Ibn Sirin told me to ask Al-Hassan from whom he had heard the narration of 'Aqiqa. I asked him and he said, "From Samura bin Jundab."
The Apostle of Allah (peace be upon him) used to give a quarter of the booty as reward after the fifty had been kept off, and a third after the fifth had been kept off when he returned.
Makhul said: I was the slave of a woman of Banu Hudhayl; afterwards she emancipated me. I did not leave Egypt until I had acquired all the knowledge that seemed to me to exist there. I then came to al-Hijaz and I did not leave it until I had acquired all the knowledge that seemed to be available. Then I came to al-Iraq, and I did not leave it until I had acquired all the knowledge that seemed to be available. I then came to Syria, and besieged it. I asked everyone about giving rewards from the booty. I did not find anyone who could tell me anything about it. I then met an old man called Ziyad ibn Jariyah at-Tamimi. I asked him: Have you heard anything about giving rewards from the booty? He replied: Yes. I heard Maslamah al-Fihri say: I was present with the Prophet (peace be upon him). He gave a quarter of the spoils on the outward journey and a third on the return journey.
The Apostle of Allah (peace be upon him) would give a third of the spoils after he would keep off the fifth.
Amrah, daughter of AbdurRahman ibn Sa'd ibn Zurarah, reported on the authority of Habibah, daughter of Sahl al-Ansariyyah: She (Habibah) was the wife of Thabit ibn Qays ibn Shimmas. The Apostle of Allah (peace be upon him) came out one morning and found Habibah by his door. The Apostle of Allah (peace be upon him) said: Who is this? She replied: I am Habibah, daughter of Sahl. He asked: What is your case? She replied: I and Thabit ibn Qays, referring to her husband, cannot live together. When Thabit ibn Qays came, the Apostle of Allah (peace be upon him) said to him: This is Habibah, daughter of Sahl, and she has mentioned (about you) what Allah wished to mention. Habibah said: Apostle of Allah, all that he gave me is with me. The Apostle of Allah (peace be upon him) said to Thabit ibn Qays: Take it from her. So he took it from her, and she lived among her people (relatives).
Ibn 'Umar went on a journey and said, "I accompanied the Prophet and he did not offer optional prayers during the journey, and Allah says: 'Verily! In Allah's Apostle you have a good example to follow.' " (33.21)
When the Mu'adhdhin pronounced the Adhan for Fajr prayer and the dawn became evident the Prophet ordered a two Rakat light prayer (Sunna) before the Iqama of the compulsory (congregational) prayer.
(On 'Id) We used to forbid our virgins to go out (for 'Id prayer). A lady came and stayed at the Palace of Bani Khalaf. She mentioned that her sister was married to one of the companions of Allah's Apostle who participated in twelve Ghazawats along with Allah's Apostle and her sister was with him in six of them. She said, "We used to dress the wounded and look after the patients." She (her sister) asked Allah's Apostle , "Is there any harm for a woman to stay at home if she doesn't have a veil?" He said, "She should cover herself with the veil of her companion and she should take part in the good deeds and in the religious gatherings of the believers." When Um 'Atiyya came, I asked her. "Did you hear anything about that?" Um 'Atiyya said, "Bi Abi" and she never mentioned the name of Allah's Apostle without saying "Bi Abi" (i.e. 'Let my father be sacrificed for you'). We asked her, "Have you heard Allah's Apostle saying so and so (about women)?" She replied in the affirmative and said, "Let my father be sacrificed for him. He told us that unmarried mature virgins who stay often screened or unmarried young virgins and mature girls who stay often screened should come out and take part in the good deeds and in the religious gatherings of the believers. But the menstruating women should keep away from the Musalla (praying place)." I asked her, "The menstruating women?" She replied, "Don't they present themselves at 'Arafat and at such and such places?"
I said, "O Allah's Apostle! What is wrong with the people, they have finished their Ihram but you have not?" He said, "I matted my hair and I have garlanded my Hadi, so I will not finish my Ihram till I finished my Hajj."
The Hanafiyyah, the Malikiyyah, and a report from ash-Shaf'i and Ahmad propose that it is the property which owes zakah. The second opinion attributed to ash-Shaf'i and Ahmad is that zakah is the responsibility of the owner, not the property. The difference between the two opinions is obvious:
For example, someone had 200 dirhams and did not pay zakah on the sum for two years. The opinion which says that zakah is due on the property itself means that the amount due is for one year only since it decreased by five dirhams, which was the amount due for zakah at the end of the first year. The second opinion, that zakah is the responsibility of the owner, means that he should pay zakah twice, one for each year, as zakah is the responsibility of the owner and is not affected by the decrease of the nisab.
