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.