https://muhammadencyclopedia.com/article/en/transformation-of-the-mawlid-of-prophet-muhammad

Transformation of the Mawlid of Prophet Muhammad 

(Mufti. Shah Rafi Uddin Hamdani & Dr. Imran Khan)

During the reign of the four righteous caliphs or Khilafat-e-Rashida i.e. Abu Bakr , Umar , Uthman  and Ali , the Mawlid remained in its primary condition. No construction or renovation took place in the reign of Umayyads as well. 1 [[FT1]] Nothing changed in the early period of Abbasid Caliphate.

FT1: Ali Shabbir (1930), Tareekh Maulid Al-Nabi, Deccan Law Report, Deccan, India, Pg.14-15.

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5. Al-Khayzuran bint Atta 788AD /171AH

Al-Khayzuran bint Atta, the wife of the Caliph Al-Mahdi and mother of both Caliphs Musa al-Hadi and Harun al-Rashid, ordered that the bp site to be brought into the public domain. She compulsorily purchased the whole site from al-Thaqafi‘s family and separated al-Thaqafi‘s plot from the bp. Al-Khayzuran also introduced preservation measures for the protection of the bp site by consecrating the birthplace into a mosque fn5. This allowed, and gave two reasons for, the public to visit the birthplace: (i) to perform the ritual prayers; (ii) to come to know, and pay homage to, the sacred site. Al-Thaqafi, and his family‘s, safeguarding efforts were successful in maintaining the structural integrity of the bp site, so that even by the time of Al-Khayzuran‘s arrival, more than a hundred and fifty years after the Prophet saw left the house, it could still be recognised, and appreciated, by the wider Muslim world.

Interestingly, Al-Khayzuran also obtained 'the House of Islam', the property where the Prophet saw and his Companions would meet in the earliest days of Islam. While historically, the bp house is renowned for being the birth site of the Prophet saw and his first place of residence, the House of Islam is recognised as one of the first places where the Prophet saw and his followers practiced their faith and prayed. However, perhaps in recognition of the significance of a prophetic birthplace, Al-Khayzuran decided to use the houses in contrary fashion and chose to preserve the bp house and sanctify it further by converting it into a house of prayer, while turning the House of Islam into a private residence for her stays in Mecca. Despite the fact that she could have stayed in the finest mansions in Mecca, or indeed have had a new palace built in the city, she chose, instead, to live in this small, antiquated house.

[[[; it may be that in Mecca, Al-Khayzuran was not seeking more of the grandeur that she was accustomed to, but the blessings [in this life], and the rewards in the afterlife, which were believed to be bestowed on the custodians and preservers of relics, birthplaces and abodes belonging to the prophets ams of God.fn7 ]]] MAY RAISE WAHAHBI OBJECTION.]]

[[….Interestingly, as with the transfer organised by Aqil‘s sons, the handover of the bp site arranged by Al-Khayzuran from Al-Thaqafi‘s household to state ownership (which also meant Al-Khayzuran‗s ownership/control????), was also carried out shortly before her death in 789 AD / 173 AH.]] 

[[Early Makkan historian, al-AzraqI (d.223) mentions the house of the mawlid as among the blessed places in Makkah "where it is desirable to pray." He also mentions that the house was among the most well-known sites amongst the people of Makkah and had been turned into a mosque by the pious mother of the Caliph Harlin aI-RashId. He also reports that Mu'awiyah, the Umayyad Caliph and Companion of the Prophet, had turned the house in which the Prophet used to live and in which his children were born, into a mosque, to honor it. fn120>>> Fn120: Al-AzraqI,Akhbar Makkah, Vol.2,pp.l98-l99. ]] 

Fn5mosque---

*Abi Abdullah Muhammad bin Ishaq al-Fakihi (245H/859CE)

Abi Abdullah Muhammad bin Ishaq al-Fakihi in his book: Akhbar Makkah fi Qadim al-Dahr wa Hadithuhu… 

Fn6. Muhammad Tahir al-Kurdi al-Makki - 2004

Muhammad Tahir al-Kurdi al-Makki said in his book On the history of Makkah and the Blessed House of God:??????

Fn7 F. E. Peters   Mecca: A Literary History of the Muslim Holy Land p117 Princeton University Press, 2017

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EXTRA ADDED 31/5/25 TO BE SORTED

However, in 171 A.H., Queen Khezran, who was the mother of Haroon Al-Rashid (Reigned:170-193 A.H.), and a very pious woman, came to Makkah. There, she paid a tribute to the house of Prophet Muhammad . 2 [[FT2]] Queen Khezran purchased that portion of the house of Ibn Yusuf, where the Holy Prophet  was born and built a mosque there, 3 [[FT3]] so that prayers were offered in it. 4 [[FT4]] This has been endorsed by Ibn Athir 5 [[FT5]] and Sarhan Masood ibn Muhammad Al-Fasi as well. The mosque was constructed in such a manner that its door opened in the alley of the Mawlid. 6 [[FT6]] The mosque built on it was named ‘Dar Al-Mawlid’. From that date till now, this place is known by this name. 7 [[FT7]] This mosque was also called ‘Mosque Madqaq’. 8 [[FT8]] Later on, this mosque was reconstructed by the wife of Haroon Al-Rashid.

FT1: Ali Shabbir (1930), Tareekh Maulid Al-Nabi, Deccan Law Report, Deccan, India, Pg.14-15.

FT2: Ibid., Pg.16-17.

