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Although the first Muhājirūn, dispatched to Yathrib to prepare the city for the forthcoming Hijra and the leading figures of Anār, including their chieftains, set aside some places for prayers, the mosques in Medina were built literally after the Prophet Muammad's emigration. The first masjid built in Madina through the Prophet Muammad's full support, including providing the Companions with the things that they needed such as adobes, was the Masjid al-Qubā' and the second afterward was the Masjid al-Nabawī. In ten years after the hijra, reserving places for prayers continued infrequently. After a while, the local mosques, belonging to the area where the tribes live, began to be constructed by the Companions and later generations. There is a strong connection between the Prophet's prayer locations and the constructions of mosques in Medina throughout the decades after his passing. During the lifetime of the Prophet Muammad, when a Companion needed to reserve a place for prayers, he would invite the Prophet and ask him to pray there. From the year that the Prophet passed on, the Companions found themselves searching for the Prophet's prayer locations and during the period of the Umayyad dynasty, this process was turned into a huge construction activity in order to build mosques for Medina with the great efforts of the Medina governor 'Umar b. 'Abd al-'Azīz. Most of the mosques in Medina are dated back to this construction process maintained by 'Umar b. 'Abd al-'Azīz under the patronage of al-Walīd b. 'Abd al-Malik. Even though the local mosques, belonging to different types of tribes were thin on the ground, they were mentioned in the books of Medina history with enormous numbers. The fact that there were no structures on most of the Prophet's prayer places appears to have been forgotten in the history books related to Medina either intentionally or unintentionally. Ibn Zabāla is the first who wrote about mosques historically. However, Ibn Zabāla's book on the early history of Medina called Akhbār al-Madina is lost. Crucially its narrations are available through later sources like Ibn al-Najjār, al-Matarī, and al-Samhūdī, the greatest of all the historians of Medina. So, it is clear that one of the most famous examples of anachronism related to mosques could possibly be determined through Ibn Zabāla's detailed records of incidents. Since the scholars of the history of Medina aim was to quote all narrations that reached them and because they interpreted the narrations from the view of their context, which means at least two hundred years after the hijra, anachronism is inevitable to some extent. The author of this paper will survey the anachronistic narrations of Ibn Zabāla through those later sources and depending on a comparison of the narrations, try to explain the position of the mosques between the age of Prophecy and the beginning of the Umayyad period. Instead of searching the already built structures in Medina, this article will examine the places like gardens, houses, or war headquarters where the Prophet Muammad is recorded to have prayed. This is because the contemporary books written on mosques in Medina aimed to recognize the ones that are still solid or at least have ancient ruins, but seemed to have ignored or forgotten the Prophet's prayer places on which mosques were built once but no longer exists anymore. Muammad Ilyās 'Abd al-Ghanī's master thesis about the ancient mosques in Medina is one such source. This article intends to make a clear distinction between the places and the later built mosques. Besides, this paper offers an original classification for prayer places as 'Āliya and Sāfila. Sāfila, the lower Medina, extends from Sunh to the north of Masjid al-Nabawī while 'Āliya, the upper Medina, extends from Sunh to the south of Masjid al-Nabawī and after to Qubā'. The division of Medina into Sāfila and 'Āliya started in the Age of Ignorance (Jāhiliyya) and continued in the lifetime of the Prophet Muammad and clearly, remain valid for a while after his death. Yet, this article has one important limitation. It analyses only the prayer places in 'Āliya beginning with the ones close to Masjid al-Nabawī and examines them within a historical context. The aim of this article can thus be summarized as criticizing the books written on the history of Medina from anachronic records related to local tribe mosques built in the early Islamic history in Medina. Mainly the article indicates that during the lifetime of the Prophet Muammad, most of the so-called tribe mosques in the 'Āliya area were not already built structures but only places like gardens, houses, or war headquarters where the Prophet Muammad had prayed. Yet, this should not diminish the value of the sources written on Medina, which usually contain valuable narrations and insights. On the contrary, they are foundational to the early history of Islam with their variety of witnesses and detailed records of incidents. [ABSTRACT FROM AUTHOR]