The Holy Kaaba has four corners, which are referred to as “Rukn” in Arabic. Each of these corners has a distinct name. The corner from which the Tawaf (circumambulation) begins is called Rukn-e-Hajr al-Aswad. The remaining three corners are Rukn-e-Iraqi, Rukn-e-Shami, and Rukn-e-Yamani.
Between Rukn-e-Iraqi and Rukn-e-Shami lies the Hateem of Kaaba, which was once a part of the Holy Kaaba.
The Significance of Rukn-e-Yamani and the Virtue of Touching It
Rukn al-Yamani is an honored corner of the Kaaba Sharif. This corner holds significant virtues and prestige. The greatest distinction lies in the fact that the Prophet Muhammad (peace be upon him) personally touched it with his hands. It is narrated in Sunan Abu Dawood by Hazrat Umar (may Allah be pleased with him):
كانَ رَسُولُ الله صلى الله عَلَيْهِ وَسَلَّمَ لا يَدَعُ أَنْ يُستلم الركن اليماني والحجر في كُلِّ طوافه وكانَ عَبْدُ اللهِ بْنُ عُمَرَ يَفْعَلُهُ.
(ابوداؤد والنسائي)
Translation: “The Messenger of Allah (peace be upon him) did not leave touching the Rukn al-Yamani and the Black Stone in every circumambulation (tawaf). Abdullah ibn Umar (may Allah be pleased with him) also followed this practice.”
It is also narrated by Abdullah ibn Abbas (may Allah be pleased with him):
لمْ أَرَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسْتَلِمُ غَيْرَ الرُّكْنَيْنِ الْيَمَانَيْنِ.
Translation: “I have not seen the Prophet (peace be upon him) touching anything except the Black Stone and the Rukn al-Yamani.”
Umair narrated: “I asked Ibn Umar, ‘Why do you strive to touch or kiss the Black Stone and Rukn al-Yamani amidst the crowd? I haven’t seen any of the Prophet’s Companions doing so.’ Ibn Umar replied, ‘I do this because I heard the Messenger of Allah (peace be upon him) say:
إن استلامهم يحطّ الخطايا.
Translation: ‘Touching them erases sins.'”
In another narration by Umair, Abdullah ibn Umar injured his face in the crowd while trying to touch them. He then gave the same explanation mentioned above.
These narrations prove that touching the Rukn al-Yamani is a confirmed Sunnah practiced by the Prophet Muhammad (peace be upon him) and his Companions. However, there is some difference of opinion regarding kissing it. Kissing it is not among the well-known narrations, although Ibn Hajar, in Fath al-Bari, mentioned that according to some, it is desirable to kiss it.
Ibn Zuhayrah cited Karmani mentioning that Imam Ahmad was among those who kissed it (Al-Jami al-Latif).
Supporting ahadith include:
عن ابن عباس قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا استلم الركن اليماني قبله – (رواه البخاري في تاريخه)
Translation: “Ibn Abbas (may Allah be pleased with him) narrated: ‘The Messenger of Allah (peace be upon him) used to kiss the Rukn al-Yamani whenever he touched it.'”
Ibn al-Qayyim also recorded a similar narration from Abdullah ibn Abbas, which states:
كانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُقَبِّلُ الرُّكْنَ الْيَمَانِي وَيَضَعُ خَدَّهُ عليه.
Translation: “The Prophet (peace be upon him) kissed the Rukn al-Yamani and placed his cheek upon it.”
Hakim, in Al-Mustadrak, narrated this hadith and explained that “Rukn al-Yamani” here refers to the Black Stone. This is because, in the terminology of hadith, both corners are referred to collectively as al-Ruknayn al-Yamaniyan (“the two Yemeni corners”), even though the Rukn al-Yamani is one corner and the Black Stone is the other. Hazrat Umar (may Allah be pleased with him) narrated that the Prophet (peace be upon him) kissed only the Black Stone. This interpretation aligns with the hadith.
Allama al-Farsi, in Shifa al-Gharam, stated that there is no authentic proof of the Prophet (peace be upon him) kissing the Rukn al-Yamani.
The Rukn al-Yamani holds numerous virtues. Its first virtue lies in the fact that it rests upon the original foundation established by Hazrat Ibrahim (peace be upon him). On the other hand, Rukn al-Shami and Rukn al-Iraqi are not situated on the foundation of Ibrahim (peace be upon him) due to the constriction of the Kaaba in those areas.
Faqihi narrated from Hazrat Ali (may Allah be pleased with him):
ان رسول الله صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لِأَبِي هُرَيْرَةَ رَض يَا أَبَا هريرة أن على الركن اليماني لملكا مُنْذُ خَلَقَ اللَّهُ عَزَّ وَجَلَّ الدُّنْيا إلى يوم يرفعُ البَيْتَ يَقُولُ لِمَن استلم وأَوْمَا بِيَدِهِ: فَقَالَ رَبَّنَا آتِنَا في الدُّنْيا حَسَنَةً وفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ، قَالَ الْمَلَكُ: أمين، وتأمين الملائكة اجابة – استاده ضعيف.
