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Madinah Rawdah Al Sharifah Lock & Key 1399 AH
On the Rawdah Al Sharifa lock, the front face bears an inscription that functions as a plea for intercession, drawing directly from the devotional tradition associated with Qaṣīda Al-Burda (The Poem of the Mantle) by Imam Sharaf al-Dīn al-Būṣīrī (d. 696 Hijri / 1297 CE).
Al-Būṣīrī’s celebrated poem, composed in praise of the Prophet Muhammad ﷺ, occupies a central place in Islamic devotional culture and is widely believed to carry blessings and spiritual protection. Verses from the Burda are frequently inscribed on sacred objects, doors, and locks connected with the Prophet ﷺ, expressing humility, love, and a heartfelt request for shafāʿa (intercession)
Arabic
هُوَ الْحَبِيبُ الَّذِي تُرْجَى شَفَاعَتُهُ – لِكُلِّ هَوْلٍ مِنَ الْأَهْوَالِ مُقْتَحِمِ
English translation
‘’He is the Beloved whose intercession is hoped for in every terror among the overwhelming calamities’’
Arabic Translation
أَوْ يَرْجِعَ الْجَارُ مِنْهُ غَيْرَ مُحْتَرَمٍ – حَاشَاهُ أَنْ يَحْرِمَ الرَّاجِي مَكَارِمَهُ
English translation
‘’Far be it that the one who hopes for his generous gifts be denied, or that a neighbour (one who seeks refuge) returns from him without honour’’
This statement reinforces the theological certainty of the Prophet’s mercy and generosity, affirming that sincere hope placed in him is never met with disappointment. Together, the two sides of the lock form a balanced devotional message—the front inviting hope and intercession, the reverse affirming assurance and divine generosity—encapsulating the spiritual purpose of the Rowda Sharif and the reverence with which it has been adorned.
Tang–Ming Dynasty Chinese Watertight Locking System
Chinese watertight locking systems developed during the Tang (618–907 CE) through Ming (1368–1644 CE) dynasties are well documented for their advanced mechanical design and environmental resilience. These locks commonly employed sealed metal casings, sliding bolt mechanisms, and multi-pin or multi-ward internal systems, specifically engineered to protect the lock’s interior from moisture, dust, and corrosion
The locking system associated with the Rawḍah al-Sharīfah reflects this tradition through its watertight construction and sliding bolt, multi-pin mechanism, requiring a precisely engineered key to align the internal components before the bolt could move. Such systems were considered highly secure and durable, making them particularly suitable for sacred or high-status sites subject to frequent use and environmental exposure
During the medieval period, mechanical knowledge and craftsmanship circulated widely through trade routes linking East Asia, Central Asia, and the Islamic world. As a result, Chinese locking principles from the Tang–Ming era became known beyond China and were adapted by Muslim artisans, who incorporated these proven technologies into locally produced locks for important religious and architectural settings
In the case of the Rawḍah al-Sharīfah lock, the mechanism is therefore best understood as Islamic craftsmanship utilising a Chinese Tang–Ming–type watertight locking system, rather than as a lock manufactured in China itself. This reflects both technological exchange and the high level of engineering sophistication applied to the protection of sacred spaces
The Ottomans viewed the guardianship of the Two Holy Mosques as an أمانة ثقيلة —a “heavy trust.” This responsibility went far beyond politics or authority; it was a sacred duty demanding integrity, devotion, and precision. Every object they commissioned—from Kaaba door covers and locks to keys and ceremonial textiles—embodied this trust. To the Ottomans, serving as Custodians of the Holy Sites meant that each action carried spiritual weight, and that honouring the sanctity of these spaces was both a privilege and a solemn obligation.
Al-Būṣīrī’s celebrated poem, composed in praise of the Prophet Muhammad ﷺ, occupies a central place in Islamic devotional culture and is widely believed to carry blessings and spiritual protection. Verses from the Burda are frequently inscribed on sacred objects, doors, and locks connected with the Prophet ﷺ, expressing humility, love, and a heartfelt request for shafāʿa (intercession)
Arabic
هُوَ الْحَبِيبُ الَّذِي تُرْجَى شَفَاعَتُهُ – لِكُلِّ هَوْلٍ مِنَ الْأَهْوَالِ مُقْتَحِمِ
English translation
‘’He is the Beloved whose intercession is hoped for in every terror among the overwhelming calamities’’
Arabic Translation
أَوْ يَرْجِعَ الْجَارُ مِنْهُ غَيْرَ مُحْتَرَمٍ – حَاشَاهُ أَنْ يَحْرِمَ الرَّاجِي مَكَارِمَهُ
English translation
‘’Far be it that the one who hopes for his generous gifts be denied, or that a neighbour (one who seeks refuge) returns from him without honour’’
This statement reinforces the theological certainty of the Prophet’s mercy and generosity, affirming that sincere hope placed in him is never met with disappointment. Together, the two sides of the lock form a balanced devotional message—the front inviting hope and intercession, the reverse affirming assurance and divine generosity—encapsulating the spiritual purpose of the Rowda Sharif and the reverence with which it has been adorned.
