The Virtue of Entering the Holy Ka’bah
It is narrated from Hazrat Ibn Abbas (RA) that:
قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ دَخَلَ الْبَيْتَ دَخَلَ فِي حَسَنَةٍ وخَرَجَ مِنْ سَيِّئَةٍ مَغْفُورًا –
The Prophet (PBUH) said, “Whoever enters the house enters in goodness and exits from sin, forgiven.”
Muheeb al-Tabari has said that Tammam al-Razi has mentioned this hadith. Since this hadith is narrated from Ata bin Abi Rabah, it is considered Hasan and Gharib.
Al-Iraqi has said that Bayhaqi also narrated this hadith. However, in his narration, the narrator Abdullah bin Mu’ammal is known to be weak. (Tartib al-Tarib) It is narrated from Hazrat Ibn Umar (RA) that the Prophet (PBUH) entered the Ka’bah, and with him were Usama bin Zayd, Uthman bin Talhah, and Bilal bin Rabah. (Bukhari, Muslim, Abu Dawood, and Nasa’i)
From these two hadiths, it is confirmed that entering the Holy Ka’bah is excellent. Indeed, following and adhering to the Prophet (PBUH) is the basis for this honor. Al-Iraqi has said that it is unanimously agreed upon that entering the Ka’bah is virtuous. (Tartib al-Taqreeb) Naturally, everyone will desire to earn this reward. Additionally, who does not have the desire to see the inside of Allah’s sacred house?
Imam Shafi’i (RA) said that entering the Holy Ka’bah without causing any harm is recommended.
Iraqi said, “The Prophet (PBUH) entered the Ka’bah on the day of the conquest of Makkah, as is narrated from Hazrat Ibn Umar (RA) in both Bukhari and Muslim. Similarly, from Hazrat Abdullah bin Abi Aufa, it is narrated in Bukhari and Muslim that the Prophet (PBUH) did not enter the Ka’bah during his Umrah. There is no information about him entering the Ka’bah during the Farewell Hajj. Perhaps he did not enter the Ka’bah during the Umrah and Hajj due to the fear that it may become an obligatory act.”
However, the core issue is not this. From the earlier mentioned hadiths, it is understood that entering the Ka’bah is a distinct Sunnah. Furthermore, Imam Bayhaqi has mentioned that the Prophet (PBUH) entered the Ka’bah during the Farewell Hajj. Therefore, the narration from Bayhaqi does not contradict the one stating that the Prophet (PBUH) did not enter the Ka’bah during Umrah.
Some scholars say that the narration of the Prophet (PBUH) entering the Ka’bah during the Farewell Hajj is not correct. They believe he only entered the Ka’bah on the day of the conquest of Makkah. Imam Nawawi, in his commentary on Muslim, says that there is no difference of opinion regarding the Prophet (PBUH) entering the Ka’bah on the day of the conquest of Makkah. Scholars explain the reason for the Prophet (PBUH) not entering the Ka’bah during Umrah as the idols and images that were inside at the time. On the day of the conquest of Makkah, the idols were removed before the Prophet (PBUH) entered.
In “Tabaqat Ibn Sa’d,” Hazrat Uthman bin Talhah (RA) has narrated that before Hijrah, when the Prophet (PBUH) was living in Makkah, he entered the Ka’bah. However, on the day of the conquest of Makkah, it is known that the Prophet (PBUH) entered the Ka’bah twice. Dar Qutni has narrated from Hazrat Ibn Umar (RA) that he said the Prophet (PBUH) entered the Ka’bah, and Bilal was behind him. I asked Bilal (RA), “Did the Prophet (PBUH) pray inside?” He replied, “No.” The next day, the Prophet (PBUH) again entered the Ka’bah. (Tartib al-Tashreeb) Sheikh Muhammad Abed, the Mufti of the Maliki school, says that it is recommended to enter the Ka’bah, even if it is at night. Allama Ameer has written in his book of Manasik that there is much crowding inside the Ka’bah, and those who cannot enter may pray inside the Hijr of Ismail, as it is part of the Ka’bah.
