlining the inclusive nature of the Prophet’s vision for his mosque.

Change of Qibla: A Turning Point

A significant moment in Islamic history was the change of Qibla from Jerusalem to Mecca. This divine commandment led to the reorientation of the mosque, marking the second of its two reconstructions during the Prophet’s lifetime.

Expansion for an Expanding Ummah

As Islam spread and more pilgrims journeyed to Madinah, the need for a larger prayer space became evident. Addressing this need, Hazrat Usman financed a significant expansion, increasing the mosque’s dimensions to 50×50 meters and elevating its height to 11.5 feet.

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15 Important places/ areas inside Masjid Nabawi – Complete interior walkthrough

Table of Contents

Previously known as Yathrib, the oasis city of Madinah is home to Masjid Nabawi, the second largest mosque in the world. It was constructed by Prophet Muhammad (PBUH) in 1 AH (622 CE), adjacent to the house where he settled. Masjid Nabawi is the resting place of Prophet Muhammad (PBUH) and houses some of the noblest and most sacred monuments in Islam.

Keep reading to learn more about the 15 must-visit places inside Masjid Nabawi – the Mosque of Prophet Muhammad (PBUH).

Important Places to Visit Inside of Masjid Nabawi

Jaabir (May Allah SWT be pleased with him) reported that Prophet Muhammad (PBUH) said, “ One prayer in my mosque is better than one thousand prayers elsewhere , except al-Masjid al-Haraam, and one prayer in al-Masjid al-Haraam is better than one hundred thousand prayers elsewhere .”

Every minaret, pulpit, door, wall, and window inside Masjid Nabawi has a story behind it. A tale that tells you about the roles and sacrifices of the companions of Prophet Muhammad (PBUH) in the establishment of the Islamic community.

Listed below are some of the most important places you should visit inside Masjid Nabawi while keeping their history in mind on your next trip to Medina, the city of Prophet Muhammad (PBUH).

Roda Rasool (SAW)

Also known as the “Tomb of Prophet Muhammad (PBUH),” Roda Rasool (SAW) literally means the garden of the Messenger (PBUH) of Allah SWT. Located on the south corner of the Ottoman prayer hall, Roda Rasool (SAW) is the oldest part of Masjid Nabawi.

This Sacred Chamber marks the spot where the Messenger (PBUH) of Allah SWT fell ill and passed away peacefully. Roda Rasool (SAW) was previously the house of Aisha (RA) and was constructed using unbaked bricks over an area of 4 x 5 metres.

Furthermore, a golden grill is placed at the entrance of the Sacred Chamber, featuring three viewing holes that allow you to see the graves of Prophet Muhammad (PBUH), Abu Bakr (RA), and  Umar (RA). Prophet Muhammad (PBUH), with regards to performing Ziyarah of Roda Rasool (SAW), 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)

What Is Inside Rawdah?

According to Islamic scriptures, the Rawdah houses the tombs of Prophet Muhammad (PBUH) and two of his beloved companions, Abu Bakr (RA) and Umar (RA). The graves can be viewed through the viewing holes: the largest one on the left faces the graves of Prophet Muhammad (PBUH), whereas the one in the middle and the one on the right face the graves of Abu Bakr (RA) and Umar (RA), respectively. Little do people know that there’s a fourth grave inside the Rawdah reserved for Isa (AS).

On visiting Roda Rasool (SAW), you must recite, “Assalāmu `alaika Yā Rasūlallāh.” Move a little to the right and say, “Assalāmu `alaika Yā Abā Bakr.”  Move further right and say, “Assalāmu `alaika Yā `Umar.”

To highlight the significance of visiting the Rawdah Mubarak, the Messenger (PBUH) of Allah SWT said, “Whoever visits me after my death is like he who had visited me during my life.” (Tabraani)

House of Fatima (RA)

As you walk forward, the door located on the eastern side of the Roda Rasool (SAW) marks the House of Fatima (RA), the dearest and youngest daughter of Prophet Muhammad (PBUH). The House of Fatima (RA) is considered a very sacred and essential place to visit inside Masjid Nabawi .

Mehrab-e-Tahajjud

In line with Bab Jibrail and right behind the Roda Rasool (SAW) is the sacred location where Prophet Muhammad (PBUH) used to offer Tahajjud Salah.

Isa bin Abdullah (RA) said, “When visitors used to depart at night, the Prophet (SAW) used to spread a mat behind Ali’s (RA) hut and used to offer voluntary Salah there. One day one person saw him offering voluntary Salah at this spot during the month of Ramadhan. This person also started offering voluntary Salah at this spot. Another person happened to pass this way, and he started his Salah also. A third person followed these two persons. By and by, a large number of people gathered there. When the Prophet (SAW) saw many people, he wrapped up his praying mat and went away. When these people met the Prophet (SAW) in the morning, they said, “We were only trying to follow you in offering voluntary Salah at night. The Prophet (SAW) said, “I was concerned about you very much. My concern was that Allah SWT may make the offering of night Salah during Ramadan obligatory for you, and you may fail to keep up with it.”

So, if you get a chance to visit Masjid Nabawi, do try to perform the Tahajjiud prayer as it is a Sunnah of Prophet Muhammad (PBUH).

The Praying Spot of Prophet Muhammad (PBUH)

The fifth one, down from the pillar of Aisha (RA), there is a pillar in line with Bab Jibrail, which marks the exact spot where Prophet Muhammad (PBUH) used to perform Salah. It is also known as the place where the Messenger (PBUH) of Allah SWT used to lead the prayers facing Masjid Al-Aqsa, the first Qiblah of Islam .

Riyadhul Jannah

Situated between the Pulpit and Roda Rasool (SAW) is ‘Riyadhul Jannah,’ also known as the Garden of Paradise. Riyadhul Jannah marks the centre of Masjid Nabawi and is denoted by a light green floral carpet, whereas the entire Masjid Nabawi is covered with a red carpet. Prophet Muhammad (PBUH), about visiting Riyadhul Jannah, said, “My pulpit is on one of the hills of paradise.”

