Draft:Pillar of Repentance
The Pillar of Repentance (Arabic: أسطوانة التوبة, romanized: Usṭuwanat al-Tawba) or Pillar of Abu Lubaba (Arabic: أسطوانة أبي لبابة, romanized: Usṭuwanat Abī Lubāba) is one of the designated Pillars of Al-Masjid al-Nabawi. It derives its name from the account of Abu Lubaba al-Ansari, a prominent Companion of the Prophet (s), who sought repentance at this location. Following the commission of a sin, Abu Lubaba bound himself to this pillar as an act of contrition; in time, his repentance was accepted. Scholarly opinions diverge regarding the specific nature of his transgression; some attribute it to disobedience during the Battle of Tabuk, while others ascribe it to an act of treachery involving the Jews of Banu Qurayza during the Battle of the Trench. Additionally, certain narrations posit that his penance was the result of his refusal to participate in the Battle of Tabuk, noting that his repentance was accepted after a period of seven days.
In hadith literature, the performance of prayer, supplication, and seeking forgiveness beside the Pillar of Repentance is highly recommended. The Prophet (s) is reported to have specifically recited Nafila prayers at this site and encouraged others to do the same. Furthermore, it is recommended for travelers to observe I'tikaf and fasting beside these pillars to petition for their needs and seek divine forgiveness.
Introduction and Historical Context
The Pillar of Repentance is a celebrated column within Al-Masjid al-Nabawi[1] to which Abu Lubaba, one of the Companions of the Prophet (s),[2] tied himself in an act of penance for a committed sin. Eventually, his repentance was divinely accepted.[3] Consequently, the column became known as the Pillar of Repentance or the Pillar of Abu Lubaba.[4] Abu Lubaba's actions are interpreted as a form of self-imposed punishment for his wrongdoing.[5]
Constructed of wood during the era of the Prophet (s), this pillar is referred to in Arabic as "Ustuwanat al-Tawba" or "Ustuwanat Abi Lubaba."[6]
Reason for Abu Lubaba's Repentance
Biographers and hadith scholars offer varying interpretations regarding the nature of Abu Lubaba's sin. One group posits that he was overcome with guilt due to his refusal to participate in the Battle of Tabuk;[7] others maintain that his transgression involved disclosing information to the Jews of Banu Qurayza in 5/626-27.[8]
Informing the Jews of Banu Qurayza
According to Ja'far Subhani, following the Battle of the Trench, the Muslim army laid siege to the Banu Qurayza. Abu Lubaba was sent to them as an envoy of the Prophet (s).[9] In a moment of inadvertence, he signaled to the Banu Qurayza that, having violated their covenant, death was their impending fate.[10] This disclosure potentially emboldened the Banu Qurayza to mount a defense. Upon realizing the gravity of his error, Abu Lubaba departed the fortress, proceeded to Al-Masjid al-Nabawi, bound himself to one of the pillars, and engaged in weeping and prayer.[11] Ultimately, God accepted his repentance.[12]
It is purported that the Verse of Betrayal of Trust was revealed concerning the acceptance of Abu Lubaba's repentance.[13] In the context of the occasion of revelation for this verse, it is stated that Abu Lubaba betrayed the Prophet (s) during the incident with the Jews of Banu Qurayza.[14] However, some scholars challenge this attribution, arguing that Qur'an 8 relates to the Battle of Badr, which occurred in 2/624.[15]
Refusal to Participate in the Battle of Tabuk
