What is the thing that came from Paradise and is found in the Ka’bah?

Question

Praise be to Allah.

We do not know of anything
in the Ka’bah that it says in the Sunnah came from Paradise, apart from two
things.

1-

The Black Stone. It was
narrated in a hadeeth that Ibn ‘Abbaas (may Allaah be pleased with him)
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) said: “The Black Stone came down from Paradise and it was whiter than
milk, but the sins of the sons of Adam turned it black.” Narrated by
al-Tirmidhi (877).

Al-Tirmidhi said: It is a
saheeh hasan hadeeth. It was classed as saheeh by Ibn Khuzaymah (4/219) and
by al-Diya’ al-Maqdisi in al-Mukhtaarah (10/260). It was classed as
hasan by Ibn al-Qattaan in Bayaan al-Wahm wa’l-Ayhaam (5/732),
al-Haafiz Ibn Hajar in Fath al-Baari (3/540) and al-Albaani in
al-Silsilah al-Saheehah (2618).

It was also narrated from
Ibn ‘Abbaas, Ibn ‘Amr and others, see Musannaf Ibn Abi Shaybah
(4/35); and from Anas (may Allaah be pleased with him) in Musnad Ahmad
(3/277).

See also the answers to
question no. 1902,
21402 and
45643.

2-

Maqaam Ibraaheem (the
Station of Ibraaheem). That was narrated in the hadeeth of ‘Abd-Allaah ibn
‘Amr (may Allaah be pleased with him) who said: I heard the Messenger of
Allaah (peace and blessings of Allaah be upon him) say: “The Rukn and
the Maqaam are two of the rubies of Paradise; Allaah has extinguished their
light, and if He did not extinguish their light, they would have illuminated
that which is between the east and the west.”

It was narrated via
Musaafi’ ibn Shaybah al-Hujabi from ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas.

It was narrated from
Musaafi’ by a number of narrators via two isnaads:

(a)In a mawqoof report from
‘Abd-Allaah ibn ‘Amr ibn al-‘Aas

This is how it was narrated
by al-Zuhri and Shu’bah, as stated by Abu Haatim in al-‘Ilal (1/300),
without narrating the isnaads.

(b)In a marfoo’ report from the
Prophet (peace and blessings of Allaah be upon him).

It was narrated by Raja’
Abu Yahya from Musaafi’, in Musnad Ahmad (2/213), Sunan
al-Tirmidhi (878), Saheeh Ibn Khuzaymah (4/219), Saheeh Ibn
Hibbaan (9/24) and Mustadrak al-Haakim (1/627).

Raja’ is the son of Subayh
al-Harashi, of whom Ibn Ma’een said: (He is) weak. Abu Haatim said: he is
not strong. Ibn Khuzaymah said: I did not know anything good or bad about
this Abu Raja’, and I do not take the reports of someone like him as
evidence.

He was regarded as thiqah
(trustworthy) by Imam al-Bukhaari and Ibn Hibbaan, and Shaykh Ahmad Shaakir
followed their opinion in Tahqeeq al-Musnad.

See: Tahdheeb
al-Tahdheeb (3/268).

It was also narrated in a
marfoo’ report by: Shabeeb ibn Sa’eed al-Habati and Ayyoob ibn Suwayd, from
Yoonus ibn Yazeed, from al-Zuhri, from Musaafi’. The former is narrated by
al-Bayhaqi in al-Sunan al-Kubra (5/75) and the latter is narrated by
Ibn Khuzaymah in his Saheeh (4/219) and by al-Haakim in
al-Mustadrak (1/626), and via him by al-Bayhaqi in al-Sunan al-Kubra
(5/75). This isnaad is saheeh, because Shabeeb ibn Sa’eed is thiqah as
classified by Ibn al-Madeeni.

See his biography in
Tareekh Baghdaad (11/329) and Tareekh al-Islam (28/381).

It was classed as saheeh by
al-Nawawi in al-Majmoo’ (8/36), where he said: It is saheeh according
to the conditions of Muslim; and by Ibn Taymiyah in al-Manaasik min Sharh
al-‘Umdah (2/434)

Al-Albaani said in his
commentary on Saheeh Ibn Khuzaymah (2731): its isnaad is hasan li
ghayrihi (hasan because of corroborating evidence), because Ayyoob ibn
Suwayd has a bad memory, but it was also narrated by Shabeeb ibn Sa’eed
al-Habati, according to al-Bayhaqi, who is thiqah, from the report of his
son Ahmad from him, so its isnaad is saheeh. End quote.

Shu’ayb al-Arna’oot said
concerning him in his commentary on Ibn Hibbaan (3710): A hadeeth which is
hasan li ghayrihi. It was also classed as saheeh by al-Albaani in Saheeh
al-Tirmidhi (878).

It was classed as saheeh by
Shaykh Ahmad Shaakir (may Allaah have mercy on him) in his commentary on
al-Musnad (7000), and he discussed its isnaad at length.

The editors of Imam Ahmad’s
Musnad favoured the view that the more correct opinion is that the
isnaad stops at ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him), and
that the marfoo’ isnaad (i.e. the isnaad that goes back to the Prophet
(peace and blessings of Allaah be upon him)) is da’eef (weak). It seems that
al-Haafiz Ibn Hajar (may Allaah have mercy on him) in Fath al-Baari
(3/540) was also inclined towards this view.

And Allaah knows best.