Note that Riyadhul Jannah is the most important place to visit inside Masjid Nabawi after Roda Rasool (SAW).

The Messenger (PBUH) of Allah SWT said, “Between my house and my pulpit lies a garden from the gardens of Paradise, and my pulpit is upon my fountain.” (Al-Kauthar, Sahih Al-Bukhari)

Masjid Nabawi Layout

Covering over 20.26 acres of land, present-day Masjid Nabawi is two stories tall. Crowned with the renowned beautiful green dome, the mosque of Prophet Muhammad (PBUH) features ten minarets of 341 feet (104 metres) high altogether, the ancient Ottoman prayer hall, two Ottoman Courtyards which are shaded by 12umbrellas, Maktaba Masjid al-Nabawi (the library of Prophet Muhammad (PBUH)), 27 square-base sliding domes, 42 gates and Jannat ul-Baqi, a graveyard located in the eastern flank of the mosque .

Mimbar (Pulpit)

While delivering long sermons, Prophet Muhammad (PBUH) would get exhausted. And so, to feel a bit relaxed, he (PBUH) would lean against a palm tree that was located near the spot. Witnessing this, the Ansar requested Prophet Muhammad (PBUH), “If you approve, we can make a pulpit for you.” The Messenger (PBUH) of Allah SWT accepted their offer, and a pulpit was constructed. Even today, the Friday and Eid sermons are delivered from this pulpit.

Mehrab-e-Nabawi

Mehrab-e-Nabawi marks the location from where Prophet Muhammad (PBUH) used to lead the congregational prayer after the Qiblah was changed to Masjid Al-Haram. Mehrab-e-Nabawi was built by Umar bin Abdul Aziz.

Even today, the imams of Masjid Nabawi leads Salah from Mehrab-e-Nabawi. Offering Salah at Mehrab-e-Nabawi is a Sunnah of Prophet Muhammad (PBUH).

Ashab Us-Suffah Platform

Ashab Us-Suffah, meaning the ‘People of the Bench,’ is a title given to the beloved companions who devoted their lives for the sake of Islam. These included,

• Abu Hurairah (RA)
• Ka’ab ibn Malik (RA)
• Abu Dhar al-Ghifari (RA)
• Bilal bin Ribah (RA)
• Subaib ibn Sanan Roomi (RA)
• Abdullah bin Masood (RA)
• Huzaifah bin Yaman (RA)
• Hanzalah bin Abi Amr (RA)
• Salman al-Farsi (RA)

Although originally the Ashab Us-Suffah Platform was on the north wall of Masjid Nabawi, it was moved to the back side after the mosque’s extension in 7 AH.

The House of Abdullah bin Umar (RA)

Son of Umar bin Khattab (RA), Abdullah bin Umar (RA) was one of the most devoted companions of Prophet Muhammad (PBUH) and a prominent authority in hadith and law. His house is located inside Masjid Nabawi on the eastern side of the Mehrab.

Bilal (RA) used to call Adhan while standing on the pillar of the house of Abdullah bin Umar (RA). The window of this house is opposite the Roda Rasool (SAW), which gives it great importance in Islam.

The House of Abu Bakr (RA)

Abu Bakr (RA) was a very close friend and companion of Prophet Muhammad (PBUH). He was one of the first people to accept Islam. During the life of Prophet Muhammad (PBUH), the door of Abu Bakr’s (RA) house was situated adjacent to the western wall of Masjid Nabawi.

The Messenger (PBUH) of Allah SWT ordered the building of another door on the eastern side of the mosque. The purpose of the door was to provide ease of access to Masjid Nabawi for Abu Bakr (RA) and his family.

Prophet Muhammad (PBUH) instructed not to close the door of Abu Bakr’s (RA) house. Therefore, during the extension of Masjid Nabawi, Umar (RA) shifted the door to the western wall, perfectly in line with the original door.

Can Non-Muslims Go Inside Masjid Nabawi?

Unfortunately, non-Muslims are not allowed to enter Nabawi Square, where Masjid Nabawi is located. In case a non-Muslim tries to enter the premises of the sacred mosque, they can be penalised with fines.

House of Usman (RA)

Usman (RA) was the third caliph of Islam and the son-in-law of Prophet Muhammad (PBUH). The land of his house can be located in the open area within the boundaries of Masjid al Nabawi. It is the same house where Egyptian rebels assassinated Usman (RA).

House of Abu Ayyub Ansari (RA)

After migrating from Makkah to Medina, Prophet Muhammad (PBUH) stayed in the house of Abu Ayyub Ansari (RA) for the first few months. Masjid al Nabawi was initially constructed adjacent to the house of Abu Ayyub Ansari (RA).

It is said that Prophet Muhammad (PBUH) used to stand on the second floor of his house, and Abu Ayyub Ansari (RA) used to share his meals with Allah SWT’S Messenger (SAW). Today, the house is situated inside the mosque of Prophet Muhammad (PBUH).

House of Hafsa (RA)

Hafsa (RA) was the daughter of Umar (RA) and the wife of Prophet Muhammad (PBUH). The house of Hafsa (RA) was originally located where the red carpet in front of Roda Rasool (SAW) is today.

Garden of Abu Talha (RA)

Abu Talha (RA) was a rich man who owned the finest gardens in Medina. One of his favourite gardens was “Bir Ha” , which was located near Masjid Nabawi. Prophet Muhammad (PBUH) often visited this garden and drank the sweet water from its well.

It was later in his life that Abu Talha (RA) presented this garden as a gift to the Messenger (PBUH) of Allah SWT for the sake of Islam. However, Prophet Muhammad (PBUH) advised him to distribute it amongst his heirs. Even though the Garden of Abu Talha (RA) is no longer there, the land is a part of the rear area of Masjid Nabawi.

The fact that Abu Talha (RA)donated the garden in the name of Allah SWT teaches Muslims that in order to attain the ultimate reward from Allah SWT in the Hereafter, one must give the best of their wealth to charity.

