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Hadith
1584
Narrated ‘Aaishah (raa): I asked the Prophet (ﷺ) whether the round wall (near Ka`bah) was part of the Ka`bah. The Prophet (ﷺ) replied in the affirmative. I further said, "What is wrong with them, why have they not included it in the building of the Ka`bah?" He (ﷺ) said, "This is because your people (Quraysh) ran short of money (so they could not include it inside the building of Ka`bah)?" I asked, "What about its gate? Why is it so high?" He (ﷺ) replied, "Your people did this so as to admit into it whomever they liked and prevent whomever they liked. Were your people not close to the Pre-Islamic Period of ignorance (i.e., they have recently embraced Islam) and were I not afraid that they would deny it, surely I would have included the (area of the) wall inside the building of the Ka`bah and I would have lowered its gate to the level of the ground."
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Commentary : The Hijr of Ismaa’eel is the curved construction round the Ka’bah, facing the Black Stone and al-Rukn al-Yamaanee.  It is in the form of a semi-circle adjoining the two corners, al-Rukn al-Shaamee and al-Rukn al-‘Iraaqee. The Prophet refrained from touching or kissing the other two corners, the Black Stone and al-Rukn al-Yamaanee, because they were not built according to the correct structure of the House.
In this hadeeth ‘Aaishah (raa) relates that she asked the Prophet ﷺabout the Ka’bah and whether the Hijr of Ismaa’eel is part of it or not. He ﷺexplained to her that it is part of the Ka’bah due to the foundation of its wall, but what happened was that Quraysh could not afford to include it and build the Ka’bah on all the foundations of Ibraaheem (peace be upon him) when they rebuilt the Ka’bah due to lack of funds. The Prophet ﷺadded that had Quraysh not been new to Islam and fearing they may leave Islam because of it, he ﷺwould have restored it to the foundations of Prophet Ibraaheem (peace be upon him), and he ﷺwould have built it anew on all its foundations, included the Hijr of Ismaa’eel, and lowered its gate to the level of the ground. This is because they made the gate so high to have control who would enter it i.e., they have power to allow whoever they like and forbid whoever they wish. It is reported in the authentic hadeeth that he ﷺsaid: “I would have placed two doors for it, one door for people to enter and the other door for them to exit.” [Saheeh al-Bukhaaree and Saheeh Muslim].
From the benefits that we can conclude from this hadeeth is that it serves as evidence for perpetrating the lesser of two evils to repel the greater of them. This is because the harm done from making no changes to the construction of the Ka’bah is lesser than the dissension that may be caused by this and having some Muslims turning away from Islam.
This hadeeth shows that it is permissible to deal tactfully with people in matters of religion - other than the obligatory acts - by leaving and removing from the people that which they deny (i.e., things they view as the norm and not aware of its opposite).
It also shows that people may not be blocked from the House..

1586
Narrated ‘Aaishah (raa): The Prophet (ﷺ) told her, “O ‘Aaishah! Were it not for the fact that your people being in the closest era to pre-Islam, I would have commanded that the House be demolished, and I would have incorporated into it what was left out of it. I would have made its (door) in level with the ground and I would have made two doors for it, an eastern door and a western door. I would have taken it to the foundations of Ibraaheem (peace be upon him).  (One of the narrators said:) “This is what motivated Ibn al-Zubayr (ra) to knock it down.  Yazeed said: "I saw Ibn Al-Zubayr (ra) when he knocked it down and rebuilt it and included part of the Hijr in it. And I saw the foundation of Ibraaheem (peace be upon him) stones like the humps of camels.  Jareer says, “I asked him, ‘Where is its place?’ He replied, ‘I will show you now.’  I entered al-Hijr with him and he pointed towards a place and said, ‘There it is.’ Jareer says, “I estimated the distance from al-Hijr to be six-cubit foot or something similar to it.”
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Commentary : The description of the construction of Ibraaheem (peace be upon him) of the House was that it was curved around the two corners of al-Rukn ash-Shaamee and al-Rukn al-‘Iraaqee; thus, the Hijr of Ismaa’eel was a part of it, and it had two corners, which are the two Yamaanee corners. But when Quraysh built it in the pre-Islamic era, they made four corners for it, and placed the Hijr of Ismaa’eel behind it, as they wanted to perfectly complete the circumambulation of the Ka’bah, and it is in the form of a semi-circle adjoining the two corners, al-Rukn al-Shaamee and al-Rukn al-‘Iraaqee.  Hence, al-Hijr is part of the Ka’bah.

In this hadeeth, ‘Aaishah raa reports that the Prophet ﷺ  informed her that were Quraysh not closer in time to disbelief (i.e., they are new to Islam) and were there no fear of the hearts denying the act, then he would have commanded to demolish the Ka’bah and would have rebuilt in upon the original foundations of Ibraaheem (peace be upon him) and would have inserted into it what was left out of it and bring the floor closer to the ground, and would have placed two doors for it, an eastern door and a western door, so people could enter from one of them and exit from the other. This hadeeth is the evidence upon which Ibn al-Zubayr (ra) relied to demolish the Ka’bah and rebuild it during his reign on Hijaaz.

Yazeed ibn Roomaan, at-Taabee’ee, one of the sub-narrators of this hadeeth, mentions that he witnessed Ibn al-Zubayr (ra) demolishing the Ka’bah as he undertook the task of demolishing it until he razed it to the ground and when he rebuilt it. This event happened in the 65th year of Hijrah. He inserted in it five-cubit foot of Hijr Ismaa’eel. Yazeed explains that he saw the foundations of Ibraaheem and described that they were made of stones that looked like the humps of the camels.
Jareer bin Haazim asked Yazeed ibn Roomaan to inform him about the place of the foundations?’ He replied that he would show it to him; so, he entered entered al-Hijr with him and then pointed to a place of it and said, ‘Here it is.’ Jareer reported that he estimated the distance referred to from the Hijr as six-cubit foot or so. It is reported in Saheeh Muslim from the narration of the Taabi’ee ‘Ataa’ ibn Abee Rabaah that when Al-Hajjaaj killed Ibn al-Zubayr (ra), he demolished the building, and returned it to the foundations of Quraysh and it is still, until now, upon those foundations.
From the benefits that we can conclude from this hadeeth is that it serves as evidence for perpetrating the lesser of two evils to repel the greater of them. This is because the harm done from making no changes to the construction of the Ka’bah is lesser than the dissension that may be caused by this and having some Muslims turning away from Islam.
This hadeeth shows that it is permissible to deal tactfully with people in matters of religion - other than the obligatory acts - by leaving and removing from the people that which they deny (i.e., things they view as the norm and not aware of its opposite).
It shows that the ruler should strive to establish the religion of Islam and the Sunnah of the Prophet ﷺ.
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1587
Narrated Ibn ‘Abbaas ra: The Messenger of Allah (ﷺ) said on the day of the conquest of Makkah, “Verily, Allah made this city sacred; its thorns will not to be cut, its game will not be repulsed, and the things dropped will be picked up only by one who makes a public announcement of it.”.

