Tarikh (al-Tabari) 1446
The Conquest of Makkah
دُخُولِ رَسُولِ اللَّهِ ﷺ الْبَيْتَ وَصَلَاتِهِ فِيهِ قالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي أَنَّ رَسُولَ اللَّهِ ﷺ دَخَلَ الْكَعْبَةَ وَمَعَهُ بِلَالٌ، ثُمَّ خَرَجَ رَسُولُ اللَّهِ ﷺ وَتَخَلَّفَ بِلَالٌ، فَدَخَلَ عَبْدُ اللَّهِ بْنُ عُمَرَ عَلَى بِلَالٍ، فَسَأَلَهُ: أَيْنَ صَلَّى رَسُولُ اللَّهِ ﷺ ؟ وَلَمْ يَسْأَلْهُ كَمْ صَلَّى، فَكَانَ ابْنُ عُمَرَ إذَا دَخَلَ الْبَيْتَ مَشَى قِبَلَ وَجْهِهِ، وَجَعَلَ الْبَابَ قِبَلَ ظَهْرِهِ، حَتَّى يَكُونَ بَيْنَهُ وَبَيْنَ الْجِدَارِ قَدْرُ ثَلَاثِ أَذْرُعٍ، ثُمَّ يُصَلِّي، يَتَوَخَّى بِذَلِكَ الْمَوْضِعَ الَّذِي قَالَ لَهُ بِلَالٌ. وَعِنْدَ مُحَمَّدِ بْنِ عُمَرَ عَنْ شُيُوخِهِ: فَأَمَرَ رَسُولُ اللَّهِ ﷺ بِالْكَعْبَةِ فَأُغْلِقَتْ. وَلَفْظُ الْإِمَامِ مَالِكٍ: فَأَغْلَقَاهَا عَلَيْهِ، وَفِي رِوَايَةِ ابْنِ عَوْفٍ: فَأَجَافَ عَلَيْهِمْ عُثْمَانُ الْبَابَ. زَادَ حَسَّانُ بْنُ عَطِيَّةَ: مِنْ دَاخِلٍ. وَفِي حَدِيثِ صَفِيَّةَ بِنْتِ شَيْبَةَ عِنْدَ ابْنِ إِسْحَاقَ، فَوَجَدَ رَسُولُ اللَّهِ ﷺ فِي الْبَيْتِ حَمَامَةً مِنْ عِيدَانٍ، فَكَسَرَهَا بِيَدِهِ، ثُمَّ طَرَحَهَا. وَعِنْدَ ابْنِ أَبِي شَيْبَةَ عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، وَيَحْيَى بْنِ عَبْدِ الرَّحْمَنِ ابْنِ حَاطِبٍ - رَحِمَهُمَا اللَّهُ تَعَالَى - قَالَا: إِنَّ رَسُولُ اللَّهِ ﷺ لَمَّا دَخَلَ الْكَعْبَةَ كَبَّرَ فِي زَوَايَاهَا وَأَرْجَائِهَا، وَحَمِدَ اللَّهَ تَعَالَى، ثُمَّ صَلَّى رَكْعَتَيْنِ بَيْنَ أُسْطُوَانَتَيْنِ، قَالَ يُونُسُ: فَمَكَثَ نَهَارًا طَوِيلًا، وَلَفْظُ فُلَيْحٍ: زَمَانًا طَوِيلًا، وَلَفْظُ جُوَيْرِيَّةَ: فَأَطَالَ، وَلَفْظُ ابْنِ عَوْفٍ: فَمَكَثَ فِيهَا مَلِيًّا، وَلَفْظُ أَيُّوبَ: فَمَكَثَ فِيهَا سَاعَةً. وَفِي رِوَايَةِ ابْنِ أَبِي مُلَيْكَةَ عَنْ نَافِعٍ: فَوَجَدْتُ شَيْئًا فَذَهَبْتُ ثُمَّ جِئْتُ سَرِيعًا فَوَجَدْتُ النَّبِيَّ ﷺ خَارِجًا، وَلَفْظُ سَالِمٍ: فَلَمَّا فَتَحُوا الْبَابَ وَكُنْتُ أَوَّلَ وَالِجٍ، وَفِي رِوَايَةِ فُلَيْحٍ: فَتَبَادَرَ النَّاسُ الدُّخُولَ فَسَبَقْتُهُمْ. وَفِي رِوَايَةِ أَيُّوبَ: وَكُنْتُ رَجُلًا شَابًّا قَوِيًّا فَبَادَرْتُ النَّاسَ فَبَدْرَتُهُمْ، وَفِي رِوَايَةِ ابْنِ عَوْفٍ: فَرَقِيتُ الدَّرَجَةَ فَدَخَلْتُ الْبَيْتَ، وَفِي رِوَايَةِ مُجَاهِدٍ، وَابْنِ أَبِي مُلَيْكَةَ عَنِ ابْنِ عُمَرَ: وَأَجِدُ بِلَالًا قَائِمًا بَيْنَ الْبَابَيْنِ. وَفِي رِوَايَةِ سَالِمٍ: فَلَقِيتُ بِلَالًا فَسَأَلْتُهُ: زَادَ مَالِكٌ فَقُلْتُ: مَا صَنَعَ رَسُولُ اللَّهِ ﷺ وَفِي رِوَايَةِ سَالِمٍ. هَلْ صَلَّى رَسُولُ اللَّهِ ﷺ فِيهِ ؟ قَالَ: نَعَمْ. وَفِي رِوَايَةِ مُجَاهِدٍ، وَابْنِ أَبِي مُلَيْكَةَ: فَقُلْتُ هَلْ صَلَّى رَسُولُ اللَّهِ ﷺ، فِي الْكَعْبَةِ ؟ قَالَ: نَعَمْ، وَفِي رِوَايَةِ الْعَلَاءِ بْنِ عَبْدِ الرَّحْمَنِ عَنِ ابْنِ عُمَرَ: أَنَّهُ سَأَلَ بِلَالًا، وَأُسَامَةَ وَفِي رِوَايَةِ أَبِي الشَّعْثَاءِ عَنِ ابْنِ عُمَرَ قَالَ: أَخْبَرَنِي أُسَامَةُ بْنُ زَيْدٍ أَنَّهُ رَأَى رَسُولَ اللَّهِ ﷺ صَلَّى فِيهِ هَهُنَا. وَفِي رِوَايَةِ خَالِدِ بْنِ الْحَرْثِ عَنِ ابْنِ عَوْفٍ عَنْ مُسْلِمٍ، وَالنَّسَائِيِّ عَنِ ابْنِ عُمَرَ: فَرَقِيتُ الدَّرَجَةَ فَدَخَلْتُ الْبَيْتَ، فَقُلْتُ أَيْنَ صَلَّى رَسُولُ اللَّهِ ﷺ ؟ قَالُوا: هَهُنَا. وَفِي رِوَايَةِ جُوَيْرِيَّةَ. وَيُونُسَ، وَجُمْهُورِ أَصْحَابِ نَافِعٍ: فَسَأَلْتُ بِلَالًا: أَيْنَ - صَلَّى رَسُولُ اللَّهِ ﷺ ؟ قَالَ: بَيْنَ الْعَمُودَيْنِ الْيَمَانِيَّيْنِ - وَلَفْظُ جُوَيْرِيَّةَ: الْمُقَدَّمَيْنِ - وَفِي رِوَايَةِ مَالِكٍ: جَعَلَ عَمُودًا عَنْ يَمِينِهِ، وَعَمُودًا عَنْ يَسَارِهِ. وَفِي رِوَايَةٍ: عَمُودًا عَنْ يَمِينِهِ وَعَمُودَيْنِ عَنْ يَسَارِهِ، وَجَعَلَ ثَلَاثَةَ أَعْمِدَةٍ وَرَاءَهُ، وَفِي رِوَايَةٍ عَنْهُ: عَمُودًا عَنْ يَسَارِهِ، وَعَمُودَيْنِ عَنْ يَمِينِهِ. قَالَ الْبَيْهَقِيُّ: وَهُوَ الصَّحِيحُ، وَفِي رِوَايَةِ فُلَيْحٍ: صَلَّى بَيْنَ ذَيْنِكَ الْعَمُودَيْنِ الْمُقَدَّمَيْنِ مِنَ السَّطْرِ وَكَانَ الْبَيْتُ عَلَى سِتَّةِ أَعْمِدَةٍ سَطْرَيْنِ. صَلَّى بَيْنَ الْعَمُودَيْنِ مِنِ السَّطْرِ الْمُقَدَّمِ، وَجَعَلَ بَابَ الْبَيْتِ خَلْفَ ظَهْرِهِ، وَعِنْدَ الْمَكَانِ الَّذِي صَلَّى فِيهِ مَرْمَرَةٌ حَمْرَاءُ، وَفِي رِوَايَةِ مُوسَى بْنِ عُقْبَةَ عِنْدَ الْبُخَارِيِّ، وَمَالكٍ فِي رِوَايَةِ ابْنِ قَاسِمٍ عَنِ النَّسَائِيِّ عَنْ نَافِعٍ: أَنَّ بَيْنَ مَوْقِفِ رَسُولِ اللَّهِ ﷺ وَبَيْنَ الْجِدَارِ نَحْوَ ثَلَاثَةِ أَذْرُعٍ. وَفِي رِوَايَةِ ابْنِ مَهْدِيٍّ عِنْدَ أَبِي دَاوُدَ، وَابْنِ وَهْبٍ عِنْدَ الدَّارَقُطْنِيِّ فِي الْغَزَوَاتِ - كِلَاهُمَا عَنْ مَالِكٍ، وَهِشَامٍ، وَابْنِ سَعْدٍ عَنْ أَبِي عَوَانَةَ عَنْ نَافِعٍ: صَلَّى رَسُولُ اللَّهِ ﷺ وَبَيْنَهُ وَبَيْنَ الْجِدَارِ ثَلَاثَةُ أَذْرُعٍ. قَالَ الْحَافِظُ أَبُو الْفَضْلِ الْعِرَاقِيُّ - رَحِمَهُ اللَّهُ تَعَالَى - مُلَخَّصًا مِنْ طُرُقِ الْأَحَادِيثِ -: أَنَّ مُصَلَّى رَسُولِ اللَّهِ ﷺ مِنَ الْبَيْتِ أَنَّ الدَّاخِلَ مِنَ الْبَابِ يَسِيرُ تِلْقَاءَ وَجْهِهِ حِينَ يَدْخُلُ إِلَى أَنْ يَجْعَلَ بَيْنَهُ وَبَيْنَ الْجِدَارِ ثَلَاثَةَ أَذْرُعٍ أَوْ ذِرَاعَيْنِ أَوْ مَا بَيْنَهُمَا لِاخْتِلَافِ الطُّرُقِ. قَالَ: وَلَا يَنْبَغِي أَنْ يَجْعَلَ بَيْنَهُ وَبَيْنَ الْجِدَارِ أَقَلَّ مِنْ ثَلَاثَةِ أَذْرُعٍ، فَإِنْ كَانَ الْوَاقِعُ أَنَّهُ ثَلَاثَةُ أَذْرُعٍ فَقَدْ صَادَفَ مُصَلَّاهُ، وَإِنْ كَانَ ذِرَاعَيْنِ فَقَدْ وَقَعَ وَجْهُ الْمُصَلِّي وَذِرَاعَاهُ فِي مَكَانِ قَدَمَيْ رَسُولِ اللَّهِ ﷺ وَهَذَا أَوْلَى مِنَ الْمُتَقَدِّمِ. قَالَ الْحَافِظُ: لَا يُعَارِضُ إِثْبَاتَ أُسَامَةَ فِي رِوَايَةِ ابْنِ عُمَرَ عَنْهُ أَنَّ النَّبِيَّ ﷺ صَلَّى فِي الْبَيْتِ مَا رَوَاهُ ابْنُ عَبَّاسٍ عَنْ أُسَامَةَ أَنَّ النَّبِيَّ ﷺ لَمْ يُصَلِّ فِي الْبَيْتِ لِإِمْكَانِ الْجَمْعِ بَيْنَهُمَا، لِأَنَّ أُسَامَةَ حِينَ أَثْبَتَهَا اعْتَمَدَ فِي ذَلِكَ عَلَى غَيْرِهِ، وَحَيْثُ نَفَاهَا أَرَادَ مَا فِي عِلْمِهِ بِكَوْنِهِ لَمْ يَرَهُ ﷺ حِينَ صَلَّى، وَقَالَ الْحَافِظُ فِي مَوْضِعٍ آخَرَ: تَعَارَضَتِ الرِّوَايَةُ عَنْ أُسَامَةَ فِي ذَلِكَ فَتَتَرَجَّحُ رِوَايَةُ بِلَالٍ مِنْ جِهَةِ أَنَّهُ مُثْبِتٌ وَغَيْرُهُ نَافٍ، وَمِنْ جِهَةِ أَنَّهُ لَمْ يُخْتَلَفْ عَلَيْهِ فِي الْإِثْبَاتِ، وَاخْتُلِفَ عَلَى مَنْ نَفَى. وَقَالَ الْإِمَامُ النَّوَوِيُّ وَغَيْرُهُ: يُجْمَعُ بَيْنَ إِثْبَاتِ بِلَالٍ، وَنَفْيِ أُسَامَةَ بِأَنَّهُمْ لَمَّا دَخَلُوا الْكَعْبَةَ اشْتَغَلُوا بِالدُّعَاءِ، فَرَأَى أُسَامَةُ النَّبِيَّ ﷺ يَدْعُو، فَاشْتَغَلَ أُسَامَةُ بِالدُّعَاءِ فِي نَاحِيَةٍ، وَالنَّبِيُّ ﷺ فِي نَاحِيَةٍ، ثُمَّ صَلَّى رَسُولُ اللَّهِ ﷺ فَرَآهُ بِلَالٌ لِقُرْبِهِ مِنْهُ وَلَمْ يَرَهُ أُسَامَةُ لِبُعْدِهِ مِنْهُ وَاشْتِغَالِهِ بِالدُّعَاءِ، وَلِأَنَّ بِإِغْلَاقِ الْبَابِ تَكُونُ ظُلْمَةً مَعَ احْتِمَالِ أَنْ يَحْجُبَهُ بَعْضُ الْأَعْمِدَةِ، فَنَفَاهَا عَمَلًا بِظَنِّهِ. وَقَالَ الْإِمَامُ الْمُحِبُّ الطَّبَرِيُّ: يُحْتَمَلُ أَنْ يَكُونَ أُسَامَةُ غَابَ عَنْهُ بَعْدَ دُخُولِهِ لِحَاجَةٍ فَلَمْ يَشْهَدْ صَلَاتَهُ - انْتَهَى. وَيَشْهَدُ لَهُ مَا رَوَاهُ أَبُو دَاوُدَ الطَّيَالِسِيُّ فِي مُسْنَدِهِ بِإِسْنَادٍ جَيِّدٍ رِجَالُهُ ثِقَاتٌ عَنِ ابْنِ أَبِي ذُؤَيْبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مِهْرَانَ عَنْ عُمَيْرٍ مَوْلَى ابْنِ عَبَّاسٍ عَنْ أُسَامَةَ قَالَ: «دَخَلْتُ مَعَ النَّبِيِّ ﷺ فِي الْكَعْبَةِ فَرَأَى صُوَرًا، فَدَعَا بِدَلْوٍ مِنْ مَاءٍ، فَأَتَيْتُهُ بِهِ، فَضَرَبَ بِهِ الصُّوَرَ”، قَالَ الْقُرْطُبِيُّ فَلَعَلَّهُ [اسْتَصْحَبَ النَّفْيَ] بِسُرْعَةِ عَوْدِهِ انْتَهَى قُلْتُ: هُوَ مُفَرَّعٌ عَلَى أَنَّ هَذِهِ الْقِصَّةَ وَقَعَتْ عَامَ الْفَتْحِ، فَإِنْ لَمْ يَكُنْ فَقَدْ رَوَى عُمَرُ بْنُ شَبَّةَ فِي كِتَابِ مَكَّةَ مِنْ طَرِيقِ عَلِيِّ بْنِ بَذِيمَةَ بِالْمُوَحَّدَةِ، وَزْنَ عَظِيمَةٍ التَّابِعِيِّ، قَالَ: «دَخَلَ رَسُولُ اللَّهِ ﷺ الْكَعْبَةَ. وَدَخَلَ مَعَهُ بِلَالٌ، وَجَلَسَ أُسَامَةُ عَلَى الْبَابِ، فَلَمَّا خَرَجَ وَجَدَ أُسَامَةَ قَدِ احْتَبَى، فَأَخَذَ بِحَبْوَتِهِ فَحَلَّهَا”. الْحَدِيثَ فَلَعَلَّهُ احْتَبَى فَاسْتَرَاحَ فَنَعَسَ، فَلَمْ يُشَاهِدْ صَلَاتَهُ، فَلَمَّا سُئِلَ عَنْهَا نَفَاهَا مُسْتَصْحِبًا لِلنَّفْيِ، لِقِصَرِ زَمَنِ احْتِبَائِهِ، وَفِي كُلِّ ذَلِكَ إِنَّمَا نَفَى رُؤْيَتَهُ، لَا مَا فِي نَفْسِ الْأَمْرِ. وَبَعْضُ الْعُلَمَاءِ حَمَلَ الصَّلَاةَ الْمُثْبَتَةَ عَلَى اللُّغَوِيَّةِ، وَالْمَنْفِيَّةَ عَلَى الشَّرْعِيَّةِ، وَيَرُدُّ هَذَا الْحَمْلَ مَا تَقَدَّمَ فِي بَعْضِ طُرُقِهِ الصَّحِيحَةِ: أَنَّهُ صَلَّى رَكْعَتَيْنِ، فَظَهَرَ أَنَّ الْمُرَادَ الشَّرْعِيَّةُ لَا مُجَرَّدُ الدُّعَاءِ. وَقَالَ الْمُهَلَّبُ شَارِحُ الْبُخَارِيِّ: يُحْتَمَلُ أَنْ يَكُونَ دُخُولُ الْبَيْتِ وَقَعَ مَرَّتَيْنِ. صَلَّى فِي إِحْدَاهُمَا وَلَمْ يُصَلِّ فِي الْأُخْرَى، وَقَالَ ابْنُ حِبَّانَ: الْأَشْبَهُ عِنْدِي فِي الْجَمْعِ، أَنْ يُجْعَلَ الْخَبْرَانِ فِي وَقْعَتَيْنِ، فَيُقَالُ، لَمَّا دَخَلَ الْكَعْبَةَ فِي الْفَتْحِ صَلَّى فِيهَا عَلَى مَا رَوَاهُ ابْنُ عُمَرَ عَنْ بِلَالٍ، وَيُجْعَلُ نَفْيُ ابْنِ عَبَّاسٍ الصَّلَاةَ فِي الْكَعْبَةِ فِي حَجَّتِهِ الَّتِي حَجَّ فِيهَا، لِأَنَّ ابْنَ عَبَّاسٍ نَفَاهَا