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صحيح البخاري
Bukhari
كتاب الصلاةThe Book of As-Salat (The Prayer)
بَابُ قَوْلِ اللَّهِ تَعَالَى: {وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى} :Chapter. The Statement of Allah: “... And take you (people) the Maqam (place) of Ibrahim (Abraham) (or the stone on which Abrahim stood while he was building the Kabah) as a place of prayer (for some of your Salat e.g., two Raka after the Tawaf of Kabah)...”
Hadith 398
اُردوEn
حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ ، قَالَ : حَدَّثَنَا عَبْدُ الرَّزَّاقِ ، أَخْبَرَنَا ابْنُ جُرَيْجٍ ، عَنْ عَطَاءٍ ، قَالَ : سَمِعْتُ ابْنَ عَبَّاسٍ ، قَالَ : " لَمَّا دَخَلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْبَيْتَ دَعَا فِي نَوَاحِيهِ كُلِّهَا ، وَلَمْ يُصَلِّ حَتَّى خَرَجَ مِنْهُ ، فَلَمَّا خَرَجَ رَكَعَ رَكْعَتَيْنِ فِي قُبُلِ الْكَعْبَةِ ، وَقَالَ : هَذِهِ الْقِبْلَةُ " .
Narrated Ibn `Abbas: When the Prophet entered the Ka`ba, he invoked Allah in each and every side of it and did not pray till he came out of it, and offered a two-rak`at prayer facing the Ka`ba and said, "This is the Qibla."
Related hadith on this topic
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
The aforementioned narration of Ibn Abbas (radi Allahu anhu) is mursal, because it is not established that Ibn Abbas (radi Allahu anhu) entered the House of Allah (Baytullah) together with the Messenger of Allah (sallallahu alayhi wa sallam). Then how could he describe the conditions inside the Ka'bah? However, Imam Muslim (rahimahullah) has narrated through the route of Ibn Jurayj that Ibn Abbas (radi Allahu anhu) heard this narration from Usamah (radi Allahu anhu) ibn Zayd.
(Sahih Muslim, Kitab al-Hajj, Hadith: 3237 (1330))
From this narration, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) only supplicated inside the House of Allah, whereas Bilal (radi Allahu anhu) says that he (sallallahu alayhi wa sallam) also performed two units (rak‘ahs) of prayer.
On this occasion, the statement of our master Bilal (radi Allahu anhu) has been given precedence, and the statement of Usamah ibn Zayd (radi Allahu anhu) has been interpreted as being due to lack of knowledge, even though both of these companions were present inside the House of Allah with the Messenger of Allah (sallallahu alayhi wa sallam).
The actual reality is that when the Messenger of Allah (sallallahu alayhi wa sallam) entered the House of Allah, he began supplicating, and Usamah (radi Allahu anhu) also became engaged in supplication.
After completing the supplication, the Messenger of Allah (sallallahu alayhi wa sallam) performed two units (rak‘ahs) of prayer, but Usamah (radi Allahu anhu) remained absorbed in his supplication.
Since Bilal (radi Allahu anhu) witnessed the Prophet’s prayer, his observation is given preference.
And Allah knows best.
2.
If the direction of the qiblah was already known, then why did the Messenger of Allah (sallallahu alayhi wa sallam) say the words, “This is the qiblah”? Regarding this, the scholars have provided several explanations as follows:
➊.
He wanted to establish the ruling of changing the qiblah from Bayt al-Maqdis, that now the ruling of the qiblah has been established upon the House of Allah (Baytullah).
There will be no abrogation in this matter now.
➋.
In this clarification, the ruling is explained for those who are witnessing the House of Allah, that for them it is necessary to face the House of Allah itself.
In contrast, those who are absent from the House of Allah may act according to their own ijtihad (independent reasoning).
➌.
He instructed the imam to stand facing the House of Allah, i.e., to stand directly in front of the Baytullah.
It is also permissible for the imam to stand in other directions, but it is better to stand facing the House of Allah.
➍.
Allah, the Exalted, has commanded in the Noble Qur’an to face the Sacred Mosque (Masjid al-Haram) during prayer.
(al-Baqarah: 149/2)
The Messenger of Allah (sallallahu alayhi wa sallam) clarified with these words that the qiblah is only the House of Allah (Baytullah); the surrounding Masjid al-Haram, or Makkah Mukarramah, or the boundaries of the Haram are not the qiblah.
For prayer, one must face only the House of Allah, not the Masjid al-Haram which is the area surrounding the Baytullah.
(Fath al-Bari: 1/650)
3.
The intent of Imam Bukhari (rahimahullah) from this hadith is that it is not necessary to face the Station of Ibrahim (Maqam Ibrahim); the actual qiblah is the House of Allah (Baytullah). However, from these words, Ibn Abbas (radi Allahu anhu) has deduced that one should not pray inside the House of Allah, because in this way, one does not face the entire House of Allah, but only a part of it. However, this position is weak, because it is established that the Messenger of Allah (sallallahu alayhi wa sallam) prayed inside the House of Allah.
