Ahadith 2369 – 2371 (below) are repeats. See linked text for related posts.
Volume 3, Book 49, Number 871 :
Narrated by Urwa bin Az-Zubair
Az-Zubair (radiallaahu `anhu) told me that he quarrelled with an Ansari man who had participated in (the battle of) Badr in front of Allah’s Apostle (sallallaahu `alayhi wasallam) about a water stream which both of them used for irrigation. Allah’s Apostle (sallallaahu `alayhi wasallam) said to Az-Zubair (radiallaahu `anhu), “O Zubair! Irrigate (your garden) first, and then let the water flow to your neighbor.” The Ansari became angry and said, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! Is it because he is your cousin?” On that the complexion of Allah’s Apostle (sallallaahu `alayhi wasallam) changed (because of anger) and said (to Az-Zubair), “Irrigate (your garden) and then with-hold the water till it reaches the walls (surrounding the palms).” So, Allah’s Apostle (sallallaahu `alayhi wasallam) gave Az-Zubair (radiallaahu `anhu) his full right. Before that Allah’s Apostle had given a generous judgment beneficial for Az-Zubair (radiallaahu `anhu) and the Ansari, but when the Ansari irritated Allah’s Apostle (sallallaahu `alayhi wasallam) he gave Az-Zubair (radiallaahu `anhu) his full right according to the evident law. Az-Zubair (radiallaahu `anhu) said, “By Allah ! I think the following Verse was revealed concerning that case: “But no, by your Lord! They can have no faith until they make you judge in all disputes between them.” (4.65)
Volume 3, Book 49, Number 872 :
Narrated by Jabir bin Abdullah (radiallaahu `anhu)
My father died and was in debt. I suggested that his creditors take the fruits (i.e. dates) of my garden in lieu of the debt of my father, but they refused the offer, as they thought that it would not cover the full debt. So, I went to the Prophet (sallallaahu `alayhi wasallam) and told him about it. He said (to me), “When you pluck the dates and collect them in the Mirbad (i.e. a place where dates are dried), call me (Allah’s Apostle).” Finally he came accompanied by Abu Bakr and ‘Umar (radiallaahu `anhumaa) and sat on the dates and invoked Allah to bless them. Then he said, “Call your creditors and give them their full rights.” So, I paid all my father’s creditors in full and yet thirteen extra Wasqs of dates remained, seven of which were ‘Ajwa and six were Laun or six of which were Ajwa and seven were Laun. I met Allah’s Apostle (sallallaahu `alayhi wasallam) at sunset and informed him about it. On that he smiled and said, “Go to Abu Bakr and ‘Umar (radiallaahu `anhumaa) and tell them about it.” They said, “We perceived that was going to happen, as Allah’s Apostle (sallallaahu `alayhi wasallam) did what he did.”
Volume 3, Book 49, Number 873 :
Narrated by Abdullah bin Kab
That Ka’b bin Malik (radiallaahu `anhu) told him that in the lifetime of Allah’s Apostle (sallallaahu `alayhi wasallam) he demanded his debt from Ibn Abu Hadrad in the Mosque. Their voices grew louder till Allah’s Apostle (sallallaahu `alayhi wasallam) heard them while he was in his house. So he lifted the curtain of his room and called Ka’b bin Malik saying, “O Ka’b!” He replied, “Labbaik! O Allah’s Apostle (sallallaahu `alayhi wasallam)!” He beckoned to him with his hand suggesting that he deduct half the debt. Ka’b (radiallaahu `anhu) said, “I agree, O Allah’s Apostle!” Allah’s Apostle (sallallaahu `alayhi wasallam) then said (to Ibn Abu Hadrad), “Get up and pay him the rest.”
Kitaab-us-Sulh [Book of Peacemaking] ends here.
Kitaab-ush-Shuroot [Book of Conditions] starts today..
Volume 3, Book 50, Number 874 :
Narrated by Marwan and al-Miswar bin Makhrama (radiallaahu `anhumaa)
(from the companions of Allah’s Apostle (sallallaahu `alayhi wasallam)) When Suhail bin Amr agreed to the Treaty (of Hudaibiya), one of the things he stipulated then, was that the Prophet (sallallaahu `alayhi wasallam) should return to them (i.e. the pagans) anyone coming to him from their side, even if he was a Muslim; and would not interfere between them and that person. The Muslims did not like this condition and got disgusted with it. Suhail did not agree except with that condition. So, the Prophet (sallallaahu `alayhi wasallam) agreed to that condition and returned Abu Jandal (radiallaahu `anhu) to his father Suhail bin ‘Amr. Thenceforward the Prophet (sallallaahu `alayhi wasallam) returned everyone in that period (of truce) even if he was a Muslim. During that period some believing women emigrants including Um Kalthum bint Uqba bin Abu Muait (radiallaahu `anhaa) who came to Allah’s Apostle (sallallaahu `alayhi wasallam) and she was a young lady then. Her relatives came to the Prophet (sallallaahu `alayhi wasallam) and asked him to return her, but the Prophet (sallallaahu `alayhi wasallam) did not return her to them for Allah had revealed the following Verse regarding women: “O you who believe! When the believing women come to you as emigrants. Examine them, Allah knows best as to their belief, then if you know them for true believers, Send them not back to the unbelievers, (for) they are not lawful (wives) for the disbelievers, Nor are the unbelievers lawful (husbands) for them (60.10)
Narrated ‘Urwa: Aisha (radiallaahu `anhaa) told me, “Allah’s Apostle (sallallaahu `alayhi wasallam) used to examine them according to this Verse: “O you who believe! When the believing women come to you, as emigrants test them . . . for Allah is Oft-Forgiving, Most Merciful.” (60.10-12)
Aisha (radiallaahu `anhaa) said, “When any of them agreed to that condition Allah’s Apostle (sallallaahu `alayhi wasallam) would say to her, ‘I have accepted your pledge of allegiance.’ He would only say that, but, by Allah he never touched the hand of any women (i.e. never shook hands with them) while taking the pledge of allegiance and he never took their pledge of allegiance except by his words (only).”
