Tirmidhi

Hadith Commentary:
Abdullah ibn al-Zubayr (radi Allahu anhu) did this during his caliphate.
He constructed two doors, one to the east and one to the west, but Hajjaj ibn Yusuf, out of stubbornness, demolished this structure and restored it to its former state.
It remains in this state to this day.
In another narration, it is stated: "It has two doors, one eastern and one western."
Abdullah ibn al-Zubayr (radi Allahu anhu), upon hearing this hadith from Aisha (radi Allahu anha) during his caliphate, rebuilt the Ka'bah exactly as the Messenger of Allah (sallallahu alayhi wa sallam) intended. But may Allah deal with the oppressor Hajjaj as He wills—what did he do? Out of opposition to Abdullah (radi Allahu anhu), he again demolished the Ka'bah and restored it to the way it was in the time of ignorance (Jahiliyyah). If the Ka'bah had remained with two doors, how much ease there would have been at the time of entry—air would come in and go out. Now there is only one door, and not even a skylight.
On top of that, there is the crowd of people.
At the time of entry, the hardship is such that we seek Allah's refuge, and due to the heat and suffocation, even the prayer cannot be performed with proper tranquility.

Hadith Commentary:
➊
When the Quraysh wished to rebuild the House of Allah (Baytullah), they resolved that only lawful (halal) wealth would be spent on it. However, they were unable to collect enough funds to reconstruct the entire Baytullah, so they left out the Hatim and put a roof over the remaining part of the Baytullah. Allah Ta’ala valued their intention, and as a result, it continued to be rebuilt upon those same foundations thereafter. When Abdullah ibn Zubayr radi Allahu anhu rebuilt it, he included the Hatim within it and placed its eastern and western doors at ground level. However, Hajjaj ibn Yusuf demolished it and rebuilt it again upon those same foundations.

➋
In this hadith, the word (lawla) is used; on this basis, Imam Bukhari rahimahullah has narrated this hadith.

Hadith Footnote:
Now there is only one door to the Ka'bah, and that too is higher than the height of a man.
At the time of entry, people have great difficulty climbing the steps to enter the Ka'bah, and because there is only one door, fresh air enters with difficulty.
For entry, the Sacred Ka'bah is opened for a very short period during the days of Hajj.
All praise is due to Allah that during the Hajj of 1351 AH, the translator was granted entry into the Sacred Ka'bah.
And all praise is due to Allah for that.

