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(ﷺ) and was written by Abu Bakr for him(Anas). This letter goes “This is the obligatory sadaqah(zakat) which the Messenger of Allah(ﷺ) imposed on Muslims which Allah commanded his Prophet(ﷺ) 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 the number on which a she Camel in her third year is payable possesses only one in her fourth year, that will be accepted from him.”
Abu Dawud said (I was doubtful) up to here, and retained correctly onward “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 third year is payable does not possess one but possesses one in her second year, that will be accepted from him, but he must give two goats or twenty dirhams. Anyone whose Camels reach the number on which a she Camel in her second year is payable does not possess one but possesses a male Camel in its third year, that will be accepted from him, and nothing extra will be demanded along with it. If anyone possesses only four Camels, no zakat will be payable on them unless their owner wishes. If the numbers of the pasturing goats reach forty to one hundred and twenty, one goat is to be given. Over one hundred and twenty up to two hundred, two goats are to be given. If they exceed two hundred reaching three hundred, three goats are to be given. If they exceed three hundred, a goat is to be for every hundred. An old sheep, one with a defect in the eye, or a male goat is not to be accepted as sadaqah (zakat) unless the collector wishes. Those which are in separate flocks are not to be brought together and those which are in one flock are not to be separated from fear of sadaqah(zakat). Regarding what belongs to two partners, they can make claims for restitution from one another with equity, If a man’s pasturing animals are less than forty, no sadaqah(zakat) is due on them unless their owner wishes. On sliver dirhams a fortieth is payable, but if there are only a hundred and ninety, nothing is payable unless their owner wishes.”
Sunan Abi Dawud Book 9, Hadith 12
We were sitting in the company of Abdullah and he was lying on the bed that a person came and said: Abd Abd al-Rabmin, a story-teller at the gates of Kinda says that the verse (of the Qur'an) which deals with the" smoke" implies that which is about to come and it would hold the breath of the infidels and would inflict the believers with cold. Thereupon Abdullah got up and said in anger. O people, fear Allah and say only that which one knows amongst you and do not say which he does not know and he should simply say: Allah has the best knowledge for He has the best knowledge amongst all of you. It does not behove him to say that which he does not know. Allah has the best knowledge of it. Verily Allah, the Exalted and Glorious, said to His Prophet (ﷺ) to state:" I do not ask from you any remuneration and I am not the one to put you in trouble," and when Allah's Mesqenger (ﷺ) saw people turning back (from religion) he said: O Allah, afflict thern with seven famines as was done in the case of Yusuf, so they were afflicted with famine by which they were forced to eat everything until they were obliged to eat the hides and the dead bodies because of hunger, and every one of them looked towards the sky and he found a smoke. And Abu Sufyan came and he said: Muhammad, you have come to command us to obey Allah and cement the ties of blood- relation whereas your people are undone; supplicate Allah for tlicm. Thereupon Allah, the Exalted and Glorious, said:" Wait for the day when there would be clear smoke from the sky which would envelop people and that would be grievous torivent" up to the words:" you are going to return to (evil)." (if this verse implied the torment of the next life) could the chastisement of the next (life) be averted (as the Qur'an states): On the day when We seize (them) with the most violent seizing; surely We shall exact retribution" (xliv. 16)? The seizing (in the hadith) implies that of the Day of Badr. And so far as the sign of smoke, seizing, inevitability and signs of Rome are concern- ed, they have become things of the past now.
Sahih Muslim Book 52, Hadith 22
I heard Allah's Messenger (ﷺ) while he was standing on the pulpit, saying, "The remaining period of your
stay (on the earth) in comparison to the nations before you, is like the period between the `Asr prayer
and sunset. The people of the Torah were given the Torah and they acted upon it till midday, and then
they were worn out and were given for their labor, one Qirat each. Then the people of the Gospel were
given the Gospel and they acted upon it till the time of the `Asr prayer, and then they were worn out
and were given (for their labor), one Qirat each. Then you people were given the Qur'an and you acted
upon it till sunset and so you were given two Qirats each (double the reward of the previous nations)."
Then the people of the Torah said, 'O our Lord! These people have done a little labor (much less than
we) but have taken a greater reward.' Allah said, 'Have I withheld anything from your reward?' They
said, 'No.' Then Allah said, 'That is My Favor which I bestow on whom I wish.' "
Sahih al-Bukhari Book 97, Hadith 93
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 said that if a man and his wife's son (by
another husband) inherited a mukatab from the wife and the mukatab
died before he had completed his kitaba, they divided his inheritance
between them according to the Book of Allah. If the slave paid his
kitaba and then died, his inheritance went to the son of the woman,
and the husband had nothing of his inheritance.
Malik said
that if a mukatab gave his own slave a kitaba, the situation was
looked at. If he wanted to do his slave a favour and it was obvious by
his making it easy for him, that was not permitted. If he was giving
him a kitaba from desire to find money to pay off his own kitaba, that
was permitted for him.
