Bukhari

Appropriateness Between the Chapter and the Hadith:

Imam Bukhari rahimahullah established a chapter on covering the Ka'bah with a cloth (ghilaf) and, as evidence, mentioned the gold and silver inside the Ka'bah.

Hafiz Ibn Hajar rahimahullah said:

«ووجہہا انہ معلوم أن الملوک فى کل زمان کانوا یتفاخرون بکسوۃ الکعبۃ برفیع الثیاب المنسوجۃ بالذہب وغیرہ کما یتفاخرون بتسبیل الأموال لہا۔۔۔۔۔» [فتح الباری، ج 3، ص : 584]

That is, “From this, it is understood that the kings of their respective eras used to take pride in the covering of the Ka'bah, which was made of fine material and gold and silver, just as they took pride in their wealth. When Sayyiduna Umar radi Allahu anhu considered it permissible to distribute the gold and silver that was inside the Ka'bah, then spending on the covering of the Ka'bah was also deemed permissible. And this can only happen when people cover the Ka'bah, meaning, when giving the covering as charity was deemed permissible, then all the more so, purchasing or having it made and then covering the Ka'bah with it is also permissible.” From here, the appropriateness between the chapter heading and the hadith is established.

Badruddin Ibn Jama'ah rahimahullah writes:

«وجہ مناسبۃ حدیث عمر للترجمۃ أن الکعبۃ لم یزل معظمۃ ومقصدًا بالہدایا و الأموال تعظیمًا لہا۔ فالکسوۃ من باب التعظیم لہا أیضًا لما فیہا من تعظیم ذالک فى النفوس و تمیذہا بہ عما سواہا، حدیث مشعر بجواز قسمتہا کغیرہا من أموال المصالح» [مناسبات تراجم البخاری، ص : 60]

Allamah 'Ayni Hanafi rahimahullah, while discussing the appropriateness between the chapter heading and the hadith, mentions six possibilities. One of the appropriateness he gives is:

«أنہ یحتمل أن یکون أخذہ من قول عمر رضی اللہ عنہ، لا اخرج حتى اقسم مال الکعبۃ، فالمال یطلق على کل ما یتمول بہ فیدخل فیہ الکسوۃ» [عمدۃ القاری، ج 9، ص : 342]

That is, “Imam Bukhari rahimahullah alluded to other narrations from Sayyiduna Umar radi Allahu anhu, in which he said: I will not leave until I have distributed the wealth of the Ka'bah. That is, whatever wealth is inside the Ka'bah and the covering outside, I will not leave until I have distributed all of it.”

Ibn al-Mulaqqin rahimahullah says:

“Perhaps Imam Bukhari rahimahullah intended the hadith towards which, according to his habit, he deduces rulings. In Ibn Majah, «مال الکعبۃ» there is mention of the wealth of the Ka'bah, which falls under this issue, and it is supported by the saying of the Noble Prophet sallallahu alayhi wa sallam: «وہل لک من مالک إلا ما لبست فأبلیت», that is, ‘Your wealth is only that which you have worn and used.’” [التوضیح، ج 10، ص : 345]

That is, the Imam (ruler) has the authority to trade or give as a gift from the public treasury (bayt al-mal), and the evidence is what Azraqi mentioned, that Sayyiduna Umar radi Allahu anhu used to remove the covering of the Ka'bah every year and distribute it among the pilgrims. [اخبار مکۃ للفاکہی، ج 5، ص : 232]

The summary of all this discussion is that the covering of the Ka'bah is also among those assets which the noble Companions radi Allahu anhum would sell and distribute among the poor, as is narrated from Sayyiduna Umar radi Allahu anhu. Thus, from here, the appropriateness between the chapter heading and the hadith is established.

Benefit:

The custom of covering the House of Allah (Bayt Allah) is very ancient and is established by several evidences, but there is a difference of opinion as to who was the first to cover the Ka'bah.

① According to one narration, the first to cover it was Prophet Isma'il alayhis salam.

② Some historians say that the first to cover the Ka'bah was the Himyarite king As'ad Abu Karb.

③ According to some narrations, when the Quraysh became custodians of the Ka'bah, they would prepare a new covering annually from public donations and cover the Ka'bah with it.

④ Sayyiduna Abbas radi Allahu anhu’s mother, Nabeelah bint Haram, covered it before Islam.

⑤ In the year 8 AH, the Noble Prophet sallallahu alayhi wa sallam covered it with a Yemeni mantle.

⑥ After the passing of the Prophet sallallahu alayhi wa sallam, according to narration, Sayyiduna Abu Bakr radi Allahu anhu also covered it.

⑦ During the caliphate of Sayyiduna Umar radi Allahu anhu, when Egypt was conquered, he covered the House of Allah with Qubati Egyptian cloth, which is a very precious fabric.

⑧ The same practice continued during the era of Sayyiduna Uthman radi Allahu anhu.