Hadith Commentary:
It is evident that the land of Hatim was not originally part of the Ka‘bah.
Because from the water spout (mizab) to the wall of Hatim, there is a space of seventeen cubits, and the width of the wall itself is two and one-third cubits.
The remaining fifteen cubits are inside the Hatim.
Some say that the entire land of Hatim was originally part of the Ka‘bah, and during his caliphate, Umar radi Allahu anhu built a small wall around the Hatim for distinction (Wahidi).
The sacred place where the structure of the Ka‘bah stands today is the very spot where the angels first built a mosque for the worship of Allah.
It is stated in the Noble Qur’an:
﴿اِنَّ اَوَّلَ بَیتٍ وُّضِعَ لِلنَاسِ لَلَّذِي بِبَکَّةَ مُبرَکاَّوَّ هُدَّی لِلعٰلَمِینِ﴾ (Aal ‘Imran: 96)
That is, the blessed house which was built first in the world for the worship of Allah and for the guidance of mankind is that house in Makkah.
Ibn Abi Shaybah, Ishaq ibn Rahwayh, ‘Abd ibn Humaid, Harith ibn Abi Usamah, Ibn Jarir, Ibn Abi Hatim, and Bayhaqi have narrated from ‘Ali ibn Abi Talib radi Allahu anhu:
A man asked him, “Will you not inform me about the House? Is it the first house built on earth?” He replied, “No, but it is the first house built for people among the blessed places; in it is blessing and guidance, and the Station of Ibrahim, and whoever enters it is safe.”
A man asked ‘Ali ibn Abi Talib radi Allahu anhu whether it was the very first house built on the face of the earth. He replied that this is not the case; rather, it is the first house among the blessed places built for people, in which there is blessing and guidance, and the Station of Ibrahim; whoever enters it attains safety.
The building of the House of Allah by Adam alayhis salam! ‘Abd al-Razzaq, Ibn Jarir, Ibn Mundhir, have narrated from ‘Ata’ that he said:
Adam said, “O my Lord, why do I not hear the voices of the angels?” He replied, “Because of your error, but descend to the earth and build for Me a house, then circumambulate it as you saw the angels circumambulate My House which is in the heavens.”
People claim that, by this command, Adam alayhis salam built the Sacred House from the stones of five mountains: Hira, Lebanon, Mount Zita, Mount Sinai, and Judi, until its traces disappeared, and then Ibrahim alayhis salam rebuilt it.
Ibn Jarir, Ibn Abi Hatim, and Tabarani have narrated from ‘Abdullah ibn ‘Amr ibn al-‘As radi Allahu anhu that he said:
When Allah sent Adam down from Paradise, He said:
“I am sending down with you a house—or a dwelling—around which people will circumambulate as they circumambulate My Throne, and they will pray there as they pray around My Throne. When the time of the flood came, Allah raised it up to Himself, and the prophets used to perform Hajj to it, but they did not know its location until Allah revealed it to Ibrahim and showed him its place, so he built it from five mountains: Hira, Lebanon, Thabir, Mount al-Hamr (which is also called Mount Bayt al-Maqdis), and Mount al-Tur.”
(Translation)
When Allah, the Exalted, sent Adam alayhis salam down from Paradise to earth, He said, “I will send down with you a house, around which circumambulation will be performed just as it is around My Throne, and prayer will be performed there as it is around My Throne.”
Then, when the time of the flood of Nuh came, Allah raised it up to Himself.
After that, the prophets used to perform Hajj to the Sacred House, but its location was unknown until Allah revealed it to Ibrahim alayhis salam and showed him its place, so he built it from the stones of five mountains: Hira, Lebanon, Thabir, Mount al-Hamr (also called Mount Bayt al-Maqdis), and Mount al-Tur.
Azraqi and Ibn Mundhir have narrated from Wahb ibn Munabbih radi Allahu anhu that he said:
When Allah, the Exalted, accepted the repentance of Adam alayhis salam, He commanded him to go to Makkah.
When he set out, the earth and vast plains were folded up and shortened for him, so that each plain he crossed became as short as a single step, and wherever there were seas or lakes, their mouths became like a single settlement, and there appeared wondrous blessings in them.
Thus, he reached Makkah.
Before arriving in Makkah, Adam alayhis salam was in great distress and sorrow due to leaving Paradise, to the extent that even the angels wept because of his weeping and shared in his grief.
Therefore, Allah, the Exalted, to console him, granted him a tent from Paradise, which was set up at the site of the Sacred House in Makkah.
At that time, the Ka‘bah had not yet been given the title of “Ka‘bah.”
On that very day, the Rukn (cornerstone) was also sent down with the Ka‘bah.
On that day, it was a white ruby and a piece of Paradise.
When Adam alayhis salam arrived in Makkah, Allah, the Exalted, took responsibility for his protection and appointed angels to guard the tent.
This tent remained there until the end of his life.
When Allah, the Exalted, took his soul, He raised the tent up to Himself, and Adam’s children then built a house of clay and stone at the site of the tent, which remained inhabited.
Adam’s children and their descendants continued to maintain it generation after generation.
When the time of Nuh alayhis salam came, the building was submerged and its traces disappeared.
All the prophets except Hud and Salih alayhim as-salam have visited the Sacred House.
Ibn Ishaq and Bayhaqi have narrated from ‘Urwah that he said:
“There is no prophet except that he has performed Hajj to the House, except Hud and Salih. Nuh also performed Hajj to it, but when the flood came upon the earth, the House was affected as the earth was affected, and the House became a red mound. Then Allah sent Hud alayhis salam, who was so occupied with the affairs of his people that he did not perform Hajj until he died. When Allah assigned the House to Ibrahim alayhis salam, he performed Hajj to it, and after him, every prophet performed Hajj to it.”
(Translation)
All the prophets who were sent performed Hajj to the Sacred House, except Hud and Salih alayhim as-salam, who did not have the opportunity.
Nuh alayhis salam also performed Hajj, but when the flood came in his time and the whole earth was submerged, the Sacred House was also affected.
The Sacred House remained as a red mound.
Then Allah sent Hud alayhis salam, who was so occupied with the duty of preaching to his people that he did not get the chance to perform Hajj until his death.
Then, when Allah assigned the House to Ibrahim alayhis salam, he performed Hajj to it, and after him, every prophet who came performed Hajj to it.
The building of the House of Allah by Ibrahim alayhis salam!
In Tabaqat Ibn Sa‘d, it is narrated from Abu Juham ibn Hudhayfah radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said:
Allah revealed to Ibrahim, commanding him to proceed to the Sacred City. So Ibrahim mounted al-Buraq, carried Isma‘il in front of him—who was two years old—and Hajar behind him, and Jibril was with him to show him the site of the House until he brought him to Makkah. He settled Isma‘il and his mother beside the House, then Ibrahim returned to Syria. Then Allah revealed to Ibrahim to build the House, and at that time he was one hundred years old and Isma‘il was thirty. So he built it with him, and Isma‘il died after his father and was buried inside the Hijr, near the House.
That is, Allah, the Mighty and Majestic, sent a revelation to Ibrahim alayhis salam, commanding him to proceed to the Sacred City of Makkah.
Accordingly, in obedience to the divine command, he mounted al-Buraq, placed his beloved son Isma‘il, who was only two years old, in front of him, and Lady Hajar behind him.
Jibril alayhis salam was with him to show him the site of the Sacred House.
When he arrived in Makkah, he settled Isma‘il alayhis salam and his mother beside the House, and then Ibrahim alayhis salam returned to Syria.
Then Allah, the Exalted, when Ibrahim alayhis salam was one hundred years old, sent a revelation commanding him to build the Sacred House.
At that time, Isma‘il alayhis salam was thirty years old.
So, taking his son with him, Ibrahim alayhis salam laid the foundations of the Ka‘bah.
Then, after the death of Ibrahim alayhis salam, Isma‘il alayhis salam also passed away, and he was buried with his mother Hajar between the Black Stone and the Ka‘bah.
His son, Thabit ibn Isma‘il, after his father, along with his maternal uncles from the tribe of Jurhum, became the custodians of the Sacred House.
According to the narration of Ibn Abi Shaybah, Ibn Jarir, Ibn Hatim, and Bayhaqi, ‘Ali radi Allahu anhu said:
When Ibrahim alayhis salam was commanded to build the Sacred House, he did not know how to build it.
At that point, Allah sent the Sakina, a wind with two ends, which circled the site of the Sacred House like a ring.
He was commanded that wherever the Sakina settled, that is where the building should be constructed.
Thus, Ibrahim alayhis salam built the Sacred House at that spot.
Daylami has narrated from ‘Ali radi Allahu anhu in a marfu‘ (Prophetic) narration:
Regarding the verse:
﴿وَإِذ یَرفَعُ إِبرَاهِیمُ القَوَاعِدَ﴾ (al-Baqarah: 127)
Just as the Sacred House is square, a square cloud appeared, and a voice came from it saying that the elevation of the Sacred House should be as square as I am.
Thus, Ibrahim alayhis salam built the Sacred House accordingly.
Sa‘id ibn Mansur, ‘Abd ibn Humaid, Ibn Abi Hatim, and others have narrated from Sa‘id ibn al-Musayyib that ‘Ali radi Allahu anhu said:
Ibrahim alayhis salam began to dig beneath the marks left by the wind, and the pillars of the Sacred House emerged, which even thirty men could not move.
Regarding the above verse, ‘Abdullah ibn ‘Abbas radi Allahu anhu said:
The foundations which were the foundations of the House before that were the pillars which Ibrahim alayhis salam raised; these were the same pillars that had been built previously in the Sacred House.
He only raised them up.
From this narration, it is clear that although the Sacred House was built by Ibrahim and Isma‘il alayhim as-salam, its foundation was not laid by them; rather, its foundation is ancient, and they only renewed it.
When Ibrahim alayhis salam was building the Ka‘bah, these supplications were on his lips:
﴿ربنا تقبل مِنا إِنكَ أَنتَ السمیعُ العلیمُ﴾
“O our Lord! Accept this service of monotheism from us. Surely, You are the All-Hearing, the All-Knowing.”
﴿رَبَّنَاوَاجعلنَا مُسلِمَینِ لَكَ وَ مِن ذُرّیِتِنَآ اُمَّة مُّسلِمَمة لَّكَ وَاَرِنَا مَنَاسِکَنَا وَتُب عَلَینَا اِنَّكَ اَنتَ التَّوبُ الرَّحِیمُ﴾ (al-Baqarah: 128)
“O our Lord! Make us submissive to You, and from our descendants a community submissive to You, and show us our rites, and turn to us in mercy. Surely, You are the Most-Relenting, Most-Merciful.”
﴿رَبِّ اجْعَلْ هَذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الْأَصْنَامَ﴾ (Surah Ibrahim: 13)
“O my Lord! Make this city a place of security, and keep me and my children away from worshipping idols.”
﴿رَبَّنَا إِنِّي أَسْكَنْتُ مِنْ ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِنْدَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ﴾ (Ibrahim: 37)
“O our Lord! I have settled some of my descendants in a barren valley near Your Sacred House, O our Lord, so that they may establish prayer.
O my Lord! Turn the hearts of people towards them and provide them with fruits so that they may give thanks.”
Ibn ‘Abbas said:
Ibrahim built the House from five mountains:
From Mount Sinai, Mount Zita, Mount Lebanon (a mountain in Syria), Mount Judi (a mountain in the Jazirah), and he built its foundations from Hira (a mountain in Makkah).
When Ibrahim reached the place of the Black Stone, he said to Isma‘il:
“Bring me a beautiful stone to serve as a sign for the people.”