وَأَسْنَدَ ذَلِكَ إِلَى أُسَامَةَ وَأَخِيهِ الْفَضْلِ، وَابْنُ عُمَرَ أَثْبَتَهَا، وَأَسْنَدَ ذَلِكَ إِلَى أُسَامَةَ، وَإِلَى بِلَالٍ وَأُسَامَةَ أَيْضًا، فَإِذَا حُمِلَ الْخَبَرُ عَلَى مَا وَصَفْنَا بَطَلَ التَّعَارُضُ. قَالَ الْحَافِظُ: وَهُوَ جَمْعٌ حَسَنٌ لَكِنْ تَعَقَّبَهُ النَّوَوِيُّ بِأَنَّهُ لَا خِلَافَ أَنَّهُ ﷺ دَخَلَ يَوْمَ الْفَتْحِ لَا فِي حَجَّةِ الْوَدَاعِ، وَيَشْهَدُ لَهُ مَا رَوَاهُ الْأَزْرَقِيُّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ: أَنَّهُ ﷺ إِنَّمَا دَخَلَ الْكَعْبَةَ مَرَّةً وَاحِدَةً عَامَ الْفَتْحِ، ثُمَّ حَجَّ فَلَمْ يَدْخُلْهَا، وَإِذَا كَانَ الْأَمْرُ كَذَلِكَ فَلَا يَمْتَنِعُ أَنْ يَكُونَ دَخَلَهَا عَامَ الْفَتْحِ مَرَّتَيْنِ وَيَكُونُ الْمُرَادُ بِالْوَاحِدَةِ الَّتِي فِي خَبَرِ ابْنِ عُيَيْنَةَ وَاحِدَةَ السَّفَرِ لَا الدُّخُولَ، وَقَدْ وَقَعَ عِنْدَ الدَّارَقُطْنِيِّ مِنْ طَرِيقٍ ضَعِيفَةٍ مَا يَشْهَدُ لِهَذَا الْجَمْعِ. قُلْتُ: قَالَ الدَّارَقُطْنِيُّ فِي سُنَنِهِ: وَاعْتَمَدَ الْقَاضِي عِزُّ الدِّينِ بْنُ جَمَاعَةٍ ذَلِكَ. وَاسْتَدَلَّ لَهُ أَيْضًا بِأَنَّ الْإِمَامَ أَحْمَدَ قَالَ فِي مُسْنَدِهِ: حَدَّثَنَا هُشَيْمٌ قَالَ: أَخْبَرَنَا عَبْدُ الْمَلِكِ عَنْ عَطَاءٍ، قَالَ: قَالَ أُسَامَةُ بْنُ زَيْدٍ: دَخَلْتُ مَعَ النَّبِيِّ - ﷺ الْبَيْتَ فَجَلَسَ فَحَمِدَ اللَّهَ تَعَالَى وَأَثْنَى عَلَيْهِ وَهَلَّلَهُ وَكَبَّرَهُ، وَخَرَجَ وَلَمْ يُصَلِّ، ثُمَّ دَخَلَتْ مَعَهُ فِي الْيَوْمِ الثَّانِي، فَقَامَ، وَدَعَا ثُمَّ صَلَّى رَكْعَتَيْنِ، ثُمَّ خَرَجَ فَصَلَّى رَكْعَتَيْنِ خَارِجِ الْبَيْتِ مُسْتَقْبِلَ وَجْهِ الْكَعْبَةِ، ثُمَّ انْصَرَفَ، فَقَالَ: «هَذِهِ الْقِبْلَةُ” وَرَوَاهُ أَحْمَدُ بْنُ مَنِيعٍ. قُلْتُ: لَمْ أَقِفْ عَلَى هَذَا الْحَدِيثِ فِي مَجْمَعِ الزَّوَائِدِ لِلْهَيْثَمِيِّ، وَلَا فِي إِتْحَافِ الْمَهَرَةِ لِلْأَبُوصِيرِيِّ، لَا فِي كِتَابِ الصَّلَاةِ، وَلَا فِي كِتَابِ الْحَجِّ فَاللَّهُ أَعْلَمُ. وَالَّذِي فِي مَجْمَعِ الزَّوَائِدِ عَنِ ابْنِ عَبَّاسٍ قَالَ: دَخَلَ النَّبِيُّ ﷺ الْكَعْبَةَ، فَصَلَّى بَيْنَ السَّارِيَتَيْنِ رَكْعَتَيْنِ، ثُمَّ خَرَجَ وَصَلَّى بَيْنَ الْبَابِ وَبَيْنَ الْحَجَرِ رَكْعَتَيْنِ، ثُمَّ قَالَ: «هَذِهِ الْقِبْلَةُ” ثُمَّ دَخَلَ مَرَّةً أُخْرَى، فَقَامَ يَدْعُو وَلَمْ يُصَلِّ. رَوَاهُ الطَّبَرَانِيُّ فِي الْكَبِيرِ، قَالَ الْهَيْثَمِيُّ: فِيهِ أَبُو مَرْيَمَ، رَوَى عَنْ صِغَارِ التَّابِعِينَ، وَلَمْ أَعْرِفْهُ، وَبَقِيَّةُ رِجَالِهِ مُوثَّقُونَ، وَفِي بَعْضِهِمْ كَلَامٌ. وَرَوَى الْأَزْرَقِيُّ عَنْ عَبْدِ الْمَجِيدِ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِيهِ قَالَ: بَلَغَنِي أَنَّ الْفَضْلَ ابْنَ عَبَّاسٍ دَخَلَ مَعَ رَسُولِ اللَّهِ ﷺ يَوْمَئِذٍ - أَيْ يَوْمَ الْفَتْحِ - فَقَالَ: لَمْ أَرَهُ صَلَّى فِيهَا، قَالَ أَبِي: وَذَلِكَ فِيمَا بَلَغَنِي أَنَّ النَّبِيَّ ﷺ اسْتَعَانَهُ فِي حَاجَةٍ فَجَاءَ وَقَدْ صَلَّى وَلَمْ يَرَهُ.قَالَ عَبْدُ الْمَجِيدِ: قَالَ أَبِي، وَذَلِكَ أَنَّهُ بَعَثَهُ فَجَاءَ بِذَنُوبٍ مِنْ مَاءِ زَمْزَمَ يَطْمِسُ بِهِ الصُّوَرَ الَّتِي فِي الْكَعْبَةِ، فَلِذَلِكَ لَمْ يَرَهُ صَلَّى. قُلْتُ: وَأَيْضًا أَنَّهُ ﷺ أَرْسَلَهُ وَأُسَامَةَ فِي ذَلِكَ - كَمَا تَقَدَّمَ فِي أُسَامَةَ - وَاعْتَمَدَ الْإِمَامُ تَقِيُّ الدِّينِ الْفَاسِيُّ فِي تَارِيخِهِ مِنْ هَذِهِ الْأَجْوِبَةِ مَا رَوَاهُ أَبُو دَاوُدَ الطَّيَالِسِيُّ عَنْ أُسَامَةَ، وَتَعَقَّبَ مَا سِوَاهُ بِكَلَامٍ نَفِيسٍ جِدًّا فَرَاجِعْهُ فَإِنَّكَ لَا تَجِدُهُ فِي غَيْرِ كِتَابِهِ، وَذِكْرُهُ هُنَا لَيْسَ مِنْ غَرَضِنَا. وقد تَقَدَّمَ أَنَّهُ ﷺ صَلَّى فِي الْكَعْبَةِ، وَأَنَّهُ جَعَلَ عَمُودَيْنِ عَنْ يَسَارِهِ وَعَمُودًا عَنْ يَمِينِهِ وَثَلَاثَةَ أَعْمِدَةٍ وَرَاءَهُ، وَفِي رِوَايَةٍ جَعَلَ عَمُودًا عَنْ يَسَارِهِ وَعَمُودَيْنِ عَنْ يَمِينِهِ وَفِي أُخْرَى عَمُودًا عَنْ يَسَارِهِ وَعَمُودًا عَنْ يَمِينِهِ وَفِي رِوَايَةٍ بَيْنَ الْعَمُودَيْنِ الْيَمَانِيَّيْنِ، وَفِي أُخْرَى بَيْنَ الْعَمُودَيْنِ تِلْقَاءَ وَجْهِهِ، وَبَيْنَ الْعَمُودَيْنِ الْمُقَدَّمَيْنِ، قَالَ الْمُحِبُّ الطَّبَرِيُّ فِي الْأَحْكَامِ الْكُبْرَى: وَهَذَا يُؤَيِّدُ رِوَايَةَ مَنْ رَوَى أَنَّهُ جَعَلَ عَمُودَيْنِ عَنْ يَمِينِهِ وَعَمُودًا عَنْ يَسَارِهِ لِأَنَّ الْبَابَ قَرِيبٌ مِنَ الْحَجَرِ الْأَسْوَدِ، جَانِحٌ إِلَى جِهَةِ الْيَمِينِ، وَيَفْتَحُ فِي جِهَةِ الْمَشْرِقِ فَإِذَا دَخَلَ مِنْهُ وَصَلَّى تِلْقَاءَ وَجْهِهِ بَيْنَ الْعَمُودَيْنِ الْمُقَدَّمَيْنِ الْيَمَانِيَّيْنِ وَالْبَيْتِ يَوْمَئِذٍ عَلَى سِتَّةِ أَعْمِدَةٍ فَقَدْ جَعَلَ عَمُودَيْنِ عَنْ يَمِينِهِ وَعَمُودًا عَنْ يَسَارِهِ، وَثَلَاثَةَ أَعْمِدَةٍ وَرَاءَهُ، وَصَلَّى إِلَى جِهَةِ الْمَغْرِبِ، وَقَوْلُهُ الْيَمَانِيَّيْنِ قَدْ يُشَكِّلُ فَإِنَّهَا ثَلَاثَةُ صَفٍّ وَجَعَلَ اثْنَيْنِ مِنْهَا يَمَانِيَّيْنِ لَيْسَ بِأَوْلَى مِنْ جَعْلِهِمَا شَامِيَّيْنِ، وَالْجَوَابُ: أَنَّهُ إِنَّمَا جَعَلَ اثْنَيْنِ مِنْهُمَا يَمَانِيَّيْنِ لِأَنَّ مُقِرَّ الثَّلَاثَةِ بِصِفَةِ يَمَانِيٍّ وَبِصِفَةِ شَامِيٍّ، فَمَنْ وَقَفَ بَيْنَ الْمُتَمَحِّضِ يَمَانِيًّا وَبَيْنَ الْمُشْتَرَكِ بَيْنَ الْيَمَنِ وَالشَّامِ جَازَ أَنْ يُقَالَ فِيهِ: وَقَفَ بَيْنَ الْيَمَانِيَّيْنِ بِاعْتِبَارِ مَا نُسِبَ مِنْهُ إِلَى الْيَمَنِ تَجَوُّزًا وَمَنْ وَقَفَ بَيْنَ الْمُتَمَحِّضِ شَامِيًّا وَبَيْنَ الْمُشْتَرِكِ جَازَ أَنْ يُقَالَ فِيهِ: وَقَفَ بَيْنَ الشَّامِيِّينَ لِمَا ذَكَرْنَاهُ، أَوْ تَقُولُ لِمَا وَقَفَ بَيْنَهُمَا كَانَ هُوَ إِلَى جِهَةِ الْيَمَنِ أَقْرَبَ، فَأَطْلَقَ عَلَيْهِمَا يَمَانِيَّيْنِ اعْتِبَارًا بِهِ، وَالْأَوَّلُ أَظْهَرُ، وَلَا تَضَادَّ بَيْنَ هَذَا وَبَيْنَ قَوْلِهِ عَمُودًا عَنْ يَمِينِهِ وَعَمُودًا عَنْ يَسَارِهِ، فَإِنَّ مِنْ ضَرُورَةِ جَعْلِ عَمُودَيْنِ عَنْ يَمِينِهِ أَنْ يَكُونَ عَمُودًا عَنْ يَمِينِهِ وَالْآخَرُ مَسْكُوتًا عَنْهُ، وَلَيْسَ فِي اللَفْظِ مَا يَنْفِيهِ، وَقَالَ الْحَافِظُ: لَيْسَ بَيْنَ رِوَايَةٍ: جَعَلَ عَمُودًا عَنْ يَمِينِهِ وَعَمُودًا عَنْ يَسَارِهِ مُخَالَفَةً، لَكِنَّ قَوْلَهُ فِي رِوَايَةِ مَالِكٍ: وَكَانَ الْبَيْتُ يَوْمَئِذٍ عَلَى سِتَّةِ أَعْمِدَةٍ مُشْكِلٌ، لِأَنَّهُ يَشْعُرُ بِكَوْنِ مَا عَنْ يَمِينِهِ أَوْ يَسَارِهِ كَانَ اثْنَيْنِ، وَيُمْكِنُ الْجَمْعُ بَيْنَ الرِّوَايَتَيْنِ بِأَنَّهُ حَيْثُ ثَنَّى أَشَارَ إِلَى مَا كَانَ عَلَيْهِ الْبَيْتُ فِي زَمَنِ النَّبِيِّ ﷺ وَحَيْثُ أَفْرَدَ أَشَارَ إِلَى مَا صَارَ إِلَيْهِ بَعْدَ ذَلِكَ، وَيُرْشِدُ إِلَى ذَلِكَ. قَوْلُهُ: وَكَانَ الْبَيْتُ يَوْمَئِذٍ، لِأَنَّ فِيهِ إِشْعَارًا بِأَنَّهُ تَغَيَّرَ عَنْ هَيْئَتِهِ الْأُولَى. قَالَ الْكِرْمَانِيُّ: لَفْظُ الْعَمُودِ جِنْسٌ يَشْمَلُ الْوَاحِدَ وَالِاثْنَيْنِ فَهُوَ مُجْمَلُ بَيِّنَتِهِ رِوَايَةُ «وَعَمُودَيْنِ” وَيُحْتَمَلُ أَنْ يُقَالَ: لَمْ تَكُنِ الْأَعْمِدَةُ الثَّلَاثَةُ عَلَى سَمْتٍ وَاحِدٍ، بَلِ اثْنَانِ عَلَى سَمْتٍ، وَالثَّالِثُ عَلَى غَيْرِ سِمَتِهِمَا، وَلَفْظُ الْمُقَدَّمَيْنِ فِي الْحَدِيثِ السَّابِقِ مُشْعِرٌ بِهِ قَالَ الْحَافِظُ: وَيُؤَيِّدُهُ رِوَايَةُ مُجَاهِدٍ عَنِ ابْنِ عُمَرَ عِنْدَ الْبُخَارِيِّ فِي بَابِ «وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى”، «فَإِنَّ فِيهَا بَيْنَ السَّارِيَتَيْنِ اللَّتَيْنِ عَنْ يَسَارِ الدَّاخِلِ” وَهُوَ صَرِيحٌ فِي أَنَّهُ كَانَ هُنَاكَ عَمُودَانِ عَلَى الْيَسَارِ، وَأَنَّهُ صَلَّى بَيْنَهُمَا، فَيُحْتَمَلُ أَنَّهُ كَانَ ثَمَّ عَمُودٌ آخَرُ عَنِ الْيَمِينِ، لَكِنَّهُ بَعِيدٌ أَوْ عَلَى غَيْرِ سَمْتِ الْعَمُودَيْنِ فَيَصِحُّ قَوْلُ مَنْ قَالَ: جَعَلَ عَنْ يَمِينِهِ عَمُودَيْنِ، وَقَوْلُ مَنْ قَالَ: جَعَلَ عَمُودًا عَنْ يَمِينِهِ، وَجَوَّزَ الْكِرْمَانِيُّ احْتِمَالًا آخَرَ، وَهُوَ أَنْ يَكُونَ هُنَاكَ ثَلَاثَةُ أَعْمِدَةٍ مُصْطَفَّةٍ، فَصَلَّى إِلَى جَنْبِ الْأَوْسَطِ فَمَنْ قَالَ: جَعَلَ عَمُودًا عَنْ يَمِينِهِ وَعَمُودًا عَنْ يَسَارِهِ لَمْ يُعْتَبَرِ الَّذِي صَلَّى إِلَى جَنْبِهِ، وَمَنْ قَالَ: عَمُودَيْنِ اعْتَبَرَهُ وَجَمَعَ بَعْضُ الْمُتَأَخِّرِينَ بِاحْتِمَالِ تَعَدُّدِ الْوَاقِعَةِ، وَهُوَ بَعِيدٌ لِاتِّحَادِ مَخْرَجِ الْحَدِيثِ، وَقَدْ جَزَمَ الْبَيْهَقِيُّ بِتَرْجِيحِ رِوَايَةِ أَنَّهُ جَعَلَ عَمُودَيْنِ عَنْ يَمِينِهِ وَعَمُودًا عَنْ يَسَارِهِ. وَقَالَ الْمُحِبُّ الطَّبَرِيُّ فِي صَفْوَةِ الْقُرَى إِنَّهُ الْأَظْهَرُ. و: لَا خِلَافَ فِي دُخُولِهِ ﷺ الْكَعْبَةَ يَوْمَ الْفَتْحِ، وقيل أَنَّهُ دَخَلَ فِي ثَانِي الْفَتْحِ، وَذَكَرَ بَعْضُهُمْ أَنَّهُ دَخَلَهَا فِي عُمْرَةِ الْقَضِيَّةِ، وَالصَّحِيحُ خِلَافُهُ، فَقَدْ قَالَ الْبُخَارِيُّ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى ؓ إِنَّهُ لَمْ يَدْخُلْهَا، وَذَكَرَ بَعْضُهُمْ أَنَّهُ دَخَلَهَا فِي عُمْرَةِ الْقَضِيَّةِ وَحَجَّةِ الْوَدَاعِ، وَسَيَأْتِي هُنَاكَ تَحْقِيقُ ذَلِكَ إِنْ شَاءَ اللَّهُ تَعَالَى.
Translation