Ibn Hazm favors the view that it is the owner's responsibility. There has been no difference of opinion, he says, among the Muslims since the time of the Prophet, upon whom be peace, down to his time as to the applicability of zakah on wheat, barley, dates, silver, gold, camels, cattle, and sheep. Concerning payment of zakah from a different lot of wheat, barley, dates, gold, silver, camels, cattle, and sheep, he says it does not matter whether one pays it from the same lot, from a different one in one's possession, or from a lot that may be bought, granted as a gift, or borrowed.
The conviction that the payment of zakah is the owner's responsibility and is not necessarily that of the property itself is a sound principle, for if it becomes due on the property itself, the owner will not be permitted to make payment from a different lot. It is similar to the case of one partner being prevented from giving his money to his copartner from a source other than the one involved in their partnership--unless the partners approve of it and it does not violate the conditions of the transaction between them. Furthermore, if zakah has to be applied to the property itself, only two situations can arise. First, zakah is payable on all parts of that property and is applicable to any individual amount of it, without individual specification. Second, if it is applicable to every part of it, it is impermissible to sell from any herd or grain since zakah collectors in this case would become partners. Thus, the proprietor is not allowed to take anything from it. This is void without any dispute. Furthermore, it would become obligatory upon him to specify exactly the price of the sheep which he desires to take out, just as is done in partnerships. If zakah is due on any part of it other than the property itself, it becomes void. This holds true in such a case since he does not know what he might sell or whether he is taking what is due for the sadaqah collectors. This, in turn, backs up the above.
Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasim that Abdullah ibn Umar told him that he used to see Abdullah ibn Umar cross his legs in the sitting position of the prayer.He said, "So I did the same, and I was young at the time. Abdullah ibn Umar forbade me and said, 'The sunna of the prayer is that you keep your right foot vertical and lay your left foot down.' I said to him, 'But you do the same (as I did).' He said, 'My feet do not support me.' "
Allah's Apostle said, "It is not sinful (of a Muhrim) to kill five kinds of animals, namely: the crow, the kite, the mouse, the scorpion and the rabid dog."
(the wife of the Prophet) The Prophet ordered all his wives to finish their Ihram during the year of Hajjat-ul-Wada. On that, I asked the Prophet "What stops you from finishing your Ihram?" He said, "I have matted my hair and garlanded my Hadi. So I will not finish my Ihram unless I have slaughtered my Hadi."
(the wife of the Prophet) I said, "O Allah's Apostle! Why have the people finished their Ihram after performing the 'Umra while you have not finished your Ihram after your 'Umra?" He said, "I have done Talbid (of my hair) and have decorated my Hadis with garlands, so I shall not finish my Ihram till l have slaughtered my Hadi (animal for sacrifice)."
Um 'Atiyya said that they had entwined the hair of the daughter of Allah's Apostle in three braids. They first undid her hair, washed and then entwined it in three braids."
There were four things the Prophet (peace be upon him) never omitted: fasting on Ashura', the first ten days of Dhul-Hijjah and three days every month, and praying two rak'ahs before dawn.
Nasa'i transmitted it.
Never did I see the Messenger of Allah (peace be upon him) observing supererogatory prayer sitting till one year before his death when he would observe Nafl prayer in a sitting position, and he would recite the Surah (of the Qur'an) in such a slow-measured tone (that duration of its recital) became more lengthy than the one longer than this.
The Messenger of Allah (peace be upon him) kissed (his wives) while fasting.
Hafsah heard Allah's Apostle (peace be upon him) as saying: An army would attack this House in order to fight against the inhabitants of this House and when it would be at the plain ground the ranks in the centre of the army would be sunk and the vanguard would call the rear flanks of the army and they would also be sunk and no flank would be left except some people who would go to inform them (their kith and kin). A person (who had been listening to this hadith from Abdullah ibn Safwan) said: I bear testimony in regard to you that you are not imputing a lie to Hafsah. I bear testimony to the fact that Hafsah is not telling a lie about Allah's Apostle (peace be upon him).