Translation: “The Prophet (peace be upon him) said to Abu Hurairah (may Allah be pleased with him): ‘O Abu Hurairah, there is an angel assigned to the Rukn al-Yamani from the day Allah created the world until the day He will lift this House. Whoever touches it or gestures towards it saying:
ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار.
The angel will say, ‘Ameen.’ And the supplication of the angels is accepted.'”
In another narration:
عن أبي هريرة رض أن النبي صلى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: وكل به
سبعون ملكا ، من قال : اللهم إني أسألك العفو والعافية في الدنيا والآخرة ، ربنا اتنا في الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وقنا عذاب النار ، قال : امين – رواه ابن ماجة في المناسك و اسناده ضعيف .
Translation: “Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said: ‘Seventy angels are assigned to the Rukn al-Yamani. Whoever recites the supplication:
اللهم إني أسألك العفو والعافية في الدنيا والآخرة. ربنا، إننا في الدُّنْيَا حَسَنَةً وفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّار.
The angels will say, ‘Ameen.'”
Ikram narrated an incident from Sha’bi. He said, one day, I, Abdullah bin Umar, Abdullah bin Zubair, Mus’ab bin Zubair, and Abdul Malik bin Marwan were sitting beside the Ka’ba. After a discussion, it was decided that one by one, everyone would touch the Rukn Yamani and pray for their needs, as Allah fulfills needs by His power. It was said, “Oh Abdullah bin Zubair, you go first. You are the first child born after the Hijra.” He stood up and touched the Rukn Yamani, praying, “Oh Allah, You are Great. Great things are asked of you. I ask You, by the honor of Your face, Your Throne, and the Ka’ba, to grant me the leadership of Hijaz and the Caliphate before I die.” He returned and sat down. Then the people said, “Oh Mus’ab bin Zubair, now you go.” He stood up and prayed, “Oh Allah, Sustainer of everything, to whom everything returns, by Your power over everything, I pray You grant me authority over Iraq and allow me to marry Sukayna bint Hussain before I die.” He returned and sat down. The people then said, “Oh Abdul Malik bin Marwan, now you go.” He stood up, touched the Rukn Yamani, and prayed, “Oh Allah, Lord of the seven heavens and the earth, I ask You, as others have, by the honor of Your face, Your authority over all creation, and the rights of those who circumambulate Your house. Grant me authority from the East to the West, and let the heads of those who oppose me be presented before me after they are severed.” He returned and sat down. The people then said, “Oh Abdullah bin Umar, you go.” He stood up, touched the Rukn Yamani, and prayed, “Oh Allah, You are Merciful and Compassionate. I seek Your mercy to overcome Your wrath. By Your right over all creation, I pray, take me from this world only after making Paradise obligatory for me.”
Sha’bi said, “Before losing my sight, I saw that each of them received exactly what they prayed for. Even Abdullah bin Umar (RA) received the good news of Paradise and was shown Paradise.” Sha’bi commented, “This is a remarkable incident.”
Amraki, in his book “Akhbar Makkah,” wrote that Abdullah bin Umar (RA) said: Whenever the Prophet (SAW) passed by the Rukn Yamani, an angel would call him and say, “Oh Muhammad, touch it.” This hadith is weak. Azraqi mentioned another weak narration by Hussain Mujahid, who said, “Whoever prays while holding the Rukn Yamani, their prayer is accepted.” Hussain suggested to Abu Al-Hajjaj (Mujahid), “Pray for us there,” and later, they all prayed together. Mujahid was a renowned Tabi’i with profound knowledge and stature. In another narration, Mujahid said, “I have learned that between the Rukn Yamani and the Hajar Aswad, there are 70,000 angels who have never left that place since the Ka’ba was created.”
Abdullah bin Umar (RA) said:
على الركن اليَمَانِي مُؤكلان يُؤْمِنَانِ عَلَى دُعَاء مَنْ يَمُرُّ بِهِمَا وَأَنْ على الأسود مالا يُحصى
(Azraqi narrated this with a good chain of transmission.)
Translation: “Two angels are assigned to the Rukn Yamani. They say ‘Ameen’ to the prayers of those who pass by it, and innumerable angels are at the Hajar Aswad.”
Abdullah bin Abbas (RA) said: Between the two Rukns (Hajar Aswad and Rukn Yamani), there is a well over which 70,000 angels reside. They say ‘Ameen’ to the prayers of those who make dua. If someone forgets to pray, they say, ‘Oh Allah, forgive this person.’
This narration was recorded by Abdur Razzaq in his Musannaf with a weak chain.