✧ The entry of the Messenger of Allah ﷺ into the House and his prayer therein Ibn Hishām said: I was told that the Messenger of Allah ﷺ entered the Kaʿbah and with him was Bilāl, then the Messenger of Allah ﷺ came out and Bilāl remained behind, so ʿAbd Allāh b. ʿUmar went in to Bilāl and asked him: Where did the Messenger of Allah ﷺ pray? He did not ask him how many units he prayed. So Ibn ʿUmar, whenever he entered the House, walked facing forward, with the door behind his back, until there was between him and the wall a distance of three cubits; then he prayed, seeking by that the place which Bilāl had told him. According to Muḥammad b. ʿUmar from his shaykhs: The Messenger of Allah ﷺ ordered the Kaʿbah, and it was shut. The wording of Imam Mālik: They shut it upon him. In the narration of Ibn ʿAwf: ʿUthmān caused the door to shield them. Ḥassān b. ʿAṭiyyah added: from inside. In the ḥadīth of Ṣafiyyah bt. Shaybah according to Ibn Isḥāq: The Messenger of Allah ﷺ found in the House a dove made of wood, and he broke it with his hand, then threw it away. According to Ibn Abī Shaybah from Abū Salamah b. ʿAbd al-Raḥmān b. ʿAwf and Yaḥyā b. ʿAbd al-Raḥmān b. Ḥāṭib—may Allah the Exalted have mercy on them both—they said: When the Messenger of Allah ﷺ entered the Kaʿbah, he said Allāhu akbar in its corners and sides, praised Allah the Exalted, then prayed two units between two columns. Yūnus said: He remained a long day. The wording of Fulayḥ: a long time. The wording of Juwayriyyah: He prolonged it. The wording of Ibn ʿAwf: He remained in it for a good while. The wording of Ayyūb: He remained in it for a while. In the narration of Ibn Abī Mulaykah from Nāfiʿ: I found something and went away, then came back quickly and found the Prophet ﷺ coming out. The wording of Sālim: When they opened the door, I was the first to enter. In the narration of Fulayḥ: The people raced to enter, and I beat them. In the narration of Ayyūb: I was a strong young man, so I hurried to the people and got ahead of them. In the narration of Ibn ʿAwf: I climbed the step and entered the House. In the narration of Mujāhid and Ibn Abī Mulaykah from Ibn ʿUmar: I found Bilāl standing between the two doors. In the narration of Sālim: I met Bilāl and asked him: Mālik added: I said: What did the Messenger of Allah ﷺ do? In the narration of Sālim: Did the Messenger of Allah ﷺ pray in it? He said: Yes. In the narration of Mujāhid and Ibn Abī Mulaykah: I said: Did the Messenger of Allah ﷺ pray in the Kaʿbah? He said: Yes. In the narration of al-ʿAlāʾ b. ʿAbd al-Raḥmān from Ibn ʿUmar: That he asked Bilāl and Usāmah. In the narration of Abū al-Shaʿthāʾ from Ibn ʿUmar he said: Usāmah b. Zayd informed me that he saw the Messenger of Allah ﷺ pray in it, here. In the narration of Khālid b. al-Ḥārith from Ibn ʿAwf from Muslim and al-Nasāʾī from Ibn ʿUmar: I climbed the step and entered the House, and I said: Where did the Messenger of Allah ﷺ pray? They said: Here. In the narration of Juwayriyyah. And Yūnus and the majority of the companions of Nāfiʿ: I asked Bilāl: Where did the Messenger of Allah ﷺ pray? He said: Between the two Yemeni columns—the wording of Juwayriyyah: the two front ones. In the narration of Mālik: He placed a column to his right and a column to his left. In another narration: A column to his right and two columns to his left, and he placed three columns behind him. In another narration from him: A column to his left and two columns to his right. Al-Bayhaqī said: That is the correct one. In the narration of Fulayḥ: He prayed between those two front columns of the row, and the House at that time was on six columns, two rows. He prayed between the two columns of the front row, placing the door of the House behind his back, and at the place where he prayed there was a red marble slab. In the narration of Mūsā b. ʿUqbah according to al-Bukhārī, and Mālik in the narration of Ibn Qāsim from al-Nasāʾī from Nāfiʿ: Between the standing place of the Messenger of Allah ﷺ and the wall was about three cubits. In the narration of Ibn Mahdī according to Abū Dāwūd, and Ibn Wahb according to al-Dāraquṭnī in the Book of Military Campaigns—both from Mālik—and Hishām and Ibn Saʿd from Abū ʿAwānah from Nāfiʿ: The Messenger of Allah ﷺ prayed with three cubits between him and the wall. Al-Ḥāfiẓ Abū al-Faḍl al-ʿIrāqī—may Allah the Exalted have mercy on him—said, summarizing from the paths of the ḥadīths: That the prayer place of the Messenger of Allah ﷺ in the House is that the one entering from the door walks