FT3: Abu Al-Faraj Ali ibn Ibrahim Halabi (1427 A.H), Insan Al-Uyun fi Seerat Al-Amin Al-Mamun, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 92.

FT4: Muhammad ibn Muhammad ibn Zahira Al-Makhzumi (2003), Al-Jam’a Al-Latif fe Fadl-e-Makkah wa Ahliha wa Bina Al-Bait Al-Sharif, Maktabah Al-Thaqafat Al-Diniyah, Cairo, Egypt, Pg. 285.

FT5: Izz Al-Din Ali ibn Muhammad Al-Shaibani ibn Athir (1997), Al-Kamil fe Al-Tareekh, Dar Al-Kitab Al-Arabi, Beirut, Lebanon, Vol. 1, Pg. 416.

FT6: Abu Sarhan Masood ibn Muhammad Al-Faasi (2010), Nafaiys Al-Darar min Akhbar Sayed Al-Bashar, Markaz Al-Dra’sat wal Abha’th wa Ihya Al-Turath, Rabat, Morocco, Vol. 1, Pg. 108.

FT7: Abdullah Muhammad Abkar (2004), Suwar min Turath Makkah Al-Mukkaramah, Muassasah Uloom Al-Quran, Beirut, Lebanon, Pg. 39.

FT8:  Muhammad Abd Al-Rauf Al-Manawi (2004), Al-Ujalat Al-Saniyyah Ala Alfiyah Al-Seerat Al-Nabawiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 28.

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https://www.islamveihsan.com/peygamberimizin-savdogdugu-ev.html

Hayzuran, the wife of Mahdi Billah, one of the Abbasid caliphs , had the house where the Prophet Muhammad (peace be upon him) was born repaired and converted into a mosque. Inside this mosque, which has two domes, the area accepted as the birthplace of the Prophet Muhammad (peace be upon him) was designated by enclosing it in a red-covered hut. During the repairs made in 1296, this area was enclosed in a cage and covered with a green satin cloth, and the domes were decorated inside and outside.

6. Al-Nasir li-Din Allah 1180-1181AD / 576AH

Al-Nasir was the 34th Abbasid Caliph in Baghdad and ruled from 1180 – 1225. He carried out a renovation of the bp site in 576 (H.E.) [[1180-1181]]fn1. His term as Caliph is marked by attempts to restore the Caliphate to its ancient dominant role by trying to achieve a rapprochement of the different opposite dogmatic trends in Islam, and a policy of friendships or alliances with the Shia, the Zaydi Imams of Yemen, the Ayyubids of Egypt, and with Qatadah ibn Idris, the Sharif of Mecca.. 

Fn1: Taqi ad-Din al-Fasi (775-832 H.E.) Shifa al-Gharam bi-Akhbari al-Balad al-haram,

Fn2: Bibliotheca Orientalis XXXIV No 1 / 2 , Januari-Maart 1077 p108 

Fn2/3 Taqi al-Din Muhammad ibn Ahmad al-Fasi

One of the most renowned historians of early and medieval Mecca was Taqi al-Din Muhammad ibn Ahmad al-Fasi (775-832 A.H. /1373-1429 A.C.). He was not only a Maliki qadi (judge) in Mecca, but also a scholar, hafiz, and faqih. He is best known for his works on the history of Mecca, its rulers and notable natives. Of his 16 books on Meccan and Islamic history, two of the most celebrated are: Shifa' al-Garam bi Akhbar al-Balad al-Haram, a comprehensive history of Mecca, and al-'Iqd al-Thamin fi Tarikh al-Balad al-Amin, a collation of the profiles of 3,548 male and female personalities who lived or died in Mecca. In researching his works, al-Fasi was known for going beyond conventional sources and seeking more tangible evidence, such as inscriptions on plaques that recorded the foundation or renewal of buildings or establishments, gravestones, and coinage.

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Construction by the Kings of Egypt and Yemen

After Queen Khezran, the construction and expansion of the birthplace of the Holy Prophet was done by the Egyptians and the Yemenites. Sheikh Taqi Al-Din Al-Fasi states:

Much of the history of its (mawlid's) construction has remained unknown to us. What I have learned about it is that Al-Nasir of the Abbasids built it (mawlid) in the year 576 AH. Then, King Al-Muzaffar of Yemen worked on it in the year 666 AH. After that, his grandson Al-Mujahid contributed to it (mawlid) in the year 740 AH, and in the year 758 AH, it was further developed by Prince Shaykhun, one of the high-ranking officials of the state in Egypt. Then it (mawlid) was built in 766 A.H. by the Egyptian governor, Yalbagha Al-Khaski, in the reign of Shah Al-Ashraf Shaban of Egypt Sultanate. At the end of or after 801 A.H., King of Egypt, Al-Zahir Barqoq constructed the birthplace of the Holy Prophet  on the budget that he had allocated to spend on the construction of Masjid Al-Haram and other things in Makkah. The construction of the Mawlid was done after his death. FT9

FT9: Muhammad ibn Ahmed Taqi Al-Din Al-Faasi (2000), Shifa Al-Gharam be Akhbar Al-Balad Al-Haram, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 357-358.