Malik said that if a man had
intercourse with a mukataba of his and she became pregnant by him, she
had an option. If she liked she could be an umm walad. If she wished,
she could confirm her kitaba. If she did not conceive, she still had
her kitaba.
Malik said, "The generally agreed on way of doing
things among us about a slave who is owned by two men is that one of
them does not give a kitaba for his share, whether or not his
companion gives him permission to do so, unless they both write the
kitaba together, because that alone would effect setting him free. If
the slave were to fulfil what he had agreed on to free half of
himself, and then the one who had given a kitaba for half of him was
not obliged to complete his setting free, that would be in opposition
to the words of the Messenger of Allah, may Allah bless him and grant
him peace. 'If someone frees his share in a slave and has enough money
to cover the full price of the slave, justly evaluated for him, he
must give his partners their shares, so the slave is completely free .
' "
Malik said, "If he is not aware of that until the mukatab
has met the terms or before he has met them the owner who has written
him the kitaba returns what he has taken from the mukatab to him, and
then he and his partner divide him according to their original shares
and the kitaba is invalid. He is the slave of both of them in his
original state."
Malik spoke about a mukatab who was owned by
two men and one of them granted him a delay in the payment of the
right which he was owed, and the other refused to defer it, and so the
one who refused to defer the payment exacted his part of the due.
Malik said that if the mukatab then died and left property which did
not complete his kitaba, "They divide it according to what they are
still owed by him. Each of them takes according to his share. If the
mukatab leaves more than his kitaba, each of them takes what remains
to them of the kitaba, and what remains after that is divided equally
between them. If the mukatab is unable to pay his kitaba fully and the
one who did not allow him to defer his payment has exacted more than
his associate did, the slave is still divided equally between them,
and he does not return to his associates the excess of what he has
exacted, because he only exacted his right with the permission of his
associate. If one of them remits what is owed to him and then his
associate exacts part of what he is owed by him and then the mukatab
is unable to pay, he belongs to both of them. And the one who has
exacted something does not return anything because he only demanded
what he was owed. That is like the debt of two men in one writing
against one man. One of them grants him time to pay and the other is
greedy and exacts his due. Then the debtor goes bankrupt. The one who
exacted his due does not have to return any of what he took."
Muwatta Malik Book 39, Hadith 3
"We were with the Prophet (ﷺ) on a journey when some of his Companions fell behind. So the Messenger of Allah (ﷺ) raised his voice reciting these two Ayat: "O mankind! Have Taqwa of your Lord! Verily the earthquake of the hour is a terrible thing..." up to His saying: but Allah's torment is severe (21:1 & 2)." When his Companions heard that, they hastened to catch up with him, since they knew that he had something to say. He (ﷺ) said: 'Do you know what Day this is? That is the Day when Adam will be called. His Lord will call him and say: O Adam, send forth those who are to be sent to the Fire. He will say: O Lord! How many are to be sent to the Fire? He will say: From every one-thousand there are nine-hundred and ninety-nine for the Fire and one for Paradise. So the people despaired as if they would not smile again. When the Messenger of Allah (ﷺ) saw the state of his Companions, he said: 'Strive hard and receive the good news. By the One in Whose Hand is the soul of Muhammad, you will be counted with two creations who are immense in numbers; Ya'juj and Ma'juj, and those who have died among the progeny of Adam and the progeny of Iblis.'" He said: "So some of the people's grief went away, and he (ﷺ) said: 'Strive hard and receive the good news. By the One in Whose Hand is the soul of Muhammad! Among mankind, you are but like the mole on the flank of a camel, or a mark on the foreleg of a beast.'"
Jami` at-Tirmidhi Book 47, Hadith 221
"The Messenger of Allah (ﷺ) taught me these words in witr. He said: Say: Allahumma ihdini fiman hadayta wa 'afini fiman afayta wa tawallani fiman tawallayta wa barik li fima a'tayta, wa qini sharra ma qadayta, fa innaka taqdi wa la yuqda 'alayk, wa innahu la yadhilluman walayta, tabarakta Rabbana wa at'alayt. Wa salla Allahu ala al-Nabi Muhammad (O Allah, guide me among those whom You have guided, pardon me among those You have pardoned, turn to me in friendship among those on whom You have turned in friendship, and bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily You decree and none can influence You; and he is not humiliated whom You have befriended. Blessed are You, O Lord, and Exalted. And may Allah (SWT) send salah upon the Prophet Muhammad)'"
Sunan an-Nasa'i Book 20, Hadith 149
`Umar bin Al-Khattab appointed a freed slave of his, called Hunai, manager of the Hima (i.e. a pasture
devoted for grazing the animals of the Zakat or other specified animals). He said to him, "O Hunai!
