The RMJM Master Plan 18

In 1971, the consultant firm ofRobert Matthew Johnson-Marshall (RMJM), headed by Dr George Duncan, was commissioned by the Ministry of Interior to prepare a master plan for the city of Makkah. This plan was part of a much larger regional plan which included the western region of Saudi Arabia. The RMJM plan had the advantage of placing the city within a regional context, that is, to consider its planning in terms of communication and transportation links within this region and to place growth and change within a regional rather than a local or urban context.

RMJM also recognised the intense pressure for development around the Haram and strongly recommended a policy that would control that development. Their plan envisioned a relocation of government and private offices and retailing centres away from the Haram. They further proposed that the Haram should be regarded as a Special Design Area. Characteristics of this Special Design Area are listed below:

In order to encourage the retention and maintenance of old buildings, it was recognised that special financial and technical aid, including traditional design and craft skills, should be available. Careful and considerate design attention should also be given to the urban design in general.

The development areas adjacent to the Haram, which enclose the public open spaces, were some of the least distinguished in Makkah and contained buildings which were in poor physical condition and out of scale with the Haram. Since these development areas were the physical transition between the Haram and the general fabric of the Holy City, it was the intention of the special design proposals to integrate physically the Haram into the urban fabric as in the days of the Prophet.

The Holy City of Makkah had many historic buildings which should be considered for preservation of Islamic heritage. RMJM' s list of these buildings included mosques, special birthplace sites, cemeteries, houses, and other miscellaneous buildings.

RMJM completed their proposals in July 1975. Unfortunately, follow up did not occur. At that time, the Municipality did not have a sufficiently strong and well trained planning department capable of implementing the plans. At the same time, changes took place in the structure of the government. A new ministry, Ministry of Municipalities and Rural Affairs (MOMRA), was established and, unlike the predecessor, had no contract with RMJM during the plan preparation stages. The RMJM plans for the proposed new transit system depended on further study of feasibility, including financial, engineering, and design aspects. None of these items were addressed further by the new ministry.

A major weakness in the system for RMJM implementation lay in the nature of employing outside consultants from the private sector. Although a necessity and therefore unavoidable, it nevertheless set up a situation that precluded implementation unless there were further commissions to provide the needed guidance. Unless there is a strong and sympathetic organisation within government to follow up the many and complex aspects of implementation, such plans are either partially achieved or not achieved at all. Makkah compares badly with Jeddah in this respect. In Jeddah, the consultants were asked to continue their work through the implementation stage with assistance from a Technical Assistance Programme. This co-operative effort continued for almost ten years after the completion and approval of a master plan, and the plans were successfully carried through to completion. In hindsight, it is likely that, had a similar system operated in Makkah, keeping in mind the nature of RMJM' s approach to conservation in the Holy City, a different situation would be present today. But the consultants• call for controlled development, in the face of pressure for rapid growth, led to the plan receiving an early death.

https://core.ac.uk/download/109047.pdf

page 443/481

Robert Matthew, Johnson-Marshall and Partners, (1971) Socio-economic Survey of Western Province, Town Planning Office, Jeddah

Robert Matthew, Johnson-Marshall and Partners, (1971) Interim Report, Western Province Plan, Town Planning Office, Jeddah.

Robert Matthew, Johnson-Marshall and Partners, (1972) Regional Framework, Western Province Plan., Town Plan-n-11-n-g-Of-f-i-ce, Yeddah.

Robert Matthews, Johnson-Marshall and Partners, (1972) Alternative Urban Strategies, Makkah and Al-Madinah, Western Province, Plan., Town Planning Office, Jeddah.

Robert Matthew, Johnson-Marshall and Partners, (1972) The Hajj Special Action Area Study, Western Province Plan, Town Planning Office, Jeddah.

Robert Matthews, Johnson-Marshall and Partners, (1974) Initial 'Report on Hajj Survey, Western Province Plan, Town Planning Office, Jeddah.

https://core.ac.uk/download/109047.pdf

Page 443/481

Dar AI-Handasah's Master Plan ft 19

In 1985, a consultant, Dar Al-Handasah, produced a report for the development of Makkah. It was considered to be the first comprehensive study ever done on the city of Makkah comprising a detailed review of the city•s historical and religious buildings, besides planning recommendations.

The main points of the consultant•s 1985 Master Plan were related to the conservation of the city, particularly as relating to the cultural area of Al-Haram. The report identified two broad objectives for the development of the cultural area plans. First, to ascertain what is considered to be of value; secondly, by judicious delineation, to create physical frameworks at city and regional levels. In conserving sites and buildings, attention was paid to the preservation of historical and religious monuments, together with their special meanings in appropriate settings.

Cultural areas were delimited. These contained a significant number of culturally important buildings and sites. They also incorporated areas where traditional urban architecture of intrinsic value contributes substantially to the townscape. Thirdly, there was the inclusion of open space and landscape features adjoining selected buildings and sites judged to be integral with the physical and visual quality ofthese places (Refer to Figure 3-16).

The report reviewed existing conditions for the Al-Haram cultural area including detailed boundary descriptions and the broad land ownership pattern. From this review, a number of problems and issues were identified and a set of objectives were formulated. On the basis of these objectives, the Al-Haram Cultural Area Plan was presented in terms of an urban design concept, urban design guidelines and development control measures. The report asserts that the purpose of designating cultural areas is to maintain the individual distinctiveness of Makkah and region, through conservation of those elements which contribute most to this quality, so that the fabric of the townscape and the surrounding landscape maintains a continuity and consistency of appearance.

p110

When dealing with building conservation, Dar AI Handasah recommended two concepts: 1) the preservation or restoration of all the selected culturally significant buildings. The improvements of the area around them would form part of this design; 2) the temporary halting of development action on specifically identified buildings and areas of significant traditional architectural importance (Figure 3.54).

Each of Dar Al-Handasah's three alternatives was accompanied by highlyinformed illustrations, which are reproduced here.

New Paragraph

Above photo and text below from:

https://iifa-aifi.org/en/42227.html

IIFA mourns the passing of founding member H.E. Prof. Abdul Wahab Abu Sulaiman

17 April، 2023

The General Secretariat of the International Islamic Fiqh Academy received the news of the passing of the great scholar, historian, and academic, our father, H.E. Professor Abdul Wahab bin Ibrahim Abu Sulaiman,

##His Eminence was a founding member of IIFA

The International Islamic Fiqh Academy, its presidency, its Secretariat General, its members, and its experts mourn the deceased who passed away on Monday, 26th of the blessed Ramadan 1444, corresponding to Monday, April 17, 2023,

"His Eminence has educated generations of scholars and contributed to the Islamic library with significant works and extensive research on jurisprudence and its origins, as well as in history and civilization. His Eminence introduced the Ummah to Makkah, its holy mosque, university, library (birthplace of the Prophet PBUH), Al-Salaam Gate, and the significance of Islam in human history. His Eminence also discussed the Haram Library’s contribution to the modern literary and scientific renaissance.

His Eminence was a founding member of IIFA and made notable contributions as a researcher, speaker, and rapporteur during its numerous sessions and seminars until his passing. I can attest that he consistently reminded us of the importance of Islamic heritage and its gems...."

On behalf of the International Islamic Fiqh Academy’s president, its members, and its experts.

Prof. Koutoub Moustapha Sano.

Secretary General

International Islamic Fiqh Academy

#####

https://iifa-aifi.org/en/history-of-the-academy

Overview

The International Islamic Fiqh Academy (IIFA) is a universal scholarly organization. It is a subsidiary organ of the Organization of Islamic Cooperation (OIC). It was established following a resolution at the Third Islamic Summit of the Organization (N.8/3-T/S-I) on 19th-22th Rabi al-Awal 1401H, corresponding to January 25th-28th, 1981. Its headquarter is in Jeddah, Kingdom of Saudi Arabia. The Academy is endowed with a legal personality. Its members are eminent Muslim jurists, scholars, researchers, and intellectuals who specialize in jurisprudential, cultural, educational, scientific, economic, and social fields of knowledge from different parts of the Muslim world.

The Academy is entrusted with elucidating the rulings and provisions of Shariah on issues of concern to Muslims around the world, in full independence and based on the Holy Quran and the Noble Sunnah of the Prophet (PBUH). It also studies contemporary life issues, performing an authentic and effective Ijtihad, aiming at providing solutions stemming from Islamic heritage and open to the developments of Islamic thought.

####

The International Islamic Fiqh Academy of the Organization of the Islamic Conference was established following a resolution issued by the Third Islamic Summit Conference, held in Makkah Al-Mukarramah in 1401 (1981). ...[m. which followed a speech by the king:] ...the speech ... by His Majesty King Khalid bin Abdulaziz of Saudi Arabia.....called for establishing an International Islamic Fiqh Academy comprising jurists, scholars and thinkers from the Muslim world to sort out authentic Islamic answers to every question and issue posed by contemporary life.

-- --

https://www.saudigazette.com.sa/article/631707/SAUDI-ARABIA/Renowned-Saudi-scholar-Sheikh-Abu-Suleiman-passes-away-leaving-behind-a-rich-legacy

Renowned Saudi Islamic scholar and former member of the Council of Senior Scholars Sheikh Abdul Wahhab Abu Suleiman passed away at the age of 88.

Funeral prayer was offered for him at the Grand Mosque in Makkah after Dhuhr prayer on Monday and his body was buried at Al-Moalla Cemetery in Makkah.

Abu Suleiman was the winner of the King Faisal International Prize in the category of Islamic Studies for the topic of “Civilizational Heritage in Makkah”. He was a member of the Islamic Fiqh Academy under the Muslim World League.

King Abdullah honored him as the Cultural Personality of the Janadriyah Festival. He had served as member of several prestigious Saudi and international bodies, and these included Islamic Studies Branch of the King Faisal International Prize; Prince Naif International Prize for the Prophet’s Sunnah and Islamic Studies; Committee of Experts of the Encyclopedia of Jurisprudence in the Islamic Fiqh Academy; Scientific Committee of the Islamic Development Bank; International Shariah Authority for Zakat in Kuwait; Advisory Council for the Maliki Jurisprudence Project at the Research House for Islamic Studies and Heritage Revival in Dubai; and Committee of Advisors to the Encyclopedia of Makkah and Madinah.

After obtaining his doctorate, he was appointed in 1390 as assistant professor at the College of Shariah in Makkah and in 1398 he was promoted to Associate Professor, and then Professor of Fundamentals of Jurisprudence in 1403.

He held several administrative jobs at the Umm Al Qura University, including dean of the College of Shariah and Islamic Studies between the years 1391-1393, chairman of the Manuscripts Evaluation Committee, as well as member of the University Certificate Equivalency Committee at the Ministry of Higher Education. During this period, he visited several European and American universities.

Abu Suleiman was one of the eminent scholars and researchers in the history of Makkah and the holy sites. He served as research professor at the Faculty of Law at Harvard University in the United States in 1996; visiting professor at Duke University in America, visiting professor at the International Islamic University in Malaysia,College of Arab and Islamic Studies in Dubai, and Emirates University of Al-Ain. He also represented Saudi Arabia in several international conferences and seminars.

