On the authority of Muadh bin Jabal (may Allah be pleased with him) who said:
Reference | : Hadith 29, 40 Hadith an-Nawawi |
مُتَّفَقٌ عَلَيْهِ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 2129 |
In-book reference | : Book 8, Hadith 20 |
Another narration adds: Messenger of Allah(PBUH) said, "He should not report it except to those whom he loves. And if he sees one which he dislikes, then it is from the Satan. He should seek refuge in Allah against its evil and should not mention it to anyone. Then it will not harm him."
[Al- Bukhari and Muslim].
Reference | : Riyad as-Salihin 840 |
In-book reference | : Book 4, Hadith 28 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 77 |
In-book reference | : Introduction, Hadith 77 |
English translation | : Vol. 1, Book 1, Hadith 77 |
Arabic reference | : Book 11, Hadith 2158 |
Yahya related to me from Malik from Abu'z-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Adam and Musa argued and Adam got the better of Musa. Musa rebuked Adam, 'You are Adam who led people astray and brought them out of the Garden.' Adam said to him, 'You are Musa to whom Allah gave knowledge of everything and whom he chose above people with His message.' He said, 'Yes.' He said, 'Do you then censure me for a matter which was decreed for me before I was created?' "
Sunnah.com reference | : Book 46, Hadith 1 |
USC-MSA web (English) reference | : Book 46, Hadith 1 |
Arabic reference | : Book 46, Hadith 1626 |
Salama b. Akwa' reported that it was 'Ali whom Allah's Apostle (may peace be upon him) left behind him (in the charge of his family and the Islamic State) on the occasion of the campaign of Khaibar, and his eyes were inflamed and he said:
Reference | : Sahih Muslim 2407 |
In-book reference | : Book 44, Hadith 54 |
USC-MSA web (English) reference | : Book 31, Hadith 5919 |
(deprecated numbering scheme) |
[Abu Dawud].
Reference | : Riyad as-Salihin 1394 |
In-book reference | : Book 13, Hadith 2 |
رواه مسلم (وكذلك البخاري ومالك والترمذي)
Reference | : Hadith 24, 40 Hadith Qudsi |
Abu Huraira reported that Allah's Messenger (may peace be upon him) said:
Reference | : Sahih Muslim 2637a |
In-book reference | : Book 45, Hadith 201 |
USC-MSA web (English) reference | : Book 32, Hadith 6373 |
(deprecated numbering scheme) |
Anas b. Malik reported that the people asked Allah's Apostle (may peace be upon him) until he was hard pressed. He went out one day and he occupied the pulpit and said:
Reference | : Sahih Muslim 2359e |
In-book reference | : Book 43, Hadith 181 |
USC-MSA web (English) reference | : Book 30, Hadith 5827 |
(deprecated numbering scheme) |
Abu Musa reported:
Reference | : Sahih Muslim 641 |
In-book reference | : Book 5, Hadith 284 |
USC-MSA web (English) reference | : Book 4, Hadith 1339 |
(deprecated numbering scheme) |
Narrated Jabir bin `Abdullah:
We were in the company of Allah's Apostle and we assumed the state of Ihram of Hajj and arrived at Mecca on the fourth of Dhul-Hijja. The Prophet ordered us to perform the Tawaf around the Ka`ba and (Sa`i) between As-Safa and Al-Marwa and use our lhram just for `Umra, and finish the state of Ihram unless we had our Hadi with us. None of us had the Hadi with him except the Prophet and Talha. `Ali came from Yemen and brought the Hadi with him. `Ali said, 'I had assumed the state of Ihram with the same intention as that with which Allah's Apostle had assumed it. The people said, "How can we proceed to Mina and our male organs are dribbling?" Allah's Apostle said, "If I had formerly known what I came to know latterly, I would not have brought the Hadi, and had there been no Hadi with me, I would have finished my Ihram." Suraqa (bin Malik) met the Prophet while he was throwing pebbles at the Jamrat-Al-`Aqaba, and asked, "O Allah's Apostle! Is this (permitted) for us only?" The Prophet replied. "No, it is forever" `Aisha had arrived at Mecca while she was menstruating, therefore the Prophet ordered her to perform all the ceremonies of Hajj except the Tawaf around the Ka`ba, and not to perform her prayers unless and until she became clean . When they encamped at Al-Batha, `Aisha said, "O Allah's Apostle! You are proceeding after performing both Hajj and `Umra while I am proceeding with Hajj only?" So the Prophet ordered `Abdur-Rahman bin Abu Bakr As-Siddiq to go with her to at-Tan`im, and so she performed the `Umra in Dhul-Hijja after the days of the Hajj.
Reference | : Sahih al-Bukhari 7230 |
In-book reference | : Book 94, Hadith 5 |
USC-MSA web (English) reference | : Vol. 9, Book 90, Hadith 336 |
(deprecated numbering scheme) |
Yahya related to me from Malik that Ibn Shihab, Sulayman ibn Yasar, and Rabia ibn Abi Abd ar-Rahman said, "The blood-money of manslaughter is twenty yearlings, twenty two-year-olds, twenty male two-year-olds, twenty four-year-olds, and twenty five-year-olds."
Malik said, "The generally agreed on way with us is that there is no retaliation against children. Their intention is accidental. The hudud are not obliged for them if they have not yet reached puberty. If a child kills someone it is only accidentally. Had a child and an adult killed a free man accidentally, each of them pays half the full blood-money."
Malik said, "A person who kills someone accidentally pays blood-money with his property and there is no retaliation against him. That money is like anything else from the dead man's property and his debt is paid with it and he is allowed to make a bequest from it. If he has a total property of which the blood-money is a third and then the blood-money is relinquished, that is permitted to him. If all the property he has is his blood-money, he is permitted to relinquish a third of it and to make that a bequest."