⑨ In the era of Sayyiduna Mu'awiyah radi Allahu anhu, one covering was placed on the 10th of Muharram and another of Qubati cloth on the 29th of Ramadan.

⑩ Caliph Ma'mun al-Rashid, during his caliphate, sent three coverings.

⑪ In 160 AH, Sultan Mahwi Abbasi made special arrangements for it. When he saw several coverings in the Ka'bah, he ordered them to be removed and allowed only one covering in the future.

⑫ After the Abbasid government, in 659 AH, the King of Yemen, Malik Muzhaffar, performed this service.

⑬ The custom of an inner covering for the Ka'bah was initiated by Malik Nasir Hasan al-Jarkasi in 761 AH.

⑭ After this, Malik al-Ashraf Abu Nasr Sayf al-Din, Sultan of Egypt, sent a red inner covering for the Ka'bah in 825 AH.

⑮ In addition, some narrations indicate that during the era of Abd al-Malik ibn Marwan, the covering of the Ka'bah was also arranged.

⑯ There is also mention of Nabeelah bint Haram, the mother of al-Abbas ibn Abd al-Muttalib, covering the Ka'bah.

⑰ Now, this covering is prepared under the supervision of the Saudi government.

For further details, see:

➊ «أخبار مکۃ و فتوحہا للفاکہی۔»

➋ «المؤتلف و المختلف للدارقطنی۔»

➌ «أخبار مکۃ للازرقی۔»

➍ «التوضیح لابن الملقن۔»

Hadith Commentary:
Al-Isma‘ili said: There is no mention of the covering (kiswah) of the Ka‘bah in the hadith of this chapter, meaning it does not correspond to the chapter heading. Ibn Battal said: The meaning of the chapter heading is correct, and its reasoning is that it is known that the kings in every era used to take pride in covering the Ka‘bah with fine garments woven with gold and other materials, just as they took pride in dedicating wealth for it. So al-Bukhari intended to show that when ‘Umar saw the distribution of gold and silver as appropriate, then the ruling regarding the covering (kiswah) is the same as that of wealth—it is permissible to distribute it. Rather, whatever remains from its covering is even more deserving of being distributed. Ibn al-Munir said in the marginal notes: It is possible that his intention was to point out that covering the Ka‘bah is legislated, and the proof for this is that it has always been the object of wealth being spent on it for the purpose of adornment, as a means of honoring it. Thus, the kiswah is of this category.
(Fath al-Bari)

Explanation:
The custom of placing a covering (kiswah) over the Sacred House (Bayt Allah) is very ancient. Historians state that the first person to cover the Sacred Ka‘bah was the Himyarite king As‘ad Abu Karb. When this person came to Makkah, he had a kiswah made from fine Yemeni cloth and brought it with him, along with various types of cotton and silk curtains. When the Quraysh became the custodians of the Ka‘bah, it became customary for a new kiswah to be prepared annually from public donations and placed on the Sacred Ka‘bah.

This continued until the time of Abu Rabi‘ah ibn al-Mughirah al-Makhzumi, who was very generous and wealthy among the Quraysh. He announced that one year the kiswah would be prepared from public donations, and the next year he alone would bear all the expenses. Because of this, he became known as ‘Adl Quraysh (the Justice of Quraysh).

The mother of al-‘Abbas (radi Allahu anhu), Nabilah bint Haram, before Islam, had also placed a kiswah on the Ka‘bah. The situation was that her young son, the brother of al-‘Abbas named Khuwar, had gone missing. She made a vow that if her son was found, she would place a kiswah on the Ka‘bah. When he was found, she fulfilled her vow.

In 8 AH, Makkah became part of Dar al-Islam, and the Prophet (sallallahu alayhi wa sallam) placed a kiswah made of Yemeni cloth. After his passing, Abu Bakr al-Siddiq (radi Allahu anhu) followed his practice. During the caliphate of ‘Umar al-Faruq (radi Allahu anhu), when Egypt was conquered, he had a kiswah made of Qubati Egyptian cloth, which is a very valuable fabric, placed on the Bayt Allah, and arranged for this annually. He used to distribute the previous year’s kiswah among the pilgrims and place a new one. This practice continued in the early period of ‘Uthman al-Ghani (radi Allahu anhu) as well.

Once, he saw a menstruating woman wearing the cloth of the kiswah, so he changed the custom and the old kiswah began to be buried. After this, Umm al-Mu’minin ‘A’ishah (radi Allahu anha) advised that this was a waste of wealth, so it was better that the old curtain be sold. Thus, its price began to be distributed among the poor. Gradually, the Banu Shaybah became its exclusive custodians.

