Bukhari

Hadith Commentary:
(So there will be no Caesar after him)
In al-Sham, he (sallallahu alayhi wa sallam) said this to comfort the hearts of his companions from Quraysh and to give them glad tidings that the rule of both (Caesar and Chosroes) would be removed from the aforementioned regions. This is because they used to travel to al-Sham and Iraq as merchants, and when they embraced Islam, they feared that their journeys to those lands would be cut off due to their entering Islam. So he (sallallahu alayhi wa sallam) said this to them. This was stated by our great Imam al-Shafi'i. Caesar lived until the time of Umar, in the year twenty (after Hijrah), according to the correct view, and his rule remained; it was only removed from al-Sham (al-Qastallani).

That is, after his destruction, there will never again be a Caesar in al-Sham.
The Prophet (sallallahu alayhi wa sallam) said this as glad tidings to his noble companions that soon the kingdoms of Chosroes and Caesar would come to an end.
These Qurayshi companions, before Islam, used to travel to these countries for trade. After embracing Islam, they feared for their ability to continue these journeys, so the Prophet (sallallahu alayhi wa sallam) gave them this glad tiding.
Chosroes tore up the blessed letter of the Prophet (sallallahu alayhi wa sallam), so by the Prophet’s (sallallahu alayhi wa sallam) supplication against him, his kingdom was torn apart and his name and trace were erased from the face of the earth.
Caesar, on the other hand, honored and respected the blessed letter of the Prophet (sallallahu alayhi wa sallam), so the Prophet (sallallahu alayhi wa sallam) supplicated for the continuation of his kingdom.
Thus, his rule was cut off from al-Sham but remained in Rome. Regarding the land of al-Sham, the prophecy of the Prophet (sallallahu alayhi wa sallam) concerning both kingdoms was fulfilled to the letter (sallallahu alayhi wa sallam).

Hadith Commentary:
This prophecy of the Noble Messenger (sallallahu alayhi wa sallam) was fulfilled word for word: after the rise of Islam, the ancient Persian empire came to a permanent end, and for fourteen hundred years, Iran has remained under the dominion of Islam.
The same happened with Syria.
Their treasuries, which had been accumulated over thousands of years,
came into the hands of the Muslims and were distributed among those entitled to them.
The Messenger of Allah (sallallahu alayhi wa sallam) spoke the truth.

Hadith Commentary:
In both these hadiths, there is mention of a prophecy of the Messenger of Allah (sallallahu alayhi wa sallam) which was fulfilled word for word.
That is, after the rise of Islam, the ancient Persian empire and the Roman government would come to an end, and so it happened: the fire temple of Iran was extinguished forever, and the Roman government was also annihilated.
The treasures of both these governments came into the hands of the Muslims and were distributed among those entitled to them.
Allah, the Exalted, purely out of His grace, made the treasures of these governments lawful for the mujahideen, which came into their hands in the form of spoils (ghanimah).

Hadith Commentary: Benefits and Issues:

➊ The Tawaf al-Ifadah, which is also called Tawaf az-Ziyarah and Tawaf ar-Rukn, refers to the circumambulation that is performed on the 10th of Dhul-Hijjah after the stoning of the Jamarat, sacrifice, and shaving or shortening of the hair, when one comes from Mina to Makkah and performs it.

➋ For those who did not have a sacrificial animal (hady) with them, the Prophet sallallahu alayhi wa sallam ordered all of them to annul their Hajj and make it an ‘Umrah. Now, there is a difference of opinion regarding whether a person who has entered into the state of ihram for Hajj, upon reaching Makkah, can change his Hajj into ‘Umrah or not. According to Imam Abu Hanifah rahimahullah, Imam Malik rahimahullah, and Imam Shafi’i rahimahullah, annulling the ihram of Hajj and making it ‘Umrah was something specific to the Companions radi Allahu anhum ajma’in and is not permitted now. However, according to Imam Ahmad rahimahullah, Imam Dawud rahimahullah, Hafiz Ibn Taymiyyah rahimahullah, Ibn Qayyim rahimahullah, and the hadith scholars, whoever did not bring a sacrificial animal (hady) with him must change his Hajj into ‘Umrah.

➌ If a person reaches Makkah and wishes to perform ‘Umrah from there, then according to the majority of scholars, he must go outside the Haram and enter into ihram from the Hill (area outside the Haram). If he enters into ihram for ‘Umrah from within the Haram itself, then according to the well-known opinion of Imam Shafi’i rahimahullah, his ‘Umrah will be valid, but due to abandoning the miqat, a sacrifice (dam) will be obligatory. The second opinion is that this ‘Umrah is not valid; he must go outside the Haram, enter into ihram anew, and then perform ‘Umrah. According to the majority, the ‘Umrah is valid, but since he did not go outside the Haram, thus the Hill and Haram were not combined, so a sacrifice (blood) is obligatory.

According to Imam Malik rahimahullah, performing ‘Umrah from Tan‘im is necessary; without it, ‘Umrah will not be valid. According to the rest of the Imams, ‘Umrah can be performed from any place in the Hill. Hafiz Ibn Hajar writes that ‘Umrah in this case is when a person enters Makkah from outside; going outside Makkah to perform ‘Umrah, except for the ‘Umrah of that Hajj performed by A’ishah radi Allahu anha, is not established from any Companion. There were countless people with the Prophet sallallahu alayhi wa sallam during Hajj, but except for A’ishah radi Allahu anha, no one performed ‘Umrah after completing Hajj, and the Prophet sallallahu alayhi wa sallam performed only one ‘Umrah in a year; he did not perform two ‘Umrahs in one year. Therefore, according to Imam Malik rahimahullah, only one ‘Umrah should be performed in a year.

However, according to the majority, multiple ‘Umrahs can be performed. But the current practice, where people go outside the Haram to Tan‘im daily and perform ‘Umrah, and for this they cut only a few hairs, has no basis.