----

https://radianceweekly.net/king-faisal-international-prize-for-2014/

King Faisal International Prize for 2014

The King Faisal Foundation in Riyadh, Saudi Arabia has announced the King Faisal International Prize for 2014. The recipients in the categories are as follows. Service to Islam: Shaikh Dr. Ahmed Abou Bakr Lemu of Nigeria; Islamic Studies (Topic: Cultural Heritage of Makkah Al-Mukarrama): Professor Abdulwahab Ibrahim Abou Sulaiman of Saudi Arabia;

###

The prize for Islamic Studies has been awarded to Professor Abdulwahab Ibrahim Abou Sulaiman of Saudi Arabia. Abou Sulaiman, who is member of the Saudi Council of Senior Islamic Scholars, was awarded the prize in recognition of his illustrious academic studies which monitor and document cultural exchanges between people in the Holy Haram and its surroundings, particularly his text: Bab Al-Salam which portrays the issue during important historical periods. His studies are distinguished by objectivity, profundity and richness of resources.

https://al-furqan.com/wp-content/uploads/2019/06/publication_catalogue_en.pdf

Book available from them:

Abu Solayman, Abdul Wahhab Ibrahim

Islamic Historical Places in the Holy City of Makkah Al-Mukarramah

£30.00

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. Yet, Saudi authorities continue to refuse permission for any excavations to be carried out in this historical area and continue to deny preserving the historical buildings.

Also views of overwelming majority of todays wordwide Ulema and scholars... plus unanomous opinion of ulema, scholars, muslim leaders that this the site, there never was a question until the 20th century when the ews met resistance to the destruction of the BP, and the ..... it was a mosque till the day rhey damaged it.

Al-Bilad Report

Al-Bilad, Saudi Arabia's first daily newspaper, published an article on 25/5/1370, [1951 CE CHECK] confirming the decision by King Abdul Azziz to allow the building of the Makkah Al-Mukarramah Library (Makkah Library) on the plot of land which contained the Birthplace.

Translation of the article

The headline states:

"School and library in historical places"

Beneath the headline:

The text describes the construction of a library at the site of the Prophet's saw birthplace. Key details include:

The library is being built at the location where the Prophet Muhammad saw was born.
Construction is scheduled to commence this week.
The project involves the establishment of a library on the side of the location.
The initiative is part of a larger educational framework.

Al-Bilad is considered to be a pro-government journal. Additionally, the newspaper operates in a system where the government exerts significant influence over media outlets. Various ministries are believed to monitor and control media content, and the press can face repercussions for publishing material that is not in line with the government's view.

Therefore, the Al-Bilad report is regarded as confirmation, directly from the Saudi Government, that the library was built on the birthplace of the Prophet saw.

Abdullah Muhammad Kaber

Abdullah Muhammad Kaber, researcher at Al Madinah Region Development Authority, specialising in [t.the] landmarks and monuments associated with Prophet’s saw life [t.said] stated:

“The founding king, King Abdulaziz Al Saud - may God have mercy on him - understood the value of historical sites, especially Islamic historical sites and landmarks and monuments of the Prophet. He issued a royal decree in 1370 AH, which included the construction of a Quran memorization school on the ruins of the house of Lady Khadija and a library in the birthplace. He went beyond recognizing the value of the landmark as a historical value to utilizing the historical site and benefiting from it educationally and scientifically, in a way that would benefit its visitors."

Statement given to the Saudi Press Agency, published in the Sabq Newspaper, Riyadh on June 02, 2025. sabq.org

Library website

The Makkah Library is located in the center of the Holy City, on the eastern side of the Wadi Ibrahim al-Khalil. Historians agree that its location lies within the Banu Hashim Valley, where homes and markets once surrounded it. However, the urban development witnessed by Makkah, including the expansion of the Holy Mosque and the complete removal of the Banu Hashim Valley, has made the library the only building standing in that area, surrounded by large courtyards.

Historically and locally, the library's location is known among Makkans as the birthplace of the Prophet Muhammad (peace and blessings be upon him), as it is located in a historic neighborhood teeming with Islamic monuments. It was here that the Prophet (peace and blessings be upon him) was born. Manuscripts also mention that this location housed Abdul Muttalib, who divided his estate among his sons, including Abdullah, the Prophet's father (peace and blessings be upon him).

https://archive.org/details/from-the-two-holy-sanctuaries/page/48/mode/1up?view=theater

*I PUT: SAW IN PLACE OF THE ARABIC*

PAGE 47

....of all the historical remnants connected with the life of the Messenger of Allah (SAW) both as a private person and as a Prophet, and, subsequently, their perpetrating deeds that violate Islamic Law and violate the method which the pious Predecessors used to follow.”

Muhammad Sa‘ld al-Buti. 1

Vestiges

“Do not raze the vestiges of the past for they are the adornment of Madina” (La tahdimii al-atama fa-innaha zinatu al-Madina), said the Prophet [m.SAW they had arabic] FT2

PAGE 48

The Apartments of the Holy Prophet (Madina)

When the rooms of the Holy Prophet [m. saw.they had it in arabic] were destroyed by al-Walld ibn ‘Abd al-Malik to make room for the enlargement of his Mosque, the entire population of Madina wept and Sa‘id ibn al-Musayyab said: “By Allah! I wish they had left them exactly as they were for the youngsters of Madina and the visitors from afar to see the little with which the Messenger of Allah [m.saw, they had it arabic] was content in his life and to encourage people to do without material luxuries and mutual rivalry.” 3

The Hallowed House where the Prophet was Born (Makka)

In his book Akhbar Makka wa-Ma Jaaflha min al-Athar (Makka: Matabi' Dar al-Thaqafa, 1965, 2:160) the 3rd-century historian of the Mother of Cities, Abu al-Walld al-Azraql, mentions as one of the many places in Makka in which the performance of Salat is desirable the house where the Prophet Up was born (mawlid al-Nabi). The noble house where the Holy Prophet was born (located in what became known as Suq al-Layl, Shu'ab BanI ‘Amir, Shu'ab ‘All, or Shu'ab al-Mawlid, present-day Qashshashiyya Street in Makka), belonged to his father ‘Abd Allah by inheritance from his father ‘Abd al-Muttalib, then passed on to the Prophet Up himself. It is said that the Prophet lip passed it on to his cousin ‘Aqll ibn Abl Talib in whose hand it remained even after the conquest of Makka. ‘Aqll’s son sold it to Muhammad ibn Yusuf the brother of al-Hajjaj. He expanded it and the house became known as al-Bayda’ and Dar Ibn Yusuf. When al-Khayzaran—the mother of the caliphs Musa al-Hadl and Harun al-Rashld—performed pilgrimage, she brought out Ibn Yusuf from the house and turned it into a mosque, after which the house became known as Zuqaq al-Mawlid. 4

The Qur’anic scholar al-Naqqash (266—351) mentions this Birthplace Mosque as a place where du‘a’ by noon on Yawm al-Ithnayn (Mondays) is answered. 5

Ibn Jubayr (540—614) in his Rihla (“Travels” p. 114—115) states:

This blessed place [the Birthplace Mosque of the Prophet] is opened, and all men enter it to derive blessing from it (mutabarrikin bih) on every Monday of the month of Rabf al-Awwal, for on that day and in that month was born the Prophet. [M.SAW]

The 7th-century historians Abu al-Abbas al-‘Azafl and his son Abu al-Qasim al-Azafl wrote in their unpublished Kitab al~Durr al-Munazzam:

Pious pilgrims and prominent travelers testified that, on the day of the mawlid in Mecca, no activities are undertaken, and nothing is sold or bought, except by the people who are busy visiting his noble birthplace and rush to it. On this day the Ka‘ba is opened and visited.

The famous eighth-century historian Ibn Battuta relates in his Rihla (1:309 and 1:347), that on every Jumu'a after the Salat and also on the birthday of the Prophet, the door of the Ka'ba is opened by the head of the Banu Shayba—the doorkeepers of the Ka'ba—while on the Mawlid, the [Sharif] Shafi‘1 head judge of Makka Najm al-Dln Muhammad ibn al-Imam Muhyl al-Dln al-Tabari distributes food to the descendants of the Prophetflj and to all the other people of Makka.

https://archive.org/details/from-the-two-holy-sanctuaries/page/48/mode/1up?view=theater

FROM: https://makkawi.azurewebsites.net/Article/404/

2009

Although development projects have forced many of the historic neighborhoods surrounding the Grand Mosque to leave and disappear, history will remain steadfast, proud and immortal, remembering and discussing the stories of these historic neighborhoods throughout the ages. Among the neighborhoods whose traces have almost disappeared is the “Souq Al-Layl” neighborhood, which contains the place where the Prophet (peace and blessings be upon him) was born and is the current site of the Makkah Library. It also contains the site known until recently as (the Al-Fatiha Recitation Hall). There was a historic mosque in the neighborhood that was built hundreds of years ago.

The Souq Al-Layl neighborhood is one of the oldest neighborhoods in Mecca and is also called Shaab Ali. There are different accounts of the reason for its name. According to the mayor of the neighborhood, Sheikh Fouad Muqbil Al-Ruwaithi, the reason for the name goes back to the nature of the people, as they would not start buying and selling in the market until after the afternoon prayer. Some of the ghee and honey sellers would continue until after sunset, extending into part of the night, where they would light lamps and lanterns for their customers. Some of the sellers would not come to the site until after sunset. This was unusual for people at that time, as the work day ended with sunset. Because this market was different from what was usual, it became famous for that and was called Souq Al-Layl.

Many vendors, passers-by, and residents of the market, as well as others from every corner of the world, would gather there, and the number would increase, especially during the Hajj season, when Mecca would witness an influx of merchants from all over the world.

The night market was part of the Masjid al-Haram area (the current location of the Masjid before the expansion). Visitors to the Masjid al-Haram would walk on one side and vendors on the other.

One of the historical sites in the Night Market is the Stone Alley on the northeastern side, where the stone that used to speak to the Prophet (peace and blessings be upon him) is located, and the people of Mecca used to come to this alley at night with candles and lanterns. Next to this stone is the house of Lady Khadija, the Mother of the Believers (may Allah be pleased with her), and the birthplace of the mother of the two grandsons (may Allah be pleased with them both), Lady Fatima al-Zahra, the daughter of the Messenger of Allah (peace and blessings be upon him). The alley, which was also called the Perfumers’ Alley, has disappeared, like other alleys, and was included in the expansion of the Grand Mosque.

Source: Al-Madina Newspaper 9/13/1430 AH - Muhammad Rabi’ Sulaiman

https://makkawi.azurewebsites.net/Article/164/

2008

The Souq Al-Layl neighborhood is considered one of the oldest neighborhoods of Mecca and is also called Shaab Ali, as it is the place where the Prophet Muhammad (peace be upon him) was born.. or what is now called the Mecca Library.

The reason for naming this neighborhood Souq Al-Layl, as stated by the mayor of the neighborhood, Fouad Al-Ruwaithi, is that people would not start buying and selling in the market until after the afternoon prayer, and some sellers of ghee and honey would continue until after sunset, lighting lamps for their customers because the absence of daylight was considered night, so much so that some sellers would not come to the site until after sunset.. That is why it was called Souq Al-Layl.

Many vendors, passers-by, residents of the market and others from every corner of the world would gather there, and the number would increase especially during the Hajj pilgrimage and the winter and summer seasons. Since the Night Market was the current location of the Mas'a before the Saudi expansion, the seekers would seek on one side and others and the vendors on the other.