He brought him a stone, but Ibrahim said, “Bring me a better one.”
So Isma‘il went to look for a better stone, and Mount Abu Qubays called out:
“O Ibrahim! I have a trust for you, so take it.”
So the Black Stone was cast down, and Ibrahim took it and placed it in its position.
(Khazin, vol. 1, p. 94)
That is, Ibn ‘Abbas radi Allahu anhu says that Ibrahim alayhis salam used the stones of Mount Sinai, Mount Zita, Mount Lebanon (in Syria), and Mount Judi (in the Jazirah), and built its foundations from Hira (in Makkah).
When he reached the place of the Black Stone, he said to Isma‘il alayhis salam, “Bring me a beautiful stone to serve as a sign (for counting the circuits of circumambulation).”
Isma‘il brought a stone, but he returned it and said, “Find a more suitable stone.”
While Isma‘il was searching for a stone, a hidden voice called out from Mount Abu Qubays, “O Ibrahim! I have a trust for you, take it.”
So the mountain handed over the Black Stone to Ibrahim alayhis salam, and he placed it in its position.
In some narrations, it is stated that Jibril alayhis salam brought the Black Stone and handed it to him (Ibn Kathir).
It was installed in a niche outside the eastern corner, one and a half cubits above the ground.
The construction by Ibrahim was very simple: it had no roof, no door, and no plaster.
It was built only with stones and mud, just a four-walled structure.
‘Allamah Azraqi has written in the history of Makkah the following dimensions for the construction by Ibrahim:
Height from ground to roof: 9 cubits.
Length from the Black Stone to the Syrian corner: 32 cubits.
Width from the Syrian corner to the western side: 22 cubits.
The house was completed.
Jibril alayhis salam taught him the rites of Hajj.
Then the divine command came:
﴿وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ (26)
وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَى كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ﴾ (al-Hajj: 27)
“Purify My House for those who circumambulate, stand in prayer, bow, and prostrate. And proclaim to the people the Hajj; they will come to you on foot and on every lean camel, coming from every distant pass.”
At that time, there were no means for announcements or publicity.
It was a deserted place, and there was no sign of human habitation for miles.
Ibrahim alayhis salam’s voice could not go beyond the boundaries of the Haram.
But Allah, the Exalted, caused this simple voice to reach from east to west, north to south, and from the earth to the heavens.
The commentators write under the above verse:
He called out from Mount Abu Qubays, “O people! Your Lord has built a house and made Hajj to it obligatory upon you, so answer your Lord.”
He turned his face to the right and left, east and west, and called out.
Everyone for whom it was decreed to perform Hajj heard this blessed call from the loins of their fathers and the wombs of their mothers and responded, “Labbayk Allahumma Labbayk!” (Jalalayn)
That is, Ibrahim alayhis salam climbed Mount Abu Qubays and called out, “O people! Your Lord has built a house for His worship and made Hajj to it obligatory upon you.”
As he made this announcement, he turned his face to the north, south, east, and west, and raised his voice.
Thus, all those for whom the fortune of Hajj to the Sacred House was decreed from eternity heard this blessed call from the loins of their fathers and the wombs of their mothers and responded, “Labbayk Allahumma Labbayk! O Allah, we are present! O Allah, we are present for the visitation of Your Sacred House!”
After the construction by Ibrahim!
The building by Ibrahim alayhis salam remained for a long time, and its custodianship and supervision remained with the descendants of Isma‘il, upon whom Hajj was made obligatory.
He made this announcement, turning his face to the north, south, east, and west, and raising his voice.
Thus, all those for whom the fortune of Hajj to the Sacred House was decreed from eternity heard this blessed call from the loins of their fathers and the wombs of their mothers and responded, “Labbayk Allahumma Labbayk! O Allah, we are present! O Allah, we are present for the visitation of Your Sacred House!”
The construction by Qusayy ibn Kilab!
After the construction by Ibrahim, the Ka‘bah was rebuilt for the fourth time by Qusayy ibn Kilab al-Qurashi.
Qusayy was among the prominent individuals of Quraysh. Along with the construction of the Ka‘bah, he accomplished many important tasks for the national development of his people.
He gathered all the Quraysh and, through speeches, instilled a spirit of unity among them.
He was also the founder of Dar al-Nadwah, where the Quraysh used to gather for their national assemblies and religious ceremonies such as marriages.
The departments of Siqayah (providing Zamzam water to pilgrims) and Rifadah (arranging food and drink for pilgrims) were also established by him.
He allocated an annual amount from the Quraysh’s national fund for public kitchens in Mina and Makkah during the days of Hajj.
He also had leather cisterns made, which were filled with water for the pilgrims during the days of Hajj.
Qusayy settled his entire family and the Quraysh around the Ka‘bah.
He established several committees for the service of the Ka‘bah, assigning them various responsibilities.
He built a roof of juniper wood over the Ka‘bah and fenced it with trees, and covered it with a black cloth.
This construction remained until the childhood of the Messenger of Allah sallallahu alayhi wa sallam, and he witnessed it in his youth.
The construction by Quraysh!
This construction took place five years before the Prophethood of Muhammad sallallahu alayhi wa sallam, when he was thirty-five years old.
It is said that there was a gap of 1675 years between this construction and that of Ibrahim.
The reason for this was that a woman was burning incense near the Ka‘bah, and the sacred curtain caught fire, which spread and burned the roof of the Ka‘bah, and the stones cracked.
The walls split in several places.
A few days later, a flood came, which shook the foundations so much that there was a strong risk of collapse.
The Quraysh collected donations for the reconstruction, but with the condition that no money from usury, prostitution, looting, or theft would be used, so the funds were limited.
To compensate, they left out seven cubits of land on the northern side and built the structure.
This abandoned part is called the Hatim.
In the commentary of the noble verse:
﴿وَإِذ یَرفَعُ إِبرَاهِیمُ القَوَاعِدَ﴾ (al-Baqarah: 127)
Ibn Kathir mentions the following details:
Muhammad ibn Ishaq ibn Yasar, in the Sirah, said:
When the Messenger of Allah sallallahu alayhi wa sallam reached thirty-five years of age, the Quraysh gathered to rebuild the Ka‘bah. They intended to roof it, but were afraid to demolish it, as it was only a stone structure above head height. They wanted to raise and roof it because a group had stolen the Ka‘bah’s treasure, which was kept in a well inside the Ka‘bah. The one found with the treasure was Duwayk, a freed slave of Banu Mulayh ibn ‘Amr from Khuza‘ah, so the Quraysh cut off his hand. People claim that those who stole it placed it with Duwayk.
A ship belonging to a Roman merchant was wrecked by the sea at Jeddah, and its wood was taken for roofing the Ka‘bah. There was a Coptic carpenter in Makkah who prepared some of what was needed for its repair.
There was a snake that used to come out of the well of the Ka‘bah, where offerings were placed daily, and it would bask on the wall of the Ka‘bah, and people were afraid of it. No one would approach it except that it would hiss and open its mouth, so they feared it. One day, as it was basking on the wall as usual, Allah sent a bird that snatched it away.
The Quraysh said, “We hope that Allah is pleased with what we intend. We have a skilled worker, we have wood, and Allah has taken care of the snake for us.”
When they resolved to demolish and rebuild it, Abu Wahb ibn ‘Amr al-Makhzumi took a stone from the Ka‘bah, but it leapt from his hand and returned to its place.
He said, “O people of Quraysh, do not put into its construction anything but what is pure; do not include the dowry of a prostitute, nor the proceeds of usury, nor anything taken unjustly from anyone.”
To summarize:
When the Prophet sallallahu alayhi wa sallam was thirty-five years old, the Quraysh decided to rebuild the Ka‘bah, raise its walls, and put a roof on it.
Some time before, in addition to other incidents, a theft had occurred in the Ka‘bah.
Coincidentally, the thief was caught, his hand was cut off, and the reconstruction plan became more determined.
By good fortune, a ship belonging to a Roman merchant named Baqum was wrecked by stormy waves at the shore of Jeddah, and the people of Makkah hoped to obtain cheap timber.
Walid ibn al-Mughirah went to Jeddah to buy the wood, and brought Baqum, who was an expert in construction, along with the building materials.
At that time, a dangerous serpent was found in the walls of the Ka‘bah, which no one dared to kill.
Coincidentally, one day it was sitting on the wall of the Ka‘bah when Allah sent a bird that snatched it away instantly.
The Quraysh then thought that Allah’s will and pleasure were with them, so they should immediately begin the reconstruction.
But no one dared to climb the roof and demolish the Ka‘bah.
Finally, Ibn Wahb mustered the courage, removed a stone, but it slipped from his hand and returned to its place.
At that moment, Ibn Wahb announced that no illicit earnings should be used in the construction.
Then Walid ibn al-Mughirah took a pickaxe and, saying, “O Allah! You know our intention is good,” began the demolition.
When the foundation was exposed, the construction of its various parts was distributed among the different tribes, and the work began.
The Prophet sallallahu alayhi wa sallam also participated with his uncle ‘Abbas radi Allahu anhu, carrying stones on his shoulders.
When it was time to place the Black Stone, a dispute arose among the tribes.
Each clan claimed the honor for itself.
The matter escalated to the point of violence, but Walid ibn al-Mughirah suggested that the first person to enter the Sacred Mosque the next morning should decide the matter, and his decision would be binding.
The next morning, the first to enter the Sacred Mosque was our master Muhammad sallallahu alayhi wa sallam.
All unanimously agreed to accept his decision.
He placed the Black Stone in the middle of his blessed cloak and included one leader from each tribe to lift the cloak.
When the cloak reached the corner of the Ka‘bah, he placed the Black Stone in its position with his own blessed hand.
The walls were raised to eighteen cubits high.
The interior floor was also made of stone.
To maintain its distinctive status, the door was kept at the height of a man.
Inside the Ka‘bah, three pillars were erected to the north and south, on which beams were placed to support the roof, and a staircase was built inside towards the Iraqi corner to reach the roof, and a water spout was installed on the northern side so that rainwater from the roof would fall into the Hijr.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established a chapter regarding the virtue of Makkah Mukarramah and its construction. In this context, he has mentioned four different chains of narration for a hadith reported from Aisha radi Allahu anha. These narrations mention the construction of the Ka'bah. The virtue of the buildings of Makkah is not established from these narrations. However, there is no harm in this because the construction of the Ka'bah itself is the reason for the settlement of Makkah; therefore, Imam Bukhari has sufficed with only those ahadith that pertain to the construction of the Ka'bah.