straight ahead when he enters until he leaves between him and the wall three cubits or two cubits or what is between them, because of the difference in the paths. He said: It is not appropriate for him to leave between him and the wall less than three cubits. If what happened was three cubits, he has hit upon his prayer place; and if it was two cubits, then the face of the one praying and his forearms fall in the place of the feet of the Messenger of Allah ﷺ, and this is better than going forward. Al-Ḥāfiẓ said: The affirmation of Usāmah in the narration of Ibn ʿUmar from him that the Prophet ﷺ prayed in the House is not contradicted by what Ibn ʿAbbās narrated from Usāmah that the Prophet ﷺ did not pray in the House, because it is possible to combine them: Usāmah, when he affirmed it, relied in that on other than himself; and when he denied it, he intended what was within his knowledge, since he did not see him ﷺ at the time he prayed. Al-Ḥāfiẓ said in another place: The narrations from Usāmah on that are contradictory, so the narration of Bilāl is preponderant from the perspective that he is an affirmer while the other is a denier, and from the perspective that there was no disagreement concerning him in the affirmation, while those who denied had disagreement. Imam al-Nawawī and others said: One combines the affirmation of Bilāl and the denial of Usāmah by saying that when they entered the Kaʿbah they busied themselves with supplication. Usāmah saw the Prophet ﷺ supplicating, so Usāmah busied himself with supplication in one direction, and the Prophet ﷺ in another direction. Then the Messenger of Allah ﷺ prayed, and Bilāl saw him because of his nearness to him, while Usāmah did not see him because of his distance from him and his occupation with supplication. Also, because by the closing of the door there was darkness, along with the possibility that one of the columns blocked him, so he denied it acting on his assumption. Imam al-Muḥibb al-Ṭabarī said: It is possible that Usāmah was absent from him after his entry for some need, so he did not witness his prayer. End quote. This is supported by what Abū Dāwūd al-Ṭayālisī narrated in his Musnad with a good chain whose men are trustworthy, from Ibn Abī Dhuʾayb from ʿAbd al-Raḥmān b. Mihrān from ʿUmayr, the client of Ibn ʿAbbās, from Usāmah, who said: “I entered with the Prophet ﷺ into the Kaʿbah, and he saw images, so he called for a bucket of water. I brought it to him, and he struck the images with it.” Al-Qurṭubī said: Perhaps he [retained the denial] because of how quickly he returned. End quote. I say: This is based on the premise that this story occurred in the year of the conquest. If it did not, then ʿUmar b. Shabbah narrated in his Book of Makkah, by way of ʿAlī b. Badhīmah, with a bāʾ with one dot, the weight of ʿAẓīmah, the Successor, who said: “The Messenger of Allah ﷺ entered the Kaʿbah, and Bilāl entered with him, and Usāmah sat at the door. When he came out, he found Usāmah sitting with his legs drawn up and wrapped in his garment, and he took hold of his ḥabwah and undid it.” The ḥadīth. So perhaps he sat wrapped up and rested, then dozed off, and did not witness his prayer, so when he was asked about it he denied it, retaining the denial because of the shortness of the time of his sitting wrapped up. In all of this he only denied having seen it, not what was in reality. Some scholars interpreted the affirmed prayer as linguistic (i.e., supplication) and the denied one as ritual; but this interpretation is refuted by what was previously mentioned in some of its sound paths: that he prayed two units, so it is clear that the intended meaning is the ritual prayer, not mere supplication. Al-Muhallab, the commentator on al-Bukhārī, said: It is possible that the entry into the House occurred two times: he prayed in one of them and did not pray in the other. Ibn Ḥibbān said: The most likely to me for reconciling is to place the two reports in two separate occurrences. Thus one says: When he entered the Kaʿbah at the conquest, he prayed in it, according to what Ibn ʿUmar narrated from Bilāl; and the denial of Ibn ʿAbbās of the prayer in the