Though the chains of these hadiths are weak, they are not fabricated. In summary, the virtues of Rukn Yamani and its status are supported by numerous authentic and weak hadiths. However, the discrepancies in these narrations must be understood. Sometimes it is mentioned there is one angel, other times two, sometimes 70 angels, and at other times 70,000 angels. Many scholars have tried to resolve these discrepancies. Sheikh Muthir, in his book Sooq Al-Anam Ila Hajj Bayt Allah Al-Haram, summarized the matter as follows: Two angels are generally for all duas; 70 angels for the specific dua, Allahumma Inni As’aluka Al-Afw Wa Al-Afiyah, and one angel for Rabbana Atina Fil Dunya Hasanah. It is possible that 70,000 angels are involved in special prayers.
Rukn Yamani has another unique virtue that is less well-known. It is that on the Day of Judgment, Rukn Yamani will testify in favor of those who touched it. Some narrations support this. Abdullah bin Abbas (RA) said, “On the Day of Judgment, Allah will raise the Hajar Aswad and Rukn Yamani with eyes, tongues, and lips. They will testify on behalf of those who kissed or touched them.”
This narration is recorded by Tabarani in Al-Kabeer.
Abdullah bin Amr bin Al-As narrated that the Prophet (SAW) said:
يأتي الركن اليماني يوم القيامة أعظم من أبي قبيس له لسانان وشفتان.
(Ahmad narrated this with a good chain, and Tabarani recorded it in Al-Awsat.)
Translation: “On the Day of Judgment, the Rukn Yamani will appear larger than Mount Abi Qubais, and it will have two tongues and two lips.”
Ibn Zuhaira narrated the story of Abdullah bin Zubair, his brother Mus’ab, Abdul Malik bin Marwan, and Abdullah bin Umar (RA) sitting by the Ka’ba with minor differences in details. At the end, he addressed the matter of Abdullah bin Umar’s Paradise announcement, providing two logical answers. The first answer referenced a hadith from Sahih Bukhari that Ibn Umar went blind in old age, and the Prophet (SAW) stated: Those tested with such afflictions will enter Paradise.
The second explanation is that if the other three individuals’ prayers were accepted, Abdullah bin Umar’s prayer being accepted is even more credible, as he was a symbol of righteousness and piety. These two proofs are sufficient regarding his being granted Paradise.
It is worth mentioning that touching or kissing the Rukn Shami and Rukn Iraqi is not necessary. However, some companions did touch these two corners. In Sahih Bukhari, it is mentioned that Muawiyah (RA) touched the Rukn Shami and Rukn Iraqi. Fakahihi narrated from Abu Tufayl that he saw Muawiyah (RA) touch all the corners or none. It is also narrated that Hassan and Hussain (RA) touched all the corners of the Ka’ba. Abdur Rahman bin Awf (RA) and Abdullah bin Zubair (RA) also touched all the corners during tawaf.
However, the Prophet (SAW) did not touch or kiss the Rukn Shami or Rukn Iraqi. The primary reason for this could be that these corners were not part of the original foundation of Ibrahim (AS). The Quraysh constructed the Ka’ba in a reduced form, excluding that section. Moreover, these corners have no specific virtues mentioned. Therefore, following the Sunnah of the Prophet (SAW), touching or kissing these corners is not appropriate.
Yali bin Umayya narrated an incident involving his father. Umayya said, “I performed tawaf with Umar bin Khattab (RA). He touched the Hajar Aswad. When he reached the Rukn Iraqi, I tried to touch it. Umar (RA) said, ‘What are you trying to do?’ I replied, ‘Will you not touch it?’ He asked, ‘Did you not perform tawaf with the Prophet (SAW)?’ I said, ‘Yes.’ He then asked, ‘Did the Prophet (SAW) touch or kiss that corner?’ I replied, ‘No.’ He said, ‘Isn’t the example of the Prophet (SAW) the best for you?’ I replied, ‘Yes.’ He then said, ‘Follow that example.’”
The narration claiming Abdullah bin Umar touched the Rukn Shami was clarified by Nafi, who said, “We only saw him once extend his hand to touch it, then retract it, saying, ‘Astaghfirullah, I made a mistake.’”
Abu Tufayl mentioned that he once saw Ibn Abbas and Muawiyah (RA) together. During tawaf, Muawiyah touched every corner. Ibn Abbas (RA) told him, “The Prophet (SAW) did not touch or kiss any corners except the Rukn Yamani and the Hajar Aswad.” Muawiyah replied, “No part of Allah’s house is insignificant.”
In another narration, Ibn Abbas (RA) saw a man touching the Rukn Shami and Iraqi. He asked, “Why are you touching those corners?” The man replied, “No part of Allah’s house is insignificant.” Ibn Abbas (RA) responded:
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ.
Translation: “Indeed, in the life of the Prophet (SAW) is the best example for you.” The man then refrained from touching those corners.
Imam Shafi’i (RA) commented on the phrase “No part of Allah’s house is insignificant,” saying, “We do not refrain from touching these corners out of neglect for Allah’s house. When circumambulating Allah’s house, no part is abandoned or neglected. We avoid touching these corners to follow the Sunnah. If refraining from touching these corners means neglect, then the parts of the Kaaba between the corners would also be considered neglected, as they are not touched either. However, this is not a matter of dispute or concern.”
