Qubbat an Nûr
The small dome, which was constructed with the pentagonal wall, is called the Qubbat an Nûr. The Kiswat ash-Sharîfa sent by the Ottoman Sultans (rahimahum-Allâhu ta’âlâ) was laid on that dome as a cover. The big, green dome which is over the Qubbat an-Nûr and which is called the Qubbat al-Khadrâ is the dome of Masjid as-Sa’âda. The kiswa on the outer side of the grating known as the Shabaka as-Sa’âda, used to be hung from the arches supporting the Qubbat al-Khadrâ. These internal and external curtains are known as the Sattâra.
The Shabakat as-Sa’âda has three doors, one on each of the east, west and north sides. None, except the directors of the Harâm ash-Sharîf, could enter the Shabakat as-Sa’âda, and no one can enter inside the walls since there is neither a door nor a window. There is only a small hole covered with wire gauze on top of the dome. Just above this hole is the hole in the Qubbat al-Khadrâ. The dome of Masjid ash-Sharîf was gray until 1253 A.H. (1837), when it was painted green by order of Sultân Mahmûd ’Adlî Khân. It was painted again by order of Sultan ’Abd al-Azîz Zhân in 1289 A.H. (1872).
No one has spent as much money and effort as Sultân ’Abd al-Majîd Khân (rahimah-Allâhu ta’âlâ) to repair and embellish Masjid as-Sa’âda. He spent seven hundred thousand gold coins to restore the Haramain. The restoration was completed in 1861 (1277 A.H.).
Sultan ’Abd al-Majîd Khân ordered that a model of the early form of Masjid an-Nabawî be made and put in the Khirka-i Sharîf Mosque, in Istanbul, so Major Hâji ’Izzet Effendi (rahimah- Allâhu ta’âlâ), a professor at the Engineering School and a designer, was sent to Medina in 1850 (1267 A.H.). ’Izzet Effendi measured every dimension and constructed a 1/53 model and sent it to Istanbul. The model was placed in the Khirka-i Sharîf Mosque, which was built by ’Abd al-Majîd Khân.
Following repairs by ’Abd al-Majîd Khan, the distance between the qibla wall and the Shabakat as-Sa’âda became seven and a half meters; from the eastern wall to the grating of the Qadam as-Sa’âda became six meters; the width of the Shabakat ash-Shâmî became eleven meters; and the distance between the Muwajahat ash-Sharîfa and the Shabakat ash-Shâmî became nineteen meters. Width of Masjid an- Nabawî on the qibla side became seventy-seven meters and its length from the qibla wall to the Damascene wall became one hundred seventeen meters.
The Rawdat al Mutahhara, which lies between the Hujrat as- Sa’âda and the Minbar ash-Sharîf, is nineteen meters wide. After the Ottomans, there have been several changes made to these sacred places and thus the invaluable historical artifacts that our ancestors had constructed, have been demolished and pillaged.
It is mustahab (an action, which is liked by Allahu ta’âlâ) to go and visit the Baqî’ Cemetery after visiting our Master Rasûlullah’s blessed grave. Then you visit the other graves, especially the grave of Hadrat Hamza, who is the Sayyid-ush-shuhadâ (the master of the martyrs). Also you visit there, the graves of Hadrat Abbâs, Hasan bin Ali, Zaynalâbidîn and his son Muhammad Bâkir and his son Ja’far-i Sâdiq, Amîr-ul-mu’minîn Hadrat ’Uthman, our Master Rasûlullah’s son Ibrâhim, the blessed wives of our Master Rasûlullah, his paternal aunt Safiyya and many more Companions and the people from Tâbiîn. You perform namâz in the Fâtima Mosque in the Baqî Cemetery. It is mustahab to visit the martyrs of Uhud on Thursday. There you recite the prayer, “Salâmun alaikum bimâ sabertum. Fani’ma uqbaddâr. Salâmun alaikum yâ ahla dâr-il-kavm-il-mu’minîn wa innâ inshâallahu an karîbin bikum lâhikûn.” Then you recite the Âyat-al-kursî and Ikhlâs Sûra.
Those who visit the Hujra-i sa’adat should be very vigilant and not have worldly thoughts in their hearts. They should think of Muhammad ’alaihi’s-salâm’s nûr and high status. Prayers made by those thinking of worldly affairs, of ingratiating themselves with people of high rank or of trade will not be accepted; they will not attain their wishes.
Visiting the Hujra-i sa’adat is a very honorable worship. It is feared that those who do not believe this may go out of Islam. As a matter of fact, they will have opposed Allahu ta’âlâ, His Messenger and all Muslims. Although some Mâliki scholars said that visiting Rasûlullah was wâjib, it was unanimously said to be mustahab.