Alternative accounts situate Abu Lubaba's story within the context of the Battle of Tabuk, where he is said to have disobeyed the Prophet's (s) command. According to this narrative, Abu Lubaba subsequently regretted his actions, tied himself with a rope to the pillar in the Prophet's Mosque, and swore an oath to neither eat nor drink until God accepted his repentance or death overtook him. After seven days, the Prophet (s) released him from the pillar, delivering the glad tidings of God's forgiveness.[16]
It is suggested that the occasion of revelation for Qur'an 9:102 concerns those who refused to attend the Battle of Tabuk, among whom was Abu Lubaba.[17] Nevertheless, some exegetes, citing specific narrations, maintain that this verse was revealed exclusively in reference to Abu Lubaba.[18]
Virtue and Practices
Hadith literature recommends the performance of two rak'ats of prayer, acts of repentance, specific supplications, petitions for needs, and seeking forgiveness beside the Pillar of Repentance.[19] According to one narration, the Prophet (s) performed the majority of his Nafila prayers beside this pillar. Following the morning prayer, he would sit at this location; those who lacked shelter other than the Mosque would gather around him, and he would converse with them until Sunrise, reciting the verses revealed to him during the preceding night.[20]
For travelers, it is recommended to perform I'tikaf in Al-Masjid al-Nabawi to seek the fulfillment of needs. The prescribed method involves fasting for three days: Wednesday, Thursday, and Friday. The individual should remain near the Pillar of Repentance throughout Wednesday (both night and day). On Thursday, they should position themselves beside the pillar facing the Pillar of Repentance (from the direction of the Prophet's (s) station), and on Friday, beside the pillar located to the right, near the Mihrab and the Prophet's (s) prayer niche, to perform their prayers.[21]
It is also narrated from Imam al-Sadiq (a) that a traveler in Medina should fast on their first day, Wednesday, perform prayers beside the Pillar of Repentance on Wednesday night, and sit beside it during the day on Wednesday.[22]
See Also
Notes
- ↑ Shurāb, Farhang-i aʿlām-i jughrāfiyāyī - tārīkhī dar ḥadīth wa sīra-yi nabawī, 1383 Sh, p. 41.
- ↑ Muhrī, Aḥsan al-qaṣaṣ, 1391 Sh, p. 469.
- ↑ Ibn Hishām, Al-Sīra al-nabawiyya, Dār al-Maʿrifa, pp. 236-237.
- ↑ Muhrī, Aḥsan al-qaṣaṣ, 1391 Sh, p. 469.
- ↑ Makārim Shīrāzī, Akhlāq dar Qurʾān, 1377 Sh, vol. 1, p. 262.
- ↑ Muṭahharī, Āzādī-yi maʿnawī, 1390 Sh, p. 149.
- ↑ Shurāb, Farhang-i aʿlām-i jughrāfiyāyī - tārīkhī dar ḥadīth wa sīra-yi nabawī, 1383 Sh, p. 41.
- ↑ Muhrī, Aḥsan al-qaṣaṣ, 1391 Sh, p. 469.
- ↑ Subḥānī, Furūgh-i abadiyyat, 1385 Sh, p. 638.
- ↑ Ibn Hishām, Al-Sīra al-nabawiyya, Dār al-Maʿrifa, pp. 236-237.
- ↑ Ibn Hishām, Al-Sīra al-nabawiyya, Dār al-Maʿrifa, pp. 236-237.
- ↑ Ibn Hishām, Al-Sīra al-nabawiyya, Dār al-Maʿrifa, p. 237.
- ↑ Shurāb, Farhang-i aʿlām-i jughrāfiyāyī - tārīkhī dar ḥadīth wa sīra-yi nabawī, 1383 Sh, p. 42.
- ↑ Al-Wāḥidī, Asbāb nuzūl al-Qurʾān, 1419 AH, pp. 238-239.
- ↑ Jaʿfariyān, Āthār-i Islāmī-yi Makka wa Madīna, 1390 Sh, p. 225.
- ↑ Al-Wāqidī, Al-Maghāzī, 1409 AH, vol. 2, pp. 507, 509; Gulpāyigānī, Ādāb wa aḥkām-i ḥajj, 1413 AH, pp. 559-561.
- ↑ Maybudī, Kashf al-asrār, 1371 Sh, vol. 4, p. 207.
- ↑ Al-Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 5, p. 101.
- ↑ Gulpāyigānī, Ādāb wa aḥkām-i ḥajj, 1413 AH, pp. 559-561.
- ↑ Al-Ḥalabī, Al-Sīra al-ḥalabiyya, Dār al-Maʿrifa, vol. 2, p. 664.
- ↑ Al-Kulaynī, Al-Kāfī, 1363 Sh, p. 558.
- ↑ Al-Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, Muʾassasat Āl al-Bayt (a) li-Iḥyāʾ al-Turāth, vol. 14, p. 350.
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