One of those who lived in the neighborhood says that the Night Market neighborhood is no less important than any neighborhood inhabited by a large number of people in Makkah Al-Mukarramah, and therefore the position of mayor in the Night Market was assumed by a number of men who were well-known in the community at that time, from the mayors of the Night Market neighborhood (Sheikh Youssef Makkawi, Sheikh Omar Mohammed Ayyad, Sheikh Bakr Omar Ayyad, Sheikh Ahmed Kaaki, Sheikh Saleh Marhoumi, Sheikh Abdullah Makkawi, Sheikh Mohammed Ali Omar Ayyad, and currently Mr. Fouad bin Muqbil Al-Ruwaisi).

The night market is famous for the profession of selling and crafting gold and jewelry. Among the most famous goldsmiths in the night market are Sheikh Abdulghani Al Sulaimani Al Saie, the father of the Sheikh of Goldsmiths in Mecca, Dr. Bakr Abdulghani Al Saiegh, Sheikh Ahmed Badr, Sheikh Saleh Reis, Sheikh Mohammed Nashar, Sheikh Asaad Amasha, Sheikh Abdulqader Al Hindi, Mr. Mohammed Hassan Bukhari, Sheikh Amin Mulla, Sheikh Suleiman Hamouda, Sheikh Mohammed Talqi, Sheikh Ahmed Baghdadi, and Sheikh Hamza Hijra.

Among the historical places in the Night Market is the Stone Alley. This alley was located in the Night Market on the northeastern side and was called the Perfumers Alley. In this alley was the stone that used to speak to the Messenger of God, may God bless him and grant him peace, whenever he passed by. The people of Mecca used to come to this alley at night with candles and lanterns. Next to this stone is the house of Lady Khadija, the Mother of the Believers, may God be pleased with her, and the birthplace of the mother of the two grandsons, may God be pleased with them, Lady Fatima Al-Zahra, the daughter of the Messenger of God, may God bless him and grant him peace. The alley went away like other alleys and was included in the expansion of the Grand Mosque.

Muhammad Rabi' Suleiman - Al-Madina Newspaper.

https://makkawi.azurewebsites.net/Book/1661/

article: 12/15/2018

TITLE: Makkah Library, past and present

Abdulwahab Ibrahim Abu Suleiman Number of pages463

BOOK COVER BELOW:

FOR ABOVE BOOK

FROM: https://makkawi.azurewebsites.net/Book/1661/

The subject of the book: This book is considered one of the greatest and most luxurious books written about the place of the honorable birth of the Prophet in Mecca - currently the Mecca Library - a study and investigation that combines the history and reality of the place with the pen and conscience of a Meccan who knows the details of the situation and the place. This book was born with a little more than a hundred pages in its first edition, then it soon grew out of the yoke and its pages multiplied and its discussions grew more than four times in its second (current) edition; to come out in this beautiful garment fragrant with the history of the most honorable places that received the light that guided the worlds; The honor of the place and time has remained throughout the ages a home of the utmost care, the stages of which the author traced in this book until it reached this era in which it was a library from which seekers of knowledge draw, in the shadow of the blessed neighborhood and the eternal memory. The book contains, in addition to the history of the place, the history of the library and its rare contents - books of Meccans and others - and its trustees, directors and biographies, in addition to the care of Meccans, neighbors and visiting scholars for it, their support and the donation of books to it in a unique way that makes this library a beacon of knowledge and learning that deserves more than what is spent on it. In addition, the book is filled with pictures and models of books, manuscripts, documents and important correspondence in the history of the library and its contents. Appendices have been added to it rich with pictures of rare ancient manuscripts and Qur’ans in the library, which constitutes a huge and dazzling exhibition of Islamic history if they were displayed in it. In short, this book is a precious jewel in the crown of the Meccan library, and a source of pride for a historical landmark and a beacon of civilizational light that must be cared for and looked after in a manner befitting the status of the guide, peace and blessings be upon him.

Content titles: The Makkah Library and its ancient building - The location of the library is the birthplace of the Messenger of God (peace and blessings be upon him) according to scientific consensus - Local consensus - Consistency of the two consensuses - Manifestations of interest in the birthplace of the Messenger of God (peace and blessings be upon him) throughout the Islamic eras - The position of early scholars and their proposals for reviving the birthplace of the Messenger of God (peace and blessings be upon him) - King Abdulaziz Al Saud’s employment of the birthplace of the Messenger of God (peace and blessings be upon him) - Mrs. Fatima Yusuf Qattan’s funding and her brother Sheikh Abbas’s construction of the Makkah Library - The Makkah Library in the present era - Echoes of the establishment of the Makkah Library in the local and Islamic press - The administrative connection of the library throughout the years of its establishment - Library trustees and directors - Sources of supplying the library with printed materials, manuscripts, and photographs - Contribution of citizens and institutions to the library’s development - Two real-life stories about the Makkah Library containing some rare manuscripts - Libraries of scholars: the library of Sheikh Muhammad Majid Kurdi, the library of Sheikh Abdul Hamid bin Muhammad Ali Quds, the library of Sheikh Muhammad bin Suleiman Hasab Allah, the library of Sheikh Muhammad Ali bin Hussein Al Maliki, the library of Sheikh Hassan bin Muhammad Mish'at, Sheikh Muhammad Siraj Muhammad Nour Shasha Library, Sheikh Abbas bin Sadaqa Abdul Jabbar Library, Sheikh Omar bin Ali Library, known as Al-Farooq Al-Fulani, Al-Idrisi Library - Libraries of writers and thinkers: Sheikh Hussein Ali Arab Library, Mr. Muhammad Ahmad Shata Library, Sheikh Muhammad Rashid Abdul Hamid Farsi Library, Dr. Ibrahim bin Ali bin Ibrahim Raka Library, Professor Ibrahim Khalil Saleh Alaf Library, Professor Muhammad Saeed Taher Library - Special Collections - Ministry Library - Donated Books - Sheikh Muhammad Awad bin Laden Collection - Mr. Salem bin Abdul Rahman Al-Jifri Collection - Sheikh Abdul Rahman bin Abdul Qader Faqih Collection - Periodicals - Old and Modern Catalogues of Printed Books - Characteristics of Manuscripts in the Makkah Library - Makkah Manuscript Heritage: Titles, Subjects, and Ownership - Works of Makkah Scholars - Proof and Licenses - Copies of Makkah Scholars - Makkah Heritage: Ownership - Old and Modern Catalogues of Manuscripts - King Fahd National Library Printing Index of Manuscripts - Photocopying Manuscripts on Microfilm and Electronic Discs - Library Activities Makkah Al-Mukarramah - Benefiting researchers from the Makkah Library - Cooperation with libraries, scientific institutions, scholars and researchers inside and outside the Kingdom of Saudi Arabia - Scholars and researchers using manuscripts from the Makkah Library - Participation of the Makkah Library in manuscript exhibitions - Events and photos of visits by some official specialized delegations, scholars, thinkers and researchers from Islamic countries.

Mawlid al-Nabi the Prophet's birthplace is the house of 'Abd Allah b. 'Abd al-Muttalib,This place was located in ##########Mecca in the neighborhood of Shi'b Abi Talib...............

The Mawlid al-Nabi Mosque was considered one of the blessed places in Mecca, and every year on the night of the birth of the Prophet(s), the people of Mecca attended there. Sources from the 10th/16th century report a special and official ritual that was held on the eve of the 12th of Rabi' I with the presence of the Ottoman governor of Mecca).

Due to the importance and fame of Mawlid al-Nabi, the building has been rebuilt many times by order of kings and nobles, but it was destroyed during the rule of the House of Saud like many blessed places and buildings in Mecca (in 1343/1924-25).

The house where the Prophet Muhammad(s) was born, was located in Shi'b Abi Talib in a neighborhood called Suq al-Layl. It was called "Mawlid al-Nabi" or the Prophet's birthplace.

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

It has been widely reported that the current location of the Makkah Library is the birthplace of the Prophet Muhammad (peace and blessings be upon him). The library is located on the eastern side of the Grand Mosque in the Banu Hashim valley, later known as Souq al-Layl. The writings of Makkan historians and others have agreed on the location of the Prophet's birth, starting with al-Azraqi in the third century AH and continuing up to the present day. Al-Azraqi narrates in his book "Akhbar Makkah wa Ma Athar Faqiha" (News of Makkah and the Traditions It Contains) from his grandfather and Yusuf ibn Muhammad regarding the birthplace, stating that this is the house on which there is no disagreement among the people of Makkah. Al-Fakihi, a historian from the third century AH, supports al-Azraqi's statemen

https://makkawi.azurewebsites.net/Article/875

The library is located in Sha'b 'Ali, the birthplace of the Prophet Muhammad (peace and blessings be upon him). The area was inhabited by the Banu Hashim tribe, who besieged it during the Prophet's mission. A mosque was built on the site, but it was later demolished due to the large number of people seeking blessings from it. A building was then built on the site, serving as the headquarters of the Makkah Library, which was surrounded by homes and markets. However, the urban development witnessed by the central area and the expansion projects of the Grand Mosque contributed to the removal of the residential neighborhood in Sha'b 'Ali'. Only the Haram Library building remained, incorporated into the courtyards of the Grand Mosque. The location of the library is known historically and locally among Makkans as the birthplace of the Prophet Muhammad (peace and blessings be upon him), as it is located in a historic neighborhood crowded with Islamic monuments. It witnessed the birth of the Prophet (peace and blessings be upon him). Manuscripts mention that this location also housed the house of Abdul Muttalib, which he divided among his sons, including Abdullah, the father of the Prophet (peace and blessings be upon him).

https://makkawi.azurewebsites.net/Article/875

https://www.alhejaz.org/torath/072901.htm

The Makkah Library is the site of the Prophet's birthday

Dr. Sami Mohsen Anqawi

introduction

of the Islamic nation for fourteen centuries, remaining a shining image of Islamic history, visible to current and future generations, reminiscing about it and recalling within its borders the life of the man of great character. This place derives its historical, religious, cultural and civilizational importance from the events that have occurred there throughout history. It was there that the one about whom God Almighty said: “And We have not sent you, [O Muhammad], except as a mercy to the worlds” (Surat Al-Anbiya’: 107) was born. The historical attribution of this place to the birthplace of the Prophet (peace and blessings of God be upon him) is confirmed by the accounts of trustworthy historians and the frequent transmission from them.

The successive history of nations continues with documented historical events that we need in our contemporary lives, including construction and restoration work on heritage buildings, in addition to historians' manuscripts and heritage materials resulting from excavations and archaeological digs. This is considered a useful science, like other human sciences, and in this way, it differs fundamentally from myths that rely on imagination. The difference between history and myth is the evidence; the evidence of history is the physical trace that indicates it. Archaeology has developed greatly, and other sciences have overlapped with it, such as physics, chemistry, and others.

To preserve human heritage, the Messenger of Allah (peace and blessings be upon him) said: “Do not demolish the attics, for they are the adornment of Medina.” Saeed ibn al-Musayyab (may Allah have mercy on him) said when the Prophet’s (peace and blessings be upon him) rooms were demolished in Medina: “By Allah, I wish they had left them as they were, so that people from Medina could grow up and those from far and wide could see what the Messenger of Allah (peace and blessings be upon him) enjoyed in his lifetime, and that would make people give up on multiplying and boasting.” This highlights the importance of preserving and maintaining the heritage of our ancestors and studying the materials used within it to benefit from it in our contemporary lives. The site of the Prophet’s (peace and blessings be upon him) birthplace is considered one of the last remaining monuments in Mecca related to the noble biography of the Prophet.

