RAWDAH MADINA
What is Rawdah Madina —
Riyazul Jannah Explained
The definitive guide to understanding Rawdah al-Sharifah — its meaning, exact location, boundaries, history from the time of the Prophet ﷺ, the hadith that defines it, its six sacred pillars, and why every Muslim longs to stand here.
Sources: Sahih al-Bukhari, Muslim, Tirmidhi
What you will learn in this guide
Related pages on this site
- Need to book your permit? Read: Rawdah Permit — Complete Booking Guide (Nusuk & Tawakalna)
- Planning your spiritual visit? Read: What to Pray in the Rawdah — Duas & Spiritual Guide
What Does Rawdah Mean? Understanding the Name
The word Rawdah (روضة) in Arabic means garden or meadow — specifically a lush, green, fertile garden. It is the same word used throughout the Quran and classical Arabic literature to describe the gardens of Paradise. When the Prophet Muhammad ﷺ described the area between his home and his pulpit as a Rawdah, he was giving it the highest possible description: a garden transplanted from Jannah to this earth.
The full name most commonly used is Rawdah al-Sharifah (الروضة الشريفة) — the Noble Garden — or Riyazul Jannah (رياض الجنة) — the Gardens of Paradise. These two names are used interchangeably in Arabic and Islamic scholarship, though Riyazul Jannah is the term most directly drawn from the Prophet’s own words in hadith.
رِيَاضُ الْجَنَّةِ
Riyaadul Jannah
“The Gardens of Paradise”
— The exact name used by the Prophet ﷺ himself — Sahih al-Bukhari, Hadith 1196
In classical Islamic geography, the Rawdah refers specifically to the rectangular area approximately 22 metres in length and 15 metres in width, stretching from the column marking the location of the Prophet’s ﷺ house — now his blessed grave — to his noble Minbar (pulpit). This is the exact space the Prophet ﷺ described, and it has been identified, preserved, and marked by the green carpet ever since.
The Hadith That Defines the Rawdah — Full Text and Explanation
Every discussion of the Rawdah begins and ends with one narration. It is the words of the Prophet Muhammad ﷺ himself, recorded in the most authentic hadith collection in Islam — Sahih al-Bukhari:
مَا بَيْنَ بَيْتِي وَمِنْبَرِي رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ، وَمِنْبَرِي عَلَى حَوْضِي
Ma bayna bayti wa minbari rawdatun min riyaadil jannah, wa minbari ‘ala hawdi.
“What is between my house and my pulpit is a garden from the gardens of Paradise, and my pulpit is upon my fountain (Hawd).”
— Sahih al-Bukhari, Hadith 1196 — narrated by Abu Hurairah (RA). Also in Sahih Muslim 1391 and Sunan al-Tirmidhi 3916
Who narrated this hadith?
This hadith was narrated by Abu Hurairah (RA) — one of the most prolific narrators of hadith in Islamic history. He was a companion of the Prophet ﷺ who dedicated himself entirely to memorising and transmitting the Prophet’s words and actions. He narrated over 5,000 hadith, and this narration — Hadith 1196 of Sahih al-Bukhari — is among the most cited and beloved in the entire collection.
What do scholars say this hadith means?
Islamic scholars have discussed two primary interpretations of the phrase ‘a garden from the gardens of Paradise’:
- Physical interpretation: The actual ground of the Rawdah will be raised and incorporated into the gardens of Jannah on the Day of Judgement. It is literally a piece of Paradise placed on this earth.
- Spiritual interpretation: Praying and worshipping in this space brings a reward and spiritual elevation equivalent to worshipping in a garden of Paradise. The space has been blessed with the same quality of spiritual nourishment that the gardens of Jannah provide.
Imam al-Nawawi (RA) and Ibn Hajar al-Asqalani (RA) — the foremost commentator on Sahih al-Bukhari — both held that the physical interpretation is stronger. But both interpretations lead to the same conclusion: this is not ordinary earth.
What is the Hawd (fountain) mentioned in the hadith?
The Prophet ﷺ mentioned that his Minbar stands upon his Hawd — the blessed pool (Hawd al-Kawthar) from which believers will drink before entering Paradise. By connecting his Minbar to the Hawd, the Prophet ﷺ drew a direct line between the blessed space of the Rawdah and the blessings that await the believer in the next world.
Where Exactly is the Rawdah Inside Masjid Nabawi?
