Anas (RAA) narrated that Abu Bakr As-Siddiq (RAA) wrote him this letter, “This is the obligatory Zakah, which the Messenger of Allah (P.B.U.H.) made obligatory for every Muslim, and which Allah, the Almighty had commanded him to observe. ‘For each twenty-four camels, or less, their Zakah is to be paid as sheep; for every live camels, their Zakah is one sheep. When the amount of camels is between twenty -five to thirty- five, the due Zakah is one she-camel ‘bint makhad’ (a camel which is one year old and just starting the second year) or a male camel ‘ibn labun’(a young male camel which is two years old and already starting the third year). However, when the amount of camels reaches thirty-six, the due Zakah is a young she-camel 'bint labun’ (a young female camel, which is two years old and already starting the third year). When they reach forty six to sixty camels, their due Zakah is a she camel ‘hiqqah’ (which is three years old and starting the fourth). When they reach sixty-one to seventy-five, one ‘Jaz'ah’ (a four year old camel already starting its fifth year). When their number is between seventy-six to ninety camels, their due Zakah is two young she camels ‘bint labun’. When they are in the range between ninety-one to one hundred and twenty camels, the Zakah is two young she camels 'hiqqah’. If they are over a hundred and twenty camels, on every forty camels, one 'bint labun’ is due. And for every fifty camels (over one hundred and twenty) a young she-camel ‘hiqqah’ is due, And anyone, who has got only four camels, does not have to pay Zakah unless he (the owner of the camels) wants to give something voluntarily. Regarding the Zakah of grazing sheep, if they are between forty and one hundred and twenty, one sheep is due as Zakah. lf they are between 120 and 200, two sheep are due. If they are between 200 and 300, three sheep are due. If they exceed three hundred sheep, then one sheep is due for every extra hundred grazing heads. If the grazing sheep are less than forty, (even if they are 39) then no Zakah is due on them, unless he (the owner of the camels) wants to give something voluntarily. One should not combine (i.e. gather young animals together) or separate them for fear of paying Zakah. When there is a mixture of cattle shared between two partners, and Zakah is paid jointly between them, then they have to calculate it equally among them (depending on the share of each). Neither an old or a defective animal nor ...

“When 'Ali described Allah’s Messenger (Allah bless him and give him peace)— then he related the tradition in full—he said: 'Between his shoulders was the Seal of Prophethood, for he is the Seal of the Prophets'."

Ibn 'Abbas said, "There are 360 joints and each of them owes sadaqa every single day. Every good word is sadaqa. A man's helping his brother is sadaqa. A drink of water which he gives is sadaqa. Removing something harmful from the road is sadaqa."

At-Tufayl ibn Ubayy ibn Ka'b related that he used to visit 'Abdullah ibn 'Umar and would go with him to the market. He said, "When we went to the market, 'Abdullah ibn 'Umar did not pass by any rubbish collector nor merchant nor poor person nor anyone else without greeting them."

I said, "O Allah's Messenger, I have wealth and no one to inherit from me except my one daughter. Shall I give two-thirds of my property as Sadaqah?" He replied, "No." I said, "Shall I give half of it as Sadaqah?" He replied, "No." I said, "Shall I give a third of it as Sadaqah?" He replied, "You may give a third as Sadaqah, which is still a lot. To leave your heirs rich is better than to leave them poor and begging from people." [Agreed upon].

“Abū Al-Mughīrah narrated to us, that Ṣafwān narrated to us, that the seniors (possibly referring to the senior tābi‘īn) told me that they were present with Ghuḍayf bin Al-Ḥārith Al-Thumāliyy (a companion) when his death throes became intense. He said: ‘Is there anyone amongst you who can recite Yāsīn?’ He said: So Ṣāliḥ bin Shurayḥ Al-Sakūniyy recited it, and when he reached the fortieth verse, he passed away. He said: The seniors used to say: ‘If it is recited in the presence of the dying person, he finds relief thereby.’ Ṣafwān said: ‘‘And ‘Īsā bin Al-Mu‘tamir recited it in the presence of Ibn Ma‘bad.” Reference: Ahmad 4/105; Ibn Sa`d 7/443.