Commentary : Makkah is the most beloved land to Allah, Most high, which He has venerated it in the hearts of His believing servants. He legislated exclusive injunctions for Makkah and protected it from the evil of the disbelievers. It is one of the best places on earth, hence, the conquest of Makkah, which took place in the eighth year of the Hijrah, was a great conquest for Islam and Muslims.
In this hadeeth, ‘Abdullah bin ‘Abbaas ra reports that the Prophet ﷺproclaimed on the conquest of Makkah that Allah has made Makkah sacred i.e., no fighting on its land is allowed. The only exemption was given to the Prophet ﷺto conquer it and eradicate disbelief from the holy land. Thereafter, its sanctity was reactivated as reported in the authentic hadeeths of Saheeh al-Bukhaaree and Saheeh Muslim. Part of the sanctity of this land is that: neither its thorns nor its trees will be cut or broken, nor its game will be disturbed from its place, let alone hunting it, and any lost property found there will only be picked up by one who intends to announce about it and looks after it for its owner, thereafter, returns it to him when he shows up.. This is known in religion as Luqatah, which refers to the lost property which a person may find on the road whose owner is unknown.
One of the benefits that can be concluded from this hadeeth is learning about the strong emphasis on the sanctity of Makkah and the strict warning against committing any forbidden act in it..

1588
Narrated Usaamah ibn Zayd (may Allah be pleased with him): I said: “O Allah's Messenger! Which house of yours will you choose to stay in Makkah?” He (ﷺ) replied, "Has ‘Aqeel left any property or houses in Makkah?” It happened that ‘Aqeel along with Taalib had inherited the property of Aboo Taalib, whereas Ja’far and ‘Alee (may Allah be pleased with them) did not inherit anything as they were Muslims and the other two were disbelievers. ‘Umar ibn al-Khattaab (may Allah be pleased with him) used to say, “A believer may not inherit (anything) from a disbeliever.” Ibn Shihaab, (a sub-narrator) said, “They (`Umar and others) derived the above verdict from Allah's Statement: {Verily! those who believed and emigrated and strove with their life And property in Allah's Cause, And those who helped (the emigrants), and gave them their places to live in, these are (all) allies to one another.} (Quran 8.72)”
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Commentary : The Prophet ﷺhas set himself as a perfect example for us in all acts of worship, dealing, and transactions, including the application of the provisions of inheritance between a Muslim and a disbeliever. He ﷺclarified that Muslims cannot inherit their disbelieving relatives.
In this hadeeth, Usaamah ibn Zayd (may Allah be pleased with him) reports that he asked the Messenger of Allah (ﷺ)at the conquest of Makkah in the eighth year of the Hijrah about which of his homes in Makkah that he left before his emigration to al-Madeenah. The Prophet ﷺexplained to him that he is not entitled to any of the properties that belonged to Aboo Taalib or any other of his relatives in Makkah because a believer cannot inherit an infidel.
The narrator – perhaps Usaamah (may Allah be pleased with him) – has explained the meaning of his statement. He mentioned that when Aboo Taalib, the uncle of the Prophet ﷺdied, his two sons inherited his wealth: ‘Aqeel and Taalib, and they both took over all his property comprising of several houses, while Ja’far and ‘Alee, the two believing men did not inherit from him. If they were the heirs, then the Prophet ﷺwould have stayed in their houses as they would be as if they are his properties because he knew that they (Ja’far and ‘Alee) preferred him to themselves.
‘Umar bin Al-Khattaab (may Allah be pleased with him) used to say, “A believer cannot inherit from a disbeliever.” i.e., he made this statement based on the words of the Prophet ﷺwho confirmed that ‘Alee and Ja’far (may Allah be pleased with them) did not inherit from Abu Talib.
Ibn Shihaab al-Zuhree commented on this by saying, “They used to adopt this view based on their interpretation of the following Statement of Allah, {Those who believe and have emigrated and struggled with their wealth and themselves in the path of Allah and those who sheltered and helped, those, some of whom are allies of others.} [Quran 8:72]. They interpreted alliance in this ayah to mean the entitlement to inheritance. The ayah goes to read: {But those who believed and did not emigrate - for you there is no support of them until they emigrate. And if they seek help from you for the religion, then you must help, except against a people between yourselves and whom is a treaty. And Allah is Seeing of what you do.And those who disbelieved are allies of one another. If you do not do so [i.e., ally yourselves with other believers], there will be fitnah [i.e., disbelief and oppression] on earth and great corruption. [Quran 8:72-73]. The meaning of this is that those who believed in Allah but did not emigrate from the lands of disbelief to the lands of Islam, you do not have to - O believers - help them, and protect them, until they emigrate in the path of Allah.  However, if the disbelievers wronged them, then they demanded help from you; then, aid them against their enemy, unless there is a covenant between you and the enemy which they have not broken. Allah is watchful of the acts that you do, nothing of your deeds is hidden from Him and He will reward you for them. As for those who disbelieve, disbelief brings them all together and thus aid each other. With that said, no believer may not ally with them, and if the Muslims do not ally with the believers and hate the disbelievers, then there will be strife for the believers, wherein they will not find anyone from their brethren who can help them in religion. Even worse, a great corruption on earth will ensue by preventing people from the path of Allah. 
From the benefits that we can conclude from this hadeeth is learning that it is permissible to allow the houses and property of Makkah to be inherited.
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1589
Narrated Aboo Hurayrah (may Allah be pleased with him): “Allah’s Messenger ﷺstated when he came to Makkah, “Our encampment tomorrow, Allah-willing, will be at Khayf Banee Kinaanah where they (the pagans) took an oath between themselves on disbelief.””
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Commentary : The Farewell Hajj was in the tenth year of the Hijrah, and during which the Prophet ﷺexplained all the rulings pertaining to Hajj and ‘Umrah, including that which is recommended acts and considered from their etiquettes.
In this hadeeth, AbooHurayrah (may Allah be pleased with him) reports that the Prophet ﷺinformed them after he had returned from Mina after completing the rite of throwing the stoning and he headed to the Sacred House for the farewell tawaaf round the Ka’bah that he ﷺwill halt at the Khayf of Banee Kinaanah, known today as al-Muhassab, which is located at the beginning part of the flat land of Makkah, and is now situated in the outskirts of Makkah in the so-called Qasr al-Saqqaaf. This place was where the disbelievers of Quraysh allied with each other before on disbelief, and they allied with each other in their disassociation from Banee Haashim and Banee al-Mutallib, and rejecting any peace treaty with them, and that they will exile the Prophet ﷺ, Banee Haashim, and Banee al-Muttalib from Makkah and drive them to this valley. This valley is Khayf Banee Kinaanah, and they wrote between them the famous sheet, wherein they penned all different kinds of falsehood, breaking of ties of kinship and disbelief. However, Allah, Exalted be He, sent termites which ate all the points of agreement therein about disbelief, severing ties of kinship, and falsehood, and left intact that which was about the remembrance of Allah. His saying: “Allah willing,” is to seek Allah’s blessings and comply with the command of Allah in the Quran.
The scholars differed as to the reason for the encampment of the Prophet ﷺin this place. It was said: It was a halting that was a following part of the rituals, and so it is a Sunnah, which is the view of ‘Abdullah bin ‘Umar (may Allah be pleased with her). And it was said: It is not a Sunnah, based on the hadeeth in Sunan Aboo Daawood - whose origin is found in Saheeh al-Bukhaaree – where ‘Aaishah (may Allah be pleased with her) said: “The Messenger of Allah ﷺhalted at al-Muhassab only so that it is facilitating to come out, and it is not a Sunnah; hence, whoever wills can halt at it, and whoever wills can avoid encamping at it.” With that said, it shows that his halting at al-Abtah was because it would be easier and faster for him to depart from there to al-Madeenah, and so that those who are slow and those who have valid excuses would be equal, so that they spend the night there and depart at the last part of the night, and their departure be together towards al-Madeenah..

1590
Narrated Aboo Hurayrah (ra): The Prophet ﷺstated the next day, the day of ritual slaughtering while he was at Mina, “We are halting tomorrow at Khayf Bani Kinaanah where they mutually took an oath on disbelief, he meant thereby al-Muhassab.” That is because Quraysh and Kinaanah both allied with each other against Bani Haashim and Bani Abdul al-Muttalib – or Bani al-Muttalib – that they will not intermarry with them and will not mutually do business with them until they surrender the Prophet ﷺto them..

Commentary : The polytheists of Makkah did harm the Prophet ﷺand those who believed in him with all different kinds of harm to the extent that the tribe of the Prophet ﷺand his immediate family members were not spared of their harms, including those who embraced Islam amongst them and those who had not embraced it.  Quraysh and Kinaanah penned a sheet wherein they agreed to oppose and harm Banee Haashim and Banee Abdul Muttalib i.e., Quraysh and Kinaanah agreed that they will not marry a woman from Banee Haashim and Banee ‘Abd al-Muttalib, and that they will not marry them a woman from among them, that they will not trade with them or buy from them and will not intermingle with them and there will be nothing at all between them.  
This hadeeth shows that the Prophet ﷺpointed out the place where they mutually took an oath, i.e., mutually agreed therein to harm the Prophet ﷺand to hold tight to disbelief.  The Prophet ﷺtold his Companions on the Day of Slaughtering in Hajj, “We are halting tomorrow at Khayf Banee Kinaanah.”  Khayf means a valley, and it refers to the valley of al-Muhassab, which is located between Makkah and Mina. i.e., it is the beginning area of the plains of Makkah, which is now found at the outskirts of Makkah, and it is called Qasr as-Saqqaaf. 
The Farewell Hajj was in the tenth year of the Hijrah, and during which the Prophet ﷺexplained all the rulings pertaining to Hajj and ‘Umrah, including that which is recommended acts and considered from their etiquettes.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) reports that the Prophet ﷺinformed them after he had returned from Mina after completing the rite of throwing the stoning and he headed to the Sacred House for the farewell tawaaf round the Ka’bah that he ﷺwill halt at the Khayf of Banee Kinaanah, known today as al-Muhassab, which is located at the beginning part of the flat land of Makkah, and is now situated in the outskirts of Makkah in the so-called Qasr al-Saqqaaf. This place was where the disbelievers of Quraysh allied with each other before on disbelief, and they allied with each other in their disassociation from Banee Haashim and Banee al-Mutallib, and rejecting any peace treaty with them, and that they will exile the Prophet ﷺ, Banee Haashim, and Banee al-Muttalib from Makkah and drive them to this valley. This valley is Khayf Banee Kinaanah, and they wrote between them the famous sheet, wherein they penned all different kinds of falsehood, breaking of ties of kinship and disbelief.  However, Allah, Exalted be He, sent termites which ate all the points of agreement therein about disbelief, severing ties of kinship, and falsehood, and left intact that which was about the remembrance of Allah. His saying: “Allah willing,” is to seek Allah’s blessings and comply with the command of Allah in the Quran.
The scholars differed as to the reason for the encampment of the Prophet ﷺin this place. It was said: It was a halting that was a following part of the rituals, and so it is a Sunnah, which is the view of ‘Abdullah bin ‘Umar (may Allah be pleased with her). And it was said: It is not a Sunnah, based on the hadeeth in Sunan Aboo Daawood - whose origin is found in Saheeh al-Bukhaaree – where ‘Aaishah (may Allah be pleased with her) said: “The Messenger of Allah ﷺhalted at al-Muhassab only so that it is facilitating to come out, and it is not a Sunnah; hence, whoever wills can halt at it, and whoever wills can avoid encamping at it.” With that said, it shows that his halting at al-Abtah was because it would be easier and faster for him to depart from there to al-Madeenah, and so that those who are slow and those who have valid excuses would be equal, so that they spend the night there and depart at the last part of the night, and their departure be together towards al-Madeenah.
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1591
Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet (ﷺ) said, “The Ka’bah will be demolished by a man with thin legs from Abyssinia.”.