Ali ibn Abd Al Qadir Al-Tabri also endorsed this fact. 10 [[FT10]] After these developments, Sheikh Ahmad ibn Muhammad Makki states that the Mawlid was built by some other people as well. He states:

"Viceroy of Egypt, Muhammad Ali Pasha is also among the constructors of the birthplace of the Holy Prophet . He constructed it in the decade of 1230 A.H.(between 1220-1230 A.H.), when he was the ruler of Makkah. Similarly, Sultan Abdul Majid Khan is one of the constructors of this place as well."  FT11 "MINE

This shows that Mawlid of Prophet Muhammad  was constructed and renovated many times in the course of history by various kings and high officials of different Muslim states.

FT10: Shaikh Ali ibn Abd Al-Qadir Al-Tabri (1996), Al-Arj Al-Miski fi Tarikh Al-Makki, Al-Maktaba Al-Tujjariyah, Makkah, Saudi Arabia, Pg. 68-69.

 FT11: Shaikh Muhammad ibn Ahmed Al-Maliki Al-Makki (2004), Tahseel Al-Maram fe Akhbar Al-Bait Al-Haram Wal-Mashair Al-Azzam, Maktaba Al-Asadi, Makkah, Saudi Arabia, Vol. 1, Pg. 539.

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https://www.aleqt.com/2017/09/22/article_1255506.html

 AH, and his grandson Al-Mujahid in 740 AH. It was also rebuilt by Prince Shiukhn in 758 AH, and Sultan Suleiman renovated it in 935 AH. Sultan Muhammad ordered its reconstruction in 1009 AH as well. During this reconstruction, its walls were raised, a great dome and a minaret were built on top of it, and endowments from the Roman lands were endowed to i

7. Sultan Al Malik al-Muzaffar Yusuf 1268 AD / 666AH

Al Malik al-Muzaffar was the King of Yemen (1250–1295 AD / 647–694 AH) and part of the Rasulid dynasty that ruled Yemen from 1229 to 1454. He undertook preservation works on the bp house in 1268AD / 666AH fn1. By 1264, Al Malik al-Muzffar had partial control over Mecca, but faced competition from al-Malik al-Zahir Rukn al-Din Baybars al-Bunduqdari, the Mamluk Sultan of Egypt and Syria:

“The independent ruler of the Yemen, Al Malik al-Muzaffar…. declared his own sovereignty over Mecca by sending and draping the kiswa over the Kaaba, a Caliphal prerogative from the earliest days of the Abbasids. Two years later, Baybars repeated the gesture from Cairo, and thereafter, for nearly twenty years, the rulers of Egypt and the Yemen were locked in a protocol battle for Mecca and the Hajj, in 1268 and 1273 the kiswa was supplied by the Yemen, while in 1269 and 1270 it was sent from Egypt. More, there was a marked increase in the number and substance of the gifts sent by the two Sultans for the notables of the Hijaz, who were, as usual, the prime beneficiaries of such a contest.” fn2

Fn1 Taqi ad-Din al-Fasi (775-832 H.E.) Shifa al-Gharam bi-Akhbari al-Balad al-haram,

Fn2: F.E. Peters, Mecca: A Literary History of the Muslim Holy Land, p 149, Princeton University Press, 14 Mar 2017

Sultan al-Mujahid Ali 1339-1340AD / 740AH

The Rasulid Sultan al-Mujahid Ali reigned 1322–1363. He continued the philanthropic policies of his grandfather, Sultan Al Malik al-Muzaffar Yusuf, who encouraged works of public interest. Al-Mujahid Ali built mosques, monuments, citadels, roads, and water channels throughout the Rasulid domain, as well as a number of projects in Mecca fn1. In 1339-1340 / 740, Al-Mujahid Ali oversaw a refurbishment of the bp site.fn2

Fn1 Josef W. Meri; Jere L. Bacharach (2006). Medieval Islamic Civilization: L-Z, index. Taylor & Francis. p. 669.

Fn2 Taqi ad-Din al-Fasi (775-832 H.E.) Shifa al-Gharam bi-Akhbari al-Balad al-haram,

Shaykhu 1357AD / 758AH

Shaykhu al-Umari an-Nasiri was a high-ranking Mamluk emir during the reigns of Muzaffar Hajji (1346–1347), an-Nasir Hasan (1347–1351, 1355–1361), and as-Salih Salih (1351–1355). During the second reign of an-Nasir Hasan, Shaykhu was promoted to the office of emir kabir (great commander) and had a key role in directing the affairs of the state.fn1 Shaykhu carried out a series of repairs and embellishments of the bp site in 1357AD/ 758 H.E

Fn1: Howyda N. Al-Harithy. "The Complex of Sultan Hasan in Cairo: Reading Between the Lines". In Necipoglu, Gülru. Muqarnas: An Annual on the Visual Culture of the Islamic World, Vol.13, 1996

Fn2 Taqi ad-Din al-Fasi (775-832 H.E.) Shifa al-Gharam bi-Akhbari al-Balad al-haram. AL-Fasi describes Shaykhu - perhaps to reflect his true status within the Mamluk power structure -as: ―"Prince Shaykhun, one of the leaders of the state of Egypt".