(Fath al-Bari: 1/649)
1.
The aforementioned narration of Ibn Abbas (radi Allahu anhu) is mursal, because it is not established that Ibn Abbas (radi Allahu anhu) entered the House of Allah (Baytullah) together with the Messenger of Allah (sallallahu alayhi wa sallam). Then how could he describe the conditions inside the Ka'bah? However, Imam Muslim (rahimahullah) has narrated through the route of Ibn Jurayj that Ibn Abbas (radi Allahu anhu) heard this narration from Usamah (radi Allahu anhu) ibn Zayd.
(Sahih Muslim, Kitab al-Hajj, Hadith: 3237 (1330))
From this narration, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) only supplicated inside the House of Allah, whereas Bilal (radi Allahu anhu) says that he (sallallahu alayhi wa sallam) also performed two units (rak‘ahs) of prayer.
On this occasion, the statement of our master Bilal (radi Allahu anhu) has been given precedence, and the statement of Usamah ibn Zayd (radi Allahu anhu) has been interpreted as being due to lack of knowledge, even though both of these companions were present inside the House of Allah with the Messenger of Allah (sallallahu alayhi wa sallam).
The actual reality is that when the Messenger of Allah (sallallahu alayhi wa sallam) entered the House of Allah, he began supplicating, and Usamah (radi Allahu anhu) also became engaged in supplication.
After completing the supplication, the Messenger of Allah (sallallahu alayhi wa sallam) performed two units (rak‘ahs) of prayer, but Usamah (radi Allahu anhu) remained absorbed in his supplication.
Since Bilal (radi Allahu anhu) witnessed the Prophet’s prayer, his observation is given preference.
And Allah knows best.
2.
If the direction of the qiblah was already known, then why did the Messenger of Allah (sallallahu alayhi wa sallam) say the words, “This is the qiblah”? Regarding this, the scholars have provided several explanations as follows:
➊.
He wanted to establish the ruling of changing the qiblah from Bayt al-Maqdis, that now the ruling of the qiblah has been established upon the House of Allah (Baytullah).
There will be no abrogation in this matter now.
➋.
In this clarification, the ruling is explained for those who are witnessing the House of Allah, that for them it is necessary to face the House of Allah itself.
In contrast, those who are absent from the House of Allah may act according to their own ijtihad (independent reasoning).
➌.
He instructed the imam to stand facing the House of Allah, i.e., to stand directly in front of the Baytullah.
It is also permissible for the imam to stand in other directions, but it is better to stand facing the House of Allah.
➍.
Allah, the Exalted, has commanded in the Noble Qur’an to face the Sacred Mosque (Masjid al-Haram) during prayer.
(al-Baqarah: 149/2)
The Messenger of Allah (sallallahu alayhi wa sallam) clarified with these words that the qiblah is only the House of Allah (Baytullah); the surrounding Masjid al-Haram, or Makkah Mukarramah, or the boundaries of the Haram are not the qiblah.
For prayer, one must face only the House of Allah, not the Masjid al-Haram which is the area surrounding the Baytullah.
(Fath al-Bari: 1/650)
3.
The intent of Imam Bukhari (rahimahullah) from this hadith is that it is not necessary to face the Station of Ibrahim (Maqam Ibrahim); the actual qiblah is the House of Allah (Baytullah). However, from these words, Ibn Abbas (radi Allahu anhu) has deduced that one should not pray inside the House of Allah, because in this way, one does not face the entire House of Allah, but only a part of it. However, this position is weak, because it is established that the Messenger of Allah (sallallahu alayhi wa sallam) prayed inside the House of Allah.
(Fath al-Bari: 1/649)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 398
Hafiz Muhammad Ameen
Commentary:
Ibn Abbas (radi Allahu anhu) narrated this matter after hearing it from Usamah (radi Allahu anhu). It has already been clarified in Hadith numbers: 2920 and 2912 that Usamah (radi Allahu anhu) was mistaken in this regard. The correct position is that the Messenger of Allah (sallallahu alayhi wa sallam) performed two units (rak‘ah) of prayer; however, saying the takbir (proclamation of "Allahu Akbar") around the Ka‘bah is, in any case, permissible and even recommended (mustahabb).
Ibn Abbas (radi Allahu anhu) narrated this matter after hearing it from Usamah (radi Allahu anhu). It has already been clarified in Hadith numbers: 2920 and 2912 that Usamah (radi Allahu anhu) was mistaken in this regard. The correct position is that the Messenger of Allah (sallallahu alayhi wa sallam) performed two units (rak‘ah) of prayer; however, saying the takbir (proclamation of "Allahu Akbar") around the Ka‘bah is, in any case, permissible and even recommended (mustahabb).
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2916
