and of the day, whether or not it coincides with one of the times in which prayer is normally disallowed.
Some scholars have said that the reference is to the two rakʿahs offered after circumambulation, because the hadith pairs prayer with ṭawāf.
Others contend that the hadith bears neither of those two meanings; rather, it is an address to the custodians of the Kaʿbah, instructing them not to bar anyone from it at any time. As for the question of whether the moment is permissible for prayer, that is determined by other scriptural texts. This is a sound explanation.
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The plain wording of the hadith indicates that one may offer prayer in the Sacred Mosque at any hour of the night or day.
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The hadith affirms that custodianship of the Kaʿbah remains in the hands of those to whom Allah has entrusted the affairs of the Muslims in Mecca and its surroundings.
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It provides evidence for those who hold that prayers performed for a specific reason may be offered during the normally prohibited times, for it qualifies the general hadiths that forbid prayer then.
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The report confers great merit on Quraysh—the custodians of this House—and on the Banū ʿAbd Manāf in particular, as well as on all who have subsequently been honored by Allah with serving this blessed House, about which He said: “Indeed, the first House established for mankind is the one at Bakka—blessed and a guidance for all peoples” (Āl ʿImrān 3:96); and: “Have We not established for them a secure sanctuary to which fruits of all things are brought as provision from Us?” (al-Qaṣaṣ 28:57).