سنن نسائي
Nasai
كتاب المساجدThe Book of the Masjids
بَابُ : الصَّلاَةِ فِي الْكَعْبَةِChapter: The Prayer in The Ka'bah
Hadith 693
اُردوEn
أَخْبَرَنَا قُتَيْبَةُ ، قال : حَدَّثَنَا اللَّيْثُ ، عَنْ ابْنِ شِهَابٍ ، عَنْ سَالِمٍ ، عَنْ أَبِيهِ ، قال : دَخَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْبَيْتَ هُوَ وَأُسَامَةُ بْنُ زَيْدٍ ، وَبِلَالٌ ، وَعُثْمَانُ بْنُ طَلْحَةَ فَأَغْلَقُوا عَلَيْهِمْ ، فَلَمَّا فَتَحَهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كُنْتُ أَوَّلَ مَنْ وَلَجَ ، فَلَقِيتُ بِلَالًا فَسَأَلْتُهُ : هَلْ صَلَّى فِيهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ قَالَ : نَعَمْ " صَلَّى بَيْنَ الْعَمُودَيْنِ الْيَمَانِيَيْنِ " .
´It was narrated from Salim that his father said:` "The Messenger of Allah (ﷺ) entered the House (the Ka'bah), with Usamah bin Zaid, Bilal and 'Uthman bin Talhah, and they locked the door behind them. When the Messenger of Allah (ﷺ) opened it, I was the first one to enter. I met Bilal and asked him: 'Did the Messenger of Allah (ﷺ) pray inside?' He said: 'Yes, he prayed between the two Yemeni columns.'"
Explanation & Benefits
Hafiz Muhammad Ameen
693. Commentary:
➊ The validity of your performing prayer inside the Ka‘bah is established; however, there is a difference of opinion regarding whether anyone can now perform prayer inside the Ka‘bah. According to ‘Allamah ‘Iraqi rahimahullah, although the Prophet sallallahu alayhi wa sallam performed only a supererogatory (nafl) prayer inside the Ka‘bah, obligatory (fard) prayer is also included under this, because, in principle, supererogatory and obligatory prayers are identical in all rulings regarding pillars, obligations, and conditions, except for those matters that are excluded by specific evidence. Therefore, obligatory prayer may also be performed inside the Ka‘bah. Imam Tirmidhi rahimahullah, while mentioning the scholars’ disagreement on this issue, states that according to Imam Malik rahimahullah, there is no harm in performing a supererogatory prayer, but performing an obligatory prayer is disliked (makruh). According to Imam Shafi‘i rahimahullah, there is no harm in performing either supererogatory or obligatory prayers, because, with the exception of a few specific rulings, both are equal in terms of purification (taharah), ablution (wudu), and the ruling of facing the qiblah. See: [ذخیرۃ العقبیٰ شرح سنن النسائي : 499/8]
➋ In the time of the Messenger of Allah sallallahu alayhi wa sallam, the Ka‘bah had six pillars: three in the front row, and three in the back row. The pillars on the left side were called the Yamani (southern) pillars.
➊ The validity of your performing prayer inside the Ka‘bah is established; however, there is a difference of opinion regarding whether anyone can now perform prayer inside the Ka‘bah. According to ‘Allamah ‘Iraqi rahimahullah, although the Prophet sallallahu alayhi wa sallam performed only a supererogatory (nafl) prayer inside the Ka‘bah, obligatory (fard) prayer is also included under this, because, in principle, supererogatory and obligatory prayers are identical in all rulings regarding pillars, obligations, and conditions, except for those matters that are excluded by specific evidence. Therefore, obligatory prayer may also be performed inside the Ka‘bah. Imam Tirmidhi rahimahullah, while mentioning the scholars’ disagreement on this issue, states that according to Imam Malik rahimahullah, there is no harm in performing a supererogatory prayer, but performing an obligatory prayer is disliked (makruh). According to Imam Shafi‘i rahimahullah, there is no harm in performing either supererogatory or obligatory prayers, because, with the exception of a few specific rulings, both are equal in terms of purification (taharah), ablution (wudu), and the ruling of facing the qiblah. See: [ذخیرۃ العقبیٰ شرح سنن النسائي : 499/8]
➋ In the time of the Messenger of Allah sallallahu alayhi wa sallam, the Ka‘bah had six pillars: three in the front row, and three in the back row. The pillars on the left side were called the Yamani (southern) pillars.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 693