Don't oppress the Muslims and ward off their curse (invocations against you) for the invocation of the
oppressed is responded to (by Allah); and allow the shepherd having a few camels and those having a
few sheep (to graze their animals), and take care not to allow the livestock of `Abdur-Rahman bin
`Auf and the livestock of (`Uthman) bin `Affan, for if their livestock should perish, then they have
their farms and gardens, while those who own a few camels and those who own a few sheep, if their
livestock should perish, would bring their dependents to me and appeal for help saying, 'O chief of the
believers! O chief of the believers!' Would I then neglect them? (No, of course). So, I find it easier to
let them have water and grass rather than to give them gold and silver (from the Muslims' treasury).
By Allah, these people think that I have been unjust to them. This is their land, and during the prelslamic
period, they fought for it and they embraced Islam (willingly) while it was in their possession.
By Him in Whose Hand my life is! Were it not for the animals (in my custody) which I give to be
ridden for striving in Allah's Cause, I would not have turned even a span of their land into a Hima."
Sahih al-Bukhari Book 56, Hadith 264
We went with the Messenger of Allah (ﷺ) (in his) Farewell Pilgrimage near the time of the appearance of the new moon of Dhul-Hijja. The Messenger of Allah (ﷺ) said: He who amongst you intends to put on Ihram for `Umra may do so; had I not brought sacrificial animals along with me, I would have put on Ihram for `Umra. She (further said). There were some persons who put on Ihram for `Umra, and some persons who put on Ihram for Hajj, and I was one of those who put on Ihram for `Umra. We went on till we reached Mecca, and on the day of `Arafa I found myself in a state of menses, but I did not put off the Ihram for `Umra. I told about (this state of mine) to the Messenger of Allah (ﷺ), whereupon he said: Abandon your `Umra, and undo the hair of your head and comb (them), and put on Ihram for Hajj. She (`A'isha) said: I did accordingly. When it was the night at Hasba and Allah enabled us to complete our Hajj, he (the Holy Prophet) sent with me `Abd al-Rahman b. Abu Bakr, and he mounted me behind him on his camel and took me to Tan`im and I put on Ihram for `Umra, and thus Allah enabled us to complete our Hajj and `Umra and (we were required to observe) neither sacrifice nor alms nor fasting.
Sahih Muslim Book 15, Hadith 123
I found in my notebook from Shaiban and I did not hear from him ; Abu Bakr, a reliable friend of ours, said: Shaiban - Muhammad b. Rashid - Sulaiman b. Musad - 'Amr b. Suh'aib, On his father's authority, said that his grandfather said: The Messenger of Allah (ﷺ) would fix the blood-money for accidental killing at the rate of four hundred dinars or their equivalent in silver for townsmen, and he would fix it according to the price of camels. So when they were dear, he increased the amount to be paid, and when cheap prices prevailed he reduced the amount to be paid. In the time of the Messenger of Allah (ﷺ) they reached between four hundred and eight hundred dinars, their equivalent in silver being eight thousand dirhams.
He said: The Messenger of Allah (ﷺ) gave judgment that those who possessed cattle should pay two hundred cows, and those who possessed sheep two thousand sheep.
He said: The Messenger of Allah (ﷺ) said: The blood-money is to be treated as something to be inherited by the heirs of the one who has been killed, and the remainder should be divided among the agnates.
He said: The Messenger of Allah (ﷺ) gave judgment that for cutting off a nose completely there was full blood-money, one hundred (camels) were to be paid. If the tip of the nose was cut off, half of the blood-money,i.e. fifty camels were to be paid, or their equivalent in gold or in silver, or a hundred cows, or one thousand sheep. For the hand, when it was cut of,f half of the blood-money was to be paid; for one foot of half, the blood-money was to be paid. For a wound in the head, a third of the blood-money was due, i.e. thirty-three camels and a third of the blood-money, or their equivalent in gold, silver, cows or sheep. For a head thrust which reaches the body, the same blood-money was to be paid. Ten camels were to be paid for every finger, and five camels for every tooth.
The Messenger of Allah (ﷺ) gave judgment that the blood-money for a woman should be divided among her relatives on her father's side, who did not inherit anything from her except the residence of her heirs. If she was killed, her blood-money should be distributed among her heirs, and they would have the right of taking revenge on the murderer.
The Messenger of Allah (ﷺ) said: There is nothing for the murderer; and if he (the victim) has no heir, his heir will be the one who is nearest to him among the people, but the murderer should not inherit anything.
Muhammad said: All this has been transmitted to me by Sulayman ibn Musa on the authority of Amr ibn Shu'aib who, on his father's authority, said that his grandfather heard it from the Prophet (ﷺ).
Abu Dawud said: Muhammad b. Rashid, an inhabitant of Damascus, fled from Basrah escaping murder.
Sunan Abi Dawud Book 41, Hadith 71