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The messenger (peace be upon him) was in the house of Abi Ayyub, who is from the tribe of Al-Najar (Khazraj):
Abi Ayyub (may Allah be pleased with him) felt honoured with the ascent of the messenger (peace be upon him) on his home when he (the messenger) arrived in Al-Madina Al-Monawara (the enlightened city). 
The house of Abi Ayyub was split into two floors and this house was blessed along with the two floors by the ascent of the messenger of Allah (peace be upon him) as reported in the following two narrations:
The first narration: he (the messenger) descended to the ground floor then he transitioned to the top floor:
Muslim narrated with his chain of transmission on the authority of Abi Ayyub (may Allah be please with him), that the prophet (peace be upon him) ascended upon him, so the prophet (peace be upon him) descended to the ground floor with Abi Ayyub on the top floor. He said: Abi Ayyub contemplated one night, and he said: I am walking above the head of the messenger (peace be upon him). So, he moved and spent the night aside in a corner. Then he (Abi Ayyub) told this to the prophet (peace be upon him), so the prophet (peace be upon him) said: the bottom floor is easier for me. So, he (Abi Ayyub) said: I will not ascend to a floor that you are below. So, the prophet (peace be upon him) switched to the top floor, with Abi Ayyub in the bottom floor. He (Abi Ayyub) used to make the prophet (peace be upon him) food and if he (the messenger) brought it to him, he (Abi Ayyub) would ask about where he (the messenger) placed his fingers and he (Abi Ayyub) traced where his fingers had touched. So, he (Abi Ayyub) made him (the messenger) food with garlic in it, and when it was returned to him, he asks the prophet (peace be upon him) where he placed his fingers, so he (the messenger) said to him: he did not eat. So, he (Abi Ayyub) was distressed and went upstairs to him, and he said: is it haram (forbidden)? So, the prophet (peace be upon him) said: no, but I hate it. He (Abi Ayyub) said: So, I hate what you hate or what you used to hate. He (Abi Ayyub) said: the prophet (peace be upon him) was visited by angels.
In the narration of Al-Hakim, there is another reason mentioned for the messenger’s (peace be upon him) ascent to the top floor:

The second narration:
On the authority of Abi Ayyub, he said: when the prophet (people be upon him) ascended to me, I said: May my mother and father be sacrificed for you! I hate to be above you and you below me. So, the prophet (peace be upon him) said: it is easier for me to be in the bottom floor when people visit us. He (Abi Ayyub) said: I saw a jar of ours broke and the water in it was spilled, so Umm Ayyub and I got up and used a piece of velvet cloth, as we had no other cloth, and we dried the water with it so that nothing harmful reaches the prophet (peace be upon him).

This is a sahih (authentic) hadith according to Muslim but was not released/published by either Bukhari or Muslim. 
And he spent a period of 7 months in Abi Ayyub’s house as mentioned in Ibn Saad’s narration. A house that was lucky enough to host the prophet (peace be upon him) for 7 months. 
This hadith is filled with benefits and humour:
Abi Ayyub (may Allah be pleased with him) received a great reward, in the place (his house), and he inhabited both floors. 
He (Abi Ayyub) possessed this great reward by honouring the messenger of Allah (peace be upon him) and eating from his food and following the traces of the messenger of Allah’s (peace be upon him) fingers. And from this we understand that he (Abi Ayyub) used to increase the amount of food in case he would not be able to trace the fingers of the messenger of Allah (peace be upon him) if the food was little. 
The house of Abi Ayyub is currently located in the south-east side of Quba Al-Khadhra (the green dome), and it is around fifteen metres away from Quba Al-Khadhra. 
On its outer walls is stone engraved with prominent gold letters that read: (This is the house of Abi Ayyub Al-Ansari delegated to the prophet (peace be upon him) in 7 years, 1291 after hijrah). 

In Abi Ayyub Al-Ansari’s house (may Allah be pleased with him)

Al-Baqi Cemetery

Ajamat al-Shaykhayn is a mount located east of Madinah, near the volcanic rock fields known as Harrat Banu Haritha. It marks the eastern end of the trench dug by the Prophet ﷺ and his companions during the Battle of the Trench (also known as the Battle of Khandaq and the Battle of the Confederates). Today, the site is located within private land between Sayyid al-Sal-Shuhada Street and Abu Dharreet.