المسلمون على شروطهم
“Muslims are bound by their stipulations.” Abu Daud & Al-Hakim (sahih)
Once the contract of Hudaibiyah was signed, Prophet (sallallaahu `alayhi wasallam) could not turn back.. he had to return Abu Jandal even though it was a really tough choice to make. As long as the conditions are lawful, one must abide by them. This is true for all kinds of contracts – marriage, finance, social etc.
As for the case of Umm Kulthoom who was not returned to her family, Allah had intervened for her. Ibn Kathir comments on the above ayah (60:10):
Allah the Exalted and Most High ordered His faithful servants to test the faith of women who emigrate to them. When they are sure that they are faithful, they should not send them back to the disbelievers, for the disbelievers are not allowed for them and they are not allowed for the disbelievers.
Kitaab-ul-Hajj [Book of Pilgrimage] starts today..
Volume 2, Book 26, Number 589:
Narrated ‘Abdullah bin Abbas (radiallaahu `anhu):
Al-Fadl (radiallaahu `anhu) (his brother) was riding behind Allah’s Apostle (sallallaahu `alayhi wasallam) and a woman from the tribe of Khath’am came and Al-Fadl (radiallaahu `anhu) started looking at her and she started looking at him. The Prophet (sallallaahu `alayhi wasallam) turned Al-Fadl’s face to the other side. The woman said, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! The obligation of Hajj enjoined by Allah on His devotees has become due on my father and he is old and weak, and he cannot sit firm on the Mount; may I perform Hajj on his behalf?” The Prophet (sallallaahu `alayhi wasallam) replied, “Yes, you may.” That happened during the Hajj-al-Wida (of the Prophet (sallallaahu `alayhi wasallam)).
Allah says in Aal-i-`Imraan: 96-97:
﴿إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكاً وَهُدًى لِّلْعَـلَمِينَ – فِيهِ ءَايَـتٌ بَيِّـنَـتٌ مَّقَامُ إِبْرَهِيمَ وَمَن دَخَلَهُ كَانَ ءَامِناً وَللَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَـعَ إِلَيْهِ سَبِيلاً وَمَن كَفَرَ فَإِنَّ الله غَنِىٌّ عَنِ الْعَـلَمِينَ ﴾
(96. Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-`Alamin (mankind and Jinn). (97. In it are manifest signs (for example), the Maqam (station) of Ibrahim; whosoever enters it, he attains security. And Hajj to the House is a duty that mankind owes to Allah, for those who are able to undertake the journey; and whoever disbelieves, then Allah stands not in need of any of the `Alamin.)
In his Tafsir, Imaam Ibn Kathir says:
﴿وَللَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَـعَ إِلَيْهِ سَبِيلاً﴾
(And Hajj to the House is a duty that mankind owes to Allah, for those who are able to undertake the journey) ﴿3:97﴾.
This Ayah established the obligation of performing Hajj. There are many Hadiths that mention it as one of the pillars and fundamentals of Islam, and this is agreed upon by the Muslims. According to texts and the consensus of the scholars, it is only obligatory for the adult Muslim to perform it once during his lifetime. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah once gave a speech in which he said,
«أَيُّهَا النَّاسُ قَدْ فُرِضَ عَلَيْكُمُ الْحَجُّ فَحُجُّوا»
(O people! Hajj has been enjoined on you, therefore, perform Hajj.)
A man asked, “Is it every year, O Allah’s Messenger” The Prophet remained silent until the man repeated the question three times and he then said,
«لَوْ قُلْتُ: نَعَمْ لَوَجَبَتْ وَلَمَا اسْتَطَعْتُم»
(Had I said yes, it would have become an obligation and you would not have been able to fulfill it.) He said next,
«ذَرُونِي مَا تَرَكْتُكُمْ فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِكَثْرَةِ سُؤَالِهِمْ وَاخْتِلَافِهِمْ عَلى أَنْبِيَائِهِمْ، وَإِذَا أَمَرْتُكُمْ بِشَيْءٍ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، وَإِذَا نَهَيْتُكُمْ عَنْ شَيْءٍ فَدَعُوه»
(Leave me as I leave you, those before you were destroyed because of their many questions and disputing with their Prophets. If I command you with something, perform it as much as you can. If I forbid something for you, then refrain from it.) Muslim recorded similarly.