Kaʿbah is placed in his Farewell Pilgrimage, because Ibn ʿAbbās denied it and attributed that to Usāmah and his brother al-Faḍl, while Ibn ʿUmar affirmed it and attributed that to Usāmah and to Bilāl, and also to Usāmah. If the report is interpreted in this way, the contradiction disappears. Al-Ḥāfiẓ said: It is a good reconciliation, but al-Nawawī objected that there is no disagreement that he ﷺ entered on the day of the conquest and not during the Farewell Pilgrimage. This is supported by what al-Azraqī narrated from Sufyān b. ʿUyaynah from more than one of the people of knowledge: that he ﷺ entered the Kaʿbah only once in the year of the conquest, then performed the pilgrimage and did not enter it. If the matter is so, then it is not impossible that he entered it twice in the year of the conquest, and that the “once” in the report of Ibn ʿUyaynah refers to a single journey, not a single entry. And there occurs in al-Dāraquṭnī, from a weak path, what supports this reconciliation. I say: Al-Dāraquṭnī said in his Sunan: Al-Qāḍī ʿIzz al-Dīn b. Jamāʿah relied on that. He also adduced as evidence that Imam Aḥmad said in his Musnad: Hushaym narrated to us, saying: ʿAbd al-Malik informed us from ʿAṭāʾ, who said: Usāmah b. Zayd said: I entered with the Prophet ﷺ the House, and he sat down, praised Allah the Exalted, lauded Him, declared His oneness, and magnified Him, and went out without praying. Then I entered with him on the second day, and he stood, supplicated, then prayed two units, then came out and prayed two units outside the House facing the front of the Kaʿbah, then left, and said: “This is the qiblah.” Aḥmad b. Manīʿ also narrated it. I say: I did not come across this ḥadīth in Majmaʿ al-Zawāʾid of al-Haythamī, nor in Itḥāf al-Maharah of al-Būṣīrī, neither in the Book of Prayer nor in the Book of Pilgrimage, and Allah knows best. What is in Majmaʿ al-Zawāʾid from Ibn ʿAbbās is: The Prophet ﷺ entered the Kaʿbah and prayed between the two columns two units, then came out and prayed between the door and the Black Stone two units, then said: “This is the qiblah.” Then he entered another time, and stood supplicating and did not pray. Al-Ṭabarānī narrated it in al-Kabīr. Al-Haythamī said: In it is Abū Maryam; he narrated from the younger Successors, and I do not know him; the rest of its men are trustworthy, though some of them are criticized. Al-Azraqī narrated from ʿAbd al-Majīd b. ʿAbd al-ʿAzīz from his father, who said: It reached me that al-Faḍl b. ʿAbbās entered with the Messenger of Allah ﷺ on that day—meaning the day of the conquest—and said: I did not see him pray in it. My father said: That was, according to what reached me, because the Prophet ﷺ sought his help in some need, and he came after he had prayed and did not see him. ʿAbd al-Majīd said: My father said: That was because he sent him, and he came with a bucket of Zamzam water with which he obliterated the images that were in the Kaʿbah; therefore he did not see him pray. I say: Also, he ﷺ sent him and Usāmah for that purpose—as previously mentioned concerning Usāmah. Imam Taqī al-Dīn al-Fāsī in his History relied on among these responses what Abū Dāwūd al-Ṭayālisī narrated from Usāmah, and he objected to all besides it with very precious words; so refer to it, for you will not find it in any book other than his. Mentioning it here is not our purpose. It has previously been mentioned that he ﷺ prayed in the Kaʿbah, and that he placed two columns to his left and a column to his right and three columns behind him; in another narration, he placed a column to his left and two columns to his right; in another, a column to his left and a column to his right; in another narration, between the two Yemeni columns; in another, between the two columns facing him; and between the two front columns. Al-Muḥibb al-Ṭabarī said in al-Aḥkām al-Kubrā: This supports the narration of those who narrated that he placed two columns to his right and a column to his left, because the door is near the Black Stone, leaning toward the right side, and it opens toward the east. So when he entered through it and prayed facing forward between the two front Yemeni