(2)
We summarize these ahadith in our own words: Five years before the prophethood of the Messenger of Allah sallallahu alayhi wa sallam, the Quraysh rebuilt the House of Allah (Baytullah). The reason for this is stated to be that a woman was burning incense around the Ka'bah, which caused the covering (kiswa) of the Ka'bah to catch fire. The fire spread in such a way that even the roof of the Ka'bah was burned, and cracks appeared in its stones. The walls split in several places. A few days later, a flood came which shook the very foundations of the House of Allah. When its collapse became imminent, the Quraysh decided to reconstruct it from scratch and passed a proposal to raise its walls and put a roof over it.

The Quraysh collected donations for this noble cause, but with the condition that money from usury, the wages of prostitution, plunder, and theft, etc., would not be used. Thus, only a small amount of lawful (halal) donations was collected. This was not sufficient to cover the expenses of the construction of the House of Allah. To address this, from the northern side, six or seven cubits of land were left outside and the building was constructed excluding this portion. This abandoned part is called Hatim. The walls of the House of Allah were raised to a height of eighteen cubits and a roof was placed over it. To maintain its distinctive status, they kept its door elevated. That was the only door for entering and exiting. The Messenger of Allah sallallahu alayhi wa sallam explained the reason for this: so that the Quraysh could maintain their monopoly, allowing entry to whomever they wished and preventing whomever they wished.