Tang–Ming Dynasty Chinese Watertight Locking System
Chinese watertight locking systems developed during the Tang (618–907 CE) through Ming (1368–1644 CE) dynasties are well documented for their advanced mechanical design and environmental resilience. These locks commonly employed sealed metal casings, sliding bolt mechanisms, and multi-pin or multi-ward internal systems, specifically engineered to protect the lock’s interior from moisture, dust, and corrosion
The locking system associated with the Rawḍah al-Sharīfah reflects this tradition through its watertight construction and sliding bolt, multi-pin mechanism, requiring a precisely engineered key to align the internal components before the bolt could move. Such systems were considered highly secure and durable, making them particularly suitable for sacred or high-status sites subject to frequent use and environmental exposure
During the medieval period, mechanical knowledge and craftsmanship circulated widely through trade routes linking East Asia, Central Asia, and the Islamic world. As a result, Chinese locking principles from the Tang–Ming era became known beyond China and were adapted by Muslim artisans, who incorporated these proven technologies into locally produced locks for important religious and architectural settings
In the case of the Rawḍah al-Sharīfah lock, the mechanism is therefore best understood as Islamic craftsmanship utilising a Chinese Tang–Ming–type watertight locking system, rather than as a lock manufactured in China itself. This reflects both technological exchange and the high level of engineering sophistication applied to the protection of sacred spaces
The Ottomans viewed the guardianship of the Two Holy Mosques as an أمانة ثقيلة —a “heavy trust.” This responsibility went far beyond politics or authority; it was a sacred duty demanding integrity, devotion, and precision. Every object they commissioned—from Kaaba door covers and locks to keys and ceremonial textiles—embodied this trust. To the Ottomans, serving as Custodians of the Holy Sites meant that each action carried spiritual weight, and that honouring the sanctity of these spaces was both a privilege and a solemn obligation.
Rawdah Al Sharifah Internal Kiswa
The Kiswa for the tomb of Prophet Muhammad (PBUH) adorning the walls of the inner chamber. Although it visually resembles the inner chamber cloth of the Kaaba it is subtly different with different inscriptions
The inner green Kiswa covers sections of the Prophet’s noble chamber (PBUH)
in Al-Masjid an-Nabawi, Madinah. Specifically, it is part of the inner sanctum, hidden from
public view, where the resting places of the Prophet (PBUH) and his two companions, Abu
Bakr Al-Siddiq (R.A) and Umar ibn Al-Khattab (R.A), are located
The Kiswa decorates the interior walls of the sacred chamber, lending an atmosphere of
reverence and beauty. This green Kiswa features Qur’anic verses, prayers for peace and
blessings upon the Prophet SAW, and intricate Islamic patterns.
وما أرسلناك إلا كافة للناس بشيرا ونذيرا
“And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner”
(Surah Saba 34:28)
مُحَمَّدٌ رَسُولُ اللَّهِ ۚ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ ۖ تَرَاهُمْ رُكَّعًا سُجَّدًا
‘’Muhammad is the Messenger of Allah, And those with him are firm against the disbelievers and merciful among themselves. You see them bowing and prostrating [in prayer]’’
(Surah Al Fath, 48:29)
The inner green Kiswa covers sections of the Prophet’s noble chamber (PBUH)
in Al-Masjid an-Nabawi, Madinah. Specifically, it is part of the inner sanctum, hidden from
public view, where the resting places of the Prophet (PBUH) and his two companions, Abu
Bakr Al-Siddiq (R.A) and Umar ibn Al-Khattab (R.A), are located
The Kiswa decorates the interior walls of the sacred chamber, lending an atmosphere of
reverence and beauty. This green Kiswa features Qur’anic verses, prayers for peace and
blessings upon the Prophet SAW, and intricate Islamic patterns.
وما أرسلناك إلا كافة للناس بشيرا ونذيرا
“And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner”
(Surah Saba 34:28)
مُحَمَّدٌ رَسُولُ اللَّهِ ۚ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ ۖ تَرَاهُمْ رُكَّعًا سُجَّدًا
‘’Muhammad is the Messenger of Allah, And those with him are firm against the disbelievers and merciful among themselves. You see them bowing and prostrating [in prayer]’’
(Surah Al Fath, 48:29)
Madinah Rawdah Al Sharifah Door Cover Ottoman 1203 AH / 1788 CE
Ottoman 1203 Hijri / 1788 CE
The Rawdah Al-Sharifa door cover of the Prophet’s ﷺ Chamber in Madinah was produced during the Ottoman period, specifically around 1203 Hijri (1788 CE). The textile is red silk, embroidered with gold and silver thread, and was designed to cover the noble doorway of the Prophet’s ﷺ chamber. The red colour symbolized honour, sanctity, and royal patronage, in line with Ottoman ceremonial traditions. It was considered a sacred and prestigious commission, reflecting the spiritual and political responsibility of those charged with its creation and placement.