The beginning of the establishment of the library (the site of the Prophet’s birthday):

The Saudi newspaper Al Bilad, in its issue No. 998 for the fifteenth year, published on Sunday, 25 Jumada Al-Awwal 1370 AH, corresponding to March 4, 1951, published a news item under the title: (A school and a library in historical sites). The item reads: (His Majesty the King, King Abdulaziz, has kindly granted His Excellency Sheikh Abbas Qattan the white land known as the house of Lady Khadija, the wife of the Holy Prophet, may God bless him and grant him peace, to establish a school for memorizing the Holy Quran on the ruins of this house. He has also kindly granted him the place where the Great Messenger, may God bless him and grant him peace, was born to build a huge library frequented by pioneers and students of knowledge. Construction will begin this week according to the design drawn up for that purpose.)

The library's location is known historically and locally as the site of the Prophet's birth, as it is located on Al-Qashashiyah Street in Sha'b Ali or Sha'b Al-Mawlid, which is currently called Souk Al-Layl. Sheikh Abbas Qattan, may God have mercy on him, the former mayor of the capital of Mecca, wished to establish a public library in this location. He agreed with his in-laws, the Al-Kurdi family, to buy from them the library of the late Sheikh Majid Kurdi, known as the Al-Majidiya Library, which is one of the most valuable private libraries. He wanted to transfer its contents to this house, in order to protect the site of the birth of the Noble Messenger, may God bless him and grant him peace, from remaining subject to neglect, and to honor him by establishing a useful work for the people (see A'lam Al-Hijaz, by Muhammad Ali Maghribi, p. 80).

Ownership of the house (the place of the Prophet’s birthday):

The Messenger of Allah (peace and blessings be upon him) was born in the house of his father, Abdullah ibn Abdul Muttalib, in Mecca. Abdul Muttalib had divided his birthright among his sons and given it to them during his lifetime when he lost his sight. Thus, the birth of the Prophet (peace and blessings be upon him) and the surrounding areas belonged to his father, Abdullah ibn Abdul Muttalib. Al-Azraqi said: “Thus, the Prophet (peace and blessings be upon him) received the rights of his father, Abdullah ibn Abdul Muttalib.” (See Al-Tarikh Al-Qawim li Makkah wa Bayt Allah Al-Karim, Vol. 1, p. 170)

Muhammad ibn Jarir al-Tabari (224-320 AH) said in his book, History of Nations and Kings: “Ibn Hamid told us: Salamah told us: Ibn Ishaq told me: The Messenger of God, may God bless him and grant him peace, was born on Monday in the Year of the Elephant, twelve days before the end of the month of Rabi’ al-Awwal. It was said that he was born, may God bless him and grant him peace, in the house known as the House of Ibn Yusuf. It was also said that the Messenger of God, may God bless him and grant him peace, had given it to Aqil ibn Abi Talib, and it remained in Aqil’s possession until he died. Then his son sold it to Muhammad ibn Yusuf, the brother of al-Hajjaj ibn Yusuf, and he built his house called the House of Ibn Yusuf, and included that house in the house, until al-Khayzuran removed it and made it a mosque in which to pray.” (Part Two, p. 156 of the book, History of Nations, by al-Tabari).

Abu Al-Walid Al-Azraqi, who died in 250 AH, said in his book: News of Mecca and the traces that came in it, p. 158, in mentioning the places where it is recommended to pray in Mecca and what is in it of the traces of the Prophet, may God bless him and grant him peace, and what is authentic of that; he said: In the birthplace of the Prophet - meaning the house in which the Prophet, may God bless him and grant him peace, was born, which was in the house of Muhammad bin Yusuf, the brother of Al-Hajjaj bin Yusuf - Aqeel bin Abi Talib took it when the Prophet, may God bless him and grant him peace, migrated. In it and in other places, the Messenger of God, may God bless him and grant him peace, said in the year of the Farewell Pilgrimage, when it was said to him, “Where should we stay, O Messenger of God?” He replied, “Did Aqeel leave us any shade?” So it - the house - remained in his hand and in the hand of his son until his son sold it to Muhammad bin Yusuf, who included it in his house which is called Al-Bayda’ and is known today as Ibn Yusuf. That house remained in the house until Al-Khayzuran’s pilgrimage, when he made it a mosque in which to pray, and she removed it from the house and opened it into the alley at the base of that house, which is called the Alley of the Birth.

Taqi al-Din al-Fasi (775-832 AH) said in his book Shifa al-Gharam bi-Akhbar al-Balad al-Haram (Vol. 1, p. 270) in describing the architecture that he saw, saying: “It is a square house with a column on it with two arches. In its western corner, towards the south, there is a large corner opposite its door facing the mountain. It has another door on its eastern side as well. It has ten windows, four in its eastern wall, which contains its two doors mentioned above. Three in its northern wall and one in the western. In the corner there are two, one on its northern side and one on its right side. In it is a niche. Near the niche is a hole with a wooden balustrade. The squareness of the hole on each side is one and a sixth of a cubit, all according to the cubit of iron. In the middle of the hole is a green marble. This marble was surrounded with silver, according to what Ibn Jubayr mentioned. He mentioned that its width with the silver was two-thirds of a span. This place was made a marker for the place where the Prophet, may God bless him and grant him peace, was born in this place. The length of this place is twenty-four and a quarter cubits.” An arm; and that is from the northern wall to the wall opposite it, which is the southern one that follows the mountain, and its width is eleven cubits and an eighth of a cubit. And that is from the eastern one, where its door is, to its western wall opposite it. And the length of the corner referred to is thirteen cubits and a half a cubit and its width is eight and a half, all by the arm of iron. And this was recorded in my presence, and Al-Azraqi did not mention the description of this place or its arm, and much of the news of its construction is hidden from us. What I learned from that is that Al-Nasir Al-Abbas rebuilt it in the year 576 AH, then King Al-Muzaffar, the ruler of Yemen, in the year 666 AH, then his grandson Al-Mujahid in the year 740 AH, and in the year 758 AH it was rebuilt by Prince Shaykhun, one of the great men of the state in Egypt. And in the reign of King Al-Ashraf Sha’ban, the ruler of Egypt, at the direction of his director of state, Yalbugha Al-Khasaki, in the year 766 AH. And at the end of the year 801 AH or the year after it, it was rebuilt from the money that Al-Malik Al-Zahir Barquq, the ruler of Misra, spent for the construction of the Sacred Mosque and other places in Mecca. And it was The construction of this generator after his death.

Sheikh Abu Bakr bin Ali bin Dhahirah (802-885 AH) said in his book “Al-Jami’ Al-Latif fi Fadl Makkah wa Ahluhu wa Bina’ Al-Bayda’ Al-Sharif”: “As for the births, the most important of them is the birth of our Master the Messenger of God, may God bless him and grant him peace. We will begin with him, which was in Makkah in the place known as Souq Al-Layl, famous as the birthplace of the Prophet, may God bless him and grant him peace. Aqil bin Abi Talib had taken over it during the Hijra. In other places, the Prophet, may God bless him and grant him peace, referred to it in his saying during the Farewell Pilgrimage: ‘Did Aqil leave us any shade or a home?’ It remained in the hands of Aqil and his sons until some of them sold it to Muhammad bin Yusuf Al-Thaqafi, the brother of Al-Hajjaj, who put it in his house called Al-Bayda’. It remained like that until Al-Khayzuran, the mother of the two caliphs, Musa Al-Hadi Al-Abbasi and his brother Harun Al-Rashid, performed Hajj. She took it out and made it a mosque in which to pray. The fact that this place was his birthplace, may God bless him and grant him peace, is well-known and has been passed down from generation to generation.”

Muhammad Labib Al-Batanuni in 1327 AH in his book Al-Rihlah Al-Hijaziyah (p. 52) in describing the place of the Noble Birth said: (As for the birth of the Prophet, may God bless him and grant him peace, it is in the valley of Bani Amer or the valley of the birth: it is a place from which the road rises by about a meter and a half, and one descends to it by means of stone steps that lead to a door that opens to the north from which one enters a courtyard that is about twelve meters long and six meters wide. In its right western wall is a door from which one enters a dome in the middle of which - leaning towards the western wall - is a wooden compartment, inside of which is marble whose interior has been concave to mark the birth of the Master Messenger, may God bless him and grant him peace. This dome and the courtyard outside it do not exceed eighty square meters in area and they are the house in which the Messenger of God, may God bless him and grant him peace, was born. The Master Messenger had given this house to Aqil ibn Abi Talib, and his son sold it to Muhammad ibn Yusuf Al-Thaqafi, the brother of Al-Hajjaj. When he built his famous house called Ibn Yusuf’s house, which was next to it, he brought it into it, until Al-Khayzuran, the mother of Al-Rashid, bought it and separated it and built it according to what It was built on it and he made it a mosque, and it remains so to this day.

Muhammad Tahir al-Kurdi al-Makki said in his book, “The True History of Mecca and the Holy House of God,” in the year 1385 AH, Part 1, p. 170: “The place of the birth of the Prophet, may God bless him and grant him peace, in Mecca is in the valley of the night, which is the valley of Ali. A beautiful building has now been built there, built by the former mayor of the capital, Sheikh Abbas bin Yusuf al-Qattan, who died on the 16th of Rajab in the year 1370 AH, may God have mercy on him with the mercy of the righteous. He built it at his own expense to be a public library frequented by scholars and students. He began building this house two months before his death, and when he died, his virtuous son, Sheikh Amin, completed it.

Documentation and recent work

From the historical photos and the previous review, it is clear that the mosque built by Al-Khayzuran, the mother of Caliph Harun Al-Rashid, remained in existence until the modern era. Some trustworthy people who were keen on local cultural history saw the need to preserve the most important contents of it, headed by Sheikh Abbas Qattan, may God have mercy on him, who asked permission from King Abdulaziz to establish the current library, and to preserve the Prophet’s birthday and the house of Lady Khadija, so that the two places would be covered with sand to preserve them, and something would be built above ground to confirm their location and prevent damage to the ancient monuments and buildings.

In this context, it was discovered that the honorable Sheikh had added modern buildings above the house of Lady Khadija, may God be pleased with her, which appeared in the depth of the earth at a depth of three meters, due to the passage of time. It became clear during the excavation and digging under the supervision of Dr. Sami Anqawi, a specialist in architecture and antiquities, that Sheikh Al-Qattan’s method of construction was to preserve the existing buildings and antiquities. Upon deeper digging in some places during the work, it became clear, thanks to God, that the historical layers are clear, starting from the Ottoman period to the Abbasid period. There is even evidence of the antiquity of the place before all these previous periods, and there is documentation of this excavation for those who wish to verify.

The library's geographical location indicates that it is east of the Mas'a (Mountains of Safa and Marwa). The library also represents a point at the vertex of an equilateral triangle, the other two being Mount Safa and Mount Marwa. The library is also located at the front of the Ali ravine and at the foot of the Al-Amin Mountain - Mount Abu Qubais - and overlooks Al-Qashashiyah Street, in front of the exit of the first ring road tunnel under Mount Abu Qubais.