Al-Sawi, in his book “Tawdeeh al-Manasik,” has written that the Prophet (PBUH) told Hazrat Ayesha (RA), “If you want to enter the Ka’bah, pray inside the Hijr of Ismail, for it is part of the Ka’bah. Your people, when they built the Ka’bah, left this part out.”
Some scholars have considered entering the Ka’bah to be Makruh. Their evidence is the following hadith narrated by Hazrat Ayesha (RA).
عَنْ عَائِشَةَ قَالَتْ خَرَجَ رَسُولُ اللهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ عِنْدِي وَهُوَ قَرِيرُ العين طيب النَّفْسِ – ثُمَّ رَجَعَ إِلَى وَهُوَ حَزِينٌ فَقُلْتُ لَهُ، فَقَالَ دَخَلْتُ الكعبة وَوَدَدْتُ أَنَّى لَمْ أَكُنْ فَعَلْتُ أَنِّي أَخَافُ أَنْ أَكُونَ أَنْعَبْتُ أُمَّتِي مِنْ
بعدي – اخرجه احمد والترمذي وصححه ابوداؤد.
A’isha said, “The Messenger of Allah (PBUH) came out from my presence; his eyes were cool, and his heart was at peace. Then he returned, feeling sad. I asked him the reason, and he said, ‘I entered the Ka’bah, and I wished I had not done that. I fear that I have caused my Ummah distress.’ (Ahmad, Tirmidhi, and Abu Dawood)
Muheeb al-Tabari has said that this hadith does not indicate that one should avoid entering the Ka’bah. In our opinion, the Prophet (PBUH)’s entry into the Ka’bah proves that it is recommended. However, his regret was due to the concern of causing discomfort to his Ummah, but this does not nullify the recommendation.
Allama Fasi, in his book “Shifa’ul Gharam,” writes that the four madhhabs of the imams are unanimous that entering the Holy Ka’bah is recommended. Rather, Imam Malik (RA) has said that frequent entry is even better. Ibn al-Hajj, in his book “Manasik,” wrote that when Imam Malik was asked whether one could enter the Ka’bah as many times as possible, he answered that it would be better. Allama Fasi, quoting from the famous “Resala” of Hasan Basri, writes that the Prophet (PBUH) said, “Whoever enters the Ka’bah enters into the mercy of Allah and receives special protection and security from Allah, and when he exits, he is forgiven from his sins.”
Faqih has mentioned that Mujahid, from Hazrat Ibn Umar (RA), has said regarding entering the Ka’bah: “Entering means entering into goodness and blessings, and exiting means leaving sin and attaining forgiveness.”
A few Sahabah and Tabi’un have said that entering the Ka’bah frequently is excellent. Allama Azraki, narrating from his grandfather, Muslim bin Khalid Janji, a Faqih from Makkah, said that Janji used to see Sadaka bin Yasir entering the Ka’bah every time it was opened. When asked why he entered so often, he replied, “By Allah, when I see the Ka’bah opened, I cannot resist entering and offering prayers inside.”
Azraki also mentioned that Musa bin Aqaba said, “I spent seven weeks in Tawaf with Salim bin Abdullah bin Umar (RA), one of the seven famous Faqihs). Each time we completed seven rounds of Tawaf, we entered the Ka’bah and prayed two Rak’ahs.”
Azraki, narrating from his grandfather, from Dawood bin Abdul Rahman al-Attar, from Ibn Jureij, from Ibn Umar’s slave Nafie, said that when Ibn Umar used to come to Makkah for Hajj or Umrah and the Ka’bah was open, before doing anything else, he would enter the Ka’bah first.