USC-MSA web (English) reference | : Book 43, Hadith 4 |
Arabic reference | : Book 43, Hadith 1560 |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 129 |
In-book reference | : Book 1, Hadith 129 |
English translation | : Vol. 1, Book 1, Hadith 129 |
Reference | : Al-Adab Al-Mufrad 747 |
In-book reference | : Book 32, Hadith 2 |
English translation | : Book 32, Hadith 747 |
Grade: | Sanad Da'if wal-Hadīth Hasan (Zubair `Aliza'i) |
Reference | : Ash-Shama'il Al-Muhammadiyah 390 |
In-book reference | : Book 54, Hadith 5 |
Grade: | Hasan (Al-Albani) | حسن (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 4702 |
In-book reference | : Book 42, Hadith 107 |
English translation | : Book 41, Hadith 4685 |
لم تتمّ دراسته (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 4582 |
In-book reference | : Book 23, Hadith 66 |
صَحِيح (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 5863 |
In-book reference | : Book 29, Hadith 121 |
Reference | : Al-Adab Al-Mufrad 18 |
In-book reference | : Book 1, Hadith 18 |
English translation | : Book 1, Hadith 18 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 4988 |
In-book reference | : Book 47, Hadith 4 |
English translation | : Vol. 6, Book 47, Hadith 4991 |
Reference | : Sahih al-Bukhari 4445 |
In-book reference | : Book 64, Hadith 465 |
USC-MSA web (English) reference | : Vol. 5, Book 59, Hadith 727 |
(deprecated numbering scheme) |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 3193 |
In-book reference | : Book 47, Hadith 245 |
English translation | : Vol. 5, Book 44, Hadith 3193 |
Narrated Salama bin Al-Akwa:
Ali remained behind the Prophet during the battle of Khaibar as he way suffering from some eye trouble but then he said, "How should I stay behind Allah's Apostle?" So, he set out till he joined the Prophet. On the eve of the day of the conquest of Khaibar, Allah's Apostle said, "(No doubt) I will give the flag or, tomorrow, a man whom Allah and His Apostle love or who loves Allah and His apostle will take the flag. Allah will bestow victory upon him." Suddenly 'Ali joined us though we were not expecting him. The people said, "Here is 'Ali. "So, Allah's Apostle gave the flag to him and Allah bestowed victory upon him.
Reference | : Sahih al-Bukhari 2975 |
In-book reference | : Book 56, Hadith 184 |
USC-MSA web (English) reference | : Vol. 4, Book 52, Hadith 219 |
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Narrated `Abdullah bin `Abbas:
Once Allah's Apostle gave a letter to a person and ordered him to go and deliver it to the Governor of Bahrain. (He did so) and the Governor of Bahrain sent it to Chousroes, who read that letter and then tore it to pieces. (The sub-narrator (Ibn Shihab) thinks that Ibn Al-Musaiyab said that Allah's Apostle invoked Allah against them (saying), "May Allah tear them into pieces, and disperse them all totally.)"
Reference | : Sahih al-Bukhari 64 |
In-book reference | : Book 3, Hadith 6 |
USC-MSA web (English) reference | : Vol. 1, Book 3, Hadith 64 |
(deprecated numbering scheme) |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 608 |
In-book reference | : Book 6, Hadith 65 |
English translation | : Vol. 2, Book 1, Hadith 608 |
[Muslim].
السلامى بضم السين المهملة وتخفيف اللام وفتح الميم: المفصل.
Reference | : Riyad as-Salihin 118 |
In-book reference | : Introduction, Hadith 118 |
[Al-Bukhari and Muslim].
Reference | : Riyad as-Salihin 236 |
In-book reference | : Introduction, Hadith 236 |
Malik related to me from Humayd ibn Qays al-Makki that a son of al-Mutawakkil had a mukatab who died at Makka and left (enough to pay) the rest of his kitaba and he owed some debts to people. He also left a daughter. The governor of Makka was not certain about how to judge in the case, so he wrote to Abd al-Malik ibn Marwan to ask him about it. Abd al-Malik wrote to him, "Begin with the debts owed to people, and then pay what remains of his kitaba. Then divide what remains of the property between the daughter and the master."
Malik said, "What is done among us is that the master of a slave does not have to give his slave a kitaba if he asks for it. I have not heard of any of the Imams forcing a man to give a kitaba to his slave. I heard that one of the people of knowledge, when someone asked about that and mentioned that Allah the Blessed, the Exalted, said, 'Give them their kitaba, if you know some good in them' (Sura 24 ayat 33) recited these two ayats, 'When you are free of the state of ihram, then hunt for game.' (Sura 5 ayat 3) 'When the prayer is finished, scatter in the land and seek Allah's favour.' " (Sura 62 ayat 10)
Malik commented, "It is a way of doing things for which Allah, the Mighty, the Majestic, has given permission to people, and it is not obligatory for them." Malik said, "I heard one of the people of knowledge say about the word of Allah, the Blessed, the Exalted, 'Give them of the wealth which Allah has given you,' that it meant that a man give his slave a kitaba and then reduce the end of his kitaba for him by some specific amount."
Malik said, "This is what I have heard from the people of knowledge and what I see people doing here."
Malik said, "I have heard that Abdullah ibn Umar gave one of his slaves his kitaba for 35,000 dirhams, and then reduced the end of his kitaba by 5,000 dirhams."
Malik said, "What is done among us is that when a master gives a mukatab his kitaba, the mukatab's property goes with him but his children do not go with him unless he stipulates that in his kitaba."
Yahya said, "I heard Malik say that if a mukatab whose master had given him a kitaba had a slave- girl who was pregnant by him, and neither he nor his master knew that on the day he was given his kitaba, the child did not follow him because he was not included in the kitaba. He belonged to the master. As for the slave-girl, she belonged to the mukatab because she was his property."
Malik ...
USC-MSA web (English) reference | : Book 39, Hadith 3 |
Arabic reference | : Book 39, Hadith 1494 |
Grade: | Sahih Isnād (Zubair `Aliza'i) |
Reference | : Ash-Shama'il Al-Muhammadiyah 340 |
In-book reference | : Book 47, Hadith 12 |
Yahya related to me from Malik from Yahya ibn Said that he had heard that on the day after the day of sacrifice Umar ibn al-Khattab went out a little after the sun had risen and said the takbir, and everyone repeated it after him. Then he went out a second time the same day when the sun was well up and said the takbir, and everyone repeated it after him. Then he went out a third time after mid-day and said the takbir, and everyone repeated it after him until it resounded from group to group until it reached the House and people knew that Umar had left to throw the stones.