Project:

Based on the positive determinants of the library's current location from the geographical, economic and urban aspects, we find that the final outcome tends towards confirming the cultural and heritage advantages of this noble people from whom the greatest divine religion originated, and ensuring that by preserving such places, not only as sites, but also because their importance lies in the relics they contain, which are considered important historical evidence of the noble Prophet's biography.

Therefore, we believe it is important to preserve the library's current location. If a modern library is necessary, it should be built in the form of a building surrounding the current building on all four sides and at a distance of no less than 15 meters from it. The current building should remain an internal courtyard that is inaccessible to the public.

The building currently standing there has two options: either remove it with extreme care and under the supervision of specialists, without harming the existing ancient relics from the era of the Prophet, peace be upon him; or keep it within the courtyard of the modern building, thus creating a complete historical sequence from the era of the pure Prophet to the current era of the House of Saud.

Sources and references

History of Nations and Kings - Al-Tabari’s History: Abu Jaafar Muhammad ibn Jarir al-Tabari (224-310 AH), Part Two, edited by Muhammad Abu al-Fadl Ibrahim, Dar Suwaidan, Beirut, Lebanon.

2 - News of Mecca and its effects: Abu Al-Walid Muhammad bin Abdullah bin Ahmed Al-Azraqi, who died in the year 250 AH, edited by Rushdi Al-Saleh Malhas, eighth edition, Dar Al-Thaqafa Press in Mecca Al-Mukarramah.

3 - Shifa al-Gharam bi-Akhbar al-Balad al-Haram: Imam Taqi al-Din Muhammad ibn Ahmad ibn Ali al-Fasi al-Makki al-Maliki (775-832 AH), its origins and marginal notes verified by a committee of prominent scholars and writers, Dar al-Kutub al-Ilmiyyah, Beirut - Lebanon

4- The Nice Collection on the Merit of Mecca and its People and the Construction of the Noble House: Sheikh Abu Bakr bin Ali bin Dhahira (802-885 AH) - Fourth Edition 1392 AH - 1977 AD, Al-Sha’bi Library.

5- The Hijazi Journey, Muhammad Labib Al-Batatoni, 1327 AH

6- The True History of Mecca and the Holy House of God: Muhammad Tahir al-Kurdi al-Makki. Part One, First Edition 1385 AH, Al-Nahda Library, Mecca - Night Market.

7 - Flags of the Hijaz, Muhammad Ali Al-Maghribi

8 - Makkah Library: A brief study of its location, tools, and collection. Dr. Abdul-Wahhab Abu Sulayman, King Fahd National Library Publications, First Series (20), Riyadh, 1995.

9 - A Brief History of the Virtues of Medina: Dr. Khalil Mulla Khater

10 - The Mother of the Believers Khadija bint Khuwaylid: A Lady in the Heart of the Chosen One, may God bless him and grant him peace: Dr. Muhammad Abdo Yamani, First Edition, Quranic Sciences Foundation, 2000 AD

The remains of Lady Khadija's house, currently buried in the sand.

Under this library is the house in which the Prophet (PBUH) was born.

I found nothing but consensus, starting from the era of the Messenger of God, may God bless him and grant him peace, on the legitimacy of seeking blessings from his relics. Rather, I saw all the Companions striving and competing for that. There is no doubt that the sheikhs of Najd know what we all know from the occurrence of authentic hadiths established in the two Sahihs and others, which include the Companions seeking blessings from the Messenger of God, his hair, his ablution, the cup from which he drank, and the places where he prayed, sat, or spoke.

https://www.alhejaz.org/athar/142101.htm

The demolition of the tomb of the Chosen One... yes, its demolition has preoccupied the official religious establishment. Since the beginning of the demolition of Islamic monuments after the invasion of the two holy cities in 1804 AD and until now, the issue of demolishing the tomb of the Chosen One (peace be upon him) has been at the top of the religious priorities on the Wahhabi agenda, as the intention remained to demolish the dome of the mosque, remove his noble tomb from the mosque, and prevent people from visiting it. Al-Jabarti mentioned in his history that the Wahhabis "tried to demolish the dome of the Prophet (peace be upon him)." The English researcher Donaldson confirmed that "Wahhabi religious scholars were eager to demolish the dome over the Prophet's Mosque and rebuild the Noble Sanctuary without including the tomb inside it..."

Sheikh Ibrahim bin Suleiman Al-Jubhan says in his book (Dispelling Darkness and Awakening the Sleepers, p. 389), printed with permission from the Presidency of Scientific Research, Iftaa, Call and Guidance, headed by the former Mufti Sheikh Abdul Aziz bin Baz, under number 1144/5, dated 7/11/1400 AH (and including his grave - meaning the grave of the Chosen One - in the mosque - meaning the Prophet’s Mosque - is a greater sin and a greater violation) and he adds that (the silence of the Muslims regarding the continuation of this structure does not make it a permissible matter)

l-Bilad newspaper published in its issue dated 25 Jumada al-Awwal 1370 AH - corresponding to 4 March 1951 AD an article entitled (A School and a Library in Historical Places) which stated (His Majesty the Great King Abdul Aziz kindly granted His Excellency Sheikh Abbas Qattan the white land known as the house of Lady Khadija, the wife of the Noble Prophet, may God bless him and grant him peace, may God be pleased with her, to establish a school for memorizing the Holy Qur’an on the ruins of this house. He also kindly granted him the place where the Great Messenger, may God bless him and grant him peace, was born to build a huge library frequented by pioneers and students of knowledge..).

The library is historically known as the site of the Prophet's birth. It is located on Al-Qashashiyah Street in Shaab Ali or Shaab Al-Mawlid, which is currently called Souk Al-Layl. Sheikh Abbas Qattan, the former mayor of Mecca, sought to establish a public library, so he agreed with his in-laws, the Al-Kurdi family, to purchase the library of the late Sheikh Majid Kurdi, known as the Al-Majidiyya Library, and transfer its contents to this house. This would protect the site of the Prophet's birth from remaining neglected, and also to honor him by establishing a beneficial work for the peopl

https://www.aletihad.ae/article/95311/2013/

October 12, 2013

Controversy had revolved around this site, after it was rumored that the library would be demolished for the expansion project of the courtyards of the Holy Mosque. In issue No. (507) of Al-Sharq newspaper on April 24, the Secretariat of the Holy Capital put an end to the controversy over the removal of the Makkah Library, and the Assistant Secretary of the Holy Capital for Development, Engineer Aref Qadi, confirmed that there is a trend to keep the library and preserve the monument. He said: “Regarding the mechanism for developing and renovating the library, the matter requires studies and holding meetings with other relevant parties.” He stressed that the municipality will work to develop the entire area surrounding the Grand Mosque. Engineer Hassan Eid, the general supervisor of the courtyards’ development, explained: “The committee has not received any directives to remove the Makkah Library building, and the removal work is currently taking place in four phases, and all of these phases will not include the removal of the aforementioned building.” The newspaper continued: “Reports that there is a move to remove the library as part of the courtyards’ expansion project have sparked controversy among researchers and sheikhs in public gatherings, social and cultural activities, as well as on social media. Dr. Abdul-Wahhab Abu Sulayman, a member of the Council of Senior Scholars and the Islamic Fiqh Academy, had previously warned against removing the Makkah Library, considering that “removing the library would in fact be removing the greatest evidence of Islamic history and would hurt the feelings of all Muslims, as it has been confirmed to us, beyond any doubt, that the current location of the library is the birthplace of the Prophet Muhammad, peace be upon him.” In the same context, the General Supervisor of the Museums Department at Umm Al-Qura University, Professor of Arabian Peninsula History, Dr. Fawaz Al-Dahas, emphasized that the site that witnessed the birth of the Prophet Muhammad is the current location of the Makkah Library. He said: The site is well-known and frequently mentioned by researchers and Makkan historians from Ibn Ishaq, Al-Azraqi, Al-Fasi, Al-Ghazi, Al-Kurdi, and Banu Fahd in their various books, up to the present time. It is located at the entrance to the Banu Hashim valley and represents an important landmark in the Holy City. It is currently the Makkah Library. The site itself is located in an area adjacent to the Grand Mosque on its eastern side. He pointed out that this area has many historical monuments and witnessed significant historical events. This site has passed through several stages during its history and received the attention of Muslim caliphs, sultans, and kings. He added:This site was among the other properties of the Banu Hashim, and when the Chosen One, may God bless him and grant him peace, migrated to the city of the Prophet, Aqeel bin Abi Talib took it and it remained in his hand, then in his descendants after him, until Muhammad bin Yusuf al-Thaqafi bought it, and included it in his famous house known in history as “Dar Ibn Yusuf.” This house remained in this house until the mother of the two caliphs, Moses and Aaron, “al-Khayzuran,” the wife of the Abbasid Caliph al-Mahdi, the owner of the historical expansion of the Grand Mosque, came and made it a mosque in which prayers were performed, and that was in the year 171 AH. It remained so, and the caliphs and kings took care of its construction and restoration until this mosque was demolished in its last years. It was a generous gesture from the founder of the Kingdom, King Abdulaziz Al Saud, that he ordered that this site be converted from a mosque into a library full of scientific books, especially since its location had become adjacent to the Grand Mosque. In the year 1370 AH, he directed the Secretary of the Holy Capital at that time, Abbas Qattan, to implement this project so that it would be A sanctuary of knowledge and a beacon of learninG.

Dr. Al-Dahhas said: “Today, the Makkah Library fulfills its scientific role for the guests of the Sacred House of God, and for students and visitors of knowledge. It includes many private libraries that were donated to it, and they contain approximately 18,200 titles, in addition to old and modern periodicals and magazines. Al-Dahhas added that although the building constructed for this library is outdated and does not befit the major scientific sources and references it contains, not to mention it being the birthplace of the Chosen One, peace and blessings be upon him, everyone hopes that it will receive the hand of reconstruction and development that has encompassed all the surrounding areas during the reign of the Custodian of the Two Holy Mosques, King Abdullah bin Abdulaziz,

https://www.aletihad.ae/article/95311/2013/

The birthplace of Prophet Muhammad holds great value for Muslims. This location enjoys a very high national and religious status, and its authenticity has been proven by Khabr-e-Mutawatir (the irrefutable chain of successive narrators). 1 According to Shaikh Nabhani, this place is considered to be the most sacred, after the Holy Ka’bah in Makkah. 2 Many people come to pray at this place as the scholars of Islam state that prayers are accepted here. 3

This birthplace is located in one of the ancient streets of She’b Bani Hashim, i.e., Souq Al-Layl, situated at the eastern side of the Masjid Al-Haram. Currently, Makkah AL-Mukarramah library is located on the birthplace of the Holy Prophet. Originally, this was the house of the Holy Prophet's father, Abdullah ibn Abdul Muttalib in She’b Bani Hashim, where the Hashim clan had reserved a place for their residence. 4

ft1: Abu Sulaiman Abd Al-Wahab Ibrahim (1995), Maktabah Makkah Al-Mukarramah Qadeeman wa Hadithan, Maktabah Al-Malik Fahad Al-Wataniyah, Riyadh, Saudi Arabia, Pg. 18.

ft2: Shaikh Yousuf ibn Ismail Nabhani (2010), Jawahir Al-Bihar fe Fadail Al-Nabi Al-Mukhtar, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 3, Pg. 428

ft3: 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.

ft4: Abu Sulaiman Abd Al-Wahab Ibrahim (2012), Maktabah Makkah Al-Mukarramah Qadeeman wa Hadithan, Maktabah Al-Malik Fahad Al-Wataniyah, Riyadh, Saudi Arabia, Pg. 35-36.