On the map, the numbers correspond to:
1 — Al-Fath Mosque
2 — Utum al-Mazad, which marks the start of the trench on the western side
3 — Ajamat al-Shaykhayn, which marks the end of the trench on the eastern side
4 — Mount Uhud

Ajamat (Mount) al-Shaykhayn

There are two minarets, one located in the northeast and the other in the northwest. The minarets constructed during the first Saudi expansion are characterized by the following features:

Each minaret has a depth of 17 meters and a height of 70 meters, and is composed of four levels as follows:

The first level: Square-shaped, it extends above the roofline of the mosque and ends with balustrades supporting a square terrace.

The second level: Octagonal in shape, it is decorated with moldings ending in triangular patterns and concludes with balustrades topped by a terrace.

The third level: Circular in shape and the same height as the second level, it is adorned with colored ornaments and ends with balustrades supporting a circular terrace.

The fourth level (Jawsaq): Slightly elevated, a fifth element in the shape of a faceted helmet has been added, ending in a conical structure topped by a bulbous dome. This section is also surrounded by balustrades and a terrace.

The Northwest Minaret of the Prophet’s Mosque ﷺ

The plot of land of the Companion ‘Abd al-Raḥmān ibn ‘Awf is located in the ‘Awālī district, near the well of al-‘Ahn. This plot of land is also known as Sūwala.

The plot of land of the Companion ‘Abd al-Raḥmān ibn ‘Awf

The prophets first mosque, pillars of Al Rawdah Al-Sharifah.

They are now a light cream colour, and on them are golden vertical stripes, and in the middle is a flower. These pillars are located as two rows in the west and two rows in the north. They outline the limits of the Mosque in the era of the Prophet (peace be upon him) with the Rawdah Al-Sharifah . This part of the mosque had a roof during the era of the Prophet (peace be upon him).
The pillars that define Al Rawdah Al-Sharifah:
These pillars are veneered with white marble, on them are brown long rectangular shapes and in the middle are yellow circles. On the base of the pillars are black rectangles and colourless rectangles with green borders and in the centre are black circles, they indicate the location of Al Rawdah Al-Sharifah.

The pillars that define the prophet’s first mosque

This land is located north of the city in a fertile area known as "Al-Ghabah" (the forest). This site highlights the importance the Messenger of Allah ﷺ placed on the revitalization of uncultivated lands. Indeed, he established a rule stating that whoever brings "dead" land back to life becomes its rightful owner. In this way, the Prophet ﷺ confirmed and consolidated the ownership of the people of Madinah (Ansar) over their existing lands, while distributing distant plots to the emigrants (Muhajirun) so they could revitalize them through agriculture. By cultivating them, these lands then became their property.

Among the projects resulting from these initiatives was the land of Al-Zubayr, located 6 km from the Mosque of the Messenger of Allah ﷺ. Al-Zubayr developed his land in an exemplary manner, showing great strength, initiative, and perseverance in his work. He innovated by creating a new irrigation system for his crops: he dug an artificial basin, known today as the Birka (pool/cistern) of Al-Zubayr, which he used for irrigation.

The Muhajirun were not a burden to the inhabitants of Madinah; rather, they were an added value, contributing to the city's development. Al-Bukhari reports that Asma’ said:

"Al-Zubayr married me when he had nothing, neither money nor property, except for a camel to carry water and his horse. I used to feed his horse and draw water. I also kneaded dough, even though I had not mastered bread-making. My neighbors among the Ansar used to bake the bread for me; they were sincere women. I used to carry dates on my head from Al-Zubayr’s land, which the Messenger of Allah ﷺ had granted him, at a distance of two-thirds of a league. One day, while carrying the dates on my head, I met the Messenger of Allah ﷺ accompanied by a group of Ansar. He called me and offered to let me ride behind him, but I felt too shy to walk among the men. I thought of Al-Zubayr and his ghayrah (protective honor/jealousy), for he was a very jealous man. The Messenger of Allah ﷺ understood my embarrassment and continued on his way. I told Al-Zubayr what had happened, and he said: ‘By Allah, it is harder for me to see you carrying those dates than to see you riding with him.’" Asma’ added: "Later, Abu Bakr sent me a servant capable of looking after the horse, and it was as if he had set me free."

Clarifying the first alleged inconsistency:
The alleged inconsistency is found in the passage where the Prophet ﷺ offered to let her ride behind him. Some who raise this point imagine that the Prophet ﷺ intended for her to sit on the same mount as him, but this is an incorrect interpretation.