Safiyyah bint AbuUbayd reported on the authority of Hafsah or Aisha (Allah be pleased with them) or from both of them that Allah's Messenger (peace be upon him) said: It is not permissible for a woman believing in Allah and the Hereafter (or believing in Allah and His Messenger) that she should observe mourning for the dead beyond three days except in case of her husband.
The Apostle of Allah (peace be upon him) said: He who does not determine to fast before dawn does not fast.
The apostle of Allah (peace be upon him) used to fast three days every month: Monday, Thursday and Monday in the next week.
The Prophet (peace be upon him) said: It is necessary for every adult (person) to go for (saying) Friday (prayer), and for everyone who goes for Friday (prayer) washing is necessary.
The Prophet (peace be upon him) used his right hand for taking his food and drink and used his left hand for other purposes.
When the Apostle of Allah (peace be upon him) wanted to go to sleep, he put his right hand under his cheek and would then say three times: O Allah, guard me from Thy punishment on the day when Thou raisest up Thy servants.
I asked: Apostle of Allah, what will remove from me the obligation due for fostering a child? He said: A slave or a slave-woman.
The Prophet (peace be upon him) forbade that the male should perform ablution with the water left over by the female.
When the Messenger of Allah (peace be upon him) urinated, he performed ablution and sprinkled water on private parts of the body.
The Prophet said, "The upper hand is better than the lower hand (i.e. he who gives in charity is better than him who takes it). One should start giving first to his dependents. And the best object of charity is that which is given by a wealthy person (from the money which is left after his expenses). And whoever abstains from asking others for some financial help, Allah will give him and save him from asking others, Allah will make him self-sufficient."
I said to Allah's Apostle, "Before embracing Islam I used to do good deeds like giving in charity, slave-manumitting, and the keeping of good relations with kith and kin. Shall I be rewarded for those deeds?" The Prophet replied, "You became Muslim with all those good deeds (without losing their reward)."
Allah's Apostle said, "The seller and the buyer have the right to keep or return goods as long as they have not parted or till they part; and if both the parties spoke the truth and described the defects and qualities (of the goods), then they would be blessed in their transaction, and if they told lies or hid something, then the blessings of their transaction would be lost."
The Prophet aid, "The buyer and the seller have the option to cancel or to confirm the deal, as long as they have not parted or till they part, and if they spoke the truth and told each other the defects of the things, then blessings would be in their deal, and if they hid something and told lies, the blessing of the deal would be lost."
The Prophet said, "The buyer and the seller have the option of canceling or confirming the deal unless they separate."
The Prophet said, "The buyer and the seller have the option of canceling or confirming the bargain unless they separate, and if they spoke the truth and made clear the defects of the goods, them they would be blessed in their bargain, and if they told lies and hid some facts, their bargain would be deprived of Allah's blessings."
The Prophet said, "Both the buyer and the seller have the option of canceling or confirming the bargain unless they separate." The sub-narrator, Hammam said, "I found this in my book: 'Both the buyer and the seller give the option of either confirming or canceling the bargain three times, and if they speak the truth and mention the defects, then their bargain will be blessed, and if they tell lies and conceal the defects, they might gain some financial gain but they will deprive their sale of (Allah's) blessings.' "
Yahya related to me from Malik from Ibn Shihab that Abdullah ibn Amr ibn al As said, "When we arrived at Madina we were struck down by a severe epidemic which debilitated us greatly. The Messenger of Allah, may Allah bless him and grant him peace, came out to the people while they were praying nawafil prayers sitting down. The Messenger of Allah, may Allah bless him and grant him peace, said, 'The prayer of the one sitting is equal to only half the prayer of the one standing.' "
That he said, "O Allah's Apostle! What do you think about my good deeds which I used to do during the period of ignorance (before embracing Islam) like keeping good relations with my kith and kin, manumitting of slaves and giving alms, etc; shall I receive the reward for that?" Allah's Apostle said, "You have embraced Islam with all those good deeds which you did."
I asked the Prophet (for some money) and he gave me, and then again I asked him and he gave me, and then again I asked him and he gave me and he then said, "This wealth is (like) green and sweet (fruit), and whoever takes it without greed, Allah will bless it for him, but whoever takes it with greed, Allah will not bless it for him, and he will be like the one who eats but is never satisfied. And the upper (giving) hand is better than the lower (taking) hand."