Malik said, "What we do here (in Madina) is to say the takbir during the days of tashriq after each prayer. The first time is when the imam and everyone with him says the takbir after the dhuhr prayer on the day of sacrifice, and the last is when the imam and everyone with him says the takbir after subh on the last of the days of tashriq, after which he stops saying the takbir."
Malik said, "The takbirs during the days of tashriq should be done by both men and women, whether they are in a group or by themselves, at Mina or elsewhere, and all of the takbirs should be done. In this everyone follows the imam of the hajj and the people at Mina, because when everyone returns (to Makka) and comes out of ihram they keep the same people as imams while out of ihram (as they did when they were in ihram). Some one who is not doing hajj does not follow them except for the takbirs during the days of tashriq."
Malik said, "The 'limited number of days' are the days of tashriq."
USC-MSA web (English) reference | : Book 20, Hadith 214 |
Arabic reference | : Book 20, Hadith 911 |
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying:
Reference | : Sahih Muslim 2652b |
In-book reference | : Book 46, Hadith 21 |
USC-MSA web (English) reference | : Book 33, Hadith 6410 |
(deprecated numbering scheme) |
ضَعِيف (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 1761 |
In-book reference | : Book 5, Hadith 233 |
Grade: | Sahih because of corroborating evidences] (Darussalam) |
Reference | : Musnad Ahmad 959 |
In-book reference | : Book 5, Hadith 384 |
Malik related to me from Ibn Shihab from Sulayman ibn Yasar that the Messenger of Allah, may Allah bless him and grant him peace, used to send Abdullah ibn Rawaha to Khaybar, to assess the division of the fruit crop between him and the jews of Khaybar.
The jews collected for Abdullah pieces of their women's jewellery and said to him, "This is yours. Go light on us and don't be exact in the division!"
Abdullah ibn Rawaha said, "O tribe of jews! By Allah! You are among the most hateful to me of Allah's creation, but it does not prompt me to deal unjustly with you. What you have offered as a bribe is forbidden. We will not touch it." They said, "This is what supports the heavens and the earth."
Malik said, "If a share-cropper waters the palms and between them there is some uncultivated land, whatever he cultivates in the uncultivated land is his."
Malik said, "If the owner of the land makes a condition that he will cultivate the uncultivated land for himself, that is not good because the sharecropper does the watering for the owner of the land and so he increases the owner of the land in property (without any return for himself)."
Malik said, "If the owner stipulates that the fruit crop is to be shared between them, there is no harm in that if all the maintenance of the property - seeding, watering and case, etc. - are the concern of the sharecropper.
If the share-cropper stipulates that the seeds are the responsibility of the owner of the property - that is not permitted because he has stipulated an outlay against the owner of the property. Share-cropping is conducted on the basis that all the care and expense is outlayed by the share-cropper, and the owner of the property is not obliged anything. This is the accepted method of share-cropping."
Malik spoke about a spring which was shared between two men, and then the water dried up and one of them wanted to work on the spring and the other said, "I don't have the means to work on it." He said, "Tell the one who wants to work on the spring, 'Work and expend. All the water will be yours. You will have its water until your companion brings you half of what you have spent. If he brings you half of what you have spent, he can take his share of the water.' The first one is given all the water, because he has spent on it, and if he does not reach anything by his work, the other has not incurred any expense."
Malik said, "It is not good for ...
Sunnah.com reference | : Book 33, Hadith 2 |
USC-MSA web (English) reference | : Book 33, Hadith 2 |
Arabic reference | : Book 33, Hadith 1392 |
Grade: | Da’if (Darussalam) |
Reference | : Sunan Ibn Majah 1384 |
In-book reference | : Book 5, Hadith 582 |
English translation | : Vol. 1, Book 5, Hadith 1384 |
[Al-Bukhari and Muslim].
Reference | : Riyad as-Salihin 183 |
In-book reference | : Introduction, Hadith 183 |
It is reported on the authority of Amir b. Sa'd that Sa'd b. Abi Waqqas was in the fold of his camels that his son 'Umar came to him. When Sa'd saw him he said:
Reference | : Sahih Muslim 2965 |
In-book reference | : Book 55, Hadith 16 |
USC-MSA web (English) reference | : Book 42, Hadith 7072 |
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Narrated Abu Tha`laba Al-Khushani:
The Prophet forbade the eating of wild animals having fangs. (Az-Zuhri said: I did not hear this narration except when I went to Sham.) Al-Laith said: Narrated Yunus: I asked Ibn Shihab, "May we perform the ablution with the milk of she-asses or drink it, or drink the bile of wild animals or urine of camels?" He replied, "The Muslims used to treat themselves with that and did not see any harm in it. As for the milk of she-asses, we have learnt that Allah's Apostle forbade the eating of their meat, but we have not received any information whether drinking of their milk is allowed or forbidden." As for the bile of wild animals, Ibn Shihab said, "Abu Idris Al-Khaulani told me that Allah's Apostle forbade the eating of the flesh of every wild beast having fangs . "
Reference | : Sahih al-Bukhari 5780, 5781 |
In-book reference | : Book 76, Hadith 92 |
USC-MSA web (English) reference | : Vol. 7, Book 71, Hadith 672 |
(deprecated numbering scheme) |
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 401 |
In-book reference | : Book 1, Hadith 135 |
English translation | : Vol. 1, Book 1, Hadith 401 |
Narrated Aisha, Ummul Mu'minin:
Sahlah daughter of Suhayl had a prolonged flow of blood. She came to the Prophet (saws). He commanded her to take a bath for every prayer. When it became hard for her, he commanded her to combine the noon and afternoon prayers with one bath and the sunset and night prayer with one bath, and to take a bath (separately) for the dawn prayer.
Abu Dawud said: Ibn 'Uyainah reported from 'Abd al-Rahman b. al-Qasim on the authority of his father, saying: A woman had a prolonged flow of blood. She asked the Prophet (saws). He commanded her to the same effect.
(حديث عائشة: أن سهلة بنت سهيل استحيضت....) ضعيف، (حديث عائشة: أن امرأة استحيضت فسألت.... بمعناه) صحيح بما قبله (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 295 |
In-book reference | : Book 1, Hadith 295 |
English translation | : Book 1, Hadith 295 |
'A'isha reported:
Reference | : Sahih Muslim 2191a |
In-book reference | : Book 39, Hadith 61 |
USC-MSA web (English) reference | : Book 26, Hadith 5432 |
(deprecated numbering scheme) |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 2746 |
In-book reference | : Book 43, Hadith 16 |
English translation | : Vol. 5, Book 41, Hadith 2746 |
Malik related to me that he heard that Abu Salama ibn Abd ar- Rahman and Sulayman ibn Yasar were both asked, "Does one pronounce judgement on the basis of an oath with one witness?" They both said, "Yes."