Majority of the scholars agree on the fact that Prophet Muhammad was born in an old house located in a street called Zuqaq Al-Mawlid (later on known as Zuqaq Al-Madkak) in Souq Al-Layl in She’b ibn Banu Hashim (also known as She’b ibn Abi Talib) in Makkah. Muhammad Abd Al-Rauf Al-Manavi states:

The Messenger of Allah was born in a famous alley called Zuqaq al-Madkak in Makkah. ft18

ft18: Muhammad Abd Al-Rauf Al-Manawi (1424 A.H.), Al-Ijalat Al-Saniyyah ala Alfiyah Al-Seerat Al-Nabawiyyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 28.

Ali Shabbir also endorses this view. 19 This alley was located in Souq Al-Layl. Abdullah Muhammad Abkar writes:

The house of the Holy Prophet is located in ancient She’b Bani Hashim. It is also known as She’b Ali and Souq Al-Layl. The house is located in the east side of the Masjid Al-Haram. ft20

ft19: Ali Shabbir (1351 A.H.), Tareekh Maulid Al-Nabi, Deccan Law Report, Deccan, India, Pg. 2.

ft20: Abdullah Muhammad Abkar (2004), Suwar min Turath Makkah Al-Mukarramah, Muassasah Uloom Al-Quran, Beirut, Lebanon, Pg. 38.

Shaikh Muhammad Ibn Ahmad Makki states:

The place, which is known as the birth place of the Holy Prophet , is well-known and located in Souq Al-Layl. In the commentary of my Shaikh, which is written on Mawlad Al-Durdeer, on the authority of the authentic report that the Holy Prophet was born in that house of Souq Al-Layl, which was the house of Muhammad Ibn Yousuf (purchased later on from the descendants of Aqeel ibn Abi Talib), the brother of Hajjaj ibn Yousuf. Earlier, this house was owned by Aqeel ibn Abi Talib. ft21

ft21: 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. 536.

The above-mentioned extract is transmitted by the scholar of Hadith, Shaikh Abdullah Al-Ghazi in his book 22 and by Imam ibn Hajjar Al-Haythmi 23 as well. In this regard, Imam Al-Shokani has written that it is prevalent that the Holy Prophet was born at this place and this information was passed down from reliable sources. 24 Souq Al-Layl was located in She’b ibn Bani Hashim. In this regard, Abdul Karim Al-Qutubi writes:

And similarly, (the prayers are accepted) at the birthplace of the Holy Prophet which is a famous place in She’b Bani Hashim. ft25

The same has been endorsed by Muhammad Al-Fasi as well. 26 Ibn Abd Al-Bar adds the following, regarding the birthplace of the Holy Prophet:

The Holy Prophet was born in the valley of Bani Hashim. ft27

ft22: Shaikh Muhadith Abdullah Al-Ghazi Al-Makki (2009), Ifadat Al-Anam be Zikr Akhbar Baladillah Al-Haram, Maktaba Al-Asadi, Makkah, Saudi Arabia, Vol. 2, Pg. 67-68.

ft23: Shahab Al-Din Ahmed ibn Hajr Al-Haithimi, Mawlid ibn Al-Hajr Haithimi, Makhtuta Jamia Al-Malik Al-Faisal, Saudi Arabia, Plate Number: 11.

ft24: Abu Hilal Muhammad Ali Al-Shokani ibn Zahira Al-Makki (1423 A.H.), Al-Jam’a Al-Latif fe Fadl-e-Makkah wa Ahliha wa Ibna Al-Bait Al-Sharif Li-ibn Zahira, Maktabah Al-Thaqafat Al-Diniyah, Cairo, Egypt, Pg. 286.

ft25: Abd Al-Karim Al-Qutubi (1983), I’elam Al-Ulama Al-I’elam be Bina Al-Musjid Al-Haram, Dar Al-Rifah lil Nashr wal Taba’at wal Tawzi, Riyadh, Saudi Arabia, Pg. 154.

ft26: Abu Sarhan Masood ibn Muhammad Al-Fasi (1431 A.H.), Nafaiys Al-Durar min Akhbar Sayed Al-Bashar, Markaz Al-Drasat wal Abhath wa Ihya Al-Turath, Rabat, Morocco, Vol. 1, Pg. 107-108.

ft27: Yusuf ibn Abdullah ibn Abd Al-Barr Al-Qurtabi (1412 A.H.), Al-Istia’ab fe Marifat Al-Ashab, Dar Al-Jeel, Beirut, Lebanon, Vol. 1, Pg. 30

Furthermore, Abdullah Muhammad Abkar added that the location of the house mentioned was well known to the people of Makkah.ft29

ft29: Abdullah Muhammad Abkar (2004), Suwar min Turath Makkah Al-Mukarramah, Muassasah Uloom Al-Quran, Beirut, Lebanon, Pg. 38.

Likewise, Shaikh Abu Suleiman also cited a list of authors belonging to Makkah, including their works, as evidence for the location of the sacred birthplace. He states that the history of Makkah, in terms of research, was acquired through the writers of Makkah. Fortunately, these works were written by those scholars and jurists, who distinguished the right information from doubtful or false ones. Indeed, the study of their intellectual works is a proof of their intellectual standards. These writings include

Sheikh Abu Al-Waleed Muhammad ibn Abdullah ibn Ahmad Al-Azraqi’s (223 A.H.) book: ‘Akhbar Makkah wa ma Ja’a feha min Al-Aathar’...,

Abu Abdullah Muhammad ibn Ishaq Al-Fakehi’s (225 A.H.) book: ‘Akhbar Makkah fe Qadeem Al-Dahr wa Hadithih’…

Hafiz Abu Al-Taiyyab Taqi Al-Din Muhammad ibn Ahmad ibn Ali Al-Fasi Al-Makki Al-Maliki’s (775 A.H.) book: ‘Shifa’ Al-Ghiram be Akhbar Al-Balad Al-Haram’,

Jamal Al-Din Muhammad Jarullah ibn Muhammad Nooruddin ibn Abi Bakr ibn Ali ibn Zaheer Al-Qureshi Al- Makhzomi’s (986A.H.) book: ‘Al-Jamie al-Latif fi Fadal Makkah wa Ahluha wa Bna' Al-Bait Al-Sharif’,

Muhammad Qutb Al-Din ibn Ahmad Aladdin ibn Muhammad Al-Nehrovani Al-Makki Qutubi's (917 A.H.) book: ‘Al-'Ielam be-‘Ielam Bayt Allah Al-Haram fe Tarikh Makka Al-Musharifa’,

Ali ibn Abdul Qadir Al-Tabri's (1070 A.H.) book: ‘Alarj Al-Maski Fe Tarikh Al-Makki wa Tarajim Al-Muluk Al-Khulafa’,

Ali ibn Taj Al-Din Al- Sanjari's (1057 A.H.) book: ‘Minaayih Al-Karam fe Akhbar Makkatan wal Mayt wa Walat Al-Haram’,

Muhammad ibn Ahmad ibn Salim ibn Umar Al-Makki Al-Maliki Al-Marof ibn Sabagh’s (1321 A.H.) book: ‘Tehsil Al-Maram fe Akhbar Al-Mayt Al-Haram wal Mashair Al-Azam wa Makkatu wal Haram wa Walatha Al-Fakham’,

Ahmad ibn Muhammad Al-Hazrawai’s (1327 A.H.) book: ‘Al-Aqd Al-Thameen fe Fadail Al-Balad Al-'Amin’,

Abdullah ibn Muhammad Al-Ghazi Al-Makki Al–Hanifi’s (1365 A.H.) book: ‘Afadt Al-Anam be Dhikr Akhbar Al-Balad Al-Haram’,

Marbi Sheikh Abdul Malik ibn Abdul Qadir ibn Ali Al-Maroof Al-Tarablesi's (1416 A.H.) book: ‘Dalil Al-Athar Al-Matlubat fe Makka Al-Mahbuba’

historian Sheikh Atiq ibn Ghayis Al-Baladi's (1431 A.H.) book: ‘Maealim Makka Al-Tarikhiat wa ‘ala Thirya’.

According to these mentioned scholars, the birthplace of the Holy Prophet is the house of Muhammad ibn Yousuf Al-Thaqfi which he purchased from Aqeel ibn Abi Talib’s descendants, situated in Souq Al-Layl in She’b Bani Hashim. 30

ft30: Abu Sulaiman Abd Al-Wahab Ibrahim (2012), Maktabah Makkah Al-Mukarramah Qadeeman wa Hadithan, Maktabah Al-MAlik Fahad Al-Wataniyah, Riyadh, Saudi Arabia, Pg. 42-51.

The exact location of this library is: Al-Masjid Al-Haram Rd, Al-Haram, Mecca 24231, Saudi Arabia

Site History. The location of the library is known historically and locally among the Meccans as (the birthplace of the Prophet) generation after generation, by way of continuous transmission. It is located in a historic district whose sides and areas are crowded with great Islamic monuments, which witnessed the great and decisive historical events, and witnessed the emergence of the Muhammadan message with its hardships, dangers, and achievements, starting with the blessed birth of the Chosen One, may God bless him and grant him peace, on this pure soil, and the momentous events that followed his mission, may God bless him and grant him peace, to the House of Migration, the pure city of Medina, then his return to his birthplace crowned with victory and support from God Almighty, and other events that filled the annals of Islamic history, repeated by generations in admiration and respect. This site has received the attention of the Islamic nation throughout its long history, like other Islamic monuments; So that it remains a living image of history that Muslim generations can see with their own eyes, recalling its scenes and remembering in its lands and sides a fragrant story of jihad and struggle between truth and falsehood, between faith and disbelief, a struggle without compromise.

Historians in all Islamic eras followed the developments and events related to this noble place because of its relationship to the emergence of Islam and the Islamic call, so they monitored everything related to it, and Muhammad Al-Habib Al-Hay’a studied some of these sources in the introduction to

Historians throughout the Islamic eras have followed the developments and events related to this noble place due to its relationship with the emergence of Islam and the Islamic call, so they monitored everything related to it. Muhammad al-Habib al-Hay’ah reviewed some of these sources in the introduction to the index of the manuscripts (History) of the Makkah Al-Mukarramah Library, mentioning at the beginning the names that historians gave it, and that were on the tongues of the people, which are: the house of Abdullah bin Abdul Muttalib - the house of Muhammad bin Yusuf al-Thaqafi, the house of the birth of the Prophet, may God bless him and grant him peace, the house of birth. He confirms the correctness of the attribution of this place to the birth of the Prophet, may God bless him and grant him peace, with the narrations of trustworthy historians, and the frequency of transmission from them, saying:

Almost all the main sources of the biography books agree that this house is the house of Abdul Muttalib, the grandfather of the Messenger of God, may God bless him and grant him peace, which he divided among his sons. Abdul Muttalib gave it to them during his lifetime when he lost his sight, so Abdullah ibn Abdul Muttalib had his share in it, and then the Prophet, may God bless him and grant him peace, had his father’s right in it. It is located in the valley of Banu Hashim, which came to be called the Valley of Ali. It is the house in which the Prophet, may God bless him and grant him peace, was born. This has been proven by the hadith scholars and historians since the era of widespread documentation in the second century AH. Its news was transmitted by the hadith scholars among the authors of biography and history, and we did not find anyone among the hadith masters who denied it, nor anyone who neglected to mention it in his biography or history. We mention among them: - Ibn Ishaq: Muhammad ibn Ishaq al-Muttalibi (d. 151 AH) in his biography. Ibn Hisham: Abd al-Malik ibn Hisham al-Himyari (d. 213 AH) in Tahdhib al-Sirah. - Ibn Saad: Muhammad ibn Saad al-Basri (d. 230 AH) in his Tabaqat. - al-Azraqi: Muhammad ibn Abdullah (d. 244 AH) in Akhbar Makkah.