Houses of Companions Along Masjid Nabawi’s Qiblah Wall

During the lifetime of Prophet Muhammad (PBUH), the houses of some companions were located inside Masjid Nabawi. Even though not all of the houses are present within the sacred mosque, the houses of some companions are still situated along the Qiblah wall at the back of Bab Salam.

The companions whose homes are still inside Masjid Nabawi include Jafar (RA), Abbas (RA), Ammar bin Yasir (RA), and Naufal bin Harris (RA).

Best Duas to Read While in Masjid Nabawi

Ideally, it is recommended to enter Masjid al Nabawi from Bab Jibrail, as archangel Jibril (AS) used this door when he brought revelations to Prophet Muhammad (PBUH). In addition to this, the Messenger (PBUH) of Allah SWT also entered Masjid Nabawi through Bab Jibrail.

So, when you arrive at the door of the Prophet’s (PBUH) Mosque, put your right foot forward and recite the following dua before entering the sacred mosque:

.بِسْمِ اللهِ، اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ. اللَّهُمَّ اغْفِرْ لِي وَافْتَحْ لِي أَبْوَابَ رَحْمَتِك

Transliteration: Bismi-llāh, Allāhumma ṣalli alā Muhammad. Allāhumma-ghfir lī wa-ftaḥ lī abwāba raḥmatik.

Translation: In the name of Allah, send blessings upon Muhammad (PBUH). O Allah, open for me the doors of Your Bounty.

While there are many ways to offer salam, Islamic scholars have advised that you should at least say:

اَلسَّلَامُ عَلَيْكَ يَا رَسُوْلَ اللهِ

‏ Transliteration: As-salāmu ‘alayka yā rasūlAllāh.

Translation: Peace be upon you, O Messenger of Allah.

السَّلَامُ عَلَيْكَ يَا خَيْرَةَ اللهِ مِنْ خَلْقِهِ

اَلسَّلَامُ عَلَيْكَ يَا حَبِيْبَ اللهِ

اَلسَّلَامُ عَلَيْكَ يَا سَيِّدَ الْمُرْسَلِيْنَ وَخَاتَمَ النَّبِيِّيْنَ

السَّلَامُ عَلَيْكَ وَعَلَى آلِكَ وَأَصْحَابِكَ وَأَهْلِ بَيْتِكَ وَعَلَى النَّبِيِّيْنَ وَسَائِرَ الصَّالِحِيْنَ.

أَشْهَدُ أَنَّكَ بَلَّغْتَ الرِّسَالَةَ وَأَدَّيْتَ الأَمَانَةَ وَنَصَحْتَ الأُمَّةَ

جَزَاكَ اللهُ عَنَّا أَفْضَلَ مَا جَزَى رَسُوْلَاً عَنْ أُمَّتِه

Transliteration: As-salāmu ‘alayka yā rasūla llāh.

As-salāmu ‘alayka yā khyarata llāhi man khalqihi.

As-salāmu ‘alayka yā ḥabiba llāh.

As-salāmu ‘alayka yā sayyida l-mursalina wa khātama n-nabiyyīn.

As-salāmu ‘alayka wa ‘ala ālika wa aṣḥabika wa ahli baytika wa ‘ala an-nabīyyina wa sā’ira ṣ-ṣaliḥin.

Ashhadu annaka balaghta r-risāla wa addayta l-amāna wa naṣaḥta l-ummah.

Jazāka llāhu ‘anna ‘afḍala ma jaza rasūlan ‘an ummatihi.

Peace be upon you O choicest creation of Allah.

Peace be upon you, O beloved of Allah.

Peace be upon you, O leader of all messengers, seal of the prophets.

Peace be upon you, upon your family, upon your companions, upon your wives, upon all the Prophets and all pious people.

I bear witness that you have conveyed the message, fulfilled the trust and advised the people with the best of advice.

May Allah reward you on our behalf, the best reward he would grant a messenger.

يَا رَسُوْلَ اللهِ، أَسْأَلُكَ الشَّفَاعَةَ وَأَتَوَسَّلُ بِكَ إِلَى اللهِ أَنْ أَمُوْتَ مُسْلِمَاً عَلَى مِلَّتِكَ وَسُنَّتِكَ

Translation: Yā rasūla llāh as’aluka ash-shafā’ata wa atawassalu bika ila llāhi ‘an ‘amūta Musliman ‘ala millatika wa sunnatik.

Transliteration: O Rasulullah! I request your intercession, and I ask Allah, through you, to enable me to die on your religion and your Sunnah.

اللهُمَّ إِنِّيْ أَسْئَلُكَ وَأَتَوَجَّهُ إِلَيْكَ بِنَبِيِّكَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَبِيِّ الرَّحْمَةِ

يَا مُحَمَّدُ إِنِّيْ أَتَوَجَّهُ بِكَ إِلَى رَبِّيْ فِيْ حَاجَتِيْ لِيَقْضِيْ لِيْ

اَللَّهُمَّ شَفِّعْهُ فِيَّ

Transliteration: Allāhumma innī as’aluka wa atawajjahu ilayka bi nabīyyika Muḥammadin ‏ṣallā llāhu ‘alayhi wa sallama nabiyya r-raḥma.

Yā Muḥammad(u) innī atawajjahu bika ila rabbī fī ḥājatī liyaqḍī lī.

Allāhumma shaffi’hu fī.

Translation: O Allah! I ask You, and I turn to You using Your Prophet, the Prophet of mercy, as an intermediary.

O Muhammad! I turn to my Lord by means of you for my need, that He fulfils it.

O Allah! Accept his intercession in my favour.

List of Imams in Masjid Nabawi

Becoming the Imam of the Mosque of Prophet Muhammad (PBUH) is one of the most honourable and respected professions in the world. Here is a list of all the Imams of Masjid al-Nabawi .

These Imams must have memorised the Holy Quran and possess good articulation, be certified with an exceptionally pleasant voice and recitation rendition while observing moderation.

• Sheikh Ali ibn Abdur-Rahman al-Hudhaify
• Sheikh Abdul Mohsen Al Qasim
• Sheikh Ahmed Bin Humaid
• Sheikh Saleh Al Badir
• Sheikh Ahmed bin Ali Al-Hudhaifi
• Sheikh Khaled Al Muhanna
• Sheikh Abdullah bin Abdul Rahman

How Many Doors Does Masjid Nabawi Have?