Sultan Selim III (Reign: 1204–1222 Hijri / 1790–1807 CE)
Sultan Selim III was an Ottoman ruler known for his reforms and patronage of religious and cultural projects. His reign encompassed efforts to maintain the Ottoman custodianship of the Holy Cities, including Makkah and Madinah, and the commissioning of textiles, including door covers and Kiswas, for the Holy Kaaba and the Prophet’s ﷺ Chamber. He supported the tradition of sending annual donations, gifts, and coverings to the sacred sites, reflecting both political authority and spiritual responsibility
قد نرى تقلب وجهك في السماء فلنولينك قبلة ترضاها فول وجهك شطر المسجد الحرام
‘’We have certainly seen the turning of your face toward the heaven, so We will surely turn you to a direction of prayer that will please you. So turn your face toward al- Masjid al-Ḥarām’’
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَمِينَ
‘’Indeed, the first House established for mankind was that at Bakkah (Makkah) — blessed and a guidance for the worlds.”
مولانا سلطان سليم يطلب شفاعة هذا المحراب النبوي الشريف سند ١٢٠٣
“Our master Sultan Selim seeks the intercession of this Noble Prophet’s Mihrab, year 1203 Hijri”
The Rawdah Al-Sharifa door cover of the Prophet’s ﷺ Chamber in Madinah was produced during the Ottoman period, specifically around 1203 Hijri (1788 CE). The textile is red silk, embroidered with gold and silver thread, and was designed to cover the noble doorway of the Prophet’s ﷺ chamber. The red colour symbolized honour, sanctity, and royal patronage, in line with Ottoman ceremonial traditions. It was considered a sacred and prestigious commission, reflecting the spiritual and political responsibility of those charged with its creation and placement.
Sultan Selim III (Reign: 1204–1222 Hijri / 1790–1807 CE)
Sultan Selim III was an Ottoman ruler known for his reforms and patronage of religious and cultural projects. His reign encompassed efforts to maintain the Ottoman custodianship of the Holy Cities, including Makkah and Madinah, and the commissioning of textiles, including door covers and Kiswas, for the Holy Kaaba and the Prophet’s ﷺ Chamber. He supported the tradition of sending annual donations, gifts, and coverings to the sacred sites, reflecting both political authority and spiritual responsibility
قد نرى تقلب وجهك في السماء فلنولينك قبلة ترضاها فول وجهك شطر المسجد الحرام
‘’We have certainly seen the turning of your face toward the heaven, so We will surely turn you to a direction of prayer that will please you. So turn your face toward al- Masjid al-Ḥarām’’
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَمِينَ
‘’Indeed, the first House established for mankind was that at Bakkah (Makkah) — blessed and a guidance for the worlds.”
مولانا سلطان سليم يطلب شفاعة هذا المحراب النبوي الشريف سند ١٢٠٣
“Our master Sultan Selim seeks the intercession of this Noble Prophet’s Mihrab, year 1203 Hijri”
Masjid An Nabawi Madinah Carpet
A section of the original carpet used in Masjid an Nabawi – Madinah. It has precisely been cut by ourselves for a symmetrical finish and the edges have been professionally finished by carpet specialists.
Provenance: Masjid al Nabawi – Madinah
It is narrated by Ahmad and Ibn Majaah (1406) from Jaabir (may Allah be pleased with him), that the Messenger of Allah (peace and blessings of Allah be upon him) said: “One prayer in my mosque is better than one thousand prayers elsewhere, except al-Masjid al-Haraam, and one prayer in al-Masjid al-Haraam is better than one hundred thousand prayers elsewhere”
In 2014, the custodian of the holy mosques ordered that the previously used red carpet be changed to green. Mecca carpets were changed over first with Madinah following shortly thereafter. The completion of the change over in carpets took place over several years with Madinah changing over the last section before Ramadhan 2022
Provenance: Masjid al Nabawi – Madinah
It is narrated by Ahmad and Ibn Majaah (1406) from Jaabir (may Allah be pleased with him), that the Messenger of Allah (peace and blessings of Allah be upon him) said: “One prayer in my mosque is better than one thousand prayers elsewhere, except al-Masjid al-Haraam, and one prayer in al-Masjid al-Haraam is better than one hundred thousand prayers elsewhere”
In 2014, the custodian of the holy mosques ordered that the previously used red carpet be changed to green. Mecca carpets were changed over first with Madinah following shortly thereafter. The completion of the change over in carpets took place over several years with Madinah changing over the last section before Ramadhan 2022
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