The Etiquette of Entering the Ka’bah
Before entering the Ka’bah, one must be clean and pure. In one’s heart, there must be a sense of humility, fear, and respect. It is not appropriate to start looking around immediately after entering. Doing so may cause weakness and negligence in achieving the goal. It is not correct to engage in conversation unnecessarily. However, if needed, one may speak about:
الأمرُ بِالْمَعْرُوفِ وَالنَّهْي عَنِ الْمُنْكَرِ.
That is, one may speak to command good deeds and prevent evil deeds. One should try to increase the fear of Allah in the heart and shed tears in the hope of seeking Allah’s forgiveness.
Hazrat Aisha Siddika (RA) said, “I find it strange how a Muslim, upon entering the Ka’bah, raises his eyes to the ceiling of the Ka’bah and does not refrain from doing so, keeping in mind the respect and honor of Allah.” When Rasulullah (SAW) entered the Ka’bah, until he exited, his eyes did not go anywhere other than the place of sujood. This has been mentioned by Abu Huraira and Ibnul Salah in their accounts.
It is narrated from Dawood bin Abdur Rahman, who said that Abdul Karim bin Abu Makharek advised him not to leave home for two rakats of prayer on Fridays and not to enter the Ka’bah without performing Ghusl. (Azraki)
It is narrated from Said bin Zubair that he would take off his shoes before entering the Ka’bah or the Hijr of Ismail.
It is narrated from Ata, Tawus, and Mujahid that they would say that no one should enter the Ka’bah wearing shoes or leather socks. This has also been narrated from Said bin Mansur.
If anyone wishes to enter the Ka’bah, they should follow the actions of Rasulullah (SAW). It has been narrated that when Rasulullah (SAW) entered the Ka’bah, he was engaged in Takbeer (Allahu Akbar), Tasbeeh (SubhanAllah), Tahleel (La Ilaha Illallah), and Hamd (Alhamdulillah), praising Allah, making du’a, and seeking forgiveness (Istighfar).
It is narrated in Bukhari and Muslim that Rasulullah (SAW) made du’a at each corner of the Ka’bah. In the narration in Nasai, it is mentioned that he said the Tasbeeh and Takbeer as an additional part.
In another narration in Nasai from Usama bin Zaid, it is stated that Rasulullah (SAW) first sat down in the Ka’bah, then recited praise (Hamd), Sanaa, and Istighfar. After that, he stood, turned towards the back wall of the Ka’bah, and placed his cheek and face against the wall. Then he praised Allah and recited Sanaa before seeking forgiveness again. Afterward, he visited each corner of the Ka’bah, saying Takbeer, Tahleel, Tasbeeh, and Sanaa, and made prayers. Afterward, he exited the Ka’bah. Imam Ahmad also narrated a similar hadith.
It is narrated in Bukhari and Muslim that Rasulullah (SAW) entered the Ka’bah, which had six pillars. He stood by each pillar and made du’a.
In the discussion above, there is unanimous agreement among scholars that it is best to follow the actions of Rasulullah (SAW). However, scholars differ on two points regarding whether these actions have been authentically confirmed from Rasulullah (SAW).
The first point of disagreement is whether Rasulullah (SAW) pressed his stomach and back against the wall and pillars of the Ka’bah. It is narrated in one report that he did so.
Allama Fasi, from Nafe’, narrated from Shaiba bin Uthman, who said that Rasulullah (SAW) prayed two rakats between two pillars and then pressed his stomach and back against the Ka’bah. Fasi further mentions that our teacher Hafiz Iraki said that it is preferable to do this at the Ka’bah.
Imam Shafi’i, in his Musnad, narrates a similar hadith from Urwah bin Zubair in support of this. Urwah said that Rasulullah (SAW), after performing Tawaf of the Ka’bah, touched all four corners and pressed his stomach, back, and sides against the Ka’bah. Fasi said that he saw several scholars who do not consider this act preferable.
Based on what Fasi observed, it does not appear that it is prohibited to press against the Ka’bah. However, based on the views of various scholars, Fasi understood that this act is not considered preferable.