Commentary : In this hadeeth the Prophet ﷺinfo that that there will be trials towards the end of time and that the sanctity of sacred places will be violated.
In this hadeeth, the Prophet ﷺ - who is the truthful and whose truthfulness is attested – informs us that a man with two thin legs from Abyssinia will be the one who will demolish the Ka’bah near the time of the Hour. The Abyssinians are black people from an African race. The word used to describe that his two legs will be thin is a belittling word for shank, meaning, one with two weak shanks. The belittling word is for humiliating purposes. It means it will be a person who is weak, and slim with no status. As if it is intended to say, “The sacredness of this glorified House will be violated by this lowlife despicable ugly person! It is reported in Saheeh al-Bukhaaree on the authority of ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺstated, “As if I can envisage him to be black, hen-toed, who will remove brick by brick.”
Abyssinians will be the ones who will excavate the treasure of the Ka’bah, which is buried under the Ka’bah. It was said that it is a treasure created in it. It was also said that it is what the guardians of the Ka’bah used to accumulate of the gifts, and then they used place under the Ka’bah.
This hadeeth does not contradict with the ayah, {Have We not established for them a safe haven ˹in Makkah˺.} (Quran 28: 57) because its meaning is that: it is a safe haven until the closest time to the Day of Judgment and the ruination of earth at a time when there will be no Muslim on the face of earth. It is said that the story of the man with two thin legs is an exception or that Allah has made it a safe sanctuary given how it is often the case, because there were incidents where the sanctuary of Makkah was violated like the case of Ibn al-Zubayr and the story of al-Qaraamitah and the likes. It was said that the meaning of making it a safe sanctuary is in fact the command to ensure it is so i.e., it is incumbent upon the Muslims to grant safety to people and not to show aggression to anyone therein.
From the benefits that we can conclude from this hadeeth is learning about the prophesy of the Prophet ﷺregarding what will happen towards the end of time, which is one of the signs of his prophethood. It is part of the unseen matters concerning which it is obligatory to believe and affirm. Likewise, we are required to believe and affirm all the unseen events that they are proven to be authentic from the Prophet ﷺ..

1592
Narrated ‘Aaishah (raa): The people used to fast on 'Ashura (the tenth day of the month of Muharram) before the fasting of Ramadan was made obligatory. And on that day the Ka`bah used to be covered with a cover. When Allah made the fasting of the month of Ramadan compulsory, Allah's Messenger (ﷺ) said, "Whoever wishes to fast (on the day of 'Aashooraa') may do so; and whoever wishes to leave it can do so.".

Commentary : The Jews used to fast on the day of ‘Aashooraa’, which is the tenth day of the month of Muharram, as a form of venerating the day in which Allah saved Prophet Moses (peace be upon him) from the clasps of Pharoah and of thanking Allah for this favour. The Prophet ﷺrecommended that Muslims fast the day, albeit with opposing the way Jews fast it by prescribing an additional fast of a day before it. The fast of the day of ‘Aashooraa’ underwent different phases of legislation. It is reported on the authority of ‘Aaishah (may Allah be pleased with her) that people used to fast on the day of ‘Aashooraa’ before Allah made the fasting of Ramadan obligatory upon them, and when He made the fasting of the month of Ramadan obligatory upon them in the second year of Hijrah, the Prophet ﷺmade it optional i.e., people have the choice either to fast it or forgo it. It has been mentioned concerning the virtue of its fast, that it expiates the sins of the year that has passed. It is reported in Saheeh Muslim that ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) related that the Sunnah is to fast the nineth day with it, for the purpose of opposing the Jews.”
During the lifetime of the Prophet ﷺ, the ‘Ka’bah would be shrouded on this day i.e., they would shroud its stone bricks and wall with veils and fabrics. Quraysh was the one responsible for the task of shrouding it during that period because the Prophet ﷺthen was in al-Madeenah and he ﷺonly took control of the Ka’bah after the conquest of Makkah in the eighth year of the Hijrah. The Prophet ﷺconfirmed the practice of shrouding it on this day, which has been the practice of Muslims until today, despite the different timings for it. Nowadays, it is shrouded during the season of Hajj straight after the pilgrims making their way to the mount of ‘Arafaat. Its shrouding is among the exhibits of reverence and showing honour for the House of Allah.
The statement of ‘Aaishah in the hadeeth that ‘They used to fast on ‘Aashooraa before Ramadan was made obligatory,’ benefits the possibility that fasting the day of ‘Aashooraa’ was compulsory and obligatory in nature, before Ramadan became mandatory, then the injunction was abrogated to the grade of desirability and recommendation. It was said that this was only an emphasis to fast and was not an obligatory injunction due to the agreed-upon hadeeth of Mu’aawiyah ibn Abee Sufyaan (may Allah be pleased with him) wherein the Prophet ﷺstated, “This is the day of ‘Aashooraa, Allah has not enjoined its fasting on you, but I am fasting it. You have the choice either to fast or not to fast (on this day).'.”
From the benefits we can conclude from this hadeeth is learning about the significance of the day of ‘Aashooraa and the veneration of the Muslims for it..

1593
Narrated Aboo Sa’eed al-Khudree (ra): The Prophet (ﷺ) said: "The people will continue performing Hajj and `Umrah to the Ka`bah even after the appearance of Gog and Magog." Narrated ‘Abd al-Rahmaan from Shu`bah: The Hour (Day of Judgment) will not be established till the Hajj (to the Ka`bah) is abandoned..