Malik said, "The precedent of the sunna in judging by an oath with one witness is that if the plaintiff takes an oath with his witness, he is confirmed in his right. If he draws back and refuses to take an oath, the defendant is made to take an oath. If he takes an oath, the claim against him is dropped. If he refuses to take an oath, the claim is confirmed against him."
Malik said, "This procedure pertains to property cases in particular. It does not occur in any of the hadd-punishments, nor in marriage, divorce, freeing slaves, theft or slander. If some one says, 'Freeing slaves comes under property,' he has erred. It is not as he said. Had it been as he said, a slave could take an oath with one witness, if he could find one, that his master had freed him.
"However, when a slave lays claim to a piece of property, he can take an oath with one witness and demand his right as the freeman demands his right."
Malik said, "The sunna with us is that when a slave brings somebody who witnesses that he has been set free, his master is made to take an oath that he has not freed him, and the slave's claim is dropped."
Malik said, "The sunna about divorce is also like that with us. When a woman brings somebody who witnesses that her husband has divorced her, the husband is made to take an oath that he has not divorced her. If he takes the oath, the divorce does not proceed . "
Malik said, "There is only one sunna of bringing a witness in cases of divorce and freeing a slave. The right to make an oath only belongs to the husband of the woman, and the master of the slave. Freeing is a hadd matter, and the testimony of women is not permitted in it because when a slave is freed, his inviolability is affirmed and the hadd punishments are applied for and against him. If he commits fornication and he is a muhsan, he is stoned. If he kills a slave, he is killed for it. Inheritance is established for him, between him and whoever inherits from him. If somebody disputes this, arguing that if a man frees his slave and then a man comes to demand from the master of the slave payment of a debt, and a man and two women testify to his right, that establishes the right against the master of the slave so that his freeing him is ...
USC-MSA web (English) reference | : Book 36, Hadith 7 |
Arabic reference | : Book 36, Hadith 1411 |
Reference | : Mishkat al-Masabih 3625 |
In-book reference | : Book 17, Hadith 62 |
That the Messenger of Allah (saws) said: "None of the people of Paradise would wish to return to the world except for the martyr who indeed would love to return to the world saying that he would love to be killed ten times in Allah's cause because of what he has seen of the honor that He has given him."
[Abu 'Eisa said:] This Hadith is Hasan Sahih.
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 1661 |
In-book reference | : Book 22, Hadith 44 |
English translation | : Vol. 3, Book 20, Hadith 1661 |
Narrated Imran bin Husain:
I went to the Prophet and tied my she-camel at the gate. The people of Bani Tamim came to the Prophet who said "O Bani Tamim! Accept the good tidings." They said twice, 'You have given us the good tidings, now give us something" Then some Yemenites came to him and he said, "Accept the good tidings, O people of Yemem, for Bani Tamim refused them." They said, "We accept it, O Allah's Apostle! We have come to ask you about this matter (i.e. the start of creations)." He said, "First of all, there was nothing but Allah, and (then He created His Throne). His throne was over the water, and He wrote everything in the Book (in the Heaven) and created the Heavens and the Earth." Then a man shouted, "O Ibn Husain! Your she-camel has gone away!" So, I went away and could not see the she-camel because of the mirage. By Allah, I wished I had left that she-camel (but not that gathering).
Reference | : Sahih al-Bukhari 3191 |
In-book reference | : Book 59, Hadith 2 |
USC-MSA web (English) reference | : Vol. 4, Book 54, Hadith 414 |
(deprecated numbering scheme) |
Yahya related to me from Malik from Yazid ibn Khusayfa that he had asked Sulayman ibn Yasar whether zakat was due from a man who had wealth in hand but also owed a debt for the same amount, and he replied, "No."
Malik said, "The position that we are agreed upon concerning a debt is that the lender of it does not pay zakat on it until he gets it back. Even if it stays with the borrower for a number of years before the lender collects it, the lender only has to pay zakat on it once. If he collects an amount of the debt which is not zakatable, and has other wealth which is zakatable, then what he has collected of the debt is added to the rest of his wealth and he pays zakat on the total sum."
Malik continued, "If he has no ready money other than that which he has collected from his debt, and that does not reach a zakatable amount, then he does not have to pay any zakat. He must, however, keep a record of the amount that he has collected and if, later, he collects another amount which, when added to what he has already collected, brings zakat into effect, then he has to pay zakat on it."
Malik continued, "Zakat is due on this first amount, together with what he has further collected of the debt owed to him, regardless of whether or not he has used up what he first collected. If what he takes back reaches twenty dinars of gold, or two hundred dirhams of silver he pays zakat on it. He pays zakat on anything else he takes back afte rthat, whether it be a large or small amount, according to the amount."
Malik said, "What shows that zakat is only taken once from a debt which is out of hand for some years before it is recovered is that if goods remain with a man for trading purposes for some years before he sells them, he only has to pay zakat on their prices once. This is because the one who is owed the debt, or owns the goods, should not have to take the zakat on the debt, or the goods, from anything else, since the zakat on anything is only taken from the thing itself, and not from anything else."
Malik said, "Our position regarding some onewho owes a debt, and has goods which are worth enough to pay off the debt, and also has an amount of ready money which is zakatable, is that he pays the zakat on the ready money which he has to hand. If, however, he only has enough goods and ready money to pay off the debt, then he does not have to pay any zakat. But if the ready money that he has reaches a zakatable amount over ...
USC-MSA web (English) reference | : Book 17, Hadith 19 |
Arabic reference | : Book 17, Hadith 598 |
Narrated `Aisha:
By Allah, Who took away the Prophet. The Prophet never missed them (two rak`at) after the `Asr prayer till he met Allah and he did not meet Allah till it became heavy for him to pray while standing so he used to offer most of the prayers while sitting. (She meant the two rak`at after `Asr) He used to pray them in the house and never prayed them in the mosque lest it might be hard for his followers and he loved what was easy for them .