Constructed by Prophet Muhammad (PBUH), originally Masjid Nabawi had only three gates: Bab un-Nisa, Bab Jibrail, and Bab ur Rahma. However, with time, several expansions have been made to the Mosque of Prophet Muhammad (PBUH). Today, Masjid Nabawi has a total of 42 doors.

Summary – Inside Masjid Nabawi

The feeling of visiting the city of Prophet Muhammad (PBUH) and especially Masjid al Nabawi is one of a kind. You feel honoured and excited to be visiting one of the most significant landmarks in Islam.

Masjid Nabawi is the second-largest and oldest mosque in Islamic history and one of the most peaceful places on Earth. Spread over 20.26 acres of land, Masjid Nabawi is home to some of the most sacred monuments in Islam.

So, if you are planning to go to Madinah, make sure to visit all the important places inside Masjid Nabawi, as discussed in this article.

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Summary - Inside Masjid Nabawi

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Medina Architecture of Al-Masjid an-Nabawī -TheMosque of the Prophet

The second most important mosque in the world....all you want to know.

Related Papers

Indo Swediash Author's Collective

Dr. Uday Dokras

The Prophet’s Mosque is one of the largest mosques in the world and the second holiest site in Islam after the Grand Mosque in Makkah. Located in Madinah, it was built by Prophet Muhammad in the year 1 AH (622 AD) near his home after building the Quba Mosque,the first mosque in Islam at Mecca. The mosque was expanded many times over the years, in the reign of the Caliphs and the Umayyad, Abbasid and Ottoman states, and then finally in the span of the Kingdom of Saudi Arabia in 1994 when the largest expansion operation took place. The Prophet’s Mosque is considered to be the first place in the Arabian Peninsula to be lit electrically using light-bulbs in 1327 AH (1909). The original mosque was an open-air building, and served as a community center, a Court and a religious school. The mosque is also home to the tomb of Prophet Muhammad and it is a significant Islamic site to pilgrims for its strong affiliation and connection to the life of the Prophet. This paper deals with the Architecture of the Mosque

The imaginative faculties of the artist can create a harmonious relationship of line, mass, space, volume and colour that have universal appeal and the final form of an architect's design is dictating the structural system. Architecture design deals with the aesthetic values and is also a representation of the glorious history of the society itself. The quality of architecture as an art is the foremost important form in cultural point of view and most important to learn the discovery of mind as well as the way you look at it. During the twentieth century era, there have been a lot of impressive and brilliant advances by human activities. Characteristics of basic elements of design frequently reemerged in different values over a period of centuries. The term 'architecture' scientifically develops with speculative thoughts and dynamical system. The cultural climate also determines the aesthetics theory, relationship between the art and architecture and also plays a pivotal role in the architecture community. Any successful architectural work is always the result of untiring and continuous hard work on the part of an architect's elucidation on the contemporary way of life throughout the use of apposite form, space and surface. Contrast of qualities contributes a successful design and in the end, the product looks impressive, elegant, and fantastic in form with a complete sense of accomplishment. It is evident that the key to pure architectural expression are the character of the structural framework and the material employed for the enveloping walls. The structure of building defines distinctiveness between a connection of community and thoughts. In the universe, everyone wants to know the actual meaning of lifestyle to explore the beginning and end of life, therefore it is more important to know about the self-identification.

Fadzidah Abdullah

In Islam, the Masjid is a sacred place on earth intended as a space where all worshippers turn to God. Besides being used for ritual prayers, a masjid is a place for learning, both secular and religious studies, and a place for honoring important historical occasions as well as a platform for announcements to society and national events. In the early days of Islam, the design of a masjid was very simple: it was a basic rectangular building with an orientation towards the Kaaba. During the Ummayyad and Abbasid caliphates, there was a rising number of masjids and courts were surrounded by shades areas. As Abdin (2010) highlights, elements in a masjid, niches such as the mihrab and mimbar, the seat for the orator (imam), and a minaret (maazana) were also developed during this time.

OMER SPAHIC

When Prophet Muhammad (pbuh) migrated from Makkah to Madinah, the first and immediate task relating to his community building mission was constructing the city's principal mosque. Every other undertaking, including building houses for the migrants a majority of whom were poor and practically homeless, had to be deferred till after the Prophet's Mosques was completed. When completed, the form of the Prophet's Mosque was extremely simple. Its unpretentious form notwithstanding, the Mosque since its inception served as a genuine community development centre, quickly evolving into a multifunctional complex. The Mosque was meant not only for performing prayers at formally appointed times, but also for many other religious, social, political, administrative and cultural functions. It became a catalyst and standard-setter for civilization-building undertakings across the Muslim territories. In this paper, the significance of the Prophet's Mosque as a prototype community development center is discussed. The architectural aspect of the Mosque and its reciprocal relationship with the Mosque's dynamic functions is also dwelled on. The paper is divided into the following sections: 1) From Yathrib to Madinah; 2) Madinah (the city) as a microcosm of Islamic civilization; 3) The introduction of the Prophet's Mosque; 4) The main functions of the Mosque; 5) The architecture of the Mosque; 6) Seven lessons in architecture. 2

archnet.org

Melanie Michailidis

A teaching aid for survey courses on Islamic architecture using material available on www.archnet.org.

International Journal of Engineering, Science and Information Technology

Basically, functional aspect in masjid can easily understand that there are divergence phenomena between the present masjid compared to the physical appearance and function of the Prophet's Masjid in the beginning. The objective of study is to reveals the existence of the Prophet's Masjid regarding the process and physical description of the masjid through hadith, sirah nabawiyah and related references as a guideline for comparative thinking on the present masjid. Critical descriptive research method is used as an analytical instrument to assess present masjid by adopting the idea of function in architecture knowledge and collaborate with the idea of social values as a reflection of the paradigm of Muslims towards the present masjid. Discussion find out that the people's perspective on present masjid tends to be statically trapped in the shape, form and visuals from the legacy of Islamic civilization after the time of the Prophet’s Muhammad PBUH.

