Qubāʾ mosque

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The Quba Mosque (2006)

The mosque of Qubāʾ ( Arabic مسجد قباء masdschid Qubāʾ , DMG masǧid Qubāʾ ) is a mosque in Qubāʾ on the southern outskirts of Medina in Saudi Arabia , the current construction of which dates from the 20th century. According to Islamic lore, this is where the probably oldest mosque in the history of Islam stood. According to the travel report by Jean Louis Burckhardt , the mosque with a simple minaret was largely in ruins in the years 1814-1815.

Qubāʾ and the founding of the mosque

Qubāʾ was an important settlement near Yathrib in pre-Islamic times , where there were also three fortresses belonging to a Jewish tribe, probably from the Banū n-Nadīr . The most important clan here were the ʿAmr ibn ʿAuf von den Aus , after whom the mosque was later to be named. During the resettlement from Mecca to Medina , Mohammed is said to have stayed in this settlement for several days after his arrival on September 24, 622 ( Rabīʿ al-awwal on 12th ) before moving into Medina.

There is controversial and legendary information about the founding of the mosque. According to some traditions, Mohammed is said to have founded the mosque in Qubāʾ himself and determined the direction of prayer. This was followed by a story that was passed down in connection with the subsequent establishment of a mosque in Medina: Mohammed chose the location in Qubāʾ by giving his cousin Ali a camel after a similar attempt with his companions Abu Bakr and Umar had failed mount and let it go free until it got down on its knees; At this point he had the mosque built with stones he had brought from the nearby lava field at al-Harra (Harrat ʿAsaba, or Harrat Qubāʾ) and laid the first stone himself.

Ibn Ishāq gives a very brief account of the establishment of the mosque; Mohammed is said to have stayed in Qubāʾ from Monday to Thursday and "founded (there) his mosque."

Before Muhammad's arrival in Qubāʾ, however, a place is said to have been used by his followers who had emigrated earlier and the Ansar as a place of prayer, probably as a musallā . The author of the local history of Medina, Umar ibn Shabba († 877), reports in his Taʾrīch al-Madīna , The story of Medina according to Medinese sources, that when Muhammad arrived in Qubāʾ there was already a mosque that his companions built and where they were prayed towards Jerusalem. "When (Mohammed) got there, he prayed with them towards Jerusalem and made no changes to the mosque".

The mosque in the Koran and Hadith

The exegesis of the Koran refers to the "place of worship that was named in Sura 9 , verse 108, which was founded on the fear of God from the first day" to the mosque of Quba. At-Tabari has put together several traditions from the early period in his Koran exegesis. Muhammad ibn Saʿd deals with these traditions in a specially dedicated chapter in his class register . According to other traditions, which at-Tabari also collected, this “place of worship” called in the Koran is said to be the Prophet's Mosque of Medina.

The mosque found in Qubāʾ or founded by himself is said to have regularly visited Mohammed for prayer on Saturdays, sometimes on horseback and sometimes on foot. This is reminiscent of a column, which is also integrated in the current building and, according to tradition, was witnessed by the caliph Umar, which was supposed to show the place where the prophet said his prayers.

The virtues of prayer in the mosque of Qubāʾ are attested several times in the traditional literature. The companion of the prophet Sa'd ibn Abi Waqqas is said to have given two bows (rakʿa) in the prayer ritual more importance than two trips to Jerusalem . al-Bukhari emphasizes the importance of the mosque in his collection of traditions and describes the practice of Ibn Umar, the son of Umar ibn al-Chattab , who - like Mohammed - used to visit Qubāʾ every Saturday and pray there. He even recommended that prayer be offered in the mosque at any time of the day, including outside of the regular prayer times. According to a statement attributed to the Prophet Mohammed, prayer in the mosque of Qubāʾ replaces the little pilgrimage (ʿumra) to Mecca.

The above-mentioned historian Umar ibn Schabba has summarized the advantages of the mosque of Qubāʾ and the importance of the prayers performed there in his three-volume work The History of Medina on thirteen pages with careful reference to its sources.

Qubāʾ during the Umayyads

Places where Mohammed lived and worked became memorial sites (Arabic: maschāhid ) as early as the time of the first Umayyads . In the mosque of Qubāʾ, the place is shown where Muhammad's camel knelt, and also the niche where he performed the first rakʿa in the prayer ritual. After the death of Muhammad, Qubāʾ was one of the most famous memorial sites in early Islam. Sulaiman ibn Abd al-Malik visited these “memorial sites” in the year 701 during the pilgrimage: Qubāʾ and other places near Medina, such as the site of Maria al-Qibtiyya (Maschrabat Umm Ibrahim), the concubine of Muhammad and mother of his son Ibrahim.