Reference | : Sahih al-Bukhari 590 |
In-book reference | : Book 9, Hadith 65 |
USC-MSA web (English) reference | : Vol. 1, Book 10, Hadith 564 |
(deprecated numbering scheme) |
صَحِيحٌ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 1323 |
In-book reference | : Book 4, Hadith 732 |
Grade: | Sahih (Darussalam) (Darussalam) |
Reference | : Musnad Ahmad 63 |
In-book reference | : Book 1, Hadith 60 |
Sunnah.com reference | : Book 16, Hadith 22 |
English translation | : Book 16, Hadith 1501 |
Arabic reference | : Book 16, Hadith 1458 |
لم تتمّ دراسته (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 2275 |
In-book reference | : Book 9, Hadith 50 |
Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman from more than one of the people of knowledge of that time, that those who were killed on the Day of the Camel, the Day of Siffin, the Day of al-Harra, and the Day of Qudayd did not inherit from each other. None of them inherited anything from his companion unless it was known that he had been killed before his companion.
Malik said, "That is the way of doing things about which there is no dispute, and which none of the people of knowledge in our city doubt. The procedure with two mutual heirs who are drowned, or killed in another way, when it is not known which of them died first is the same - neither of them inherits anything from his companion. Their inheritance goes to whoever remains of their heirs. They are inherited from by the living."
Malik said, "No one should inherit from anyone else when there is doubt, and one should only inherit from the other when there is certainty of knowledge and witnesses. That is because a man and his mawla whom his father has freed might die at the same time. The sons of the free man could say, 'Our father inherited from the mawla.' They should not inherit from the mawla without knowledge or testimony that he died first. The living people most entitled to his wala' inherit from him."
Malik said, "Another example is two full brothers who die. One of them has children and the other does not. They have a half-brother by their father. It is not known which of them died first, so the inheritance of the childless one goes to his half-brother by the father. The children of the full-brother get nothing."
Malik said, "Another example is when a paternal aunt and the son of her brother die, or else the daughter of the brother and her paternal uncle. It is not known which of them died first. The paternal uncle does not inherit anything from the daughter of his brother, and the son of the brother does not inherit anything from his paternal aunt."
USC-MSA web (English) reference | : Book 27, Hadith 15 |
Arabic reference | : Book 27, Hadith 1091 |
مُتَّفق عَلَيْهِ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 1779 |
In-book reference | : Book 6, Hadith 8 |
لم تتمّ دراسته (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 2359 |
In-book reference | : Book 9, Hadith 132 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 5238 |
In-book reference | : Book 48, Hadith 199 |
English translation | : Vol. 6, Book 48, Hadith 5240 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 1141 |
In-book reference | : Book 12, Hadith 113 |
English translation | : Vol. 2, Book 12, Hadith 1142 |
'A'isha, the wife of the Apostle of Allah (may peace be upon him), said:
Reference | : Sahih Muslim 418d |
In-book reference | : Book 4, Hadith 101 |
USC-MSA web (English) reference | : Book 4, Hadith 835 |
(deprecated numbering scheme) |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 4310 |
In-book reference | : Book 42, Hadith 48 |
English translation | : Vol. 5, Book 42, Hadith 4315 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 189 |
In-book reference | : Book 1, Hadith 190 |
English translation | : Vol. 1, Book 1, Hadith 189 |
Reference | : Al-Adab Al-Mufrad 962 |
In-book reference | : Book 41, Hadith 11 |
English translation | : Book 41, Hadith 962 |
Narrated Al-Bara':
When Allah's Apostle arrived at Medina, he prayed facing Jerusalem for sixteen or seventeen months but he wished that he would be ordered to face the Ka`ba. So Allah revealed: -- 'Verily! We have seen the turning of your face towards the heaven; surely we shall turn you to a prayer direction (Qibla) that shall please you.' (2.144) Thus he was directed towards the Ka`ba. A man prayed the `Asr prayer with the Prophet and then went out, and passing by some people from the Ansar, he said, "I testify. that I have prayed with the Prophet and he (the Prophet) has prayed facing the Ka`ba." Thereupon they, who were bowing in the `Asr prayer, turned towards the Ka`ba.
Reference | : Sahih al-Bukhari 7252 |
In-book reference | : Book 95, Hadith 7 |
USC-MSA web (English) reference | : Vol. 9, Book 91, Hadith 358 |
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Yahya related to me from Malik that he had heard the same as that from al-Qasim ibn Muhammad from Ibn Muayqib ad-Dawsi.
Malik said, "This is the way of doing things among us . "
Malik said, "The generally agreed on way of doing things among us is that wheat is not sold for wheat, dates for dates, wheat for dates, dates for raisins, wheat for raisins, nor any kind of food sold for food at all, except from hand to hand. If there is any sort of delayed terms in the transaction, it is not good. It is haram. Condiments are not bartered except from hand to hand."
Malik said, "Food and condiments are not bartered when they are the same type, two of one kind for one of the other. A mudd of wheat is not sold for two mudds of wheat, nor a mudd of dates for two mudds of dates, nor a mudd of raisins for two mudds of raisins, nor is anything of that sort done with grains and condiments when they are of one kind, even if it is hand to hand.
"This is the same position as silver for silver and gold for gold. No increase is halal in the transaction, and only like for like, from hand to hand is halal."
Malik said, "If there is a clear difference in foodstuffs which are measured and weighed, there is no harm in taking two of one kind for one of another, hand to hand. There is no harm in taking a sa of dates for two sa of wheat, and a sa of dates for two sa of raisins, and a sa of wheat for two sa of ghee. If the two sorts in the transaction are different, there is no harm in two for one or more than that from hand to hand. If delayed terms enter into the sale, it is not halal ."
Malik said, "It is not halal to trade a heap of wheat for a heap of wheat. There is no harm in a heap of wheat for a heap of dates, from hand to hand. That is because there is no harm in buying wheat with dates without precise measurement."
Malik said, "With kinds of foods and condiments that differ from each other, and the difference is clear, there is no harm in bartering one kind for another, without precise measurement from hand to hand. If delayed terms enter into the sale, there is no good in it. Bartering such things without precise measurement is like buying it with gold and silver without measuring precisely."