King al-Ashraf Sh'aban 1363–1366

Al-Ashraf Zayn ad-Din Abu al-Ma'ali Sha'ban ibn Husayn ibn Muhammad ibn Qalawun, better known as al-Ashraf Sha'ban or Sha'ban II, was a Mamluk sultan. During his reign (1363–1377) numerous celebrated architectural works were commissioned, including. the Salahya minaret (also known as the Tribes Gates minaret) on the northern edge of Masjid al-Aqsa, Jerusalem fn1; the Madrasa Umm al-Sultan Sha'ban in Cairo, Egypt; and the overhaul and restorative works on the bp site in the period between 1363-1366 AD fn4. Al Fasi‘s record of al-Ashraf Sha'ban‘s safeguarding efforts on the bp site, documents that while the works took place during al-Ashraf Sha'ban‘s reign and were attributed to him, such was the leadership structure in al-Ashraf Sha'ban‘s tenure, that the work also required, and received, the consent of Yalbugha al-Khasaki, al-Ashraf Sha'ban‘s powerful vice-regent: “During the sovereignty of the King al-Ashraf Sh„aban, the ruler of Egypt with the authority of a director of the state Yulbagha al-Khasaki”fn2

Al-Ashraf Sha'ban reign was known for his distribution of food and money to Meccans: a large scale effort was carried out to alleviate food shortages and resultant starvation in Mecca in 1365. Caravans were sent to Mecca carrying hundreds of tons of wheat to distribute among the inhabitants to stem increasing emigration from the city. Taxes on Hajj pilgrims were decreased, and the Mamluk emirs of Mecca who depended on the pilgrim tax, were compensated with revenue from iqta in Egypt; 40,000 silver dihams was granted to the governor of Mecca. This decree was inscribed on a stone column in the Masjid al-Haram mosque in Mecca.fn3

Fn1: www.islamiclandmarks.com

Fn2: Taqi ad-Din al-Fasi (775-832 H.E.) Shifa al-Gharam bi-Akhbari al-Balad al-haram,

Fn3: Steenbergen, Jo Van (September 2011). "The Amir Yalbugha al-Khassaki, the Qalawunid Sultanate, and the Cultural Matrix of Mamluk Society: A Reassessment of Mamluk Politics in the 1360s". Journal of the American Oriental Society. American Oriental Society. 131 (3): 423–443.

Fn4: Since al-Ashraf Sha'ban‘s reign began in May 1363, and Yalbugha al-Khasaki died in December 1366, therefore, the date on which the decision was taken to instigate preservation works - if not the actual commencement date of the work itself - must have been between May 1363 and December 1366.

King al-Zhahir al-Barquq - 1399AD / 801AH

Al-Malik Az-Zahir Sayf ad-Din Barquq was the first Sultan of the Mamluk Burji dynasty. and ruled 1382–1389 and 1390–1399). Barquq was of Circassian origin, and was initially acquired as a slave for the household of King Al-Hajji Ibn Al-Ashraf Ibn Sha'ban. fn1 After gaining his freedom in 1363AD, Barquq commenced his ascent to the sultanate. During his second reign, Barquq undertook the restoration or re-building of a number Islamic heritage sites in Mecca, including the bp site. Al-fasi states that the preservation works on the bp site were completed in the months after Barquq‘s death ( d. June 1399AD / 801 HE): “The last part of the year of 801 (H.E) or after it from wealth which the King al-Zhahir al-Barquq dispensed generously for the re-construction al-Masjid al-Haram and other places in Makkah and the erection [of the monument] to the birthplace of the Prophet (pbuh) which took place after his death.”

Fn1: Martin W. Daly, The Cambridge History of Egypt, Volume 1, Cambridge University Press,1998, p. 290

Fn2: Taqi ad-Din al-Fasi (775-832 H.E.) Shifa al-Gharam bi-Akhbari al-Balad al-haram

Sultan Suleyman 1525AD / 931AH

Sultan Suleyman was the longest-reigning Ottoman Sultan, ruling from 1520-1566. He had a refurbishment of the Bp site carried out in 1525AD / 931AH. The work was overseen by Abd al-Karim Yaziji, one of the sultan‘s chief officials.fn1 The renovation was studied and documented by the Meccan jurist, hadith scholar, and chronicler Jar Allah Muhammad Ibn Fahd (d. 1547). In 1543, Ibn Fahd completed his account of the refurbishment and construction projects undertaken in the city by the Ottoman sultans Selim I (r. 1512–20) and his son Süleyman (r. 1520–66). The work, titled Nukhbat bahjat al-zaman bi-imarat Makka li-muluk Bani ‗Uthman (The Best of Joy of the Time for the Construction of Mecca by the Kings of the Ottoman Dynasty), provides a detailed description of the buildings and of Ottoman construction techniques. 

Fn1: Jar Allah Muhammad Ibn Fahd, Nukhbat bahjat al-zaman bi-imarat Makka li-muluk Bani Uthman (The Best of Joy of the Time for the Construction of Mecca by the Kings of the Ottoman Dynasty) Pp.126–30 file:///C:/Documents%20and%20Settings/Arif%20Khan/My%20Documents/Downloads/Between_Istanbul _and_Gujarat.pdf

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The Construction of the Dome on the Birthplace of the Holy Prophet 

When the state of Hijaz came under the control of Ottoman Empire in 935 A.H., Sultan Suleiman Khan built a dome on the birthplace of the Holy Prophet . In this regard, Sheikh Ali ibn Abdul Qadir writes:

In 935 A.H., Sultan Suleiman built a dome and a mosque on the birthplace of the Holy Prophet , where prayers are offered.ft1

ft1: Shaikh Ali ibn Abd Al-Qadir Al-Tabri (1996), Al-Arj Al-Miski fi Tarikh Al-Makki, Al-Maktaba Al-Tujjariyah, Makkah, Saudi Arabia, Pg. 69.