While constructing the House of Allah, the Quraysh made three changes contrary to the construction of Sayyiduna Ibrahim alayhis salam:
* A portion of it was excluded from the House of Allah because they did not have enough funds.
* Both of its doors were closed and only one elevated door was made to maintain their monopoly.
* It was not constructed upon the foundations of Ibrahim alayhis salam, rather those foundations were left aside.

Sayyiduna Abdullah ibn Zubayr radi Allahu anhu, during his rule, demolished the House of Allah and rebuilt it upon its original foundations, and the portion that had been excluded was incorporated back into the House of Allah. Similarly, he opened its eastern and western doors and kept them at ground level. When Abdullah ibn Zubayr radi Allahu anhu was martyred, Hajjaj ibn Yusuf rebuilt the Ka'bah upon the foundations of the Quraysh, and the Ka'bah remains upon those foundations to this day.

The Abbasid caliphs expressed to Imam Malik their intention to rebuild the House of Allah upon the foundations of Abdullah ibn Zubayr, to which he replied: Leave it as it is, lest it becomes a mere amusement and plaything for the kings. (Fath al-Bari: 3/566)

(4)
Now, the development that the Saudi government has carried out in the House of Allah and this sacred city is such a golden achievement that it is a sign of their good reputation and generosity. The development and modern reconstruction of the Two Holy Sanctuaries (Haramayn Sharifayn) are such accomplishments for which they are extremely deserving of gratitude from the entire Muslim Ummah. May Allah reward their efforts and crown their endeavors with success. Ameen.

Explanation:
Since the Quraysh had embraced Islam only recently, the Messenger of Allah (sallallahu alayhi wa sallam) postponed the reconstruction of the Ka‘bah out of caution. After hearing this hadith, Ibn al-Zubayr (radi Allahu anhuma) rebuilt the Ka‘bah and made two doors in it—one on the eastern side and one on the western side. However, al-Hajjaj later demolished the Ka‘bah and restored it to the same form in which it had existed since the era of ignorance (Jahiliyyah). The intention of the Imam in bringing this hadith under this chapter is to show that the Messenger of Allah (sallallahu alayhi wa sallam) postponed the demolition of the Ka‘bah for the sake of a greater benefit (maslahah). From this, it is understood that if there is a fear of turmoil and disorder spreading, or of harm coming to Islam and the Muslims, then for the sake of expediency, it is permissible to abandon a recommended (mustahabb) act. The matter of the Prophetic Sunnah is different. When people forget it, then certainly those who revive such a Sunnah receive the reward of one hundred martyrs. For example, Indian Muslims had, for a long time, forgotten the Prophetic Sunnah of saying “Ameen” aloud (Ameen bil-jahr) in audible prayers, until the elders of Ahl al-Hadith revived this Sunnah anew. Many people endured great hardship in promoting this Sunnah; many ignorant people mocked this Prophetic Sunnah and became mortal enemies of those who practiced it. Yet these sincere servants ignored the words of such ignorant people and revived the Prophetic Sunnah, as a result of which today most people have become familiar with this Sunnah and now it can be practiced everywhere. Therefore, it is not appropriate to abandon such Sunnahs for the sake of expediency. It is mentioned in the hadith «من تمسك بسنتي عند فساد امتي فله اجر مائة» that whoever holds firmly to my Sunnah at the time of corruption will receive the reward of one hundred martyrs.

Hadith Commentary:
➊
The intention of Imam Bukhari rahimahullah is to alert the scholars that they should avoid, in front of the general public, any permissible act from which there is a risk of misunderstanding. It is possible that an act, considered permissible and recommended, may actually be against the public interest, and instead of benefit, its adoption may cause harm—people may become alienated from the scholars and, rather than drawing closer, may distance themselves. Therefore, it is necessary first to prepare their minds. For example, praying with shoes on is a Sunnah, but if in a certain place the people are ignorant and there is a risk of disagreement and discord from doing such an act, then acting upon such a Sunnah can be postponed for the future.
However, it remains an important duty of a caller (da‘i) to continue, in a wise manner, to inform them of its importance.
This does not mean that essential religious duties can be postponed out of fear of the public’s reaction.
The Messenger of Allah sallallahu alayhi wa sallam did not postpone the act of idol-breaking on this occasion out of fear of any reaction; that is, every matter and action has an appropriate time for its execution, but this principle does not apply to obligations and duties—they must be performed at their proper time.

➋
The fact is that when Ibrahim alayhis salam built the Ka‘bah, its level was equal to the ground and it had two doors.
People would enter from one and exit from the other so that there would be no crowding.
But when the Quraysh rebuilt it, in order to maintain their privileges and monopoly, they made two changes:
(1)
They raised it significantly above ground level so that no one could enter without a ladder and would remain dependent on them for access.
(2)
They made it a single door and placed their own man at it so that no one could enter without their permission.
The Messenger of Allah sallallahu alayhi wa sallam wished to restore it to the structure of Ibrahim alayhis salam.
But there was a concern that the newly converted Quraysh might take this as a matter of their honor and suspect that the Prophet had appropriated the collective right of the Quraysh for himself.
When Abdullah ibn al-Zubayr radi Allahu anhu learned of the Messenger of Allah’s sallallahu alayhi wa sallam wish, he, during his rule, restored the Ka‘bah to the construction of Ibrahim alayhis salam, but Hajjaj ibn Yusuf once again rebuilt it according to the Quraysh’s design.

➌
From a historical perspective, the Ka‘bah has been constructed seven times: first by the angels, then Ibrahim alayhis salam attained this honor, after that the Amalekites, then Jurhum, then the Quraysh rebuilt it.
At that time, the incident of the Messenger of Allah sallallahu alayhi wa sallam’s lower garment slipping from his body (exposing the body) occurred, upon which he fell unconscious.
After that, Abdullah ibn al-Zubayr radi Allahu anhu attained this honor.
Finally, Hajjaj ibn Yusuf rebuilt it according to the Quraysh’s construction.
Now the Ka‘bah stands upon this last construction.
(‘Umdat al-Qari: 2/288)

➍
From a narration in Sahih Muslim, it is known that when the Quraysh rebuilt the Ka‘bah, they did not have sufficient funds for the expenses, so they left the area of Hatim open.
They put a roof over the remaining part.
The Messenger of Allah sallallahu alayhi wa sallam also wished that a roof be placed over five or six cubits of the Hatim area, but he did not have the funds for these expenses and was also mindful of the sentiments of the new Muslims.
For this reason, he considered it wise not to raise the issue of the Ka‘bah’s construction.
(Sahih Muslim, al-Hajj, Hadith: 3245, (1333))

Hadith Commentary: Benefits and Issues: After the martyrdom of Abdullah ibn Zubair radi Allahu anhu, Hajjaj ibn Yusuf, by the order of Abdul Malik ibn Marwan, rebuilt the Ka'bah upon the foundations of the Quraysh. During the Abbasid caliphate, Harun al-Rashid intended to reconstruct it upon the Abrahamic foundations. Imam Malik rahimahullah advised him, "O Commander of the Faithful, do not do this now, lest people begin to treat its construction as a plaything, and every person who comes starts the matter of building a new structure." In this way, the reverence of the House of Allah (Baytullah) would also decrease, and its awe and grandeur would be diminished. Thereafter, all the Imams agreed with Imam Malik rahimahullah, and for this reason, the construction of the Ka'bah has remained upon the Quraysh's foundation until now, and no one has attempted to change it. Approximately six cubits of the Hatim remain outside the Baytullah, and according to their own estimations, some have considered it to be five cubits and some more than that. Therefore, by consensus, the circumambulation (tawaf) is performed from outside the Hatim, and this is exactly the instruction of the Prophet sallallahu alayhi wa sallam.