Muslim World

Art and Material Culture in the Byzantine and Islamic Worlds

Meryem Demirhan

Hazara Islamicus

Ifitkhar Ali

Every architectural era defines the techniques of the building and practices of technology in the built environment. Every building typology encompasses the Users and functions. The mosque design needed to be in line with the religious concepts and it should represent Islamic teachings about the perception of Allah, man, life and death, and the eternal life after death. The first recorded structure being built in Islamic Architecture in Madinah is the city's central mosque i.e. The Prophet's Mosque 1. Functionality and simple Geometry is the basis and strength of Islamic architecture to formalize the required spaces through use of basic shapes and forms. Rectangles, circles & cubes are used to compose with each other and standardize the spaces. Taking the Prophet Mosque of Madinah as a source, this paper is focused on Architectural design issues and its impact on the built environment in Islamic architecture. The issues highlighted include the function-form relationship while the character of sustainability in general. Which are the basic themes and permanent Islamic architecture features. The other important things discussed here is to how these principles can be adopted in contemporary practice of architecture. Which are still valid in the field of architecture and indeed it would be tragic if these are forgotten by societies that invented, developed and practiced. A close analogy is terms of Islamic Architecture and Prophet is drawn in this paper.

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1. A graphical and illustrative presentation (CHARTS) of the Life of Muhammad (pbuh) in Urdu language. 2. Seerat Nabvi by Tibri, Kathir and Khaldoon in Urdu language. 3. Al-Raheeq Al-Makhtoom in Urdu language.  PDF Format 4. Al-Raheeq Al-Makhtoom in English language  The Sealed Nectar in PDF Format 5. Brief Story of Muhammad's Life (pbuh) in English language. 6. Timeline of Muhammad's Life (pbuh) in English language.

Seerat Nabvi by Tibri, Kathir and Khaldoon in Urdu language

Here are 3 brief versions of the Sirat Nabawi (saw) or Life of Mohammad (pbuh) in Urdu as narrated by historians and referenced by all scholars and writers for accurate historical background.;

1. Tareekh Alumam Walmaluk by Jarir Ibn ul Tibri (Born 855AD, 224h, Died 941AD, 310h)

2. Tareekh Albidayah Walnihaya by Imaduddin Ibn Kathir (Born 1363AD, 701h. Died 1405AD, 774h)

3. Kitabul Tawarikh by Abdul Rehman Ibn Khaldoon (Born1363AD, 732h. Died 1439AD, 808h).

Click the following links to start reading;

Cover , Contents & Introduction 1 , Introduction 2

Parveen Malik, Yasir Jawad, Sarang Publications, Alaku Mansion, Patiala Ground, 14 Link McLeod Road, Lahore, Pakistan.

Izhar Sons, 19 Urdu Bazar, Lahore. Ph: 92-42-7230150. 9-Rattigan Road, Lahore. Ph: 92-42-7220761, [email protected] website www.izharsons.com

Al-Raheeq Al-Makhtoom (Urdu)

To download the PDF version of Al-Raheeq Al-Makhtoom Book, Click Here . To continue browsing the book via images, click any of the links below;

Cover , Table of Contents: 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8

Courtesy: Al-Maktaba Al-Salfiah, Sheesh Mahal Road, Lahore 54000. Pakistan. Ph: 042-7237184 Fax: 042-7227981

Al-Raheeq Al-Makhtoom (English)

English Language: There are three versions of the "Life of Muhammad (pbuh)"

1. Brief Version (At the bottom of this page)

2. " This is Mohammad (pbuh) " Life of Rasulullah (saw) in Adobe PDF format.

3. Detailed Version ( Click Here for the book Al-Raheeq Al-Makhtoom, The Sealed Nectar). Or if you prefer to view the book via images, click any of the corresponding page from below;