At the presumed place of Muhammad's prayer in Qubāʾ, an initially small but religiously important mosque was built early on, which, according to an anonymous chronicle, has great similarities with the main work of al-Balādhurī , at the time of the Umayyads under al-Walid ibn Abd al-Malik , between 705 and 715, received a new building. However, it was not one of the two holy places ( haramain : Mecca and Medina) and was also not one of the three mosques (Mecca, Medina, Jerusalem), whose visit Mohammed is said to have recommended in a well-known hadith. Attempts to give Qubāʾ the same rank as the three holy places of Islam can be observed only occasionally and relatively late. Together with the mosque on Mount Sinai , it is also one of the five most sacred mosques in which the mysterious al-Chidr from Sura 18 is supposed to appear for prayer every Friday in the time until the return of the Mahdi .

Qubāʾ in modern times

In the Islamic pilgrimage month , after the ceremonies in Mecca , the pilgrims visit the Prophet's Mosque in Medina and also the mosque of Qubāʾ to perform their voluntary prayers there. In recent times there has been a tendency to call the mosque of Qubāʾ the third most important site next to the Kaaba sanctuary and the Prophet's mosque, the visit of which is legally compulsory.

Islam legally is to visit the Prophet's tomb in the mosque of Medina to the Hanafi Sunna with obligate character that according Maliki religious duty (wajib). Visiting other places like Quba and Uhud is rated as worthwhile.

The mosque has been rebuilt several times over the years: In 1986, a building from the 19th century was demolished and replaced by the new building that is around five times larger today. After the completion of expansion work in 2013, the mosque now offers space for twenty thousand worshipers. The aim is to meet the requirements that are made every year by the visit of more than two million pilgrims during the pilgrimage. The new building was designed by the Egyptian architect Abdel-Wahed El-Wakil , a tent roof construction from 1987 comes from the Stuttgart architect and Frei Otto student Mahmoud Bodo Rasch .