Hadith Commentary: Benefits and Issues: The construction of the House of Allah (Baytullah) has taken place in various eras. The very first construction was done by the angels. Then Adam alayhis salam built it. After him, Shayth alayhis salam did so. During the flood of Nuh alayhis salam, it was submerged and even its foundations disappeared from sight. Then, for the fourth time, by the command of Allah, the father and son, Ibrahim alayhis salam and Isma'il alayhis salam, rebuilt it anew. After Ibrahim alayhis salam, the Banu 'Amaliqah rebuilt it. Then the Banu Jurhum did so. After that, Qusay rebuilt it. For the eighth time, the Quraysh reconstructed it, and in this construction, the Messenger of Allah sallallahu alayhi wa sallam also participated. The Black Stone (Hajar al-Aswad) was placed in its designated spot by none other than the Prophet sallallahu alayhi wa sallam himself. However, since the Quraysh used only pure lawful wealth for its construction, and that was insufficient, the area of Hatim was left out, and except for the Rukn Yamani and the Rukn of the Black Stone, the other two corners could not be built upon their original foundations. Therefore, the circumambulation (tawaf) of the House of Allah is performed from above the Hijr (Hatim), but due to these two corners on that side not being on the Abrahamic foundations, they are not touched (istilam). The Messenger of Allah sallallahu alayhi wa sallam wished to demolish the Ka'bah and rebuild it anew, and to keep its base close to the ground so that people could enter it, and to have two doors so that people could enter from one and exit from the other, thus making movement easier. However, since the Quraysh had only become Muslim after the conquest of Makkah, there was a risk that this new construction would become a source of trial and tribulation for them, and this would have been against the religious interests of that time. Therefore, the Prophet sallallahu alayhi wa sallam, in order to avoid discord and strife, abandoned an act that was superior and better. Thus, it is necessary for rulers to take into account the interests and benefits of the public. But this does not mean that they should become a prelude and cause for polytheistic (shirk) and unbelieving (kufr) acts and deeds.

Therefore, if the Saudi authorities demolished solid graves and shrines, this was a praiseworthy act, not a blameworthy one. Abandoning prayer, engaging in usurious (riba) transactions, and image-making (tasweer) can be overlooked because a very large majority of Muslims are involved in unlawful acts. If accountability for these evil deeds were to begin, it would create aversion, fear, and emotional agitation among the public, and they would all turn against the government. In this way, if there should be no leniency in the collection of zakat, the implementation of the prescribed punishments (hudud) and discretionary punishments (ta'zirat) of the Shari'ah, and the enforcement of other Shari'ah rulings, then why should leniency be shown for the construction of domes over shrines and graves, and why should there be objection to their demolition, when, according to the Saudi scholars, these acts are unlawful and a prelude to shirk?

Hadith Commentary:

Benefits and Issues:
Yazid’s army besieged the people of Makkah in 64 AH, and in this campaign, the mangonel was used, whose stones struck the House of Allah (Baytullah), and a fire broke out in it, causing the Ka‘bah to burn and its stones to weaken. In 64 AH, after Yazid’s death, the siege was lifted, and the House of Allah was left in that state for several months so that people could be incited against the Banu Umayyah, because (يَجْرَأُهُمْ) means to encourage them to show courage and bravery against them, and (يُحَرِّبهم) means to inflame their anger or to incite them to fight. After Hajj, they performed istikhara (prayer for guidance) and had the Ka‘bah rebuilt anew.

And, in accordance with the wish of the Messenger of Allah (sallallahu alayhi wa sallam), the abandoned portion of the House of Allah was added to it, and for this, the Abrahamic foundations were exposed and shown to the people so that no doubt or suspicion would remain in anyone’s heart. When it was rebuilt upon the Abrahamic foundations, the touching (istilam) of all four corners began. In 73 AH, when Ibn al-Zubayr (radi Allahu anhu) was martyred, after Hajj, it was again rebuilt in its original form, and the addition made by Ibn al-Zubayr (radi Allahu anhu) was removed.

1:
Hatim is the portion on the northern side of the Ka'bah that is left out and is enclosed by a curved wall.
This too is a part of the House of Allah (Baytullah), therefore, circumambulation (tawaf) should be performed from outside of it.
If someone leaves out the Hatim during tawaf and passes through its interior, then the tawaf will not be valid.

Benefits and Issues:
The blessed age of the Messenger of Allah (sallallahu alayhi wa sallam) was thirty-five years when the Quraysh decided to reconstruct the dilapidated structure of the House of Allah (Baytullah) and pledged that only lawful (halal) wealth would be spent on it.
The wage of a prostitute,
the wealth from usury (riba),
and any wealth unjustly taken from someone would not be allowed to be used.
However, there was a shortage of lawful wealth.
So, they reduced the length of the Ka'bah by approximately six cubits from the northern side.
This very portion is called Hijr and Hatim.
(al-Raheeq al-Makhtum)

(1) "The door on the rear side"—so that people may enter from one door and exit from the other, thus preventing crowding. The Prophet (sallallahu alayhi wa sallam) also wished that the door of the Ka'bah be installed at ground level, so that there would be no need for steps. However, perhaps this was contrary to the wisdom that the general public should not enter the Ka'bah, and thus these wishes of the Prophet (sallallahu alayhi wa sallam) were not implemented. Otherwise, there was a severe risk of disrespect and commotion regarding the Ka'bah. For anyone who desires to enter the Ka'bah, the open area of Hatim is available, where one can fulfill this wish, while the Ka'bah remains locked, preserving its awe, respect, and majesty. The same reason applies to the grave of the Messenger of Allah (sallallahu alayhi wa sallam) being kept closed, so that its respect remains intact and it is protected from noise and disturbance. Furthermore, the general public, the majority of whom are afflicted with corrupt beliefs, are also safeguarded from acts of shirk (polytheistic practices). As for the matter of sending salutations and peace (salat wa salam), it is not necessary to enter inside for this; it can be done from outside as well, and indeed, salutations and peace can be sent from the farthest corners of the world, because angels are appointed to convey them, and they are the ones who deliver your salat wa salam to the Prophet (sallallahu alayhi wa sallam). He himself does not hear them from anywhere, neither from near nor from far.

(1) The meaning of "hijr" is: that place around which a wall has been built. On the northern side of the House of Allah (Baytullah), a wall approximately four feet high has been constructed. This is called the hijr. It is also referred to as "hatim." The meaning of hatim is: that which has been separated, because this portion has been separated from the House of Allah, therefore it is also called hatim.

(2) "Such expenses"—it is as if there were two obstacles in the reconstruction of the Ka'bah. Later, both of these obstacles were removed, but the Rightly Guided Caliphs (radi Allahu anhum) left the Ka'bah as it was.

