Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to pay the zakat al-fitr for those slaves of his that were at Wadi'l-Qura and Khaybar.

Yahya related to me that Malik said, "The best that I have heard about the zakat al-fitr is that a man has to pay for every person that he is responsible for supporting and whom he must support. He has to pay forall his mukatabs, his mudabbars, and his ordinary slaves, whether they are present or absent, as long as they are muslim, and whether or not they are fortrade. However, he does not have to pay zakat on any of them that are not muslim."

Malik said, concerning a runaway slave, "I think that his master should pay the zakat fo rhim whether or not he knows where he is, if it has not been long since the slave ran away and his master hopes that he is still alive and will return. If it has been a long time since he ran away and his master has despaired of him returning then I do not think that he should pay zakat for him.'

Malik said, "The zakat al-fitr has to be paid by people living in the desert (i.e. nomadic people) just as it has to be paid by people living in villages (i.e. settled people), because the Messenger of Allah, may Allah bless him and grant him peace, made the zakat al-fitr at the end of Ramadan obligatory on every muslim, whether freeman or slave, male or female."

Prophet said: "When on of you awakens in the night, then let him not put his hand into the vessel until he has poured water on two times, or three times, for indeed he does not know where his hand has spent the night."

"A man came to the Prophet to ask him about the times for Salat. So he said: 'Stay with us, In sha Allah.' So he ordered Bilal to call the Iqamah when Fajr began, then he ordered him to call the Iqamah when the Sun passed the zenith, then he prayed Zuhr. Then he ordered him to call the Iqamah to pray Asr while the sun was elevated and white. Then he ordered him (to call the Iqamah for) Maghrib when the (top) edge of the sun had set. Then he ordered him to call the Iqamah for Isha when the horizon (twilight) had vanished. Then he ordered him in the morning (to give the call for Fajr prayer), when the light of Fajr glowed. Then he ordered (him to call the Iqamah for) Zuhr, so he waited well until it had cooled. Then he ordered (him to call the Iqamah for) Asr, so he calIed the Iqamah while the sun was later in its position than what it was (the day before). Then he ordered him to delay Maghrib until right before the twilight had disappeared. Then he ordered (him to call the Iqamah for) Isha, so he called the Iqamah when a third of the night had passed. Then he said: 'Where is the one who asked about he times for the Salat?' So the man said, 'It is I.' So he said: 'The times [or the Salat are what are between these two.'"

The Messenger of Allah said: "Indeed the conditions most deserving to be fulfilled are those that make the private parts lawful among you."

that the Prophet (SAW) entered Makkah during 'Umratil-Qada and 'Abdullah bin Rawahah was walking in front of him reciting verses of poetry. "O tribes of disbelievers get out of his way - today we will strike you about its revelation; a strike that removes the heads from the shoulders - and makes the friend not concerned about his friend." 'Umar said to him: "O Ibn Rawahah! Before the Messenger of Allah (SAW), and in the sanctuary of Allah you utter poetry?" the Messenger of Allah (SAW) said: "Leave him O 'Umar! For it is quicker upon them than the raining arrow."

"A Jew said to his companion: 'Accompany us to this Prophet.' So his companion said: 'Do not say: "Prophet," for if he hears you calling him a Prophet then he will be happy.' So they went to the Prophet (SAW) to question him about Allah, the Most High, saying: And indeed we gave Musa nine clear signs (17:101). So the Messenger of Allah (SAW) said to them: 'Do not associate anything with Allah, nor commit unlawful intercourse, nor take a life which Allah has made prohibited, except for what is required (in the law), nor steal, nor practice magic, nor hasten to damage the reputation of an innocent person in front of a ruler, so that he will be killed, nor consume Riba, nor falsely accuse the chaste woman, nor turn to flee on the day of the march (i.e. flee from war).' - Shu'bah was in doubt - 'and for you Jews particularly, to not violate the Sabbath.'" He said: "So they kissed his hands and his feet and they said: 'We bear witness that you are a Prophet.' So he said: 'Then what prevents you from accepting Islam?' They said: 'Because Dawud supplicated to his Lord, that his offspring never be devoid of Prophets, and we feared that if we follow you then the Jews will kill us.'"

I heard ‘Umar say: Do not make women`s dowries expensive, do not make women`s dowries expensive, for had this been a sign of honour in this world or piety before Allah, the first one of you to do it would have been the Prophet (ﷺ). The Messenger of Allah (ﷺ) did not give any of his wives, and none of his daughters were given, any more than twelve Oasiyyahs [as a dowry. And a man will go to great trouble in order to offer a high dowry to his wife. On one occasion he said: A man would pay his wife a high dowry until he feels resentment towards her and says: You cost me everything I own, even the string to tie a waterskin and hang it up. He [the narrator] said: I was a young Arab boy with a non-Arab mother, and I did not know what a `string` was. `Umar said: And another thing you say of one who is killed in your campaigns and dies that so and so was killed as a martyr, and o and so died as a martyr. But perhaps he loaded the back of his mount with gold and silver for the purpose of trading. So do not say that, rather say what the Prophet (ﷺ) (or what Muhammad) (ﷺ) said: “Whoever is killed or dies for the sake of Allah will be in Paradise.`