The Rawdah is located in the southeastern section of Masjid Nabawi — the Prophet’s Mosque in Madinah al-Munawwarah, Saudi Arabia. It is immediately identifiable by its distinctive green carpet, which contrasts with the red carpet covering the rest of the mosque floor.
The boundaries of the Rawdah
|
Boundary |
What marks it |
|---|---|
|
Eastern boundary |
The Noble Chamber (Hujrat al-Sharifah) — the room containing the Prophet’s ﷺ blessed grave, originally his home and the home of Sayyidah Aisha (RA) |
|
Western boundary |
The Minbar al-Nabawi — the Prophet’s pulpit, originally a three-step wooden structure built at the Prophet’s ﷺ request around 7 AH |
|
Northern boundary |
A row of six historical pillars (Ustuwanaat) that mark the northern edge of the original mosque |
|
Southern boundary |
The southern wall of the original mosque, now part of the expanded Masjid Nabawi structure |
The Rawdah measures approximately 22 metres in length (east to west) and between 15 and 20 metres in width (north to south). This is a relatively small area within the vast expanse of the modern Masjid Nabawi, which can accommodate over one million worshippers. The contrast between the smallness of the Rawdah and the greatness of its spiritual status is itself a profound reminder of what Islam values.
How to find the Rawdah when you arrive
When you enter Masjid Nabawi through the designated gate on your permit — Gate 37 for men, Gate 25 for women — you will be guided by security staff towards the Rawdah. The green carpet is clearly visible from a distance. The Rawdah sits directly adjacent to the Noble Chamber marked by the iconic green dome visible from outside the mosque.
Imam al-Nawawi (RA) and Ibn Hajar al-Asqalani (RA) — the foremost commentator on Sahih al-Bukhari — both held that the physical interpretation is stronger. But both interpretations lead to the same conclusion: this is not ordinary earth.
What is the Hawd (fountain) mentioned in the hadith?
The Prophet ﷺ mentioned that his Minbar stands upon his Hawd — the blessed pool (Hawd al-Kawthar) from which believers will drink before entering Paradise. By connecting his Minbar to the Hawd, the Prophet ﷺ drew a direct line between the blessed space of the Rawdah and the blessings that await the believer in the next world.
Key landmarks to find the Rawdah on arrival
- The green dome (Qubbah al-Khadra) directly above the Prophet’s ﷺ grave marks the Noble Chamber — the Rawdah is immediately to its west
- The green carpet begins where the red carpet ends — the colour change is the clearest visual boundary
- The Minbar (pulpit) is visible at the western edge — the Rawdah extends east from the Minbar towards the Noble Chamber
- Six white pillars (Ustuwanaat) run along the northern edge of the Rawdah area
History of the Rawdah — From the Prophet’s ﷺ Time to Today
The Rawdah is not a later construction or designation — it was defined by the Prophet ﷺ himself during his lifetime in Madinah. Its history is the history of Islam’s most sacred space outside of the Masjid al-Haram in Makkah.
|
1 AH / 622 CE |
The Prophet ﷺ migrates to Madinah — Masjid Nabawi is builtThe original mosque was a simple open-air structure with palm trunks as pillars and a palm-leaf roof. The Prophet’s ﷺ own home (hujra) was built adjacent to it — this home is what the hadith refers to as ‘my house’. The Rawdah area existed from the very first days of the mosque. |
|
7 AH / 628 CE |
The Minbar is constructed — the western boundary is fixedBefore the Minbar was built, the Prophet ﷺ would lean against a palm trunk (al-Hannana) while delivering the khutbah. When the three-step wooden Minbar was placed, the palm trunk reportedly wept — a miracle attested to by over twenty companions and recorded in multiple authentic hadith collections including Sahih al-Bukhari. |
|
11 AH / 632 CE |
The Prophet ﷺ passes away — the Noble Chamber is sealedThe Prophet ﷺ was buried in his home (hujra) — the room of Sayyidah Aisha (RA) — by the decision of the companions based on the hadith that prophets are buried where they die. The eastern boundary of the Rawdah became the most sacred spot in Madinah. |
|
17 AH / 638 CE |
First expansion under Caliph Umar ibn al-Khattab (RA)Caliph Umar expanded the mosque for the first time to accommodate the growing Muslim community. The Rawdah area was preserved in its original form and boundaries throughout this expansion. |