(3) "Five cubits"—it is as if only five cubits of the hijr are part of the House of Allah. In some narrations, six and seven cubits are also mentioned. In any case, all these narrations are authentic. According to some scholars, the entire hijr is included in the House of Allah. However, this position is not correct. And Allah knows best.

Urdu marginal note:
"The portion of the Hijr"—that is, the entire Hijr is not part of the Baytullah. Some portion is, in reality, outside. It is a separate matter that a wall has been constructed around this entire area. It is due to this wall that it is called the Hijr. Even today, marks have been placed on the wall of the Hijr or Hatim at the spot up to which it is considered part of the Baytullah.

See, Hadith number: 2914.

(1) "Ka'bah" refers to a structure that is almost square and elevated. The House of Allah (Baytullah) is both elevated and nearly square, hence it was named Ka'bah.

(2) "The construction of the Ka'bah": According to most historians, this construction took place only five years before the Prophethood, and the Prophet (sallallahu alayhi wa sallam) himself participated in its construction along with the common people. In fact, the placement of the Black Stone (Hajar al-Aswad) was done by his blessed hands, and thus the Quraysh of Makkah were saved from bloodshed.

(3) "They reduced (the size)": Because they lacked sufficient pure and lawful wealth. The complete construction required greater expenses, so they left about one-third of the northern side. This portion is called Hijr or Hatim. At present, there is a wall up to shoulder height around this part. The benefit of this area being outside is that whoever wishes to pray inside the House of Allah can pray in this section, otherwise it is impossible to open the House of Allah for everyone.

(4) "The time of disbelief would not be renewed": The Messenger of Allah (sallallahu alayhi wa sallam) feared that if the Ka'bah were demolished and rebuilt, there would be an uproar throughout Arabia that the new Prophet has demolished the Ka'bah. No one would pay attention to the reconstruction. Moreover, people might not even believe that the structure was actually defective, but would interpret it as "whoever comes, builds a new structure." Later, the Rightly Guided Caliphs (radi Allahu anhum) also did not reconstruct it. Either they were unaware of the Prophet's (sallallahu alayhi wa sallam) wish, or they too considered it against public interest. Afterwards, Abdullah ibn al-Zubayr (radi Allahu anhu), during his rule, constructed the Ka'bah according to the wish of the Messenger of Allah (sallallahu alayhi wa sallam), but shortly thereafter, Hajjaj, on the order of Caliph Abd al-Malik, restored the previous structure. And it remains in that state to this day, and, insha Allah, will remain so until near the Day of Judgment.

(5) "If Aisha (radi Allahu anha) had... etc.": This sentence does not mean that Abdullah ibn Umar (radi Allahu anhu) doubted that Aisha (radi Allahu anha) had heard it; rather, it is a manner of speech. The meaning is that since Aisha (radi Allahu anha) narrated the matter, this could be a reasonable explanation for not touching the two corners on the side of the Hatim of the House of Allah. And Abdullah ibn Umar's (radi Allahu anhu) inference is correct. Since these two corners are not on their original foundation, they are not touched during circumambulation (tawaf), whereas the Yemeni Corner (Rukn Yamani) is touched, and the Black Stone (Hajar al-Aswad), which is exactly at the eastern corner, is to be kissed or touched as a Sunnah. If one cannot touch it, then gesturing towards it is sufficient.

(6) Due to the risk of turmoil and corruption, a permissible act may be temporarily abandoned. And Allah knows best.

But after the martyrdom of Ibn al-Zubayr (radi Allahu anhu), Hajjaj restored the previous state once again, as mentioned in hadith number 2903.

Benefits and Issues:

➊
The reconstruction of the Ka'bah took place five years before the Prophet Muhammad (sallallahu alayhi wa sallam) was appointed to his prophetic office.

➋
Even during the Age of Ignorance (Jahiliyyah), the Quraysh distinguished between what was lawful (halal) and unlawful (haram), but in practice, this distinction was rarely observed.
For the reconstruction of the Ka'bah, the Quraysh stipulated that only lawful wealth would be used, but since the lawful wealth was insufficient for the complete reconstruction, they left out the area of Hatim without building it.

➌
Only wealth acquired through lawful earnings should be spent on the construction of a mosque.

➍
Since the Hatim is a part of the Ka'bah, circumambulation (tawaf) should be performed from outside it. If someone mistakenly passes through it during tawaf, that circuit should not be counted; otherwise, the tawaf will remain incomplete.

➎
Regarding the structure of the Ka'bah, some of the details mentioned by Maulana Safiur Rahman Mubarakpuri (rahimahullah) are as follows:

- The current height of the Ka'bah is fifteen meters.
- The wall with the Black Stone (Hajar al-Aswad) and the wall opposite it, i.e., the southern and northern walls, are each ten meters long.
- The Black Stone is one and a half meters above the ground level of the circumambulation area (mataf).
- The door is two meters above the ground.
- Along all four walls, there is a protruding ledge resembling a bench, encircling the structure.
- This is called the Shadharwan.
- Its height is 35 centimeters and its average width is 30 centimeters.
- This too is a part of the House of Allah (Baytullah) which the Quraysh had left out. (Al-Raheeq Al-Makhtum, p. 93)

➏
Sometimes, considering the greater benefit, it is better to leave a more virtuous act and perform a less virtuous but permissible act.
When there is a risk that performing a permissible act may lead to undesirable consequences that are difficult to rectify, the more virtuous act may be abandoned.

➐
During his rule, Abdullah ibn Zubayr (radi Allahu anhu) reconstructed the Ka'bah in the manner that the Messenger of Allah (sallallahu alayhi wa sallam) had wished, but after his martyrdom, the Ka'bah was restored to its previous form.

➑
If someone wishes to pray inside the Ka'bah, he should pray in the Hatim, because it is a part of the Ka'bah.