`Ali (رضي الله عنه) said to me: I had a status with the Messenger of Allah (ﷺ) that no one else had. l used to come to him every morning before dawn and greet him with salam until he cleared his throat. One night I came in and greeted him with salam. I said: Peace be upon you, O Prophet of Allah. He said: “Wait a moment, O Abu Hasan, until I come out to you.” When he came out to me, I said: O Prophet of Allah, has someone upset you? He said: `No.` I said: Why did you not speak to me in the past, but you spoke to me tonight? He said: `I heard a sound in the room and said: ‘Who is this?` He said: `I am jibreel.“ I said: `Come in. He said: ‘No; come out to me.` When I came out he said: `In your house there is something that no angel will enter so long as it is there.` I said: “I did not know, O Jibreel.” He said: `Go and look `So I opened the door and I did not find anything apart from a puppy that al-Hasan had been playing with. I said: `I did not find anything except a puppy.` He said: `There are three things, no angel will enter so long as one of them is in the house: a dog, major impurity or an image of an animate being.”

We were with ‘Uthman bin `Affan (رضي الله عنه) in al-Juhfah, and with him were a group of people from Syria, among whom was Habeeb bin Maslamah Al-Fihri. `Uthman said, when joining `Umrah to Hajj (tamattu`) was mentioned to him: It is more perfect for Hajj and umrah that they should not be done together in the months of Hajj. If you delay this ‘Umrah so that you visit this House twice, that will be better, for Allah, may He be exalted, has bestowed a great deal of good. `Ali bin Abi Talib (رضي الله عنه) was at the bottom of the valley, seeding a camel of his. He heard about what `Uthman had said, and he came and stood over `Uthman (رضي الله عنه) and said: Do you want a Sunnah that was established by the Messenger of Allah (ﷺ) and a concession that Allah, may He be exalted, granted to people in His Book to be restricted for them and to forbid it to them? It is for the one who needs it and for the one whose home is remote. Then he entered ihram for Hajj and `Umrah together. ‘Uthman (رضي الله عنه) turned to the people and said: Did I forbid it? I did not forbid it; rather it was only an opinion that I suggested. Whoever wants to follow it may do so and whoever wants to ignore it may do so.

My father az-Zubair (رضي الله عنه) told me that on the day of Uhud, a woman came running, and when she was about to reach where the slain were, the Prophet (ﷺ) did not want her to see them, and he said, `The woman, the woman!` az-Zubair (رضي الله عنه) said: “I thought that she was my mother Safiyyah, so I went running towards her and caught up with her before she reached the slain. She shoved me in the chest, and she was a tough woman.” She said: “Stay away from me, may you have no land!” I said: “The Messenger of Allah (ﷺ) is urging you (not to go and see them).” She stopped and took out two pieces of cloth that she had with her and said: “These are two pieces of cloth that I have brought for my brother Hamzah. I have heard that he has been killed; shroud him with them.” We brought the two pieces of cloth to shroud Hamzah with them, but we saw beside him one of the Ansar who had been killed, and the same had been done to him as to Hamzah. We did not feel it was appropriate to shroud Hamzah in two pieces of cloth and to leave the Ansari with no shroud, so we said: “One piece for Hamzah and one piece for the Ansari.” We measured (the pieces of cloth) and found that one of them was larger, so we drew lots between them and shrouded each of them in the piece of cloth that was selected for him.

Hudhaifa told that he asked God's messenger whether there would be evil after this good just as there was evil before it, and when he was told that there would he asked wherein protection lay and was told that it lay in the sword. He asked if any would be spared after the use of the sword and he replied, "Yes, there will be an amirate with specks in its eye and an illusory truce¹." He asked what would come next and he replied, "Then people who summon men to error will arise; and if God has in the earth a Caliph who flays your back and takes your property, obey him; otherwise die holding on to the stump of a tree." He asked what would come next and he replied, "Then the dajjal will come forth accompanied by a river and a fire. He who falls into his fire will certainly get his reward and have his load taken off him, but he who falls into his river will have his load retained and his reward taken off him." He asked what would come next and he replied, "Then a foal will be born but not ridden before the last hour comes." In a version he said, "An illusory truce and a community with specks in its eye." He asked God's messenger what the illusory truce meant and he replied, "The hearts of people will not return to their former condition." He asked whether there would be evil after that good and he replied, "There will be wrong belief which will blind and deafen men to the truth² in which there will be summoners at the gates of hell. If you, Hudhaifa, die adhering to a stump, it will be better for you than following any of them." Abu Dawud transmitted it. [1] This is a free translation of the words hudna 'ala dakhan which mean literally "a trace upon malice (or, evil disposition)," indicating a trace which is liable to ho broken at any time. [2] Literally, 'blind and deaf, wrong belief.

During the lifetime of the Prophet (Peace be upon him) the women having bleeding after delivery (postnatal or puerperal blood) would refrain (from prayer) for forty days. [Reported by Al-Khamsa except An-Nasa’i, and the version is that of Abu Da’ud].

The Prophet (SAW) gave permission to 'Abdur-Rahman bin 'Auf and az-Zubair to wear silk during the journey because of an itching which they suffered from. [Agreed upon].