Most of the Muslim rulers considered it an honor to place a kiswah on the Sacred Ka‘bah and would annually place various types of valuable coverings. From Mu‘awiyah (radi Allahu anhu), one kiswah of dibaj (brocade) was placed on the 10th of Muharram, and another of Qubati on the 29th of Ramadan. During the caliphate of Ma’mun al-Rashid, instead of one, three kiswahs were sent: one of Egyptian cloth, another of white brocade, and a third of red brocade, so that the first would be placed on the 1st of Rajab, the second on the 27th of Ramadan, and the third on the 8th of Dhu al-Hijjah. The Abbasid caliphs paid great attention to this, and black cloth became their symbol, so most often the kiswah for the Ka‘bah was made of black silk.

Besides the rulers, other nobles and wealthy individuals also participated in this service, and everyone wished that their kiswah would remain on the Ka‘bah for a long time. For this reason, many kiswahs would accumulate on the Bayt Allah, one over the other. In 160 AH, when Sultan Mahdi al-‘Abbasi came for Hajj, the custodians of the Ka‘bah said that so many kiswahs had accumulated on the Bayt Allah that the foundations could hardly bear their weight. The Sultan ordered that all the kiswahs be removed and that in the future, no more than one kiswah be placed at a time.

When the Abbasid government ended, in 659 AH, the king of Yemen, Malik Muzaffar, undertook this service. After that, for a long time, the kiswah came purely from Yemen, and sometimes in partnership with the kings of Egypt. After the Abbasid caliphate, among the kings of Egypt, the first to have the honor of this service was Malik Zahir Baybars. Then the kings of Egypt established permanent endowments for this, and the kiswah began to come annually from Egypt.

In 751 AH, Malik Mujahid wanted the Egyptian kiswah to be removed and his own kiswah to be placed, but when this news reached the king of Egypt through the Sharif of Makkah, Malik Mujahid was arrested. The custom of placing an outer kiswah on the Ka‘bah has existed since ancient times, but regarding the inner kiswah, it is known from the statement of Taqi al-Din al-Farsi that the first to send an inner kiswah for the Ka‘bah was Malik Nasir Hasan al-Jarkasi in 761 AH, which remained hanging on the inner walls of the Ka‘bah until approximately 817 AH. After that, Malik al-Ashraf Abu Nasr Sayf al-Din, the Sultan of Egypt, sent a red inner kiswah for the Ka‘bah in 825 AH.

Nowadays, this kiswah is prepared under the supervision of the government of Saudi Arabia—may Allah preserve it.

Hadith Commentary:
(1)
In one narration, it is mentioned that Umar al-Faruq radi Allahu anhu said:
I wish to distribute the treasures of the House of Allah (Bayt Allah) among the Muslims.
Shaybah radi Allahu anhu said: You cannot do that.
Umar radi Allahu anhu asked: Why can I not do so? He replied:
Your two companions did not do this.
After that, Umar al-Faruq radi Allahu anhu abandoned this intention.
(Sahih al-Bukhari, al-I'tisam, Hadith: 7275)
Imam Ibn Majah has mentioned the reason for the narration in these words: Shaqiq received a few dirhams from someone as a gift for the House of Allah (Bayt Allah).
He says that when I entered the House of Allah, Shaybah radi Allahu anhu was sitting on a chair.
I handed those dirhams to him, and he asked:
Are these yours? I replied:
No, if they were mine, I would not have brought them to you.
After that, Shaybah narrated the story of Umar radi Allahu anhu.
(Sunan Ibn Majah, al-Manasik, Hadith: 3116)
A similar incident occurred with Ubayy ibn Ka'b radi Allahu anhu, and he also gave Umar radi Allahu anhu the same answer as mentioned in this hadith.
(Fath al-Bari: 3/576)
(2)
Imam al-Bukhari rahimahullah, under this chapter heading, has discussed the legitimacy (mashru'iyyah) of the covering (ghilaf) of the Ka'bah and its ruling.
The relevance of this hadith is that the Noble Ka'bah has always been held in reverence.
People used to send gifts to it.
Their purpose was to honor the Ka'bah, and adorning it with a covering is also for its veneration; thus, its legitimacy is established.
It is possible that Umar radi Allahu anhu, upon seeing the finest covering of the Ka'bah, intended to distribute its treasures, and in every era, the kings of the time would send coverings of the Ka'bah made from gold threads, just as they would dedicate other wealth for it.
On this basis, Imam al-Bukhari rahimahullah wants to establish that just as it is permissible to distribute wealth, likewise, if something remains from the covering of the Ka'bah, it is also permissible to distribute it among needy Muslims.
Umar would also remove the covering of the Ka'bah every year and distribute it among the pilgrims (hujjaj).
It is possible that Imam al-Bukhari was alluding to this narration.
('Umdat al-Qari: 7/160)
In any case, the practice of adorning the House of Allah with a covering is very ancient.
Historians state that the first person to cover the Noble Ka'bah was Abu Karib As'ad Tubba', the king of the Himyar tribe of Yemen.
When this person came to Makkah al-Mukarramah, he brought with him a covering made from the finest cloths prepared in Yemen, as well as cotton and silk curtains, which he adorned the House of Allah with as a mark of veneration.
(Fath al-Bari: 3/579)
And Allah knows best.