The Apostle of Allah (peace be upon him) sent with him a dinar to buy a sacrificial animal for him. He bought a sheep for a dinar, sold it for two and then returned and bought a sacrificial animal for a dinar for him and brought the (extra) dinar to the Prophet (peace be upon him). The Prophet (peace be upon him) gave it as alms (sadaqah) and invoked blessing on him in his trading.
Hakim asked (the Prophet): Apostle of Allah, a man comes to me and wants me to sell him something which is not in my possession. Should I buy it for him from the market? He replied: Do not sell what you do not possess.
The Apostle of Allah (peace be upon him) forbade to take retaliation in the mosque, to recite verses in it and to inflict the prescribed punishments in it.
Allah's Messenger (peace be upon him) sent him with a dinar to buy a sacrificial animal for him. He bought a sheep for a dinar, sold it for two, came back, bought a sacrificial animal for a dinar, and brought it along with the extra dinar which he had gained. Allah's Messenger (peace be upon him) gave the dinar as sadaqah and asked a blessing on him in his trading.
Tirmidhi and AbuDawud transmitted it.
Allah's Messenger said, "In Paradise there are a great river of water, a great rivers of honey, a great river of milk and a great river of wine; then the smaller river will be divided off."
Tirmidhi transmitted it, and Darimi transmitted it from Mu'awiyah.
A man asked Allah's Messenger (peace be upon him) about evil. Whereupon he said: Don't ask me about evil but ask me about good. He repeated this thrice after which he said: Behold, the worst beings are the wicked among the learned ones and the best are the virtuous among the learned.
Transmitted by Darimi.
the same narration above (i.e. 709), "I make expiation for my dissolved oath, and I do what is better, or do what is better and make expiation."
The Prophet said, "Some people will come out of the Fire through intercession looking like The Thaarir." I asked 'Amr, "What is the Thaarir?" He said, "Ad Daghabis," and at that time he was toothless. Hammad added: I said to 'Amr bin Dinar, "O Abu Muhammad! Did you hear Jabir bin 'Abdullah saying, 'I heard the Prophet saying: 'Some people will come out of the Fire through intercession?' " He said, "Yes. "
Zakah must be paid by every Muslim who has a nisab, which is the minimum of one's holdings liable to zakah. The nisab is conditioned by the following:
Commenting on the issue, an-Nawawi said: "In our view and the views of Malik, Ahmad, and the majority of scholars, the amount of property liable for payment of zakah, such as gold, silver, or cattle, is tied to the completion of nisab through the turn of a whole year. If the nisab decreases in any time of the year, [the counting of] the year discontinues. Later, if the nisab is completed, the year count is resumed from the time of its completion."
On the same subject, Abu Hanifah holds: "What matters isthe availability of nisab at the beginning and end of the year. Its decrease at any time in between does not matter, even though the zakah payer had two hundred dirhams and he lost all but one dirham during the year, or if he had forty sheep, all of which died except for one during the year. If, at the end of the year, he had two hundred dirhams, or forty sheep, then he must pay zakah on all of that. This condition is not applicable to the zakah of plantations and fruits, for their zakah should be paid on the harvest day. Allah, the Exalted One, says: 'And pay the due thereof upon the harvest day' [alA'raf 142]."
Al-'Abdari elaborated that: "The holdings subject to zakah are of two kinds. The first kind grows by itself: crops and fruits. The second kind is used for growing and production: money, merchandise, and cattle. In the former case, zakah should be paid at the time of harvest. In the latter case, it should be paid at the end of the haul. This was the opinion of all jurists as reported in anNawawi's al-Majrnu'."
Yahya related to me from Malik that he had heard that the muadhdhin came to Umar ibn al-Khattab to call him to the subh prayer and found him sleeping, so he said, "Prayer is better than sleep," and Umar ordered him to put that in the adhan for subh .
The Prophet performed four 'Umra (three) in Dhi-l-Qa'da except the (one) 'Umra which he performed with his Hajj: His 'Umra from Al-Hudaibiya, and the one of the following year, and the one from Al-Ja'rana where he distributed the booty (of the battle) of Hunain, and another 'Umra with his Hajj.
Hudhaifa said, "O the Group of Al-Qurra! Follow the straight path, for then you have taken a great lead (and will be the leaders), but if you divert right or left, then you will go astray far away."