The second point of disagreement is regarding performing sujood inside the Ka’bah. Some scholars consider this sujood to be a sujood of thanks. Scholars differ on whether this sujood is preferable or not. However, it is proven by hadith that Rasulullah (SAW) did perform sujood.
Fadl bin Abbas (RA) narrated that Rasulullah (SAW) performed sujood between two pillars when he entered the Ka’bah. Then he sat and made du’a but did not perform the full prayer. This narration has been mentioned by At-Tabarani in his Al-Kabir, though it is not considered a highly reliable narration.
According to Imam Malik, it is disliked to hold the pillar of the Ka’bah with the neck.
Anyway, from the above narrations, it can be understood that it is not prohibited to press one’s stomach and back against the Ka’bah. This can be done without touching the pillar or leaning against the wall, and the same action is possible even without touching it with one’s back.
The main point is that while these hadiths may be weak, narrating the virtues of such actions is an established practice. The only true knowledge belongs to Allah Ta’ala.
Praying Inside the Kaaba
Praying inside the Kaaba is a Sunnah. The Prophet Muhammad (PBUH) himself prayed inside the Kaaba. If anyone prays inside the Kaaba with the intention of following the Prophet (PBUH), they will earn a great deal of reward and blessings.
It has been narrated by Hazrat Abdullah bin Umar (RA) that one day, the Prophet (PBUH) entered the Kaaba. He was accompanied by Usama, Bilal, and Uthman bin Talhah Al-Hijabi (RA). Afterward, the Prophet (PBUH) closed the door of the Kaaba and stayed inside for some time. Ibn Umar said that when Bilal came out, he asked him what the Prophet (PBUH) had done inside. Bilal replied that he (PBUH) had prayed inside. To his left were two pillars, to his right was one, and behind him were three pillars. At that time, there were six pillars inside the Kaaba. (Bukhari and Muslim) In another narration of Ibn Umar, it is stated that they entered the Kaaba with the Prophet (PBUH), closed the door, and stayed inside for a long time. (Bukhari and Muslim)
This last Hadith proves that one can stay inside the Kaaba for a long period with the intention of worship. However, this stay should not be for the purpose of idle talk or gossip.
Many companions of the Prophet (PBUH) followed this Sunnah. One companion, Hazrat Abush Shasha, said, “I set out for Hajj. When I arrived in Makkah, I entered the Kaaba. Soon, Ibn Umar (RA) arrived, and he prayed beside me. The next year, I came for Hajj again. This time, I stood in Ibn Umar’s place inside the Kaaba and started praying. Then, Ibn Zubair entered. He stood beside me, and a crowd gathered. Afterward, he performed four rakats of prayer.” (Ahmad)
Allama Azraki, quoting Shaybah bin Zubair bin Shaybah, narrated that Hazrat Muawiya (RA) performed Hajj and entered the Kaaba. Allama Al-Faqehi Ata narrated from Ata that he preferred praying two Rakats inside the Kaaba to praying four Rakats in the Masjid al-Haram. Allama Al-Faqehi Hassan Basri narrated that he said, “Praying inside the Kaaba is equivalent to praying one hundred thousand prayers elsewhere.” The first Hadith narrated by Ibn Umar proves that the Prophet Muhammad (PBUH) prayed inside the Kaaba. However, this Hadith contradicts the authentic Hadith narrated by Hazrat Ibn Abbas, which states, “The Prophet (PBUH) entered the Kaaba and declared Takbir in all its corners, but he did not pray inside.” The Hadith is as follows:
إِنَّ رَسُولَ الله صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ الْبَيْتَ فَكَبَّرَ فِي نَوَاحِيهِ وَلَمْ يُصَلِّ فيه .