Commentary : Gog and Magog are those who Dhu al-Qarnayn constructed a dam as a barrier to keep them away from people, as mentioned in the Statement of Allah, the Most Exalted, {But assist me with resources, I will build a barrier between you and them.}  (Quran 18: 95). Their appearance from behind this barrier or dam is one of the major signs of the Hour.
In this hadeeth, the Prophet ﷺprophesises that Muslims in the end of time will continue to perform Hajj and ‘Umrah after the demise of Gog and Magog and after their corruption on earth. 
It is reported in another hadeeth that the Prophet ﷺsaid, “The Hour will not be established until the Hajj (pilgrimage) of the House stops.” That is to say, the Day of Judgment will not be established while there is on earth a person who believes in Allah Almighty and Majestic, which explains the reason why Hajj will cease to exist. It is reported on the authority of Anas ibn Maalik (may Allah be pleased with him) that the Messenger of Allah ﷺsaid, “The Last Hour will not be established until no one on earth will utter the word “Allah”.”  It is possible to reconcile between both hadeeths by saying that it is not necessary that performing Hajj after the advent of Gog and Magog means that it will constantly continue until the establishment of the Last Hour. Rather, people will stop performing Hajj at a time just before the Last Hour.
From the benefits that we can conclude from this hadeeth is learning about the prophesy of the Prophet ﷺconcerning some of the matters of the unseen, which is one of the signs of his prophethood..

1594
Narrated Aboo Waa’il: (One day) I sat along with Shaybah on the chair inside the Ka`bah. He (Shaybah) said, "No doubt, `Umar sat at this place and said, 'I intended not to leave any yellow (i.e. gold) or white (i.e. silver) (inside the Ka`bah) undistributed.' I said (to `Umar), 'But your two companions (i.e. The Prophet (ﷺ) and Aboo Bakr) did not do so.' `Umar said, they are the two persons whom I always follow.' ".

Commentary : The Ka’bah is the Sacred House of Allah; thus, it is not allowed to mess around with it and its possessions. All the Prophets venerated it due to the glorification of Allah of it.
In this hadeeth, the Taabi’ee, Aboo Waa’il, the brother of Ibn Salamah informs that he sat on a chair inside the Ka’bah with Shaybah bin ‘Uthmaan bin Talhah, the guardian and the custodian of the Ka’bah. According to a narration in Sunan Ibn Maajah, it reads, “A man sent me with dirhams as a gift to the House. I entered the House and Shaybah was seated on a chair. I gave them to him. He asked, ‘Are these yours?’   I replied, ‘No. If they were mine, then I would not have brought them to you.’ He said, ‘Since you have stated this, ‘Umar bin al-Khattaab sat on the same sitting place where you are now on.’” He informed him that ‘Umar (may Allah be pleased with him) intended not to leave any yellow item or white item (gold and silver) but to distribute it among the people. He meant the treasure that it contained. It is what was gifted to it and what was above the necessity that was stored therein. In the period of ignorance, the people would gift the wealth to the Ka’bah due to its veneration, and this wealth would accumulate therein.
When Shaybah (may Allah be pleased with him) informed him that his two previous companions – the Prophet ﷺand Aboo Bakr (may Allah be pleased with him) – did not do that while they saw the treasure of the Ka’bah and its status, although they were in more need of wealth [for distribution] than ‘Umar, yet they did not disturb it and neither did they distribute it among the poor. On this, ‘Umar (may Allah be pleased with him) remarked, “They are two perfect persons from whose deeds I would not dissent, rather I would follow them instead.”
It was said that it is possible that the Prophet ﷺleft it there only in consideration with Quraysh just as he ﷺleft the reconstruction of the Ka’bah upon the foundations of Prophet Ibraaheem (peace be upon him).” This position is corroborated by one report narrated in Saheeh Muslim from the hadeeth of ‘Aaishah concerning the rebuilding of the Ka’bah (on its original foundations), “I would have spent the treasure of the Ka’bah in the path of Allah.” Based on this, its expenditure [in the path of Allah] is permissible just as it was permissible for ‘Abdullah bin al-Zubayr (may Allah be pleased with him) rebuilding it upon the foundations of Prophet Ibraaheem (peace be upon him), since the cause of prohibition no longer exists. The Prophet’s statement, “in the path of Allah,” can mean to spend on the good cause for the welfare of the Muslims or the refurbishment of the Ka’bah itself.
From the benefits that we can conclude from this hadeeth is learning that we should imitate and empathise with the deeds of the Prophets and the righteous.
This hadeeth shows the following of ‘Umar (may Allah be pleased with him) of the Sunnah of the Messenger of Allah ﷺand his footsteps in his deeds.
It also highlights that it is important to venerate the Ka’bah and all those things that are related to it..

1595
Narrated Ibn ‘Abbaas (may Allah be pleased with him): The Prophet (ﷺ) said: “I can envisage him as a bowlegged black person, dismantling it [the Ka’bah] brick by brick.”
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Commentary : The Prophet ﷺwould foretell people about some events that will occur in the future and explains to them that trials and tribulations like the violation of the sanctities of sacred places will take place towards the end of time.
In this hadeeth, the Prophet ﷺtells us that among the events that will occur in the future is that the Ka’bah will be demolished at the hand of a bowlegged black person. This man will dismantle it brick by brick i.e., this is a description of the method of demolition to indicate that he will remove it completely while he has full power and authority to an extent that he will uproot its stones and will break it one after the other!
It is reported on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ﷺsaid, “The Ka’bah will be ruined by a bowlegged man from the Abyssinians.” [Saheeh al-Bukhaaree]. Then, the Prophet ﷺmentions that the House will be visited for pilgrimage after the advent of Gog and Magog and that Prophet Jesus (peace be upon him) will perform Hajj and ‘Umrah after that. From the collection of all that it became known that the attack on the Ka’bah and its demolition will occur after the appearance of Gog and Magog and after the time of Jesus (peace be upon him), and that will happen in the end of times closer to the establishment of the Last Hour. And Allah knows best.
This hadeeth does not contradict with the ayah: {Have We not establish for them a haven [in Makkah].} (Quran 28:57) because it means that it will continue to be a haven for people until the approach of the Hour and ruination of the world, at a time when there will be not even be one Muslim on the face of earth. It is said that the story of the man with two thin legs is an exception or that Allah has made it a safe sanctuary given how it is often the case, because there were incidents where the sanctuary of Makkah was violated like the case of Ibn al-Zubayr and the story of al-Qaraamitah and the likes. It was said that the meaning of making it a safe sanctuary is in fact the command to ensure it is so i.e., it is incumbent upon the Muslims to grant safety to people and not to show aggression to anyone therein.
This hadeeth shows that the Prophet ﷺforetold us about some of the unseen matters that will happen in the future, which is considered among the signs of his prophethood ﷺ..