Brief Story of Muhammad (s.a.w.s.)'s Life

Birth and Prophethood: Prophet Muhammad (s.a.w.s.) was born of a noble family of Banu Hashim ancestry. However, he was not fortunate enough to have been born wealthy as he was born an orphan. His father, Abdullah bin Abdul Muttalib, died of sickness at the age of 25 on a trading journey to Syria, leaving his wife Amenah only a few months pregnant. Muhammad’s Birth: His birth was on the twelfth (12) of Rabiul Awwal 53 B.H. (570 A.D of the Christian era) was ordinary and has no significance in Islam and the celebrations on this occasion have nothing to do with shari'ah and some people consider it Bid’ah. Abdul Mutalib, his grandfather who was the chief of Makkah at that time, showed pride in him as Muhammad (s.a.w.s.) compensated him for the loss of his son who died in the prime of his youth. His mother showed affection for her son as she awaited the best nurses to come and take care of him: The tradition at that time was that nurses would come from the desert seeking to be the custodians of the children of nobility in return for good pay and gifts. Giving that Muhammad (s.a.w.s.) was not wealthy all nurses turned away from him, Halimah of the Banu Saad tribe was one of them, but when she could not find any other child she was ashamed to return home empty handed, so she went back and took Muhammad (s.a.w.s.), and since then Allah showered his mercy on her; for instance animals started giving plenty of milk after they had been dried. Therefore, her and her husband felt they were blessed to have taken Muhammad (s.a.w.s.) and became very attached to him. Muhammad (s.a.w.s.) spent five years with Banu Saad during which nothing out of the ordinary happened except one told incident which scared Halimah and became known as “the splitting of his chest.” When he was playing with the other boys Jibril held him, threw him down, split his chest, took out his heart and took out a clump from it and said: “this is Satan's portion of you.” Then he washed him in a basin made of gold with the water of zamzam, then sealed his chest and returned him where he was. The boys ran to Halimah and said Muhammad (s.a.w.s.) has been killed. They came back and found him alive but pale. (Reported by Anas in the Hadith compilations of Muslim and Ahmed) Muhammad (s.a.w.s.) returned to Makkah at the age of five to his mother and grandfather who took good care of him, but the days refused to allow him tranquility among those tender hearts, as his mother died during a visit to Madinah to visit her husbands grave. She took Muhammad (s.a.w.s.) and his maid Umm Aiman with her. On the way back, she fell very sick and died in Abwaa leaving Muhammad (s.a.w.s.) with Umm Aiman. His grandfather always took good care of him and never left him alone, he took him to all public gatherings. However, at the age of eight, Abdul Muttalib died leaving him into his uncle Abu Talib’s care. Since Abu Talib had many children and was not wealthy, Muhammad (s.a.w.s.) insisted on sharing the burdens of life with him. He went with his uncle on a trading journey to Syria at the age of thirteen. He met a monk called Bahira during the journey, who looked at his face and the sign on his back (the sign of Prophethood) and asked Abu Talib: “What is this boy to you ?”My son he said.” “His father should not be alive.” Said Buhira. Abu Talib then said, “Yes, in fact he is my brother’s son “and told him the rest of the story. The monk said “Now you are telling me the truth. Take him back and be careful of the Jews over him.” Muhammad (s.a.w.s.) then returned to Makkah and resumed his life, working as a shepherd in his early life. He did not acquire knowledge or education from a monk or a philosopher or sorcerer, as was the norm then. Instead he read through the pages of life and took what he found good. He combined the good qualities of discipline with spiritual purity, rightness and contentment. In this manner, he entered his third phase of life and got acquainted with his first wife Khadija (r.a.) who was a merchant woman of nobility and wealth. She had heard of his truthfulness and trustworthiness, so she offered him to take her trade to Syria (before marrying him). He was 25 years old and she was 40 years old when they got married. Their marriage lasted until she died at the age of 65. The Message of Islam: Every year, Muhammad (s.a.w.s.) used to leave Makkah to spend Ramadan in the cave of Hiraa where he used to meditate and worship for self-purification away from the falsehood of Jahilia. In this cave, He met with the heavenly host and listened to the voice of the angel telling him to read. He knew that he had become a Prophet of Allah (s.a.w.s.) and that it was Jabril, the ambassador of revelation who came to him; then the mission’s struggle began. Quraysh spared no efforts to fight Islam and persecuted those who embraced it. The Prophet (s.a.w.s.) and his companions abused, ridiculed, humiliated, accused of indulging in magic, and the weak and oppressed believers were tortured until they disbelieved, died or swooned (as they had no clan to defend them). In spite of all that Islam grew stronger, so Quraysh decided to change strategy and agreed not to buy, sell or intermarry with Muslims or those who approved of their religion, protected them or sympathized with them. They wrote this agreement which was called “The General Boycott” on a piece of parchment and hung it inside the Kaabah as a secret pact. Therefore, Muhammad (s.a.w.s.) and his followers were forced into confinement in the Vale of Banu Hashim where they were cut off of any assistance. This boycott lasted three long years during which only the bond of faith kept the hearts together and gave them strength. It ended after Hisham Ibn Amr (who felt very upset about the terrible plight of Muslims) gathered some clans around him and agreed to break the pact. They went to Makkah to tear the parchment and to their surprise they found that the worms had already eaten it up except the words: “In Your name O God.” After ten years of suffering for the mission of Islam, Muhammad (s.a.w.s.) suffered the loss of his wife Khadijah and his uncle Abu Talib, in other words, he had lost his public life, as his uncle defended him and protected him from any calamity, and his private life, as Khadijah loved, supported and shared with him the miseries and pains of the Da’wah. Muhammad ’s Attractive Leadership: Muhammad led a very ordinary life yet the life style he practiced offered an example for others to follow. So this is an invitation to search through the Prophet (s.a.w.s.) lifestyle and adopt what he did in his daily activities. To start with read what Al Hasan (son of Ali) said about the Prophet of Allah (s.a.w.s.) “Doors are not locked under him, nor do door keepers stand for him, and trays of food are not served to him in the morning or the evening. He sits on the ground and eats his food from the ground. He wears coarse (rough) clothes and rides on a donkey with others sitting behind him, and he licks his fingers after taking food.” His regular deeds: His habits were really simple in all aspects of his life as we see. He never started any activity without saying “In the name of Allah.” Sleeping Habits: Aisha (r.a.) said that the Prophet (s.a.w.s.) used to sleep during the earlier part of the night and stood