In Sahih Muslim, it is mentioned that “He made Du’a but did not pray.” Allama Hafiz al-Iraqi stated that Ibn Abbas heard and learned this Hadith from Usama bin Zayd. The correct narration from Sahih Muslim by Ibn Abbas is as follows:
أَخْبَرَنِي أَسَامَةَ بْنِ زَيْدٍ أَنَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا دَخَلَ البَيْتَ دَعَا فِي نَواحِيهِ كُلَّهَا وَلَمْ يُصَلِّ فيه.
Translation: “Usama bin Zayd told me that the Prophet Muhammad (PBUH) entered the Kaaba, made Du’a in all its corners, but did not pray inside.”
Ibn Battal said that the positive narration of the Prophet (PBUH) praying inside the Kaaba should be accepted over the negative narration. Allama Tahaawi, in his book Sharh Ma’ani Al-Athar, mentioned that the Prophet Muhammad (PBUH) did indeed pray inside the Kaaba, though Bilal did not pray. Also, Umar, Jabir, Shaybah bin Uthman, and Uthman bin Talha (RA) prayed inside the Kaaba.
Imam Nawawi, in his commentary on Sahih Muslim, said that the Hadith scholars accepted the narration of Bilal (RA) because it was positive. Since Bilal (RA) knew more about the incident, his narration should be given preference. Allama Hafiz al-Iraqi raised a question: how can we reconcile between the positive narration of Bilal (RA) and the negative narration of Usama (RA) when both entered the Kaaba with the Prophet (PBUH) at the same time? There are several answers to this question:
The first answer is that, according to Imam Nawawi in his commentary on Sahih Muslim, the negative narration of Usama (RA) occurred when they entered the Kaaba and the door was closed, and everyone became busy with Du’a. Usama (RA) saw the Prophet (PBUH) making Du’a, and he too became busy with Du’a. He was on one side, while the Prophet (PBUH) was on the other. Bilal (RA), on the other hand, was close to the Prophet (PBUH) and saw him praying. Since Usama (RA) was distant and busy with Du’a, he did not see the Prophet (PBUH) praying. Therefore, he gave a negative narration. However, Bilal (RA), who was close by, gave a positive narration, having seen the prayer himself.
The second answer is that Usama (RA) may have gone out for some specific reason after entering the Kaaba, and thus he did not witness the Prophet (PBUH) praying. Allama Hafiz al-Iraqi stated that my respected father, in his commentary on Tirmidhi, mentioned that what Abu Bakr bin Munzir mentioned in his narration aligns perfectly with a Hadith narrated from Usama (RA). Usama (RA) said:
إِنَّ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَأَى صُوراً فِي الْكَعْبَةِ – فَكُنْتُ آتِيْهِ بِمَاء فِي الدَّلْوِ يَضْرِبُ بِهَا الصُّوَرَ .
Translation: “On the Day of the Conquest of Makkah, the Prophet Muhammad (PBUH) saw some pictures inside the Kaaba. I then brought him water in a bucket, and he used it to erase the pictures.”
In this narration, Usama (RA) himself mentions that he went out of the Kaaba to fetch water.
The third answer is that in Sahih Ibn Hibban, the compiler Ibn Hibban resolved the contradiction between the two narrations by stating that the Prophet (PBUH) may have entered the Kaaba on two separate occasions. The first time was on the Day of the Conquest of Makkah, when the Prophet (PBUH) prayed inside the Kaaba. The second time was during the Farewell Hajj, when the Prophet (PBUH) did not pray inside the Kaaba. Based on this explanation, the contradiction between the two Hadiths is resolved.
Bukhari’s commentator, Allama Mahallab, mentioned a similar explanation, suggesting that the Prophet (PBUH) may have entered the Kaaba twice—once he prayed inside, and once he did not. Muhib At-Tabari also stated that a Hadith narrated by Ismail bin Abu Khalid, as reported in both Bukhari and Muslim, supports this view. The Hadith is:
قلت لعبد الله بن أبي أوفى آدَخَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْبَيْتَ فِي عُمْرَتِهِ؟ قَالَ لا قَالَ – فَتَعَيَّنَ الدُّخُولُ فِي الْحَجِّ والفتح.