Malik said, "That is because you buy wheat with silver without measuring precisely, and dates with gold without measuring precisely, and it is halal. There is no harm in it."
Malik said, "It is not good ...
USC-MSA web (English) reference | : Book 31, Hadith 52 |
Arabic reference | : Book 31, Hadith 1345 |
لم تتمّ دراسته (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 3154 |
In-book reference | : Book 13, Hadith 74 |
Narrated `Aisha:
The Prophet used to love to start doing things from the right side whenever possible, in performing ablution, putting on his shoes, and combing his hair. (Al-Ash'ath said: The Prophet used to do so in all his affairs.)
Reference | : Sahih al-Bukhari 5380 |
In-book reference | : Book 70, Hadith 8 |
USC-MSA web (English) reference | : Vol. 7, Book 65, Hadith 292 |
(deprecated numbering scheme) |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 2515 |
In-book reference | : Book 37, Hadith 101 |
English translation | : Vol. 4, Book 11, Hadith 2515 |
Grade: | Da'if (Darussalam) |
Reference | : Jami` at-Tirmidhi 815 |
In-book reference | : Book 9, Hadith 7 |
English translation | : Vol. 2, Book 4, Hadith 815 |
Abu Usaid Ansar reported:
Reference | : Sahih Muslim 2511e |
In-book reference | : Book 44, Hadith 254 |
USC-MSA web (English) reference | : Book 31, Hadith 6108 |
(deprecated numbering scheme) |
Grade: | Sahih Isnād (Zubair `Aliza'i) |
Reference | : Ash-Shama'il Al-Muhammadiyah 30 |
In-book reference | : Book 3, Hadith 7 |
Grade: | Sahih (Darussalam) [Bukhari 1448] (Darussalam) |
Reference | : Musnad Ahmad 72 |
In-book reference | : Book 1, Hadith 68 |
Jarir reported Allah's Messenger (may peace be upon him) as saying:
Reference | : Sahih Muslim 2592b |
In-book reference | : Book 45, Hadith 97 |
USC-MSA web (English) reference | : Book 32, Hadith 6271 |
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It is narrated on the authority of Anas that the Prophet (may peace blessings be upon him) observed:
Reference | : Sahih Muslim 45b |
In-book reference | : Book 1, Hadith 78 |
USC-MSA web (English) reference | : Book 1, Hadith 73 |
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Yahya related to me from Malik that Ibn Shihab said, "The first person to deduct zakat from allowances was Muawiya ibn Abi Sufyan." (i.e. the deduction being made automatically) .
Malik said, "The agreed sunna with us is that zakat has to be paid on twenty dinars (of gold coin), in the same way as it has to be paid on two hundred dirhams (of silver)."
Malik said, "There is no zakat to pay on (gold) that is clearly less than twenty dinars (in weight) but if it increases so that by the increase the amount reaches a full twenty dinars in weight then zakat has to be paid. Similarly, there is no zakat to pay on (silver) that is clearly less than two hundred dirhams (in weight), but if it increases so that by the increase the amount reaches a full two hundred dirhams in weight then zakat has to be paid. If it passes the full weight then I think there is zakat to pay, whether it be dinars or dirhams." (i.e. the zakat is assessed by the weight and not the number of the coins.)
Malik said, about a man who had one hundred and sixty dirhams by weight, and the exchange rate in his town was eight dirhams to a dinar, that he did not have to pay any zakat. Zakat had only to be paid on twenty dinars of gold or two hundred dirhams.
Malik said, in the case of a man who acquired five dinars from a transaction or in some other way which he then invested in trade, that, as soon as it increased to a zakatable amount and then a year elapsed, he had to pay zakat on it, even if the zakatable amount was reached one day before or one day after the passing of a year. There was then no zakat to pay on it from the day the zakat was taken until a year had elapsed over it.
Malik said, in the similar case of a man who had in his possession ten dinars which he invested in trade and which reached twenty dinars by the time one year had elapsed over them, that he paid zakat on them right then and did not wait until a year had elapsed over them, (counting) from the day when they actually reached the zakatable amount. This was because a year had elapsed over the original dinars and there were now twenty of them in his possession. After that there was no zakat to pay on them from the day the zakat was paid until another year had elapsed over them.
Malik said, "What we are agreed upon (here in Madina) regarding income from hiring out slaves, rent from property, and the sums received when a slave buys his freedom, is that no zakat is due on ...
USC-MSA web (English) reference | : Book 17, Hadith 7 |
Arabic reference | : Book 17, Hadith 587 |
Narrated Jabir bin `Abdullah:
The Prophet (p.b.u.h) used to teach us the way of doing Istikhara (Istikhara means to ask Allah to guide one to the right sort of action concerning any job or a deed), in all matters as he taught us the Suras of the Qur'an. He said, "If anyone of you thinks of doing any job he should offer a two rak`at prayer other than the compulsory ones and say (after the prayer): -- 'Allahumma inni astakhiruka bi'ilmika, Wa astaqdiruka bi-qudratika, Wa as'alaka min fadlika Al-`azlm Fa-innaka taqdiru Wala aqdiru, Wa ta'lamu Wala a'lamu, Wa anta 'allamu l-ghuyub. Allahumma, in kunta ta'lam anna hadha-lamra Khairun li fi dini wa ma'ashi wa'aqibati `Amri (or 'ajili `Amri wa'ajilihi) Faqdirhu wa yas-sirhu li thumma barik li Fihi, Wa in kunta ta'lamu anna hadha-lamra shar-run li fi dini wa ma'ashi wa'aqibati `Amri (or fi'ajili `Amri wa ajilihi) Fasrifhu anni was-rifni anhu. Waqdir li al-khaira haithu kana Thumma ardini bihi.' (O Allah! I ask guidance from Your knowledge, And Power from Your Might and I ask for Your great blessings. You are capable and I am not. You know and I do not and You know the unseen. O Allah! If You know that this job is good for my religion and my subsistence and in my Hereafter--(or said: If it is better for my present and later needs)--Then You ordain it for me and make it easy for me to get, And then bless me in it, and if You know that this job is harmful to me In my religion and subsistence and in the Hereafter--(or said: If it is worse for my present and later needs)--Then keep it away from me and let me be away from it. And ordain for me whatever is good for me, And make me satisfied with it). The Prophet added that then the person should name (mention) his need.