praying during the later part. She also said that when he got up at night he started his prayer with two rakaat. When Allah’s Messenger (s.a.w.s.) went to bed he “Used to lie down on his right side and said: O Allah I surrender myself to you, and seek protection in you, longing for you and fearing you; there is no protection and no escape from you except with you, I believe in your book which you sent down and your Prophet (s.a.w.s.) whom you sent down and your Prophet (s.a.w.s.) whom you sent.” (Bukhari) Then he used to read Surah Al Ikhlas and Al Muawathatein (Surah Al -Falaq and An-Naas) three times. (Dawud and Tirmithi) Praying: Ibn Omar (r.a.) said that at night, the Prophet (s.a.w.s.) used to pray rakaat in two then finished with one, and he used to supplicate saying: “O Allah, forgive me my sins and my ignorance, my excesses in my matter and what you know better than myself. O Allah forgive me the wrongs (I did) lightly and seriously, and my accidental and intentional transgressions and all that is with me.” (Bukhari) For Fajr prayer, he used to pray two short rakaat between the call and the Iqama and also read Qur’an. According to him “Qur’an at dawn is always witnessed by the angels of the nights and the angels of the days.” (Tirmithi) Bathing, Ablution and the Call of Nature: Aisha (r.a.) said that the Prophet (s.a.w.s.) used his right hand for ablution and taking food, and the left hand for the toilet and the like. When bathing from janaba, Aisha said, “he would begin by washing his hands, then he made ablution as for prayer, then he puts his fingers in water and runs them through the roots of his hair and then poured handfuls of water with his hands over his head and let the water flow all over his body .” (Bukhari) The Prophet (s.a.w.s.) said: “It is an obligation on every Muslim to bathe at least once every seven days and wash both his head and body.” (Bukhari and Muslim) As far as ablution is concerned, Allah’s Messenger (s.a.w.s.) said: “He who makes ablution and makes it the best way, his sins leave his body, even from beneath his nails.” (Muslim). In the hadith compiled by Imam Bukhari it was narrated that when the Prophet (s.a.w.s.) got up from sleep for Tahajjud prayer, he cleansed his mouth with a tooth-stick (miswak). As far as answering the call of nature is concerned the Prophet of Allah (s.a.w.s.) said “He who relieves himself should be concealed from the view of others .” (Abu Dawud) and “Two people should not go out together to relieve themselves, uncovering their private parts and talking to each other, for Allah abhors this.” (Ahmad and Abu Dawud) He also told Omar, “Do not pass water while standing.” When he entered the toilet he used to say “O Allah I seek refuge in You from all kinds of evils.” (Bukhari) And when he came out of the toilet he used to say “Grant Your forgiveness.” (Tirmithi) Clothing: Umm Salama (r.a.) said “The piece of clothing best liked by Allah’s Messenger (s.a.w.s.) was the shirt.” (Tirmithi) When he put on a shirt, he used to begin with the right side and says “Praise be to Allah who clothed me with this.” And he forbade us to exaggerate in our clothing when he said: “Eat, drink and wear good clothes as long as these things do not involve excess, and arrogance.” (Ahmed) In another hadith it was narrated that Allah’s Messenger (s.a.w.s.) cursed the man who puts on woman’s clothes and the woman who puts on men’s clothes.” (Abu Dawud) Eating and Drinking: Allah’s Messenger (s.a.w.s.) used to invoke the name of Allah before eating and also before washing his hands before and after eating. He used to say, “The blessing of food is received by washing the hands before and after taking it.” (Tirmithi and Abu Dawud) Muslim also reported that “Allah’s Messenger (s.a.w.s.) used to eat with three fingers and he licked his hand before he wiped it.” The Messenger (s.a.w.s.) told Abu Salma (r.a.) “Invoke the name of Allah, and eat with your right hand and eat what is near.” (Muslim) And he also said, “If dinner is served, and Iqama for prayer is (also), then take the dinner first.” (Bukhari) Manners of Speech: Prophet Muhammad (s.a.w.s.) used to start his speech with salam. He says: “Saying salam comes before talking.” (Tirmithi) And he teaches us not to talk unnecessarily saying: “Do not talk without remembering Allah, for talking without remembering Allah hardens the heart.” (Tirmithi) He never used obscene talk nor did he listen to it, nor did he listen to anything about anyone. Aisha (r.a.) said that “His speech was clear and distinct such that all those who listened to him understood him.” (Abu Dawud) General Conduct in Living with People: Allah’s Messenger (s.a.w.s.) used to say salam when he arrives where people are seated and when he wishes to leave, he also says salam as “the former is as appropriate as the latter.” (Abu Dawud) He did not like people exalting him “He came out once leaning on a stick and a group of people stood up, he said: don’t stand up as foreigners stand up exalting each other therewith.” (Abu Dawud) When visiting people, he used to ask permission to enter saying “Peace be upon you, may I enter.” (Abu Dawud) and when his guests are leaving he used to go with them to the door of the house. Allah’s Messenger (s.a.w.s.) used “to receive gifts and to give gifts back.” (Bukhari) and he said “Make gifts to one another for a gift removes rancour from the chest.” (Tirmithi) At home, he used to serve his family. Aisha was asked about what the Prophet (s.a.w.s.) used to do in his house, she said “He used to work for his family, that is to serve his family, and when prayer time came, he goes out for prayer.” (Bukhari) Death of the Prophet (s.a.w.s.) The pains of sickness attacked the Prophet (s.a.w.s.) since the ending of Safar of the eleventh year. Once he fainted and his family put medicine in his mouth. When he awoke, he showed his dislike of that. During his illness he would supplicate “O Allah help me in the pangs of death.” (Bukhari: narrated by Aisha) He was warning Muslims -- even when he was in the throes of death -- that they should stay committed to monotheism by saying “Allah’s curse be upon the Jews and Christians, they took their Prophet (s.a.w)’s graves as mosques.” (He was warning them against the action.) (Al-Shaikhan) The last thing the Prophet (s.a.w.s.) did before his death (according to Aisha): “He lay down in my lap, brushed his teeth harder than he had ever done before ”, then his eyes were fixed and he was saying “Nay, the Companion on high from paradise.” I said to myself “You were given the choice and you have chosen, by Him who sent you with the Truth.” Then, he passed away.” (Bukhari) This was a brief study of the Prophet (s.a.w.s.)’s way of life. It must be stressed that we will never really understand the Sirah unless we study the Qur’an and Sunnah. Praise and Glory be to Allah, we seek Allah’s forgiveness and we turn to him in repentance. Written by Shadiah Hamza Sheikh, Ph. D. (SWT): Subhanahu wa Ta'ala – ‘The Exalted’ (s.a.w.s.) : Sall-Allahu ‘Alayhi wa Sallam – ‘Peace and Blessings of Allah be upon him’ (r.a.): Radia Allahu ‘Anhu – ‘May Allah be pleased with him’, Radi Allahu ‘Anha- ‘May Allah be pleased with her’, Radi Allahu ‘Anhum - ‘May Allah be pleased with them.’ Courtesy: http://www.wefound.org/texts/Muhammad_files/Muhammad%27sLife.htm