Web links

Commons : Quba Mosque  - collection of images, videos and audio files

Individual evidence

  1. ↑ Jens Pedersen, Art. Masdjid , in: The Encyclopaedia of Islam , New edition, Vol. VI (1991), pp. 644-677, esp. § A.3: "Other mosques in the time of the Prophet"
  2. ^ Burckhardt, Johann Ludwig: Travels in Arabia . Frankfurt am Main: Inst. For the History of Arab.-Islamic Science, 1995. Reprint of the ed. London, Colburn, 1829. Chapter 19
  3. ↑ Michael Lecker: Muslims, Jews & Pagans. Studies on Early Islamic Medina. Brill, Leiden 1995. pp. 50-51 and p. 133
  4. ^ W. Montgomery Watt: Muhammad at Mecca . Oxford 1953. p. 151; Muhammad at Medina . Oxford 1972. p. 1
  5. ↑ See the commentary-interpretive translation of Baladhuri's compilation Futuh al-buldan : Philip Khûri Hitti, The Origins of the Islamic State , Vol. I, New York: Columbia University, 1916 (= Studies in History, Economics and Public Law, 68 ), P. 15ff. ( Online version )
  6. ↑ Pedersen, Masdjid , p. 647 with reference to Ibn Hishām , At-Tabarī and other compilers
  7. ↑ Michael Lecker: Muslims, Jews & Pagans. Studies on Early Islamic Medina. Brill, Leiden 1995. p. 59
  8. ↑ Pedersen, Masdjid , p. 647 with reference to Diyarbakir (d. 1582), I, 38
  9. ↑ as-Sira al-nabawiya . Cairo 1955. Vol. 1, p. 494; Alfred Guillaume: The Life of Muhammad. A translation of Ibn Ishaq's Sirat Rasul Allah. Oxford University Press. (3rd edition), 1970. p. 228
  10. ^ Fuat Sezgin: History of Arabic literature . Brill, Leiden 1967. Vol. 1, pp. 345-346
  11. ↑ Umar ibn Shabba: Taʾrīch al-Medīna. Vol. 1, p. 51; Michael Lecker: Muslims, Jews & Pagans. Studies on Early Islamic Medina. Brill, Leiden 1995. p. 79
  12. ↑ Hitti, The Origins , p. 16
  13. ↑ See also: Hitti, The Origins , pp. 17f.
  14. ↑ MJ Kister: Sanctity joint an divided: on holy places in the islamic tradition . In: Jerusalem Studies in Arabic and Islam (JSAI), 20 (1996), p. 45
  15. ↑ Pedersen, Masdjid , p. 647, p. 654
  16. ↑ MJ Kister: Sanctity joint an divided: on holy places in the islamic tradition . In: Jerusalem Studies in Arabic and Islam (JSAI), 20 (1996), p. 45 and note 156
  17. ↑ al-Bukhari, Book 20, Chapter 2
  18. ↑ MJ Kister: Sanctity joint an divided: on holy places in the islamic tradition . In: Jerusalem Studies in Arabic and Islam (JSAI), 20 (1996), p. 45 and note 154–156
  19. ↑ Maher Jarrar: The biography of the prophets in Islamic Spain . A contribution to the tradition and editorial history. Frankfurt 1989. pp. 30-33
  20. ↑ Ignaz Goldziher: Muhammedanische Studien . Halle 1890. Vol. 2, p. 307
  21. ↑ So Ignaz Goldziher, op. Cit. 307
  22. ↑ Maher Jarrar: The biography of the prophets in Islamic Spain. A contribution to the tradition and editorial history. Peter Lang Verlag 1989. p. 15
  23. ↑ Kitāb al-ʿUyūn wal-ḥadāʾiq fī aḫbār al-ḥaqāʾiq edited by MJ de Goeje in the series Fragmenta Historicorum Arabicorum (Leiden 1871), p. 12
  24. ↑ See on this: Journal of the German Oriental Society (ZDMG) 129 (1979), pp. 98-101. Digitizedhttp: //vorlage_digitalisat.test/1%3Dhttp%3A%2F%2Fmenadoc.bibliothek.uni-halle.de%2Fdmg%2Fperiodical%2Fpageview%2F125644~GB%3D~IA%3D~MDZ%3D%0A~SZ% 3D ~ double-sided% 3D ~ LT% 3D ~ PUR% 3D
  25. ↑ Michael Lecker: Muslims, Jews & Pagans. Studies on Early Islamic Medina. Brill, Leiden 1995. p. 59, note 33
  26. ↑ Finbar B. Flood, The Great Mosque of Damascus: Studies on the Makings of an Umayyad Visual Culture , Leiden u. a .: Brill, 2000 (= Islamic history and civilization, 33), p. 187 and note 23
  27. ↑ Meir J. Kister, “You shall only set out for three mosques”: a Study of an Early Tradition , in: Le Muséon 82 (1969), pp. 173-196; ders .: Sanctity joint an divided: on holy places in the islamic tradition. In: Jerusalem Studies in Arabic and Islam (JSAI), 20 (1996), pp. 18-19
  28. ↑ Baber Johansen, Contingency in Sacred Law: Legal and Ethical Norms in the Muslim Fiqh , Leiden u. a .: Brill, 1998 (= Studies in Islamic Law and Society, 7), p. 101 and, with reference to Haskafi († 1677) , gives a Hanafi ranking, according to which the Friday mosques have priority over the others and the four in every city The most sacred mosques of Mecca, Medina, Jerusalem and Qubāʾ are immediately subordinate, while Ibn Abidin († 1888; The Encyclopaedia of Islam. New Edition. Brill, Leiden. Vol. 3, p. 695) the mosque of Quba is not among the three most sacred Places count, but only assigns it a special rank among the other mosques (p. 101, note 120)
  29. ↑ In the 19th century see z. B. Richard F. Burton, Personal Narrative of a Pilgrimage to El Medinah and Meccah , 2nd Ed., Vol. I, London: Longman, 1857, p. 292 ( digitized )
  30. ↑ Agustín Augustinović, "El-Khader" e il profeta Elia , Jerusalem: Tipografia dei Padri Francescani, 1971 (= Publications of the Studium Biblicum Franciscanum, Collectio minor, 12), p. 48
  31. ↑ See Richard F. Burton, Personal Narrative of a Pilgrimage , chap. XIX digitized version )
  32. ^ According to the architect Abdel-Wahed El-Wakil in his report to the Aga Khan Awards Office : Report on the Nomanination of the Mosques of Saudi Arabia (March 30, 1988), § 8 (archnet.org, PDF version ( Memento des Originals from January 5, 2009 in the Internet Archive ) Info: The archive link has been inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this note. , P. 8) @1@ 2Template: Webachiv / IABot / archnet.org
  33. ↑ al-mausūʿa al-fiqhiyya . 3. Edition. Kuwait 2005. Vol. 24, p. 83: Ziyārat an-nabī (Visit of the Prophet)
  34. ↑ al-mausūʿa al-fiqhiyya . 3. Edition. Kuwait 2005. Vol. 24, p. 81: Ziyāra (visit (of memorials))
  35. ↑ Description of the project and original documents at archnet.org ( Memento of the original from January 8, 2009 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / archnet.org
  36. ↑ As stated in the documentation Architect's record of Qubbah Mosque (archnet.org, PDF ( Memento of the original from January 5, 2009 in the Internet Archive ) Info: The archive link has been inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this note. , p. 5) @1@ 2Template: Webachiv / IABot / archnet.org
  37. ↑ “Everything has to come from within” - IZ in conversation with the Stuttgart architect Dr. Rasch , Islamische Zeitung, November 6, 2002

Coordinates: 24 ° 26 ′ 21 ″  N , 39 ° 37 ′ 2 ″  E