In Arabic, the expression "to ride behind him" (ikhlaf) does not necessarily mean sitting on the same mount, nor does it mean sitting on the mount while he remained on it. It is more likely that the Prophet ﷺ simply intended for her and her belongings to be carried while he himself rode another mount or walked. According to Ibn Hajar in his work Fath al-Bari, this is what Asma’ understood from the Prophet’s invitation in that context.

Her shyness about "walking with men" did not stem from being on the same mount, but from the simple fact of being the only woman in a group of men. From a legal perspective, this event shows that it is permissible for a woman to be a passenger in a convoy of men. Furthermore, the hadith does not mention that Asma’ had her face covered, nor that the Prophet ﷺ ordered her to do so. It can therefore be inferred that the full veil (niqab) pertained specifically to the wives of the Prophet ﷺ and not to all Muslim women.

The second controversy: The irrigation dispute
The second point of discussion concerns a report by Al-Bukhari, narrated by ‘Urwa from Abdallah ibn al-Zubayr. A man from the Ansar had a dispute with Al-Zubayr before the Prophet ﷺ regarding the irrigation of their palm trees. The Ansari man asked Al-Zubayr to let the water pass through, but Al-Zubayr refused. They brought their dispute to the Prophet ﷺ.

The Prophet ﷺ advised Al-Zubayr to irrigate his field first and then let his neighbor benefit as well. The Ansari man became angry and accused the Prophet ﷺ of favoritism because Al-Zubayr was his cousin. The Prophet’s face reddened with displeasure; he then instructed Al-Zubayr to irrigate his field and hold the water until it reached the limits of his plot, called "Al-Jadr." Al-Jadr refers to a small dam or barrier placed between palm trees to define irrigation zones, acting like a wall to contain water in small basins around each tree.

Al-Zubayr later swore that the following Quranic verse was revealed following this event: “But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.” (Surah An-Nisa 4:65).

Ibn Shihab added that the Ansar and others recognized the wisdom in the Prophet’s words. While the Prophet’s initial judgment was a compromise based on their relationship, after the man’s protest, he rendered a strictly just judgment that actually increased Al-Zubayr’s rightful share.

A note on the Forest (Al-Ghabah)
Al-Bukhari emphasizes the importance of hard work and the revitalization of abandoned land. Al-Zubayr had purchased the forest area for 170,000, and later Abdallah sold it for 1,600,000. Abu Dawud reports that Ibn ‘Umar often visited the forest without breaking his fast or shortening his prayers (indicating it was considered part of the city's outskirts). Al-Bukhari and Muslim also mention that the Prophet’s minbar (pulpit) was crafted from trees from this forest, specifically the Tamarix Boveana (Al-Tarfe).

Al-Zubayr’s Land

There are two minarets, one located in the northeast and the other in the northwest. The minarets built during the first Saudi expansion feature specific characteristics: each has a depth of 17 meters, a height of 70 meters, and consists of four distinct levels.

The first level at the base is square-shaped; it extends above the roofline of the mosque and ends with balustrades supporting a square terrace.

The second level takes an octagonal shape, decorated with moldings that end in triangular patterns, and concludes with balustrades topped by a terrace.

The third level is circular and has the same height as the previous one. It is adorned with colored ornaments and also ends with balustrades supporting a circular terrace.

Finally, the fourth level, called the Jawsaq, is slightly elevated. It is topped by a fifth element in the shape of a faceted helmet, which ends in a conical structure crowned by a bulbous dome. This final section is also surrounded by balustrades and a terrace.


THE NORTHEAST MINARET OF THE MOSQUE

This is a piece of land located on the road to Quba’, near the area of ‘Amr ibn ‘Awf, at a distance of 4 kilometers from the Prophet’s Mosque ﷺ.

Why was it named this way?

The Prophet ﷺ visited Thabit ibn Qays ibn Shammas while he was recovering from an illness. He supplicated to Allah for his recovery, and his prayer was answered. Thabit ibn Qays ibn Shammas al-Ansari belonged to the Khazraj tribe. Commonly called ‘Abd Al-Rahman, he was also known as Abu Muhammad al-Madani, and served as the orator (khateeb) of the Ansar as well as the spokesman for the Prophet ﷺ.