|
29 AH / 649 CE |
Second expansion under Caliph Uthman ibn Affan (RA)Caliph Uthman rebuilt the mosque with stone and teak wood. He preserved and reinforced the six pillars (Ustuwanaat) marking the Rawdah boundaries, ensuring their significance was maintained through the renovation. |
|
91 AH / 707 CE |
Umayyad expansion — Noble Chamber incorporated into mosqueThis was the most consequential architectural change. Caliph al-Walid ordered the Noble Chamber containing the Prophet’s ﷺ grave to be incorporated into the mosque structure. The Rawdah now sat entirely within the mosque walls for the first time. |
|
888 AH / 1481 CE |
The Green Dome is built above the Noble ChamberSultan Qaitbay of the Mamluk Sultanate built the dome above the Noble Chamber and painted it green — creating the iconic visual landmark known today as the Qubbah al-Khadra. This green dome is now the most recognised symbol of Madinah worldwide. |
|
1955–1994 CE |
Saudi expansions — the modern mosque takes shapeA series of major expansions under Kings Saud, Faisal, and Fahad transformed Masjid Nabawi into one of the largest mosques in the world. The Rawdah area was carefully preserved within its original boundaries. The distinctive green carpet was introduced during these renovations. |
|
2012–present |
Permit system introduced — Nusuk and Tawakalna apps launchedAs the number of pilgrims exceeded millions per year, the Saudi authorities introduced a permit system to manage access to the Rawdah. Today, permits are booked through the Nusuk app (for Hajj and Umrah pilgrims) and the Tawakalna app (for Saudi residents and other visa holders). |
The Six Pillars of the Rawdah — Ustuwanaat
Running along the northern boundary of the Rawdah are six historical pillars known as Ustuwanaat (singular: Ustuwanah). Each pillar has a name rooted in an event or significance from the Prophet’s ﷺ lifetime. Understanding them transforms your visit from walking past marble columns into walking through living Islamic history.
1. Ustuwanah Aisha (RA) أسطوانة عائشة
Also called the Ustuwanah al-Mukhallaqah — the Pillar of the Perfumed. This is considered the most blessed of all the pillars. Sayyidah Aisha (RA) narrated that the Prophet ﷺ used to pray in this spot frequently and recommended it to the companions. It is said that whoever prays two rakah at this pillar, their prayer carries a special blessing. Located closest to the Noble Chamber.
2. Ustuwanah al-Tawbah أسطوانة التوبة
The Pillar of Repentance. This is where the companion Abu Lubabah ibn Abd al-Mundhir (RA) tied himself after a grievous error, vowing not to release himself until Allah accepted his repentance. He remained tied for many days. When the Quranic verse announcing his forgiveness was revealed (9:102), the Prophet ﷺ himself untied him. This pillar reminds every visitor that sincere repentance is always accepted.
3. Ustuwanah al-Sarir أسطوانة السرير
The Pillar of the Bed. This marks the spot where the Prophet ﷺ used to perform i’tikaf (spiritual retreat) during the last ten nights of Ramadan. His blessed bedding would be placed here during this period of intensive worship. The connection to i’tikaf makes this pillar particularly significant during Ramadan.
4. Ustuwanah al-Haras أسطوانة الحرس
The Pillar of the Guard. This is where the companions used to stand guard to protect the Prophet ﷺ before the revelation of Quran verse 5:67 — ‘And Allah will protect you from the people’ — after which the Prophet ﷺ told his companions they no longer needed to guard him. The pillar stands as a testament to the companions’ devotion.
5. Ustuwanah al-Wufud أسطوانة الوفود
The Pillar of Delegations. This is where the Prophet ﷺ used to receive delegations and representatives from various tribes and nations who came to Madinah to accept Islam or negotiate with the Muslim community. It was the meeting point between the Prophet ﷺ and the wider world.
6. Ustuwanah al-Tahajjud أسطوانة التهجد
The Pillar of the Night Prayer. This marks the spot where the Prophet ﷺ would perform his tahajjud (voluntary night prayer) when he prayed in the mosque rather than his home. Standing at this pillar connects the visitor to the Prophet’s ﷺ personal worship and his dedication to standing before Allah in the deep of the night.