Sultan Suleyman 1556-1557AD / 964AH

PICTURE HERE  CRENALLATIONS

Suq al-Layl     (night market)     - St. Petersburg, State Hermitage Museum

The early image of the building [bp] as a large two-storey dwelling, with crenellations on the roof and trees in the backyard, turned into a domed monument after a reconstruction ordered by Sultan Suleyman in 964/1556-57fn1,fn2

Fn1 Picture and details sourced from: Mamluks and Ottomans: Studies in Honour of Michael Winter, edited by David J Wasserstein, Ami Ayalon, Routledge 2013 p. 174. Searched google books

Fn2: Suq al-Layl    (night market)     from the St. Petersburg, State Hermitage Museum Inv. no. VR - 491, fol. 20a 

Sultan Suleyman had a dome built on top of the bp house in 1556-1557AD / 964AH.(fn7) He also carried out a number of other restorations and new developments in Mecca and Medina during his reign: the Quba Mosque and Masjid al-Qiblatain in Medina were renovated; four madrassas were built for the four schools of Islam: Hanafi, Maliki, Shafii, and Hanbali in Mecca; the Kaaba and Zamzam Well were renovated and a pool was built for the well water. As well as the dome constructed on the bp, the interior ornaments of the other existing domes were also renovated. Later, a dome was also added on top of the Zamam pool by Sultan Mehmed IV.

Fn7: Sabri, Mir’at al-haramayn, vol.5vii, p.1056

AMAZON TITLE:       Mir'at al-Haramayn ( Safarnamah-i Makkah )     by      Ayub Sabri Pasha

1981, reprint of the 1925 edition. D. 1308 AH., 1890 AD

Pasha was employed in the Ottoman army in Jejaz in c. 1865, and then became an admiral in the Ottoman navy. He is better known for his descriptive books about Mecca, Medina. and the Arabian Peninsula. His five volume work Mir'at al-Haramayn is considered the most comprehensive encyclopaedia in the Ottoman Turkish about the two holy sanctuaries in the hejaz.

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Ibrahim Rafat Pasha adds that Sultan Suleiman installed the gold chandelier in the Mawlid as well. He states:

In 963 A.H., Sultan Suleiman also gifted three gold chandeliers, one of which was hung in the sacred birthplace and two in Baitullah (the house of Allah), which my father ‘Nammi’ had the honour to hang. ft15

ft15:  Ibrahim Rifat Pasha (1344 A.H), Mirat Al-Haramain, Dar Al-Kutub Al-Misriyah, Cairo, Egypt, Vol. 1, Pg. 188.



Sultan Mehmed III 1595-1603

During his reign between 1595-1603, Sultan Mehmed III renovated the minaret at the top of Bab al-Salam in Damascus, as well as adding a minaret to the birthplace house.fn1.This suggests that the bp house was still being used as a mosque in the 16th century - more than eight hundred years after it was first converted to a place of communal prayer. The refurbished bp is depicted in the Uppsala Mecca Painting, which was painted approximately a hundred years after the construction of the minaret was completed, in the early 18th century/1700s.

Fn1:Daily SABAH newspaper 10.11.2017

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After that, in 1009 A.H., Sultan Muhammad Khan ibn Sultan Murad Khan again ordered the construction of birthplace of the Holy Prophet  and a large dome and minaret were raised on it. As Ibrahim Pasha states:

In 1009 A.H., Sultan Muhammad Khan ibn Sultan Murad Khan ordered to construct the building of the (Holy) Prophet's  birth place and built a minaret and a great dome over it. ft13

Sheikh Ali ibn Abd Al-Qadir endorses this fact and adds that the expenses were paid from the revenues generated by the Muslim properties in Roman cities. ft14

ft13: Ibrahim Rifat Pasha (1344 A.H.), Mirat Al-Haramain, Dar Al-Kutub Al-Misriyah, Cairo, Egypt, Vol. 1, Pg. 189.

ft14:  Shaikh Ali ibn Abd Al-Qadir Al-Tabri (1996), Al-Arj Al-Miski fi Tarikh Al-Makki, Al-Maktaba Al-Tujjariyah, Makkah, Saudi Arabia, Pg. 69.



https://muhammadencyclopedia.com/article/en/transformation-of-the-mawlid-of-prophet-muhammad#content-foot-16

This shows that Muslim rulers of every era expanded or beautified the birth place of the Holy Prophet . Sardar Hussain Pasha and Auliya Chalpi visited the birthplace of the Prophet  in 11th century A.H., and Auliya Chalpi has described its scenery and location in one of his travelogues. These travelogues have been recorded by Sheikh Abu Suleiman. He states:

The high dome covered with lead is located inside the Aminah Valley, with a door opening on the north side, (which) descends by ten stairs that go down to the middle of the lower floor. This is a bright dome, as you enter the door, you will find a square Harem. It is under the same dome. There is a door on the inner side, "Bab Aitab Saeedah" which opens to the eastern side. And the Harem is adorned with precious velvet rugs, as if it were a welcoming reception that is 500 feet wide. The mosque is open and beautiful, and the dome is adorned with different colors and imagery, to the extent that it is called a heavenly dome. In the area between the reception to the center of the dome, you will see a new style of pulpit, with a bright dome above it, and the four sides of the dome are adorned with engravings and glasses… It has a pearl enclosed door that is covered with gold. The gifts of the previous pious emperors include the lock and key of the pulpit's gems. There are cushions near this unique pulpit and at the back of the door, on which the servants of the Holy Prophet's saw house sit. Those people also sit here who open the door of this place with a key encrusted with gems, when the pilgrims and visitors arrive... The place, that has honored to receive the Holy Prophet saw from the womb of his pious mother, contains a blessed stone inside the yellow pit, on which marks of the Holy Prophet’s saw body were present. It is a deep pit, in which a man can sit easily. When this blessed area was being excavated, the aroma of flowers and camphor erupted from within; and it is always full of scented water… the servants use pure gold and silver incense burners to spread the fragrance of Musk, Amber, and Oud in such a way that the whole ambience is filled with the beautiful fragrance, which is experienced by all the visitors. On this occasion, our leader Hussain Pasha stood for an hour and he himself burned incense of raw amber so that the whole dome was perfumed with pure and fragrance… This sacred dome is adorned with beautiful chandeliers, new style bulbs and various types of gems. Likewise, it is adorned with beautiful lamps which are all bright and lit all night which light up the entire area. The pillar on the right side of the place has a wooden pulpit, adorned with a unique style and modern carving, this pulpit is small but has a modern design. In the left side of this dome, there is also a small area, and every person wants to offer two Rak'ah prayers in this place… It is also Mustahab (desirable) to pray for one's parents in it. On the four walls of this dome are various carvings of creative calligraphers, and plaques gifted by Prophet Muhammad's saw adorers... Among these paintings are poems praising the Holy Prophet saw and the Kalima Tayyeba. I (Auliya Chalpi), am also included in those who wrote the beautiful and the adored name of Holy Prophet saw in gorgeous form. On the left side of this dome, there are windows on the top, as high as the height of two men, some of the people who are passing by, watch them and pray for good, and others watch these windows curiously as they cross the road, because these windows are located on the main road side. The grand minaret of this mosque still stands, which is one of the earliest monuments, and it is very strong. But, it is not proven that a Friday prayer has been offered in it, because its pulpit is small and Friday prayer is not permissible here. In this blessed city, the establishment of Friday prayers is not permissible in any mosque except Masjid Al-Haram. ft 16

ft16:  Abu Sulaiman Abd Al-Wahab Ibrahim (2012), Maktabah Makkah Al-Mukarramah Qadeeman wa Hadithan, Maktabah Al-Malik Fahad Al-Wataniyah, Riyadh, Saudi Arabia, Pg. 65-67.

The plaques mentioned in the above statement also show a glimpse of the building of the birthplace of the Holy Prophet. Thus, Nasir ibn Ali states:

Through this rare depiction, the external features of the building are clarified, showing it situated on a hill and consisting of contiguous architectural blocks. The first block is square in shape, with one of its facades apparently featuring three windows high up on the wall. Its roof is surrounded by a veiled object which is made of colorful bricks called Shabor, in architectural terms. The middle fragment is inclined to the front, covered with a large dome, which ends on a crescent made out of copper, on the outside... another fragment is covered with a dome, that shows the main place of birth (of the Holy Prophet saw). In front of this block and the previous one is a small building covered by a small dome with an arched window on the front facade. You ascend these three architectural blocks by ten steps leading to a rectangular platform, then descend via steps to a corridor that ends by turning left into a passage between the two southern blocks and the Birthplace Building (of Prophet Muhammad saw). The visitor enters the latter building from a door on the left... entering through a gate located to the left of the Birthplace Building (of Prophet Muhammad saw ), which is arched and reflects Moroccan influences. This building is distinguished by a small projecting balcony (roshan) with a mashrabiya on its facade, supported by four wooden posts with a forward-slanting roof to channel rainwater from the Birthplace (of Prophet Muhammad saw ) Building's roof into the alley. This depiction aligns with the description by Evliya Çelebi of the Prophet Muhammad's saw Birthplace when he visited Mecca in the eleventh century Hijri after the reconstruction by Sultan Muhammad Khan, son of Sultan Murad Khan of the Ottoman Empire. ft17

ft17: Nasir ibn Ali Al-Harithi (2009), Al-A’thar Al-Islamiyah fi Makkah Al-Mukarramah, Maktabah Al-Malik Fahad, Riyadh, Saudi Arabia, Pg. 353-354.

The above-mentioned condition of the Holy Prophet’s birthplace dates to the beginning of the ninth decade of the 11th century A.H., in which the renovation was done in an innovative style and elegance, and the glimpse of the building of the birthplace of the Holy Prophet  was displayed in a plaque. However, at that time, no one had the idea of giving the birthplace of the Holy Prophet  an educational status. This status was given later on when a ruler of the Ottoman Empire started an educational institution there.



The Madrassah

After constructing the mosque, Sultan Suleiman appointed a Mu'aazin (a person who gives adhaan), Imam (the one who leads the prayer), and servants, whose salary came from the waqf (dedicated) properties of the Muslim state in Rome. After that, the Ottoman Empire decided to give the birthplace of the Holy Prophet  an educational position. After Sultan Suleiman, the Ottoman Empire established a Madrassa (an educational institution) here, which educated the children (free of cost) and its expenses were also provided by the government. 18 Sheikh Ali ibn Abdul Qadir 19 also endorsed this fact. In this way, the Ottoman Empire is credited for introducing the birthplace of the Holy Prophet  to the people as an educational institution, and managed all of its educational expenses.

ft18:  Ibrahim Rifat Pasha (1344 A.H.), Mirat Al-Haramain, Dar Al-Kutub Al-Misriyah, Cairo, Egypt, Vol. 1, Pg. 189.

