Azami 5308

Tirmidhi (874) narrated it, and Ibn Khuzayma (3008) graded it sahih, both from the hadith of Hammad bin Zayd, from Amr bin Dinar, from Ibn Umar, from Bilal, and he mentioned it. Its chain is sahih. Tirmidhi said, "The hadith of Bilal is hasan sahih, and the practice among most people of knowledge is upon it, they see no harm in praying inside the Kaaba. Malik said, there is no harm in praying voluntary prayer inside the Kaaba, but he disliked that the obligatory prayer be prayed inside the Kaaba. Shafii said, there is no harm in praying either the obligatory prayer or voluntary prayer inside the Kaaba, because the ruling for voluntary and obligatory prayer is the same regarding purification and the qibla."I say, it has not been transmitted from any of the companions that they prayed the obligatory prayer inside the Kaaba, though it has been reported from Ibn Umar that he used to pray the two rakats of tawaf inside it. Muhammad bin Hanafiya entered the Kaaba and prayed two rakats in every corner. Husayn bin Ali used to enter the Kaaba and pray two rakats. These reports were transmitted by Abdul-Razzaq in his Musannaf (5/82).On this subject there is also what was reported from Abdul-Rahman bin Safwan, who said, "I asked Umar bin Khattab, how did the Messenger of Allah ﷺ act when he entered the Kaaba? He said, he prayed two rakats." Abu Dawud (2026) narrated it from Zuhayr bin Harb, who said, Jareer narrated to us, from Yazid bin Abu Ziyad, from Mujahid, from Abdul-Rahman bin Safwan, who said (and he mentioned it). In it is Yazid bin Abu Ziyad, who is the Hashimi, their client, and the majority of the people of knowledge agree in declaring him daif. Ahmad (15552) narrated it through his route at greater length, as has already passed in the discussion of standing at the Multazam. Ibn Khuzayma narrated it in his Sahih (3017), adding his statement, "If Yazid bin Abu Ziyad meets the condition we stipulated at the beginning of the book."I say, that condition, as stated at the beginning of the book, is "the transmission of a trustworthy narrator from a trustworthy narrator, connected all the way to him ﷺ, without any break in the middle of the chain, and without any criticism directed at the transmitters of the reports." This hadith does not meet his condition, because there is criticism from the early leading scholars regarding Yazid bin Abu Ziyad.On this subject there is also what was reported from Uthman bin Talha, "that the Prophet ﷺ entered the House and prayed two rakats facing you as you enter, between the two pillars." Imam Ahmad (15387), Tabarani in Al-Kabir (9/55), and Bayhaqi (2/328-329) all narrated it through various routes from Hammad bin Salama, from Hisham bin Urwa, from his father, from Uthman bin Talha, and he mentioned it. It contains a break, for Urwa bin Zubayr did not hear from Uthman bin Talha. Bayhaqi said, "Hammad bin Salama transmitted it alone, and it contains a disconnection between Urwa and Uthman."On this subject also is what was reported from Abu Hurairah, who said, "On the day of the conquest, the Messenger of Allah ﷺ sent word to the mother of Uthman bin Talha, saying, send me the key of the Kaaba. She said, no, by Lat and Uzza, I will not send it to you. Someone said, send someone to take it from her by force. Her son Uthman said, Messenger of Allah, she is newly acquainted with disbelief, so send me to her and I will bring it to you. He said, so he went to her and said, mother, something different from before has happened, and if you do not give me the key I will be killed. He said, so she brought it out and handed it to him, and he came running with it. When he drew near the Messenger of Allah ﷺ he stumbled, and the key flew from his hand. The Prophet ﷺ got up and knelt over it with his garment and picked it up, then he went to the door, I think he said, and opened it, then he stood at the corners and edges of the House supplicating, then he prayed two rakats between the two pillars."Bazzar narrated it, Kashf Astar (1162), from Ibrahim bin Rashid, who said, Zayd bin Awf narrated to us, who said, Hammad bin Salama narrated to us, from Muhammad bin Amr, from Abu Salama, from Abu Hurairah, and he mentioned it. It contains Zayd bin Awf Abu Rabia, a Basran, also called Fahd bin Awf, Fahd being a nickname. He is disputed, Fallas said he is discarded in hadith, and Bukhari said, Ali and others discarded him. Haythami faulted the hadith on this basis in Al-Majma (3/294), saying, he is daif. His statement, "the key flew from his hand" is as it appears in Kashf, while in Majma al-Zawaid (3/294) it reads "the key scattered." As for his statement "he stumbled and knelt," the word "stumbled" is not mentioned in Al-Majma.As for what was reported from Ayesha, who said that the Prophet ﷺ left her presence delighted, then returned to her distressed, and said, "I entered the Kaaba, and if I had realized beforehand what I came to realize afterward, I would not have entered it, I fear that I have placed a hardship on my nation," this is daif. Abu Dawud (2029), Tirmidhi (873), and Ibn Majah (3064) narrated it, and Ibn Khuzayma (3014) graded it sahih, all through various routes from Ismail bin Abdul-Malik, from Abdullah bin Abu Mulayka, from Ayesha, and she mentioned it. Tirmidhi said, hasan sahih.I say, rather it is daif, for it contains Ismail bin Abdul-Malik, who is Ibn Abu Sagheer, with the diminutive form. He is disputed, Nasai, Abu Hatim, and Abu Dawud declared him daif, and Ibn Hibban said, he used to invert what he transmitted, so a narrator like him, when he transmits alone, is not accepted. For this reason Ibn Adi said of him, he is among those whose hadith is written down, and Dhahabi cited this very hadith of his in Al-Mizan, indicating that it is among his objectionable narrations.Likewise, what was reported from Ibn Abbas is not sound, that the Messenger of Allah ﷺ said, "Whoever enters the House enters into a good deed, and comes out with a sin forgiven for him," for it is daif. Tabarani narrated it in Al-Kabir (11/177, 200-201), and Bazzar in Kashf Astar (1161), and Ibn Khuzayma (3013), all from the hadith of Saeed bin Sulayman, who said, Abdullah bin Muammal narrated to us, who said, Umar bin Abdul-Rahman bin Muhaysin narrated to us, from Ata, from Ibn Abbas, and he mentioned it. Bazzar said, "We do not know it from Ibn Abbas except by this route."I say, it contains Abdullah bin Muammal, who is Ibn Wahb Al-Makhzumi Al-Makki, whom the majority of the people of knowledge declared daif. Abdullah bin Ahmad said, on the authority of his father, "The hadiths of Abdullah bin Muammal are objectionable." Ibn Adi gave his biography in Al-Kamil (4/1454) and mentioned among his hadiths some that are not corroborated, including this hadith mentioned here, and he said, "This is what I have dictated of the hadiths of Ibn Muammal, all of them unpreserved." Haythami likewise faulted it on this basis in Al-Majma (3/293) and said, "It contains Abdullah bin Muammal, whom Ibn Saad and others declared trustworthy, yet there is weakness in him."