I said, "Messenger of Allah, where will we stay tomorrow?" This was during his Hajj.He replied, "Has Aqeel left us any dwelling?" Then he said, "Tomorrow we will stay at the valley of Banu Kinanah, al-Muhassab, where Quraysh swore their oath upon disbelief."That was because Banu Kinanah had made a pact with Quraysh against Banu Hashim, agreeing not to trade with them or shelter them.Zuhri said, "Al-khayf means the valley."
قلت: يا رسول الله، أين ننزل غدا؟ في حجته. فقال: وهل ترك لنا عقيل منزلا ثم قال: نحن نازلون غدا بخيف بني كنانة، المحصب حيث قاسمت قريش على الكفر. وذلك أن بني كنانة حالفت قريشا على بني هاشم: ألا يبايعوهم ولا يؤوهم. قال الزهري: والخيف: الوادي.
Bukhari narrated it in Jihad (3058), and Muslim in Hajj (1351:440), both via the route of Abdul-Razzaq, and it is found in his Musannaf (9851). He said, Mamar reported to us, from Zuhri, from Ali bin Husayn, from Amr bin Uthman bin Affan, from Usama bin Zayd, and he related it. The wording is Bukhari's, and Muslim abridged it.In another narration found in both of them (Bukhari (4282) and Muslim), both from the hadith of Muhammad bin Abu Hafsa and Zama bin Salih, who said, Ibn Shihab narrated to us, from Ali bin Husayn, from Amr bin Uthman, from Usama bin Zayd, that he said at the time of the conquest, "O Messenger of Allah, where shall we camp tomorrow?" The Prophet ﷺ said, "Has Aqeel left us any dwelling?" Bukhari did not mention Zama bin Salih.Some scholars have held that the narration of Mamar from Zuhri should be given precedence over the narration of Muhammad bin Abu Hafsa, since he was described as "truthful but prone to error." However, Zama bin Salih corroborated him, though he is daif, and Muslim mentioned him as a corroborating narrator. It is possible to reconcile the two by supposing multiplicity of occasions, for the Prophet ﷺ said this on the day of the conquest, and then said it again at the Farewell Hajj.His statement, "Has Aqeel left us any residences or houses," can be understood in two ways. The first is that Aqeel and his brother inherited from their father, Abu Talib bin Abdul-Muttalib, because the two of them were disbelievers, while the Prophet ﷺ did not inherit, despite being the sole son of Abdullah bin Abdul-Muttalib, so that by right he should have inherited from his grandfather. The second is that Abu Talib inherited according to the pre-Islamic practice of granting inheritance to the eldest son, but the Prophet ﷺ had lived in his house, so the house came to be attributed to himself.This hadith serves as evidence for the inheritability and sale of the houses of Makkah, which is among the soundest positions held by scholars, because Makkah was conquered by treaty, and so the houses remained the property of their owners.