. Al-Fakihi: Muhammad ibn Ishaq al-Fakihi (d. approximately 272 AH) in the news of Mecca. Al-Tabari: Muhammad ibn Jarir (d. 301 AH) in his history. Ibn Abd al-Barr: Yusuf ibn Abdullah al-Qurtubi (d. 368 AH) in al-Isti’ab. al-Suhayli: Abd al-Rahman ibn Abdullah al-Maliki (d. 581 AH) in al-Rawd al-Anf. - Ibn al-Athir: Ali ibn Muhammad al-Shaybani (d. 630 AH) in al-Kamil. al-Kalami: Abu al-Rabi’ Sulayman ibn Musa (d. 634 AH) in al-Iktifa’. al-Muhib al-Tabari: Ahmad ibn Abdullah al-Makki (d. 694 AH) in al-Qura for the one intending Umm al-Qura. - Ibn Sayyid al-Nas: Fath al-Din al-Ashbili (d. 734 AH) in Uyun al-Athar.

Ibn Saad: Muhammad ibn Saad al-Basri (d. 230 AH) in his Tabaqat. Al-Azraqi: Muhammad ibn Abdullah (d. 244 AH) in Akhbar Makkah. Al-Fakihi: Muhammad ibn Ishaq Al-Fakihi (d. 272 AH approximately) in Akhbar Makkah. Al-Tabari: Muhammad ibn Jarir (d. 301 AH) in his history. - Ibn Abd al-Barr: Yusuf ibn Abd Allah al-Qurtubi (d. 368 AH) in Al-Isti’ab. Al-Suhayli: Abd al-Rahman ibn Abd Allah al-Maliki (d. 581 AH) in Al-Rawdh al-Anf. - Ibn al-Athir: Ali ibn Muhammad al-Shaybani (d. 630 AH) in Al-Kamil. Al-Kalami: Abu al-Rabi’ Sulayman ibn Musa (d. 634 AH) in Al-Iktifa’ Al-Muhib Al-Tabari: Ahmad ibn Abd Allah al-Makki (d. 694 AH) in Al-Qura for the one intending Umm al-Qura. - Ibn Sayyid al-Nas: Fath al-Din al-Ashbili (d. 734 AH) in Uyun al-Athar. 21<<page number?

Alaa al-Din Mughultay ibn Qilij (d. 769 AH) in his biography. - Ibn Kathir: Ismail ibn Umar (d. 774 AH) in his biography. - Al-Fasi: Taqi al-Din ibn Ahmad (d. 832 AH) in Shifa’ al-Gharam. - Ibn Fahd: An-Najm Umar ibn Muhammad al-Makki (d. 885 AH) in Ithaaf al-Wara. And many others. (1) The bulk of their narrations state that the house of Abdul Muttalib is the birthplace of the Messenger, may God bless him and grant him peace, and that it passed into the hands of his cousin Aqeel ibn Abi Talib, who took it before his conversion to Islam when the Prophet, may God bless him and grant him peace, migrated, and it remained in his hands. In the year of the Farewell Pilgrimage, the Messenger of God, may God bless him and grant him peace, asked: Where will you stay, O Messenger of God? He replied: Did Aqeel leave us any shade? In another narration: a house, in another: quarters, and in a third: houses. The house remained in the hands of Aqil and his sons until they sold it and Muhammad bin Yusuf bought it.

The house remained in the hands of Aqil and his sons until they sold it and it was bought by Muhammad ibn Yusuf al-Thaqafi, the brother of al-Hajjaj (2), who incorporated it into his house known as al-Bayda’. In the year 171 AH, al-Khayzuran, the wife of al-Mahdi and the mother of Harun al-Rashid, performed the Hajj and had great influence in Mecca, including: she bought this house from the heirs of Muhammad ibn Yusuf al-Thaqafi and removed the house of the Prophet’s birth, may God bless him and grant him peace, from the house of Muhammad ibn Yusuf and made it a mosque in which to pray, and its alley became known as the Alley of the Birth.

Footnotes to above page(s)

1) All of those mentioned above were hadith preservers and had biographies in the books of the classes of hadith preservers, except for al-Azraqi and al-Fakihi, who were considered reliable in historical narrations. Al-Hay’ah, Muhammad al-Habib.

(2) He assumed the emirate of Yemen and was known for his injustice and hostility towards Ali ibn Abi Talib. He died in Yemen in the year 100 AH. Al-Hay’ah, Muhammad al-Habib.

The caliphs and kings of Islam took care of this place, and it was renovated from time to time over the long centuries. Whenever it was afflicted with decay, its construction was renewed, as mentioned in detail in the history books that were concerned with developing its construction and describing it (1).

Footnote:1

1) Al-Hay’ah, Muhammad Al-Habib, Introduction to the Index of Manuscripts of the Makkah Library (History Department), typed, pp. 2-3.

The princes and the rulers who give up the treasures of the world just to stand at his door and serve just once

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PART 1

It is not difficult to know the place of birth of the noble individuals of a society. From the agreed upon matters in Islamic history is that the family of the Messenger of Allah (Allah bless him and give him peace) were from the noblest of Qurayshi families and highest of them in rank. ....

Their place of residence in Makka was in the Shiab Bani Hashim which is a well known area in previous and in recent times. Bani Hashim, the family of the Messenger of Allah (Allah bless him and give him peace) held a position of leadership in the tribe of Quraysh, their children were of special importance, at their head being Muhammad bin Abdullah the Messenger of Allah (Allah bless him and give him peace).

His (Allah bless him and give him peace) famly was their most noblest and greatest in rank and therefore were well known. It follows that the birth of al-Mustafa (Allah bless him and give him peace) which was the divine choice for the seal of messengership was a well known matter; whereas the birthplace of ordinary people who have no importance in society can be unknown. There is not the least doubt in the minds of knowledgeable intelligent people and uneducated ordinary people regarding the location of the birthplace of the Messenger of Allah (Allah bless him and give him peace). For this information is mass transmitted (tawatur) certain knowledge which has been established from records.

We begin this study with some examples – on the basis of citing as evidences and not as an exhaustive list- from the writings of authors in different fields and different sciences who paid attention in detailing/specifying the place in which al-Mustafa (Allah bless him and give him peace) was born in Makkah al-Mukarramah.

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PART 2

Sirah Works

The later books of Prophetic biography relate that which the early companions and tabieen recorded in their works, thus it is the narration of trustworthy narrators from trustworthy narrators from trustworthy narrators. The authenticity of these statement is understood by all those who have any experience relating to Islamic heritage, more specifically the collections of the blessed prophetic hadith. Books along, their authors information and relevant quote is presented. Note: Some authors (as is known to those familiar with Islamic works) will first cite the strongest view and then follow it with the weaker opinions on the matter with the phrase ‘it is said’. This practice presents the strongest view to the reader and help identify any weak opinions which might have been mentioned in the past.

Book: Al-Istiab fi Asma’ al-Ashab

Author: The learned scholar and hadith specialist, Abi Umar Yusuf bin Abdullah bin Muhammad bin Abd al-Barr (d.463 H/1070 C.E)

That which he mentions regarding the birthplace of the Prophet (Allah bless him and give him peace) is the following (13/1),

“Al-Zubair said: He (Allah bless him and give him peace) was born in Makkah in the house which was identified by (being owned by) Muhammad bin Yusuf the brother of al-Hajjaj..”

Book: Rawd al-Unf (A commentary on the sirah of Ibn Hisham)

Author: The learned scholar, jurist and hadith specialist, Abil Qasim Abd al-Rahman bin Abdullah al-Suhayli (d.581H/1185CE)

He said (1/107),

“The Prophet (Allah bless him and give him peace) was born in the mountain pass (Shiab), and it is said in the house by al-Safa. Afterwards it came in to the posession of of Muhammad bin Yusuf the brother of al-Hajjaj. It was then made in to a masjid by Zubaydah when she came to perform Hajj…”

Note: He first mentioned regarding the birth of the Messenger (Allah bless him and give him peace) the strongest view as is the practice of authors and then mentioned the weaker opinion which he prefaced with “it is said”. This is to denote that it is a weak opinion and not relied upon.

Book: Imta’ al-Asma’

Author: The learned scholar and historian, Taqi al-Din Ahmad bin Ali al-Maqrizi (d.885H/1441CE)

He said (1/3),

“Muhammad (Allah bless him and give him peace) was born in Makkah in the house known as the house of Ibn Yusuf in the mountain pass (Shiab) of Bani Hashim on Monday on the 12th of Rabi al-Awwal.”

Book: Subul al-Huda wal-Rashad fi Sirah Khayr al-Ibad

Author: The learned scholar, the Imam, Muhammad bin Yusuf al-Salihi al-Shami (942H/1535CE)

He (1/408) mentioned the strongest opinion which the majority of scholars adhere to which has been mentioned above, after which he cited the weaker opinions on this issue which are not relied upon.

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PART 3

Works on Makkan History

Makkan history has been blessed with a detailed recording of its facts from Makkan authors themselves. From this blessing has been that this history has been preserved not be mere historians but rather by scholars of hadith, jurists and judges who did not pay attention except to matters which were established according to their precise criteria. From these works are:

Book: Akhbar Makkah Wa Ma Ja’a Fiha Min al-Athar

Author: The Shaykh of the Makkan historians, Abi al-Walid Muhammad bin Abdullah bin Ahmad al-Azraqi (d.223H/837CE)

In the course of discussing the historical places in Makkah he said (2/199),

“Mawlid al-Nabi (Allah bless him and give him peace)-meaning-the house in which the Prophet (Allah bless him, his family and give him peace) was born. It is in the home of Muhammad bin Yusuf the brother of al-Hajjaj bin Yusuf. Aqil bin Abi Talib took it when the Prophet (Allah bless him and give him peace) migrated. Regarding this and other homes the Messenger of Allah (Allah bless him and give him peace) said in the year of the farewell pilgrimage ‘Has Aqil left us a place of shade?’ this was when he was asked, ‘Where should we stay O Messenger of Allah?’.

It continued to be in his possession and the possession of his son until he sold it to Muhammad bin Yusuf who entered it in to his home which was called al-Bayda’. It is known today as Ibn Yusuf. His home continued to be part of the larger house until al-Khayzaran performed Hajj, she was the mother of both Khalifah Musa and Harun. She made it in to a masjid which is prayed in and seperated it from the larger house…

Abu Walid narrated to us, he said: I heard my grandfather and Yusuf bin Muhammad affirming the matter regarding the Mawlid, and that it is that house. There is no difference over this amongst the people of Makka.