columns, and the House at that time was on six columns, then he placed two columns to his right and a column to his left, and three columns behind him, and he prayed toward the west. His saying “the two Yemeni columns” may be problematic, for those three are in one row, and making two of them Yemeni is no more appropriate than making them Syrian. The answer is that he called two of them Yemeni because the position of the three includes one that is purely Yemeni and another that is shared between Yemen and Syria. Whoever stood between the purely Yemeni and the one shared between Yemen and Syria may be said to have stood between the two Yemeni columns, considering the part attributed to Yemen, by extension; and whoever stood between the purely Syrian and the shared one may be said to have stood between the two Syrian columns, for the reason we mentioned. Or you may say: Since he stood between them, he was closer to the Yemeni side, so he called them both Yemeni by consideration of that. The first is more apparent. There is no contradiction between this and his saying “a column to his right and a column to his left,” for it follows necessarily from placing two columns to his right that one column is to his right, and the other is not mentioned, and there is nothing in the wording that negates it. Al-Ḥāfiẓ said: There is no contradiction between the narration “he placed a column to his right and a column to his left,” but his saying in the narration of Mālik, “the House at that time was on six columns,” is problematic, because it suggests that what was to his right or left was two. It is possible to combine the two narrations by saying that when he used the dual, he referred to what the House was like in the time of the Prophet ﷺ, and when he used the singular, he referred to what it became after that. This is indicated by his saying “the House at that time,” because it implies that it changed from its original form. Al-Kirmānī said: The word “column” is a generic noun that includes one and two, so it is ambiguous, and the narration “and two columns” clarifies it. It is also possible to say: The three columns were not on a single line; rather, two were on one line, and the third was not on their line. The wording “the two front ones” in the preceding ḥadīth indicates that. Al-Ḥāfiẓ said: This is supported by the narration of Mujāhid from Ibn ʿUmar in al-Bukhārī in the chapter “And take the Station of Abraham as a place of prayer”: “In it, between the two columns that are to the left of the one entering.” This is explicit that there were two columns to the left, and that he prayed between them. So it is possible that there was another column to the right, but it was far away or not on the same line as the two columns, so the statement of those who said: He placed two pillars on his right, and the saying of the one who said: he placed one pillar on his right. Al-Kirmānī allowed another possibility, which is that there were three pillars in a row, and he prayed beside the middle one. Thus, the one who said: he placed a pillar on his right and a pillar on his left did not take into account the one beside which he prayed, while the one who said: two pillars did take it into account. Some later scholars reconciled the two by the possibility of the incident occurring more than once, but this is far-fetched because the source of the hadith is the same. Al-Bayhaqī affirmed the preponderance of the narration that he placed two pillars on his right and one pillar on his left. Al-Muḥibb al-Ṭabarī said in Ṣafwat al-Qurā that this is the most apparent. And: there is no disagreement that he ﷺ entered the Kaʿbah on the day of the conquest, though it was said that he entered on the second day of the conquest. Some mentioned that he entered it during the Umrah of the Treaty (ʿUmrat al-Qaḍiyyah), but the correct view is the opposite, for al-Bukhārī reported from ʿAbd Allāh b. Abī Awfā ؓ that he did not enter it. Some mentioned that he entered it during the Umrah of the Treaty and the Farewell Pilgrimage; the verification of that will come later, if God Almighty wills.
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