1597
Narrated ‘Aabis bin Rabee’ah that ‘Umar (may Allah be pleased with him) came to the Black Stone, he kissed it and then he stated. “Certainly, I am aware that you are just a stone, which does not harm or benefit. Had I not seen the Prophet (ﷺ) kissing you, then I would have not kissed you.”
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Commentary : The Black Stone is an object of reverence which Allah, Exalted be He, brought down from Paradise. The Prophet ﷺused to kiss it, hence, following his guidance we also kiss it, touch it, and point towards it, although, it is a stone that does not avert harm or bring forth benefit.
This hadeeth highlights the total submission of the Companions and the strength of their faith. The Taabi’ee. ‘Aabis bin Rabee’ah reports that ‘Umar bin al-Khattaab (ra) used to kiss the Black Stone, which is a rock set into the southeast corner of the Ka’bah, and it is embedded in a silver frame.
He (ra) did so because he saw the Prophet ﷺkissing it and had he not seen him doing so, ‘Umar (may Allah be pleased with him) would not have kissed it, because he knew that it is just a rock that does not harm and benefit per se. The only benefit that one can obtain from kissing it is receiving reward through emulating the command of the Prophet ﷺand following the Sunnah of his kissing.That is because Allah has granted some stones virtues over the others, some pieces of lands over the others, and some nights and days over the others. The kissing of the Black Stone has been prescribed as a form of showing respect and veneration to its right and to observationally know who obeys the command and refrains from the prohibition. This is similar to the story of Satan when he was commanded to prostate to Adam (peace be upon him).
It was said: ‘Umar (may Allah be pleased with him) only said that because they were very close in time to the idolatry, and he feared that the ignorant ones will think that touching the Black Stone is the same as what the Arabs used to do in the time of ignorance. He intended to teach them that it is only the exaltation of Allah and adherence to the command of the Prophet intended by the touching of the [Black] Stone and that it is part of the rites of Hajj.
From the benefits of this hadeeth: it contains a great rule about following the Prophet ﷺin all his actions, even if the wisdom therein remains unknown. 
This hadeeth shows that it is permissible to kiss the Black Stone and it is prohibited to kiss any other stones and objects that we are not prescribed to kiss, and there is no mention of them in Islam.
It demonstrates the Sunnah through words and actions, and that it is compulsory on the ruler to hasten to clarify a matter and explain it when he fears about the corruption of someone’s creed due to a certain action..

1598
Narrated Saalim from his father: The Messenger of Allah (ﷺ) entered the House as well as Usaamah bin Zayd, Bilaal, and ‘Uthmaan bin Talhah (ra). They closed the doors on themselves.   When they opened the door, I was the first one to enter.   I met Bilaal and asked him, “Did the Messenger of Allah (ﷺ) pray inside it?” He replied, “Yes, between the two Yamaanee pillars.””.

Commentary : The Ka’bah is the ancient House of Allah that Muslims revere and respect. The Prophet ﷺprayed inside it during the year of the Conquest of Makkah.
In this hadeeth, ‘Abdullah bin ‘Umar (may Allah be pleased with him) reports that the Prophet ﷺ, Usaamah bin Zayd, Bilaal, and ‘Uthmaan bin Talhah (may Allah be pleased with them) entered the Ka’bah and closed the door on themselves from inside. When they opened it, Ibn ‘Umar (may Allah be pleased with him) happened to be the first one to enter it. He asked Bilaal (may Allah be pleased with him), “Did the Prophet ﷺperform prayers inside?” He replied, “Yes, he prayed between the two Yamaanee pillars that face towards Yemen.”
It is reported in another hadeeth that, “He ﷺmade one pillar to be on his left and the other pillar to be on his right and three behind him. The House in that time used to stand on six pillars, then he ﷺperformed his prayers.” [Saheeh al-Bukhaaree and Saheeh Muslim]. The length between where he prayed and the Qiblah was three cubits, as it is mentioned in Sunan Aboo Daawood.
The scholars reconciliated between this hadeeth and the hadeeth of Ibn ‘Abbaas (ra) in Saheeh al-Bukhaaree wherein the following is mentioned, “He entered the House and he pronounced takbeer in all its corners and he did not pray in it.” The confirmation of Bilaal takes precedence over the negation of others, because Ibn ‘Abbaas was not with the Prophet ﷺon that day. He attributed his negation to sometimes (narrating from) Usaamah and to sometimes to his brother al-Fadl. It is said that it is possible that the entrance [of the Prophet ﷺ] to the House happened twice, on one occasion he ﷺperformed prayers, while, on the other, he ﷺdid not pray.
From the benefits we can conclude from this hadeeth is learning that it is permissible to enter the Ka’bah and performing prayers therein.
This hadeeth shows the passion and keenness to acquire knowledge and asking about it, and that it is permitted to ask someone who is of lower status while someone of a higher status is present and to find him sufficient. 
It highlights the virtue of Ibn ‘Umar (may Allah be pleased with him) due to his profound eagerness to follow the footsteps of the Prophet ﷺ.
One can also learn from this hadeeth that a companion possessing great virtues would sometimes be absent from the Prophet ﷺduring some virtuous occasions, while someone of a lower rank than him would be present and would come to know what others had not learnt..