Abu Walid narrated to us, he said: A man from the people of Makkah called Sulayman bin Abi Marhab the Mawla of Bani Khaytham narrated to us: People who used to live in that house before it was seperated by al-Khayzaran from the larger house and were moved from it when it was made in to a masjid, they said: By Allah we were not afflicted in it by misfortune nor any need. However when we moved from it we have been faced with difficulties.”

Book: Akhbar Makkah fi Qadim al-Dahr wa Hadithuhu

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

He authored a specific chapter entitled,

“The places where it is recommended to offer prayer in Makkah and the relics of the Prophet (Allah bless him and give him peace) in it and an explanation of this.”

He further said (4/5),

“The house in which the the Messenger (Allah bless him and give him peace) was born, in the Dar Ibn Yusuf. This house continued to be part of the larger home until al-Khayzaran the mother of the two Khalifahs Musa and Harun came and converted it in to a masjid to be prayed in, seperating it from the house. Some people of Makkah claim the a person from Makkah called Sulayman bin Abi Marhab would remember: People lived in this house, then moved from it and said, ‘By Allah we were not afflicted with any need nor misfortune when residing in it. When we left we have faced difficulties.’ It is from the most authentic of the relics according to the people of Makkah as verified by their scholars.”

Book: Shifa’ al-Gharam bi Akhbar al-Balad al-Haram

Author: Hafiz Abi al-Tayyib Taqi al-Din Muhammad bin Ahmad bin Ali al-Fasi al-Makki al-Maliki (775-832H)

He said (1/508),

“The place of birth which is called the Mawlid al-Nabi (Allah bless him and give him peace) in the place called Suq al-Layl which is well known to the people of Makkah…”

Note: Allamah al-Fasi mentioned the weaker opinions regarding the place of the blessed mawlid and highlighted they are weak opinions.

Book: Jami’ al-Latif fi Fadl Makkah

Author: Jamal al-Din Muhammad JarAllah bin Muhammad Nur al-Din bin Abi Bakr bin Ali Ibn Zahira al-Qurashi al-Makhzumi (986H/1578CE)

He detailed the places of visitation in Makkah beginning with the place of the blessed Prophetic mawlid saying (p.325),

“From amongst them is the greatest of them, the birthplace of our Master the Messenger of Allah (Allah bless him and give him peace). We start with it as it is in Makkah in the place well known as Suq al-Layl well known as the Mawlid al-Nabi (Allah bless him and give him peace).”

Until he said,

“That this is his (Allah bless him and give him peace) birthplace is well known and passed on from generation to generation, transmitted by the later people from the earlier people. The custom in Makkah is that on the night preceding Monday on the 10th of Rabi al-Awwal every year the Shafi Qadi of Makkah visits the blessed place after the Maghrib prayer in a large group. Amongst them being the three Qadis and most of the notable scholars and people of virtue, residents with numerous lamps and large candles along with a large crowd”

Book: Al-Ialam bi Alam Bayt Allah al-Haram fi Tarikh Makkah al-Musharrafah

Author: Muhammad Qutb al-Din bin Ahmad Ala’ al-Din bin Muhammad al-Nahrawali al-Makki better known as al-Qutbi (917-990H/1511-1582CE)

He finished his work by detailing the historical places which have been transmitted down in Makkah with the heading (p.353),

“Epilogue regarding a mention of the blessed places and established locations in Makkah al-Musharaffah.”

He discussed them in detail beginning with a mention of,

“The home of Sayyidah al-Khadijah (Allah be pleased with her), then the birthplace of the Prophet (Allah bless him and give him peace), then Dar al-Arqam al-Makhzumi…”

He then proceeded to mention the rest of the places and that which relates to their history and building. Imam al-Qutbi al-Nahrawali limited himself to that which was well known during his time ending his article with the words,

“We have limited ourselves to the well known amongst them”

Book: Al-Araj al-Miski fi Tarikh al-Makki wa Tarajim al-Muluk wal-Khulafa’

Author: Ali bin Abd al-Qadir al-Tabari (d.1070H/1659CE)

He wrote a chapter entitled (p.68),

“Chapter Three: Regarding the well known places in it (Makkah al-Mukarramah) and Masajid”.

He said,

“In Makkah and its surrounding areas are well known areas…” -beginning with the mention of the birthplace of the Prophet (Allah bless him and give him peace) saying that it was-“…at the entrance to Shiab Ali, it is well known and has been mentioned by…”

Book: Manaih al-Karam fi Akhbar Makkah wal-Bayt wal-Wulat al-Haram

Author: Ali bin Taj al-Din bin Taqi al-Din al-Sanjari (1057-1125H/1647-1713CE)

He mentioned the the locations to be visited in Makkah and recorded them by writing (1/440),

“There are a number of locations and places of visitation in Makkah which have been mentioned by the historians in their detailed works. A mention of some of them where needed…”

He then went on to detail it by saying,

“His (Allah bless him and give him peace) birth: It was on the 12th of Rabi al-Awwal according to the well known opinion. He was born in the birthplace (Mawlid) which is well known in the year of the elephant, and their is agreement upon this…”

Book: Tahsil al-Maram fi Akhbar al-Bayt al-Haram

Author: Muhammad bin Ahmad bin Salim bin Umar al-Makki al-Maliki, better known as Ibn al-Sabbagh (d.1321/1903CE)

He wrote (2/586),

“Chapter Three: Regarding the places where dua is accepted in Makkah al-Musharrafah, its sanctuary and nearby areas…”

He then said,

“Qadi Majd al-DIn al-Shirazi mentioned in his book ‘Al-Wasl wal-Muna’ other places in Makkah and its sanctuary where dua is accepted because it is related from al-Naqqash the Mufassir that he said in his work on Hajj rites: Dua is accepted upon Thabir, Masjid al-Kabsh and others added in Masjid al-Khayf…”

Until he said,

“And in the house of Khadijah the wife of the Prophet (Allah bless him and give him peace) on the night preceding Friday and in the birthplace (Mawlid) of the Prophet (Allah bless him and give him peace) on Monday at the time of Zawal…”

Book: Al-Iqd al-Thamin fi Fadail al-Balad al-Amin

Author: The learned scholar, historian and hadith specialist Ahmad bin Muhammad al-Hadrawi (1252-1327H)

He dedicated his third chapter (p.102-108) to the historical places in Makkah counting 31 places including mention of locations linked to the companions (Allah be pleased with them all). He included all that was mentioned by the earlier scholars, sifting through authentic and weak opinions and indentifying them as such.

Book: Ifadah al-Anam bi Dhikr Akhbar BaladAllah al-Haram

Author: The learned scholar and hadith specialist Abdullah bin Muhammad al-Ghazi al-Makki al-Hanafi (1290-1365H/1873-1945CE)

He presented a number of chapters on this subject in a detailed manner and cited most of that which the previous Makkan authors had recorded. Examples are his third chapter which is (2/37-62),

“A mention of the established blessed masajid.”

Also chapter four which is (2/67-85),

“A mention of the well known places in Makkah relating to births.”

[[above cd be chapter headings]]

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PART 4

Summary

There is no doubt that these trustworthy authors words carry weight, as the majority of them were from the specialists of hadith (Muhaddithin), jurists (Fuqaha), judges and people of knowledge from Makkah al-Mukarramah who had lived there since their childhood (if they were Makkan born), or its scholars who had taken up permanent residence. Their words regarding the location of the birthplace of the Prophet (Allah bless him and give him peace) is reliable transmitted information by which certain knowledge is established (tawatur al-ilmi) in its most clear and manifest form. There is no need for additional quotes and references, as those who require further references can refer specifically to the books of Hajj rites authored by the Makkan scholars.

It is known that the passing down of information from generation to generation is a method of the establishment of facts according to the scholars, and as highlighted by Ibn al-Qayyim in his work Ialam al-Muwaqqien (2/273).

A large group of people from the later generation transmit from the previous generation consisting of the sons and residents of Makkah regarding the specification of the locations which has been transmitted & established. They are well known to the people of Makkah and well known between their scholars and common people. Most of them were standing and observable before the expansion of the Haram al-Sharif in the year 1375H and the following expansions. The specification and confirmation of the location have been cited in this article from the statements of the previous scholars.

https://www.daralhadith.org.uk/p/establishing-the-location-of-the-bayt-al-mawlid

Legal Confirmation Regarding the Library Being Located on the Site of the Prophetic Birth

A recent affirmation of the location of the Prophetic birthplace is the ruling of the High Shariah Court of Makkah al-Mukarramah regarding this blessed place is deed number 140 in the fourth volume dated Jamadi al-Akhirah 1373H/1 February 1954. The deed was affirmed by the head of the Shariah High Court of the time Shaykh Abdullah bin Umar bin Duhaysh for the building of the library which stands on this place today.

The salient features of the wording of this deed which point to the widespread acceptance of this location being that of the prophetic birth are:

First: Shaykh Abdullah bin Duhaysh affirmed the location and its description by saying that it was,

“…well known as the Mawlid al-Nabi (Allah bless him and give him peace) in Shiab Ali in the area of Souq al-Layl, which is well known in its area to the extent that it does not require it to be specified nor described..”

It should be noted that no witnesses needed to be called either for this legal document due to the common knowledge of the location of the Prophetic birth.

Second: His Majesty King Abd al-Aziz (Allah have mercy on him) took the step of establishing a general library in this blessed place after consulting senior scholars over this.

Thus it is established clearly through mass transmitted information that the current Maktabah Makkah al-Mukarramah in its current location is the place where the noblest of creation our Master Muhammad (Allah bless him and give him peace) was born.

Amid recent expansions of the Haram, surrounding structures were razed, leaving the birthplace standing alone at the periphery of the marble plaza encircling the precinct of Masjid al-Haram. It’s situated close to the Salam and Bani Hashim doors of the mosque and near the hill of Marwa.

Makkah Al Mukarramah Library

CRFH+XW8, Al Masjid Al Haram Rd, Al Haram, Makkah 24231, Saudi Arabia

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FOR centuries, the birthday of the Prophet ﷺ was celebrated in and around the actual house in Makkah where he ﷺ was born.

Since the Arabic words for “birthday” and “birthplace” are one and the same, it was literally a “Maulud within Maulud”.

In his book Akhbar Makkah the third-

century historian of the Mother of

Cities, al-Azraqi, mentions as one

of the many places in Makkah in

which the performance of salat is

desirable the house where the

Prophet ﷺ was born (Mawlid al-Nabi). The Noble house (located in what became known as Suq al-Layl, Shuaab Bani Amir, Shuaab Ali and Shuaab al-Mawlid, present-day Qashshashiyya Street in Makkah), belonged to his father

AbdAllah by inheritance from his father

Abd al-Muttalib, then passed on to

the Prophet ﷺ himself.

Save The Prophet's Birthplace

The Fourth Holiest Site In Islam

King Faisal International Prize for 2014

Library website

TITLE: Makkah Library, past and present

https://www.alhejaz.org/torath/072901.htm

The Makkah Library is the site of the Prophet's birthday

Dr. Sami Mohsen Anqawi

introduction

The beginning of the establishment of the library (the site of the Prophet’s birthday):

Ownership of the house (the place of the Prophet’s birthday):

Documentation and recent work

Project:

Sources and references

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