The Minbar al-Nabawi — The Prophet’s Pulpit
The Minbar (منبر) — the Prophet’s pulpit — forms the western boundary of the Rawdah. It is not merely a piece of furniture; it is the platform from which the Prophet ﷺ delivered his khutbahs and addressed the Muslim ummah for the last years of his blessed life.
The original Minbar and the weeping palm trunk
The first Minbar was built around 7 AH at the request of the Prophet ﷺ. A craftsman built a three-step wooden platform from tamarisk wood. Before this, the Prophet ﷺ would lean against a palm trunk (al-Hannana — the moaning trunk) while delivering the khutbah. When the Minbar was placed and the Prophet ﷺ stood upon it, the trunk reportedly emitted a sound of weeping — a miracle attested to by over twenty companions.
“The Prophet ﷺ used to deliver khutbah while standing by a tree trunk. When the pulpit was placed for him and he stood on it, the trunk moaned like a pregnant she-camel, until the Prophet ﷺ came down and embraced it, and it became quiet.”
— Sahih al-Bukhari, Hadith 3584
The current Minbar was installed during the Saudi expansions of the 20th century. It is made of white marble and stands at the western edge of the Rawdah area, precisely where the Prophet ﷺ placed the original.
The Mihrab al-Nabawi
Immediately adjacent to the Rawdah is the Mihrab al-Nabawi — the Prophet’s prayer niche. This marks the exact spot where the Prophet ﷺ stood to lead the congregational prayers. Praying directly behind the Mihrab, where the Prophet ﷺ once stood, is considered among the most blessed acts of prayer a Muslim can perform in Madinah.
Why Is the Rawdah Carpet Green?
The most immediately recognisable feature of the Rawdah is its distinctive green carpet. In a mosque where the general floor is covered with deep red carpet, the green of the Rawdah stands out immediately and marks its boundary visually.
Green has profound significance in Islam. It is the colour of Jannah — the gardens of Paradise are described in the Quran as intensely green (Quran 76:21, 55:64). It is the colour of the Prophet’s ﷺ banner. When the Saudi authorities chose green carpet to mark the Rawdah, they were making a visual statement rooted in deep Islamic symbolism — the Rawdah is the garden of Paradise on earth, and its carpet reflects that reality.
The green carpet was introduced during the major renovations of Masjid Nabawi in the 20th century under King Fahd. The current carpet is renewed regularly, and standing upon it — praying on the green carpet of the Rawdah — is among the most emotional and spiritually significant experiences in a Muslim’s lifetime.
The colour green in Islamic tradition
- Quran 76:21 describes the people of Jannah wearing garments of fine green silk — green is the colour of Paradise
- Quran 55:64 describes the two gardens of Paradise as dark green (mudhammataan)
- The Prophet’s ﷺ beloved cloak and banner were reported to be green
- Islamic architectural tradition has long used green to denote the sacred and the blessed
- The Rawdah’s green carpet is one of the most emotionally recognised images in the Muslim world
What the Great Scholars of Islam Have Said About the Rawdah
Beyond the hadith, Islamic scholars across fourteen centuries have written extensively about the spiritual status of the Rawdah. Their conclusions deepen the meaning of every moment spent inside this blessed space.
Imam al-Nawawi (631–676 AH)
The great Shafi’i scholar wrote in his commentary on Sahih Muslim that the Rawdah is physically a piece of Paradise — not metaphorically, but literally. He held that this ground will be raised to Jannah on the Day of Resurrection and that performing prayer and dua here carries an incomparable reward.
Ibn Hajar al-Asqalani (773–852 AH)
The foremost commentator on Sahih al-Bukhari wrote in Fath al-Bari that the description of the Rawdah as ‘a garden from the gardens of Paradise’ is an explicit statement that must be taken at face value. He noted the wisdom of the Rawdah’s location — between the Prophet’s home and his pulpit — as encompassing the two greatest sources of his blessing: his person and his words.
Imam al-Ghazali (450–505 AH)
In Ihya Ulum al-Din, Imam al-Ghazali wrote about the etiquette of visiting the Rawdah and emphasised that the greatest act inside is not the physical prayer but the presence of the heart — a heart fully conscious of where it stands and fully engaged with Allah is the true prerequisite for benefit from this blessed space.
“Whoever visits my grave, my intercession will be guaranteed for him.” — Al-Bayhaqi — narrated by Ibn Umar (RA). The Rawdah’s proximity to the Prophet’s grave ﷺ makes it the most connected earthly space to his intercession.