There are several categories of “the ability to under take the journey”. There is the physical ability of the person himself and the ability that is related to other things as mentioned in the books of jurisprudence. Abu `Isa At-Tirmidhi recorded that Ibn `Umar said, “A man stood up and asked the Messenger of Allah , `O Messenger of Allah! Who is the pilgrim’ He said, `He who has untidy hair and clothes.’ Another man asked, `Which Hajj is better, O Messenger of Allah’ He said, `The noisy (with supplication to Allah) and bloody (with sacrifice).’ Another man asked, `What is the ability to undertake the journey, O Messenger of Allah’ He said, `Having provision and a means of transportation.”’ This is the narration that Ibn Majah collected. Al-Hakim narrated that Anas said that the Messenger of Allah was asked about Allah’s statement,
﴿مَنِ اسْتَطَـعَ إِلَيْهِ سَبِيلاً﴾
(for those who are able to undertake the journey;) ﴿3:97﴾ “What does `able to undertake the journey’ mean” The Prophet answered, “Having sufficient provision and a means of transportation.” Al-Hakim stated that this Hadith’s chain of narration is authentic, following the guidelines of Muslim in his Sahih, but the Two Sahihs did not collect it. Ahmad recorded that Ibn `Abbas said that the Messenger of Allah said,
«مَنْ أَرَادَ الْحَجَّ فَلْيَتَعَجَّل»
(Whoever intends to perform Hajj, let him rush to perform it.) Abu Dawud also collected this Hadith.
﴿وَمَن كَفَرَ فَإِنَّ الله غَنِىٌّ عَنِ الْعَـلَمِينَ﴾
(…and whoever disbelieves, then Allah stands not in need of any of the `Alamin) ﴿3:97﴾.
Ibn `Abbas, Mujahid and several others commented on this Ayah, “Whoever denies the necessity of Hajj becomes disbeliever, and Allah is far Richer than to need him.” Al-Hafiz Abu Bakr Al-Isma`ili recorded that `Umar bin Al-Khattab said, “Whoever can afford Hajj but did not perform it, there is no difference in his case if he dies while Jew or Christian.” This has an authentic chain of narration leading to `Umar.
Kitaab-uz-Zakah [Book of the Obligatory Charity Tax] starts today..
Volume 2, Book 24, Number 484:
Narrated Jarir bin ‘Abdullah ,
I gave the pledge of allegiance to the Prophet for offering prayer perfectly giving Zakat and giving good advice to every Muslim.
What is Zakah?
Zakah is one of the five pillars of Islam and is a duty performed on a regular basis. Zakah is not an option it is a compulsory act for all Muslims. It is a contribution paid once a year on savings of two and a half percent. This giving is to “cleanse” your money and possessions from excessive desire for them or greed. The idea is, that by giving this money you learn not to place too much importance on material wealth (cash and possessions).
Zakah is a compulsory payment and is neither charity nor a tax. It is expected from every Muslim individual. It is paid on the net balance after a Muslim has spent on basic necessities, family expenses, due credits, donations and taxes.
Zakah provides us with the opportunity of sharing our excess wealth with those less fortunate than ourselves. In fact we and our wealth belong to Allah. He is the real owner and we are merely the trustees of His wealth. We do our duty as trustees if we pay Zakah as an obligatory part of Ibadah.
Islam is a complete code of life which includes among other things, the economic side of life. Islam has its own economic principles. Zakah is one of the basic principles of the Islamic economy, based on social welfare and fair distribution of wealth. In addition to the compulsory payment of Zakah, Muslims are encouraged in the Qur’an to make voluntary contributions to help the poor and needy, and for other social welfare purposes. This voluntary contribution is called Sadaqah (Charity).
Through the payment of Zakah, the rich share their wealth with the poor and thus the process of concentration of wealth is checked and fair distribution ensured.
Does a kaafir [non-believer] have to pay Zakah? Answer here.
Hadith no. 51 is a repeat. Read it here.
Narrated Abu Mas’ud:
The Prophet said, “If a man spends on his family (with the intention of having a reward from Allah) sincerely for Allah’s sake, then it is a (kind of) alms-giving in reward for him.
Would you believe it? Even spending on family is charity! For a man, this is something understood. That he is supposed to provide for the family. He would consider it a duty and wouldn’t expect a reward for something he ought to do. (If I was a guy, I wouldn’t. Because it sounded really strange to me when I read it.)
If you’re thinking: I’m not a man, how does this Hadith apply to me? Well, simple answer. Anything that you do as obligation can become charity for you. The food you cook at home for your family, the clothes you wash, the cleaning that you do etc.
BUT, the condition needs to be kept in mind. Doing it sincerely for Allah. NOBODY else! Not to prove something to your parents, not to show off to friends or make someone jealous. Do it only for Allah’s sake and you’ll get the reward, inshaAllah. :)