1599
Narrated Naafi’: Whenever Ibn ‘Umar (ra) entered the Ka’bah, he would proceed ahead keeping the door at his back on entering. He would walk until the distance between him and the wall in front of him would be three cubits. Then he would offer prayers at the place where the Messenger of Allah (ﷺ)had performed prayers, as Bilaal informed him. There is nothing for anyone to offer prayers in any one the corners of the House which he wishes.
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Commentary : Ibn ‘Umar (ra) was known for his profound love and eagerness to follow the example of the Prophet ﷺ.
In this hadeeth, Naa’fi, the freed slave of Ibn ‘Umar, reports that whenever ‘Abdullah bin ‘Umar (ra) entered the Ka’bah, he would walk straight ahead and would leave the door behind his back and would proceed until the distance between him and the wall in front of him is of about three cubits, which would give him enough space to pray with ease. He would look for the exact place where the Prophet ﷺprayed, which he came to know about from Bilaal (ra).  Then he explained that there is nothing wrong for anyone to perform prayers anywhere inside the Ka’bah if the door is closed. It appears that this statement is made by Naafi’, the freed slave of Ibn ‘Umar, whilst maintaining the possibility that it could be someone else’s statement.
It is reported in Saheeh al-Bukhaaree and Saheeh Muslim that the Prophet ﷺ “made one pillar to be on his left and the other pillar to be on his right and three behind him. The House in that time used to stand on six pillars, then he ﷺperformed his prayers.” The distance between him and the Qiblah was three cubits, as reported in Sunan Aboo Daawood.
The scholars reconciliated between this hadeeth and the hadeeth of Ibn ‘Abbaas (ra) in Saheeh al-Bukhaaree wherein the following is mentioned, “He entered the House and he pronounced takbeer in all its corners and he did not pray in it.” The confirmation of Bilaal takes precedence over the negation of others, because Ibn ‘Abbaas was not with the Prophet ﷺon that day. He attributed his negation to sometimes (narrating from) Usaamah and to sometimes to his brother al-Fadl. It is said that it is possible that the entrance [of the Prophet ﷺ] to the House happened twice, on one occasion he ﷺperformed prayers, while, on the other, he ﷺdid not pray.
From the benefits to be concluded from this hadeeth is knowing that it is permissible to enter the Ka’bah and pray therein.
The hadeeth shows that whoever arrives first is more entitled to pray at the virtuous spot.
It also shows that the Companions (may Allah be pleased with them) learn and benefit from each other..

1600
Narrated ‘Abdullah bin Abee Awfaa (ra): “The Messenger of Allah ﷺperformed ‘Umrah and did circumambulate round the Ka’bah and offered a two-units-prayer behind the Maqaam of Ibraaheem (the standing place of Ibraaheem) while some of his Companions covered him from people.” A person inquired from him, “Did the Messenger of Allah ﷺenter the Ka’bah? He replied, “No.”
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Commentary : The Companions (may Allah be pleased with them) would eagerly observe all the acts of worship, dealings, and interactions of the Prophet ﷺ. As such, they ensured to closely observe how he performed the rites of Hajj and ‘Umrah so as to learn his Sunnah and thereafter to act upon it.
In this hadeeth, ‘Abdullah bin Abee Awfaa (ra) reports that the Prophet ﷺperformed his first ‘Umrah, a.k.a. ‘Umrah al-Qadaa’ in the seventh year of Hijrah, before the Conquest of Makkah. In this ‘Umrah, he performed the Tawaaf round the Ka’bah, offered a two-units prayer behind the Maqaam of Ibraaheem whilst some of his Companions veiled him from the front so that no person can cross in front of him while praying. A man asked him, “Did the Messenger of Allah really enter the Ka’bah in this ‘Umrah?” Ibn Abee Awfaa replied, “In this ‘Umrah the Prophet ﷺdid not enter it.”
Entrance into the Ka’bah is not among the rites of Hajj and ‘Umrah, however, who enters it, then that is good for him, whereas, who does not enter it, then there is nothing to blame him for. It is reported in Saheeh al-Bukhaaree and Saheeh Muslim that the Prophet ﷺentered inside the Ka’bah when he conquered Makkah after removing all the idols and pictures which were placed inside and then he ﷺprayed inside of it. .

1591
Fadālah ibn ‘Ubayd reported: We were with the Messenger of Allah (may Allah's peace and blessings be upon him) on the Day of Khaybar, making deals with the Jews with the Wuqiyyah of gold for two or three dinars, whereupon the Messenger of Allah (may Allah's peace and blessings be upon him) said: Do not sell gold for gold except weight for weight..

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the laws that have been revealed. Riba al-Fadl (usury of surplus) is one of the types of Riba, and it means selling an item that is subject to Riba rulings for another of the same type with excess in one of the two, like selling a gold dinar for two dinars and a silver dirham for two dirhams.
In this Hadīth, Fadālah ibn ‘Ubayd (may Allah be pleased with him) narrates that they were with the Messenger of Allah (may Allah's peace and blessings be upon him) in the Battle of Khaybar in 7 AH. They were making deals with the Jews and buying from them one Wuqiyyah of gold worth forty silver dirhams for "two or three dinars", and the dinar was equal to 12 dirhams. It could mean they were selling one' Uqiyyah of gold, beads, and others for two or three dinars. It is known that this amount of pure gold is not to be sold for two or three dinars, and this was the reason why the Companions made such a transaction, as they thought it was permissible because the gold was mixed with other things. However, the Prophet (may Allah's peace and blessings be upon him) forbade them from selling gold for gold "except weight for weight," i.e., each must be equal to the other in terms of weight without any addition or surplus.
The Hadīth highlights the prohibition of Riba al-Fadl (usury of surplus)..

1592
Ma‘mar ibn ‘Abdullah reported: That he sent his servant with one Sā‘ of wheat and said to him: Sell it then buy with it barley. The servant went and took one Sā‘ and part of a Sā‘. When he came to Ma‘mar, he informed him of that, whereupon, Ma‘mar said to him: Why did you do that?! Go ahead and return it and do not take except like for like, as I used to hear the Messenger of Allah (may Allah's peace and blessings be upon him) say: Food for food, like for like. He said: Our food at that time was barley. It was said to him: It is not like it. He said: I am afraid that it could be similar..