ft19:  Shaikh Ali ibn Abd Al-Qadir Al-Tabri (1996), Al-Arj Al-Miski fi Tarikh Al-Makki, Al-Maktaba Al-Tujjariyah, Makkah, Saudi Arabia, Pg. 69.

https://muhammadencyclopedia.com/article/en/transformation-of-the-mawlid-of-prophet-muhammad#content-foot-16

New Paragraph

The painting captures a topographical view of Mecca after the Ottoman rebuilding period of the AH 10th century / AD 16th [[sixteenth century]]. The painter has [t. depicted] tried to show the town planning and street patterns, and the sheer density of the old Meccan districts.The GM is in the centre surrounded by the houses of the city and the hills of the Meccan neighbourhood. (fn1)

In the painting, important buildings and places are identified by small labels in red ink (legends), which give information about their name and function. There are 75 of these captions in the painting, which are marked with numerals,

The painting was acquired by the theologian and orientalist Michael Eneman (1676–1714), in Turkey, where he was sent by the Swedish King Charles XII (1682–1718) as his envoy in 1709. The painting was purchased by Uppsala University Library in 1717.

The birthplace of the Prophet saw, [t. which is marked as a] in it's then form of a mosque with a cupola [dome] and a minaret, is in the lower corner to the left of the sanctuary, and indicated with the the author's red triangle mark..

FN 1. Friederike Voigt "Painting" in Discover Islamic Art, Museum With No Frontiers, 2019. http://islamicart.museumwnf.org/database_item.php?id=object;ISL;se;Mus01_A;37;en

Prepared by: Friederike Voigt

DELETE: GOT THE ABOVE PHOTO FROM:

First from: https://i.pinimg.com/originals/98/1d/10/981d10bd82bf9e9a9d567dc8696833bf.jpg

file:///C:/Users/Adamm/Downloads/A_Birds_eye_View_of_Mecca_The_Uppsala_Un.pdf

The rendering/depiction of the bp site in the painting is remarkably accurate, as demonstrated by a photograph of the BP site taken almost three hundred years later - at the beginning of the twentieth century.

This photograph is believed to have been taken between 1901-1910 and was provided by Dr. Meraj Nawab Mirza from The Center of Makkah History at Umm al Qura University in Mecca. (fn1)

Photography Since the 1880s, the city of Mecca has been photographed and filmed.May not need this line.

fn1. Courtesy: Mehmet Tutuncu  https://www.academia.edu/37204629/The_Uppsala_Mecca_Painting_A_New_Source_for_the_Cultural_T opography_and_Historiography_for_Mecca

m. Above photos from 1950s,

Originally turned into a library, it now lies under a rundown building which was built 70 years ago as a compromise after Wahhabi clerics called for it to be demolished

Historian and researcher Abdul Wahhab Abu Sulaiman presented the Sharia ruling on the proposed development of the birthplace site and preserving historical sites in and around Mecca, arguing that they should be protected under Islamic law.

All these sites date from the 6th century, except for Jabal Qubais.

--

https://islam4u.pro/blog/the-lion-of-allah-and-the-lion-of-his-messenger-hamza-ibn-abd-al-muttalib/

This title was given to him by one who does not speak out of desire, as his speech is not influenced by pleasure or anger, nor by love or hatred. Kinship has no role in taking positions. How could it be when he is the Seal of the Prophets, peace be upon him and his family? He takes the appropriate stance for each person and their actions.

--

https://hasansagaf.wordpress.com/2010/06/20/tempat-lahir-nabi/

https://hasansagaf.wordpress.com/2010/06/20/tempat-lahir-nabi/

What is meant here does not mean that we worship that place or that it does not mean that he has incarnated in that place, but what is meant is to remember his service in struggle and remind him of the height and nobility of his dignity in the sight of Allah.

"Library of Mecca al-Mukarramah". And Muslims from abroad always crowd the place. As an expression of longing for the Prophet of the end times, the leader who will intercede until the Day of Judgment.

The condition of the birthplace of the Prophet SAW, which measures about 10X18 meters,

This place was once known as the valley of Abu Thalib. When the Prophet migrated to Medina, this house was inhabited by Aqil bin Abi Thalib who was then inhabited by his descendants.

In 1370/1950, the birthplace of the Prophet was made a library waqf at the request of Sheikh Abbas Al-Qattan who was the governor of the city of Mecca at that time. His request was approved by the Saudi government on the condition that this waqf could not be sold or rented, or could not be given as a gift to anyone, or could not be exchanged or lent to anyone.

https://hasansagaf.wordpress.com/2010/06/13/19/

Places In Mecca That Testify

Angawi, who founded the Haj Research Centre in 1975 to study and preserve Mecca and Medina's rich history, claims to have identified a home of the Prophet Mohammed. But he is reluctant to publicise its location fearing it would be demolished like Dar al Arqam -- the first school in Islam where the prophet taught.

https://en.wikihaj.com/view/Mawlid_al-Nabi#Destruction_and_Construction_of_the_Library

Renovations

The building of Mawlid al-Nabi was the attention of princes and kings and was renovated many times. The list of these renovations is as follows:

• 576/1180-81, By al-Naser, the 'Abbasid Caliph;
• 666/1267-68, King al-Muzaffar, the ruler of Yemen;
• 740/1339-40, King al-Mujahid, the ruler of Yemen;
• 758/1357, Amir Shaykhun, a nobleman from Egypt;
• 766/1364-65, King Sha'ban, King of Egypt;
• 801/1398-99, King al-Zahir Barquq, King of Egypt;^[11]