Timeline of Muhammad (s.a.w.s.) Life

570 Muhammad (s.a.w.s.)'s Birth and Infancy Muhammad (s.a.w.s.) was born in the year 570 in the town of Mecca, a mountain town in the high desert plateau of western Arabia. His name derives from the Arabic verb hamada, meaning "to praise, to glorify." He was the first and only son of Abd Allah bin Al-Muttalib and Amina bint Wahb. Abd Allah died before Muhammad (s.a.w.s.)'s birth and Muhammad (s.a.w.s.) was raised by his mother Amina, who in keeping with Meccan tradition entrusted her son at an early age to a wet nurse named Halima from the nomadic tribe of the Sa'd ibn Bakr. He grew up in the hill country, learning their pure Arabic. 575 Muhammad (s.a.w.s.) Becomes an Orphan When Muhammad (s.a.w.s.) was five or six his mother took him to Yathrib, an oasis town a few hundred miles north of Mecca, to stay with relatives and visit his father's grave there. On the return journey, Amina took ill and died. She was buried in the village of Abwa on the Mecca-Medina Road. Halima, his nurse, returned to Mecca with the orphaned boy and placed him in the protection of his paternal grandfather, Abdul Al-Muttalib. In this man's care, Muhammad (s.a.w.s.) learned the rudiments of statecraft. Mecca was Arabia's most important pilgrimage center and Abdul Al-Muttalib its most respected leader. He controlled important pilgrimage concessions and frequently presided over Mecca's Council of Elders. 578 Muhammad (s.a.w.s.) in Mecca in Care of an Uncle Upon his grandfather's death in 578, Muhammad (s.a.w.s.), aged about eight, passed into the care of a paternal uncle, Abu Talib. Muhammad (s.a.w.s.) grew up in the older man's home and remained under Abu Talib's protection for many years. Chroniclers have underscored Muhammad (s.a.w.s.)'s disrupted childhood. So does the Qur'an: "Did God not find you an orphan and give you shelter and care? And He found you wandering, and gave you guidance. And he found you in need, and made you independent" (93:6-8). 580-594 Muhammad (s.a.w.s.)'s Teens When young boy, Muhammad (s.a.w.s.) worked as a shepherd to help pay his keep (his uncle was of modest means). In his teens he sometimes traveled with Abu Talib, who was a merchant, accompanying caravans to trade centers. On at least one occasion, he is said to have traveled as far north as Syria. Older merchants recognized his character and nicknamed him El–Amin, the one you can trust. 594 Muhammad (s.a.w.s.) Acts as Caravan Agent for Wealthy Tradeswoman, Khadija In his early twenties, Muhammad (s.a.w.s.) entered the service of a wealthy Meccan merchant, a widow named Khadija bint Khawalayd. The two were distant cousins. Muhammad (s.a.w.s.) carried her goods to the north and returned with a profit. 595-609 Muhammad (s.a.w.s.)'s Marriage and Family Life Impressed by Muhammad (s.a.w.s.)'s honesty and character, Khadija eventually proposed marriage. They were wed in about 595. He was twenty-five. She was nearly forty. Muhammad (s.a.w.s.) continued to manage Khadija's business affairs, and their next years were pleasant and prosperous. Six children were born to them, two sons who both died in infancy, and four daughters. Mecca prospered too, becoming a well–off trading center in the hands of an elite group of clan leaders who were mostly successful traders. 610 Muhammad (s.a.w.s.) Receives First Revelation Mecca's new materialism and its traditional idolatry disturbed Muhammad (s.a.w.s.). He began making long retreats to a mountain cave outside town. There, he fasted and meditated. On one occasion, after a number of indistinct visionary experiences, Muhammad (s.a.w.s.) was visited by an overpowering presence and instructed to recite words of such beauty and force that he and others gradually attributed them to God. This experience shook Muhammad (s.a.w.s.) to the core. It was several years before he dared to talk about it outside his family. 613 Muhammad (s.a.w.s.) Takes his Message Public After several similar experiences, Muhammad (s.a.w.s.) finally began to reveal the messages he was receiving to his tribe. These were gathered verse by verse and later would become the Qur'an, Islam's sacred scripture. In the next decade, Muhammad (s.a.w.s.) and his followers were first belittled and ridiculed, then persecuted and physically attacked for departing from traditional Mecca's tribal ways. Muhammad (s.a.w.s.)'s message was resolutely monotheistic. For several years, the the Quraysh, Mecca's dominant tribe, levied a ban on trade with Muhammad (s.a.w.s.)'s people, subjecting them to near famine conditions. Toward the end of the decade, Muhammad (s.a.w.s.)'s wife and uncle both died. Finally, the leaders of Mecca attempted to assassinate Muhammad (s.a.w.s.). 622 Muhammad (s.a.w.s.) and the Muslims Emigrate to Medina In 622, Muhammad (s.a.w.s.) and his few hundred followers left Mecca and traveled to Yathrib, the oasis town where his father was buried. The leaders there were suffering through a vicious civil war, and they had invited this man well known for his wisdom to act as their mediator. Yathrib soon became known as Medina, the City of the Prophet. Muhammad (s.a.w.s.) remained here for the next six years, building the first Muslim community and gradually gathering more and more people to his side. 625-628 The Military Period The Meccans did not take Muhammad (s.a.w.s.)'s new success lightly. Early skirmishes led to three major battles in the next three years. Of these the Muslims won the first (the Battle of Badr, March, 624), lost the second (the Battle of Uhud, March, 625), and outlasted the third, (The Battle of the Trench and the Siege of Medina, April, 627). In March, 628, a treaty was signed between the two sides, which recognized the Muslims as a new force in Arabia and gave them freedom to move unmolested throughout Arabia. Meccan allies breached the treaty a year later. 630 The Conquest of Mecca By now, the balance of power had shifted radically away from once-powerful Mecca, toward Muhammad (s.a.w.s.) and the Muslims. In January, 630, they marched on Mecca and were joined by tribe after tribe along the way. They entered Mecca without bloodshed and the Meccans, seeing the tide had turned, joined them. 630-632 Muhammad (s.a.w.s.)'s Final Years Muhammad (s.a.w.s.) returned to live in Medina. In the next three years, he consolidated most of the Arabian Peninsula under Islam. In March, 632, he returned to Mecca one last time to perform a pilgrimage, and tens of thousands of Muslims joined him. After the pilgrimage, he returned to Medina. Three months later on June 8, 632 he died there, after a brief illness. He is buried in the mosque in Medina. Within a hundred years Muhammad (s.a.w.s.)'s teaching and way of life had spread from the remote corners of Arabia as far east as Indo-China and as far west as Morocco, France and Spain.

Courtesy: http://islam.about.com/od/muhammad/tp/bio_muhammad.htm

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