Commentary : Riba (usury) is one of the types of exploitation in transactions. It entails great harm and involves unlawful earnings and taking extra money wrongfully. Therefore, it has been prohibited in all the laws that have been revealed. Riba al-Fadl (usury of surplus) is one of the types of Riba, and it means selling an item that is subject to Riba rulings for another of the same type with excess in one of the two, like selling a Sā‘ of wheat for two Sā‘s thereof, or one hundred grams of gold for one hundred and ten grams thereof.
In this Hadīth, Ma‘mar ibn ‘Abdullah ibn Nadlah (may Allah be pleased with him) narrates that he sent his servant with one Sā‘ of wheat and ordered him to sell it for cash, i.e., for dirhams and dinars, then buy barley with its price. The boy went and bought one Sā‘ of barley and part of a Sā in return for the wheat directly without selling the wheat first and then buying the barley with its price. Perhaps he did that because buying barley was the goal and it was achieved by this.
When the servant returned to Ma‘mar, he informed him of what he had done, i.e., selling one Sā‘ of wheat for one Sā‘ and more of barley. Ma‘mar asked him: Why did you do that?! This is an objecting question. Then, he ordered him to return and bring back the wheat and return the barley and not to take the barley from him except like for like in terms of weight. Then, he clarified to him the reason for returning the extra barley, as he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Food for food," i.e., when selling one of them for another, it should be "like for like," i.e., in terms of weight and amount without any addition or surplus, and the two foods here refer to those of the same type, as it was mentioned in a version in Sahīh Muslim Collection that the Prophet (may Allah's peace and blessings be upon him) said: "If these classes differ, sell as you wish as long as payment is made hand to hand."
Ma‘mar (may Allah be pleased with him) said: "Our food at that time was barley," i.e., it was the staple food during the time of the Prophet (may Allah's peace and blessings be upon him). Some of those who were present objected that barley and wheat are not of the same type, i.e., wheat and barley are two different types, therefore, surplus between them is not unlawful. Ma‘mar (may Allah be pleased with him) said: "I am afraid that it could be similar," i.e., a similar case. In other words, he was afraid it was included among the similar types and, thus, should have the same ruling of the prohibition of Riba since wheat and barley are close and each of them is called food. He (may Allah be pleased with him) did this out of religious prudence and as a precautionary measure.
The Hadīth highlights the prohibition of Riba al-Fadl (usury of surplus).
It shows how the Companions were cautious not to fall into committing what is unlawful..

1594
Abu Nadrah reported: I asked Ibn' Abbās about Sarf (currency exchange), and he said: Is it hand to hand? I said: Yes. He said: There is no harm in it. I informed Abu Sa‘īd about it, saying: I asked Ibn' Abbās about Sarf, and he said: Is it hand to hand? I said: Yes. He said: There is no harm in it. He said: Did he say that?! We will write to him not to give you this Fatwa (legal opinion). He said: By Allah, some of the boys of the Messenger of Allah (may Allah's peace and blessings be upon him) brought dry dates, but he rejected them and said: It seems those are not from the dry dates of our land. He said: This year, there was something wrong with the dry dates of our land - or with our dry dates - so I took that and made some addition, whereupon he said: You made an addition! You committed Riba (usury)! Do not approach this. If you have doubts about your dry dates, sell them and then buy the dry dates you like..

Commentary : Riba (usury) is one of the gravest major sins. The Shariah has forbidden all sales that involve a possibility of Riba and has permitted lawful sales that are free of Riba. The pre-Islamic era of ignorance was swarming with Riba-based sales, so Islam rectified and refined such sale transactions.
In this Hadīth, the Tābi‘i Abu Nadrah al-Mundhir ibn Mālik al-‘Abdi narrates that he asked the Companion ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) about Sarf, which is selling an item for another of the same type with a surplus and an addition in the taken or given item, like selling a dinar for two dinars or a dirham for two dirhams; whether it is a Riba-based sale or not. Ibn ‘Abbās answered by saying that it is not Riba in case it is exchanged hand to hand, i.e., at the time that the act of selling took place. Ibn ‘Abbās (may Allah be pleased with him and his father) did not deem selling an item for another of the same type with a surplus Riba, and he believed that Riba is not unlawful except in case of a deferred payment.
So, Abu Nadrah informed Abu Sa‘īd al-Khudri (may Allah be pleased with him) about the Fatwa of Ibn ‘Abbās, whereupon Abu Sa‘īd (may Allah be pleased with him) told him that he would write to Ibn ‘Abbās not to give such a Fatwa and would review it with him, clarify the truth, and advise him. Then, Abu Sa‘īd (may Allah be pleased with him) narrated his supporting reference and evidence in forbidding the Riba of surplus and addition. He swore and said: "By Allah, some of the boys of the Messenger of Allah (may Allah's peace and blessings be upon him)," who are the servants, "brought dry dates, but he rejected them," the Prophet (may Allah's peace and blessings be upon him) rejected them because they were not from the dry dates produced by their land and not the ones known among them. It was said to the Prophet (may Allah's peace and blessings be upon him): This year, the dry dates of Madīnah were of bad quality. So, the servant took some of the bad dry dates and exchanged them for others and brought those good dry dates to the Prophet (may Allah's peace and blessings be upon him) in return for the defective ones and gave the buyer an excess in the weight and amount of the defective dry dates. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "You made an addition! You committed Riba (usury)! Do not approach this," i.e., what you did and the addition you made in the weight is from Riba. So, the Prophet (may Allah's peace and blessings be upon him) forbade him from eating from the dry dates he had brought. Then, the Prophet (may Allah's peace and blessings be upon him) said to him by way of teaching: "If you find some doubt about your dry dates, sell them and then buy the dry dates you like," thus, the Prophet (may Allah's peace and blessings be upon him) forbade him from taking dry dates for dry dates. So, if there was something wrong with his dry dates, he should first sell them for money, then buy with that money whatever he liked of the dry dates, and there should be no surplus between the two.
It seems that Ibn ‘Abbās gave that Fatwa of permissibility based on the apparent indication of the Prophet's statement mentioned in the two Sahīh Collections: "Riba is only in Nasī’ah (deferred payment)." This apparently indicates exclusiveness, as if he said: There is no Riba except in the deferred payment. However, there is a report in the Sahīh Muslim Collection indicating that Ibn ‘Abbās reconsidered his stance regarding his Fatwa, as Abu as-Sahbā’ narrated: "That he asked Ibn ‘Abbās about it in Makkah, and he disliked it," i.e., he disliked the permissibility of surplus in Sarf.
The Hadīth highlights the prohibition of Riba al-Fadl (usury of surplus).
It indicates the invalidity of the transaction that involves Riba.
It highlights the fact that the Shariah rulings are to be sought only through the Qur‘an and the Sunnah.
It shows how the Companions used to correct each other whenever they made a mistake..