Reference | : Sahih al-Bukhari 1166 |
In-book reference | : Book 19, Hadith 45 |
USC-MSA web (English) reference | : Vol. 2, Book 21, Hadith 263 |
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قَالَ: فَسَأَلْتُهُ عَنْ مَخْرَجِهِ كَيْفَ يَصْنَعُ فِيهِ؟ قَالَ: كَانَ رَسُولُ اللهِ صلى الله عليه وسلم يَخْرِنُ لِسَانُهُ إِلا فِيمَا يَعْنِيهِ، وَيُؤَلِّفُهُمْ وَلا يُنَفِّرُهُمْ، وَيُكْرِمُ كَرَيمَ كُلِّ قَوْمٍ وَيُوَلِّيهِ عَلَيْهِمْ، وَيُحَذِّرُ النَّاسَ وَيَحْتَرِسُ مِنْهُمْ مِنْ غَيْرِ أَنْ يَطْوِيَ عَنْ أَحَدٍ مِنْهُمْ بِشْرَهُ وَخُلُقَهُ، وَيَتَفَقَّدُ أَصْحَابَهُ، وَيَسْأَلُ النَّاسَ عَمَّا فِي النَّاسِ، وَيُحَسِّنُ الْحَسَنَ وَيُقَوِّيهِ، وَيُقَبِّحُ الْقَبِيحَ وَيُوَهِّيهِ، مُعْتَدِلُ الأَمْرِ غَيْرُ مُخْتَلِفٍ، لا يَغْفُلُ مَخَافَةَ أَنْ يَغْفُلُوا أَوْ يَمِيلُوا، لِكُلِّ حَالٍ عِنْدَهُ عَتَادٌ، لا يُقَصِّرُ عَنِ الْحَقِّ وَلا يُجَاوِزُهُ الَّذِينَ يَلُونَهُ مِنَ النَّاسِ خِيَارُهُمْ، أَفْضَلُهُمْ عِنْدَهُ أَعَمُّهُمْ نَصِيحَةً، وَأَعْظَمُهُمْ عِنْدَهُ مَنْزِلَةً أَحْسَنُهُمْ مُوَاسَاةً وَمُؤَازَرَةً قَالَ: فَسَأَلْتُهُ عَنْ مَجْلِسِهِ، فَقَالَ: كَانَ رَسُولُ اللهِ صلى الله عليه وسلم لا يَقُومُ وَلا يَجَلِسُ، إِلا عَلَى ذِكْرٍ، وَإِذَا انْتَهَى إِلَى قَوْمٍ، جَلَسَ حَيْثُ يَنْتَهِي بِهِ الْمَجْلِسُ، وَيَأْمُرُ بِذَلِكَ، يُعْطِي كُلَّ جُلَسَائِهِ بِنَصِيبِهِ، لا يَحْسَبُ جَلِيسُهُ أَنَّ أَحَدًا أَكْرَمُ عَلَيْهِ مِنْهُ، مَنْ جَالَسَهُ أَوْ فَاوَضَهُ فِي حَاجَةٍ، صَابَرَهُ حَتَّى يَكُونَ هُوَ الْمُنْصَرِفُ عَنْهُ، وَمَنْ سَأَلَهُ حَاجَةً لَمْ يَرُدَّهُ إِلا بِهَا، أَوْ بِمَيْسُورٍ مِنَ الْقَوْلِ، قَدْ وَسِعَ النَّاسَ بَسْطُهُ وَخُلُقُهُ، فَصَارَ لَهُمْ أَبًا وَصَارُوا عِنْدَهُ فِي الْحَقِّ سَوَاءً، مَجْلِسُهُ مَجْلِسُ عِلْمٍ وَحِلْمٍ وَحَيَاءٍ وَأَمَانَةٍ وَصَبْرٍ، لا تُرْفَعُ فِيهِ الأَصْوَاتُ، وَلا تُؤْبَنُ فِيهِ الْحُرَمُ، وَلا تُثَنَّى فَلَتَاتُهُ، مُتَعَادِلِينَ، بَلْ كَانُوا يَتَفَاضَلُونَ فِيهِ بِالتَّقْوَى، مُتَوَاضِعِينَ يُوقِّرُونَ فِيهِ الْكَبِيرَ، وَيَرْحَمُونَ فِيهِ الصَّغِيرَ، وَيُؤْثِرُونَ ذَا الْحَاجَةِ، وَيَحْفَظُونَ الْغَرِيبَ.
Grade: | Da'if Isnād (Zubair `Aliza'i) |
Reference | : Ash-Shama'il Al-Muhammadiyah 335 |
In-book reference | : Book 47, Hadith 7 |
Abu Dharr reported Allah's Apostle (may peace be upon him) as saying:
Reference | : Sahih Muslim 720 |
In-book reference | : Book 6, Hadith 101 |
USC-MSA web (English) reference | : Book 4, Hadith 1557 |
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Abu Salama reported:
Reference | : Sahih Muslim 2261g |
In-book reference | : Book 42, Hadith 7 |
USC-MSA web (English) reference | : Book 29, Hadith 5619 |
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Reference | : Al-Adab Al-Mufrad 342 |
In-book reference | : Book 16, Hadith 10 |
English translation | : Book 16, Hadith 342 |
Narrated `Aisha:
The Prophet used to like starting from the right in performing ablution, combing his hair and putting on his shoes.
Reference | : Sahih al-Bukhari 5854 |
In-book reference | : Book 77, Hadith 71 |
USC-MSA web (English) reference | : Vol. 7, Book 72, Hadith 745 |
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Reference | : Al-Adab Al-Mufrad 703 |
In-book reference | : Book 31, Hadith 100 |
English translation | : Book 31, Hadith 703 |
It is narrated on the authority of Anas b. Malik that the Prophet (may peace and blessings be upon him) observed:
Reference | : Sahih Muslim 45a |
In-book reference | : Book 1, Hadith 77 |
USC-MSA web (English) reference | : Book 1, Hadith 72 |
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Narrated Al-Bara' ibn Azib:
I was with Ali (may Allah be pleased with him) when the Messenger of Allah (saws) appointed him to be the governor of the Yemen. I collected some ounces of gold during my stay with him.