In the Ottoman Era

• In 935/1528-29, King Sulayman;
• In 1009/1600-1, by the order of King Muhammad under the supervision of Ghadanfar Agha^[12] In this reconstruction, a large dome and a minaret were built for this building, endowments were assigned for it, and a mu'azzin, a servant, and an imam for congregational prayer were assigned for the mosque by the Ottoman government.^[13]
• In 1230/1850, Muhammad 'Ali Pasha of Egypt by the order of King Muhammad Khan.
• The last repair is said to have been in the time of 'Abd al-Majid Khan.^[14]

Notes

1. ↑ Fasi al-Makki, Shifa' al-gharam, vol. 1, p. 270.
2. ↑ Azraqī, Akhbār Makka, vol. 2, p. 198.
3. ↑ Fakihi, Akhbar Makka fi qadim al-dahr wa haithih, vol. 4, p. 5.
4. ↑ Jubayr, Safarnāma-yi Ibn Jubayr, p. 82, 125.
5. ↑ Jubayr, Safarnāma-yi Ibn Jubayr, p. 154.
6. ↑ Jubayr, Safarnāma-yi Ibn Jubayr, p. 126-127.
7. ↑ Fasi, Shifa' al-gharam, vol. 1, p. 268.
8. ↑ Çelebi, al-Riḥla al-Ḥijāzīyya, pp. 255-256
9. ↑ Safarnam-iy Mulla Ibrahim Kaziruni, p. 366.
10. ↑ Batanuni , Safarnam-iy hijaz, p. 146.
11. ↑ Fasi, Shifa' al-gharam, vol. 1, p. 270.
12. ↑ Sanjārī, Manāʾiḥ al-karam, vol. 3, p. 506.
13. ↑ Ṭabarī, Tārikh Makka, vol. 2, p. 15.
14. ↑ Makkī, Ifādat al-anām, vol. 2, p. 71.
15. ↑ Ibn Jubayr, 'Safarnama Ibn Jubayr, p. 154.
16. ↑ Nahrawānī, al-Iʿlām bi-aʿlām Bayt Allāh al-harām, p. 422.
17. ↑ Nāblusī, Al-Ḥaqīqa wa l-majāz, vol. 3, p. 354-355.
18. ↑ Bilādī, Maʿālim Makka, p. 294.
19. ↑ Abū Sulaymān, Maktabat Makka al-mukarrama, p. 80.

References

References

• ʿAbd al-Wahhāb Ibrāhīm Abū Sulaymān. Maktabat Makka al-mukarrama qadīman wa ḥadīthan. Riyadh: Maktaba al-Malik Fahd al-Waṭanīyya, 1433AH.
• Azraqī, Muḥammad b. ʿAbd Allāh al-. Akhbār Makka wa mā jāʾa fī-hā min al-āthār. Edited by Rushdī Ṣāliḥ Mulḥis. Beirut: 1403AH.
• Batanūnī, Muḥammad Labīb al-. Al-Riḥla al-Ḥijāzīyya. Cairo: Al-Thiqāfat al-Dīnīyya, n.d.
• Bilādī, ʿĀtiq al-.Maʿālim Makka al-tārikhīyya wa al-atharīyya. Dār Makka: 1400 AH.
• Çelebi, Evliya. Al-Riḥla al-Ḥijāzīyya. Dār al-Āfāq al-ʿArabīyya, 1420 AH.
• Fāsī al-Makkī, Muḥammad b. Aḥmad al-.Shifāʾ al-gharām bi-akhbār al-balad al-ḥarām. Edited by ʿUmar ʿAbd al-Salām al-Tadmurī. Beirut: Dār al-Kitāb al-ʿArabī, 1405 AH.
• Jubayr, Muḥammad b. Aḥmad. Safarnāma-yi Ibn Jubayr. Translated by Parwīz Atābakī. Mashhad: Intishārāt-i Āstān-i Quds-i Raḍawī, 1370 Sh.
• Makkī,ʿAbd Allāh Ghāzī al-.Ifādat al-anām bi-akhbār Balad Allah al-ḥarām.
• Nāblusī, ʿAbd al-Ghanī al-. Al-Ḥaqīqa wa l-majāz fī raḥlat al-bilād al-Shām wa Misr wa al-Ḥijāz. Damascus: Dār al-Maʿrifa, 1419AH.
• Nahrawālī al-Makkī, Quṭb al-Dīn al-.Al-Iʿlām bi-aʿlām Bayt Allāh al-harām. Cairo: Maktabat al-Thiqāfat al-Dīnīyya, 1425AH.
• Sanjārī, ʿAlī b. Tāj al-Dīn al-. Manāʾiḥ al-karam. Mecca: Umm al-Qurā University, 1998.
• Ṭabarī, Muḥammad b. ʿAlī al-. Tārikh Makka, ittiḥāf fuḍalāʾ al-zaman bi-tārīkh wālī-h banī l-Ḥasan. Cairo: Dār al-Kitāb al-Jāmiʿī, 1413AH.

https://digitallibrary.al-furqan.com/world_library_details/id/63600

Date of establishment:1379/1959

Status:Institutional

Status Details:Public library (governmental)

not sure in whose ownership the BP was after Aquil, but it seems it was under the control of the state authorities until the present day.