Translation: “I asked Abdullah bin Abi Awfa, ‘Did the Prophet (PBUH) enter the Kaaba during his Umrah?’ He replied, ‘No.'” This proves that the Prophet (PBUH) did not enter the Kaaba except on the days of the Conquest of Makkah and during the Farewell Hajj.
He also stated that his father, in his commentary on Tirmidhi, pointed out that what Ibn Hibban mentioned in his compilation does not contradict the authentic Hadith. In the authentic narration, the differences of opinion between Bilal and Usama (RA) regarding the Prophet’s (PBUH) prayer inside the Kaaba occurred on the same day of entry.
In conclusion, the fourth answer is that the Hadith narrated by Bilal (RA) in which the Prophet Muhammad (PBUH) prays inside the Kaaba does not refer to a formal prayer (Salah) but rather Du’a, as the word “Salah” can also refer to a supplication.
The second benefit is knowing how many rak’ahs of prayer he has prayed. In the beginning of the prayer chapter in Sahih Bukhari, Imam Bukhari narrates a hadith on this matter. The hadith is as follows:
عَنِ ابْنِ عُمَرَ أَنَّهُ سَأَلَ بِلا لا عَنْ ذَلِكَ فَقَالَ لَهُ بِلالُ : نَعَمْ صَلَّى ركعتين .
During the time of Rasulullah (SAW), there were six pillars inside the Ka’bah. It is narrated in Sahih Bukhari that he (SAW) prayed in such a way that there was one pillar on his left, two on his right, and three pillars behind him. According to another narration, on his left side, there was one pillar, and on his right side, there was one pillar. According to a narration in Sahih Muslim, there were two pillars on his left and one pillar on his right. In one hadith narrated in both Sahih Bukhari and Sahih Muslim, it is mentioned that Rasulullah (SAW) entered the Ka’bah, placed the door behind him, and faced the front. At that time, there was only a 3-yard gap between him and the wall. It was as if he was standing in front of the Yamani corner. In other words, he prayed facing the Yamani corner while having the door behind him, with a 3-yard distance from the wall in front and a 1-yard distance from the wall on his left.
The second benefit is knowing how many rak’ahs of prayer he has prayed. In the beginning of the prayer chapter in Sahih Bukhari, Imam Bukhari narrates a hadith on this matter. The hadith is as follows:
عَنِ ابْنِ عُمَرَ أَنَّهُ سَأَلَ بِلا لا عَنْ ذَلِكَ فَقَالَ لَهُ بِلاَلٌ : نَعَمْ صَلَّى ركعتين .
Translation: It is narrated from Ibn Umar (RA) that he asked Bilal (RA) about this matter. Bilal replied, “Yes, Rasulullah (SAW) prayed two rak’ahs.” This hadith is also narrated in Sahih Nasai. In Sahih Abu Dawood, there is a weak chain of narration from Abdur Rahman bin Safwan, who said, “I asked Umar bin Khattab (RA), ‘How did Rasulullah (SAW) pray when he entered the Ka’bah?’ He replied, ‘He prayed two rak’ahs.'” This hadith is narrated in the same chain by Ibn Abi Shaiba. In Musnad Ahmad, it is mentioned that this narration of Safwan was mentioned without any reference to the name of Hazrat Umar (RA). The hadith narrated in Sahih Abu Dawood is:
عَنْ عَبْدِ الرَّحْمَنِ بْنِ صَفْوَانَ قَالَ : قُلْتُ لِعُمَرَ بْنِ الْخَطَابِ رَضِيَ اللهُ عَنْهُ : كَيْفَ صَنَعَ رَسُولُ الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِيْنَ دَخَلَ الْكَعْبَةَ قَالَ صَلَّى رَكْعَتَيْنِ