When Ali returned from the Yemen to the Messenger of Allah (saws) he said: I found that Fatimah had put on coloured clothes and the smell of the perfume she had used was pervading the house. (He expressed his amazement at the use of coloured clothes and perfume.)
She said: What is wrong with you? The Messenger of Allah (saws) has ordered his companions to put off their ihram and they did so.
Ali said: I said to her: I raised my voice in talbiyah for which the Prophet (saws) raised his voice (i.e. I wore ihram for qiran). Then I came to the Prophet (saws).
He asked (me): How did you do? I replied: I raised my voice in talbiyah, for which the Prophet (saws) raised his voice. He said: I have brought the sacrificial animals with me and combined umrah and hajj. He said to me: Sacrifice sixty-seven or sixty-six camels (for me) and withhold for yourself thirty-three or thirty-four, and withhold a piece (of flesh) for me from every camel.
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 1797 |
In-book reference | : Book 11, Hadith 77 |
English translation | : Book 10, Hadith 1793 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 1905 |
In-book reference | : Book 11, Hadith 185 |
English translation | : Book 10, Hadith 1900 |
[Muslim].
Reference | : Riyad as-Salihin 1140 |
In-book reference | : Book 8, Hadith 150 |
حسن (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 1266 |
In-book reference | : Book 4, Hadith 681 |
مُتَّفَقٌ عَلَيْهِ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 4425 |
In-book reference | : Book 22, Hadith 114 |
Narrated `Aisha:
The Prophet sent (an army unit) under the command of a man who used to lead his companions in the prayers and would finish his recitation with (the Sura 112): 'Say (O Muhammad): "He is Allah, the One." ' (112.1) When they returned (from the battle), they mentioned that to the Prophet. He said (to them), "Ask him why he does so." They asked him and he said, "I do so because it mentions the qualities of the Beneficent and I love to recite it (in my prayer)." The Prophet; said (to them), "Tell him that Allah loves him."
Reference | : Sahih al-Bukhari 7375 |
In-book reference | : Book 97, Hadith 5 |
USC-MSA web (English) reference | : Vol. 9, Book 93, Hadith 472 |
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Narrated Ibn `Abbas:
Allah's Apostle used to let his hair hang down while the infidels used to part their hair. The people of the Scriptures were used to letting their hair hang down and Allah's Apostle liked to follow the people of the Scriptures in the matters about which he was not instructed otherwise. Then Allah's Apostle parted his hair.
Reference | : Sahih al-Bukhari 3558 |
In-book reference | : Book 61, Hadith 67 |
USC-MSA web (English) reference | : Vol. 4, Book 56, Hadith 758 |
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Narrated `Abdullah bin `Abbas:
The Prophet used to keep his hair falling loose while the pagans used to part their hair, and the People of the Scriptures used to keep their hair falling loose, and the Prophet liked to follow the People of the Scriptures in matters about which he had not been instructed differently, but later on the Prophet started parting his hair.
Reference | : Sahih al-Bukhari 3944 |
In-book reference | : Book 63, Hadith 168 |
USC-MSA web (English) reference | : Vol. 5, Book 58, Hadith 280 |
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On the authority of Abu Hamzah Anas bin Malik (may Allah be pleased with him) — the servant of the Messenger of Allah (peace and blessings of Allah be upon him) — that the Prophet (peace and blessings of Allah be upon him) said:
Reference | : Hadith 13, 40 Hadith an-Nawawi |
حسن (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 4350 |
In-book reference | : Book 22, Hadith 41 |
Reference | : Sunan Ibn Majah 708 |
In-book reference | : Book 3, Hadith 3 |
English translation | : Vol. 1, Book 3, Hadith 708 |
Arabic reference | : Book 0, Hadith 648 |
I took a letter from Thumamah bin ‘Abd Allah bin Anas. He presumed that Abu Bakr had written it for Anas when he sent him (to Al Bahrain) as a collector of zakat. This (letter) was stamped with the stamp of the Messenger of Allah(saws) and was written by Abu Bakr for him(Anas). This letter goes “This is the obligatory sadaqah(zakat) which the Messenger of Allah(saws) imposed on Muslims which Allah commanded his Prophet(saws) to impose. Those Muslims who are asked for the proper amount must give it, but those who are asked for more than that must not give it. For less than twenty five Camels a goat is to be given for every five Camels. When they reach twenty five to thirty five, a she Camel in her second year is to be given. If there is no she Camel in her second year, a male Camel in its third year is to be given. When they reach thirty six to forty five, a she Camel in her third year is to be given. When they reach forty six to sixty , a she Camel in her fourth year which is ready to be covered by a stallion is to be given. When they reach sixty one to seventy five, a she Camel in her fifth year is to be given. When they reach seventy six to ninety, two she Camel in their third year are to be given. When they reach ninety one to a hundred and twenty, two she Camels in their fourth year are ready to be covered by a stallion are to be given. When they exceed a hundred and twenty, a she Camel in her third year is to be given for every forty and a she Camel in her fourth year for every fifty(Camels). In case the ages of the Camel vary in the payment of obligatory sadaqah(zakat) If anyone whose Camels reach the number on which a she Camel in her fifth year is payable does not possess one but possess one in her fourth year, that will be accepted from him along with two goats if he can conveniently give them, or else twenty dirhams. If anyone whose Camels reach the number on which a she Camel in her fourth year is payable does not possess but possesses one in her fifth year, that will be accepted from him, and the collector must give him twenty dirhams or two goats. If anyone whose Camels reach the number on which a she Camel in her fourth year is payable possesses only one in her third year, that will be accepted from him.”
Abu Dawud said From here I could not retain accurately from Musa as I liked “And he must give along with it two goats if he can conveniently give them, or else twenty dirhams. If anyone whose Camels reach ...
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 1567 |
In-book reference | : Book 9, Hadith 12 |
English translation | : Book 9, Hadith 1562 |
This hadith has been narrated through another chain of transmitters also and the one transmitted on the authority of Shu'ba (the words are):
Reference | : Sahih Muslim 2642b |
In-book reference | : Book 45, Hadith 217 |
USC-MSA web (English) reference | : Book 32, Hadith 6389 |
(deprecated numbering scheme) |
صَحِيحٌ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 1311 |
In-book reference | : Book 4, Hadith 721 |