Abu Dawud reports from Muhammad ibn Yusuf ibn Thabit ibn Qays ibn Shammas, from his father, from his grandfather, that the Prophet ﷺ said:
"One day, the Prophet entered upon Thabit ibn Qays while he was unwell. Thabit said, ‘Praise be to Allah.’ The Prophet ﷺ then said, ‘O Allah, Lord of mankind, remove the illness from Thabit ibn Qays ibn Shammas.’ He then took some soil from the valley of Buthan, placed it in a cup, blew over water, and poured it over the sick man."

The Prophet ﷺ used to recite a prayer of protection (ruqyah) for some members of his family, passing his right hand over them and saying: "O Allah! Lord of mankind! Remove the harm! Heal! You are the Healer! There is no healing except the healing You grant, a healing that leaves no illness behind."

Al-Bukhari reports that Anas asked Thabit, "Shall I treat you with the ruqyah of the Prophet ﷺ?" Thabit replied, "Yes." Anas said, "O Allah, Lord of mankind, Remover of harm, heal him with a healing that leaves no illness behind, for You are the only Healer, and there is no healing but Yours."
Thabit's house is located on the land of Su‘ayb. It is also known as the Gardens of Healing (Al-Shifa’).

The Land of Al-Shifa’

The Pillar of Repentance is located in the middle of the Rawdah, to the right of the Pillar of the Mother of the Believers, ‘A’ishah. It is the fourth pillar starting from the minbar. This pillar is also known as the Pillar of Abu Lubabah, named after the Madinan companion Abu Lubabah ibn ‘Abdalmundhir.

This name comes from an event in the Seerah (biography) of the Prophet ﷺ: during the siege of Banu Qurayzah, the companion made a throat-slitting gesture with his hand while he was representing the Prophet ﷺ, who would never have done such a thing. Possessing a deep sense of justice, the companion instantly regretted his action and felt that he had betrayed the Prophet ﷺ.

He immediately headed to the mosque and chained his body to this pillar (which was then a palm tree trunk). He swore that he would neither eat nor drink until Allah accepted his repentance. His daughter would unchain him for the prayer times and when he needed to answer the call of nature, and then tie him up again. He remained like this for seven days until Allah accepted his repentance, and the Prophet ﷺ untied him with his own hands.

The Pillar of Repentance (Pillar of Abu Lubabah)

Il y a deux minarets, l’un situé au nord-est et l’autre au nord-ouest. Les minarets construits lors de la première extension saoudienne présentent des caractéristiques précises : chacun a une profondeur de 17 mètres et une hauteur de 70 mètres, et se compose de quatre niveaux distincts. Le premier niveau, à la base, est de forme carrée ; il se prolonge au-dessus de la surface de la mosquée et se termine par des balustrades portant une terrasse carrée. Le deuxième niveau adopte une forme octogonale, décorée de cordons se terminant en motifs triangulaires, et s’achève par des balustrades surmontées d’une terrasse. Le troisième niveau est circulaire, de hauteur équivalente au précédent, orné de clochettes colorées, et se termine lui aussi par des balustrades supportant une terrasse circulaire. Enfin, le quatrième niveau, appelé Jawsaq, est légèrement surélevé ; il est surmonté d’un cinquième élément en forme de casque à facettes, qui se termine par une structure conique coiffée d’un dôme bulbeux, l’ensemble étant également entouré de balustrades avec une terrasse.


Le minaret nord-est de la Mosquée du Prophète ﷺ

منارتان، إحداهما في الجهة الشمالية الشرقية والأخرى في الجهة الشمالية الغربية.
 وتتميز إنشاءات المنائر في التوسعة السعودية الأولى بما يلي :
أولاً: يبلغ عمق كل منارة (17م) وارتفاعها (70م).
ثانياً: تتكون كل منارة من أربعة طوابق كما يلي:
1) الطابق الأول السفلي:  مربع ويستمر أعلى سطح المسجد، وينتهي بمقرنصات تحمل أعلاه شرفة مربعة.
2) الطابق الثاني:  مثمن، زين بعقود تنتهي بشكل مثلثات، وينتهي في أعلاه بمقرنصات تعلوها شرفة.
3) الطابق الثالث:  مستدير بنفس ارتفاع الطابق الثاني تقريباً حلّي بدالات ملونة، وينتهي بمقرنصات تحمل أعلاها شرفة دائرية.
4) الطابق الرابع: (الجوسق)  رُفع  قليلاً حيث عمل له طابق خامس بشكل خوذة مضلعة تنتهي بشكل شبه مخروطي يعلوه قبة بصلية ، وينتهي من أعلى بمقرنصات أيضاً تعلوها شرفة.

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