—neither in the ʿUmrah of Jiʿrānah nor in the ʿUmrah of al-Qaḍiyyah; he entered it only in the year of the Conquest of Mecca⦗1⦘.
Anyone who does enter it is recommended⦗2⦘ to offer prayer inside, to magnify Allah, to supplicate Him, and to remember Him. When one steps in through the door, he should walk forward until there are about three cubits between himself and the wall, with the door behind him; that is the very spot where the Prophet, peace and blessings be upon him, prayed. Moreover, no one should enter it except barefoot.
As for the Hijr, most of it belongs to the House from the point where the wall curves, and with respect to its enclosing wall⦗6⦘ whoever enters it is deemed to have entered the Kaʿbah itself.
The person who goes inside the Kaʿbah is not subject to any rulings that do not apply to other pilgrims⦗7⦘; he may walk inside barefoot and do whatever else others are likewise permitted⦗8⦘ to do.
(1) Reported by al-Bukhari, no. 397, and Muslim, no. 1329, on the authority of Ibn Umar (may Allah be pleased with them both): the Messenger of Allah entered the Kaaba together with Usama, Bilal, and Uthman ibn Talha al-Hajabi, closed the door behind them, and remained inside. Ibn Umar relates: “When Bilal came out I asked him, ‘What did the Messenger of Allah do?’ He replied, ‘He placed two pillars on his left, one pillar on his right, and three pillars behind him—the House then stood on six pillars altogether—then he prayed.’”
(2) Manuscript B reads: “istaḥabba” (considered it recommended).
(3) Manuscripts C and D read: “fa-idhā” (then, when).
(4) Manuscripts C and D read: “maʿa” (with).
(5) Manuscripts A and B read: “mashā” (he walked).
(6) The words “yanhanī, wa ammā” (he bows, whereas) are omitted in manuscripts A and B.
(7) The preposition “min” (from) is absent in manuscript D.
(8) The particle “mā” (what/that which) is absent in manuscripts A and B.