Volume 3, Book 49, Number 858 :
Narrated by Sahl bin Sad (radiallaahu `anhu)
Once the people of Quba fought with each other till they threw stones on each other. When Allah’s Apostle (sallallaahu `alayhi wasallam) was informed about it, he said, “Let us go to bring about a reconciliation between them.”
Prophet (sallallaahu `alayhi wasallam) was the leader, head of state. It was part of his job to keep peace among people. As soon as he heard about the fight, he instantly wanted to set off to help clear the matter.. and it seems like he took others along with him, as if preparing them for future responsibilities.
Reconciling between people is an important issue in Islam, one which brings a great deal of reward. There is also a stern warning against sewing discord between people. Because of the importance of reconciling people in the Muslim society and the seriousness of discord and conflict, Allaah has permitted lying in order to reconcile between people and to remove discord and conflict which may have negative consequences for the religious commitment of individuals and communities.
It was narrated from Abu’l-Darda’ (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Shall I not tell you of something that is better than fasting, prayer and charity?” They said: Yes. He said: “Reconciling between two people, for discord between people is the shaver.” Narrated by al-Tirmidhi, who said: this is a hasan hadeeth. And it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “It is the shaver, and I do not say that it shaves hair, rather that it shaves religious commitment.” End quote.
Whomsoever Allaah honours and enables him to reconcile between Muslims, if he needs to tell lies in order to reconcile between them, there is no sin on him for that, and it is not permissible to describe him as a liar, because the matter is serious; it is the matter of shar’i interests which means that in this case, lying is permissible, as it is narrated in al-Saheehayn from the hadeeth of Umm Kalthoom bint ‘Uqbah (may Allaah be pleased with her) that she heard the Prophet (peace and blessings of Allaah be upon him) say: “He is not a liar who reconciles between people, conveying good messages and saying good things.” Narrated by al-Bukhaari, 2546; Muslim, 2605
Taken from IslamQA
Hadith no. 1232 and no. 1233 (below) are repeats. Read the post here.
Narrated Anas (radiallaahu `anhu):
Abu Bakr (radiallaahu `anhu), wrote to me about the Zakat which Allah had ordered His Apostle (sallallaahu `alayhi wasallam) to observe: Whoever had to pay Jahda (Jahda means a four-year-old she-camel) as Zakat from his herd of camels and he had not got one, and he had Hiqqa (three-year-old she-camel), that Hiqqa should be accepted from him along with two sheep if they were available or twenty Dirhams (one Durham equals about 1/4 Saudi Riyal) and whoever had to pay Hiqqa as Zakat and he had no Hiqqa but had a Jadha, the Jadha should be accepted from him, and the Zakat collector should repay him twenty Dirhams or two sheep; and whoever had to pay Hiqqa as Zakat and he had not got one, but had a Bint Labun (two-year-old she-camel), it should be accepted from him along with two sheep or twenty Dirhams; and whoever had to pay Bint Labun and had a Hiqqa, that Hiqqa should be accepted from him and the Zakat collector should repay him twenty Dirhams or two sheep; and whoever had to pay Bint Labun and he had not got one but had a Bint Makhad (one-year-old she camel), that Bint Makhad should be accepted from him along with twenty Dirhams or two sheep.
Narrated Anas (radiallaahu `anhu):
When Abu Bakr (radiallaahu `anhu) sent me to (collect the Zakat from) Bahrein, he wrote to me the following:– (In the name of Allah, the Beneficent, the Merciful). These are the orders for compulsory charity (Zakat) which Allah’s Apostle (sallallaahu `alayhi wasallam) had made obligatory for every Muslim, and which Allah had ordered His Apostle (sallallaahu `alayhi wasallam) to observe: Whoever amongst the Muslims is asked to pay Zakat accordingly, he should pay it (to the Zakat collector) and whoever is asked more than that (what is specified in this script) he should not pay it; for twenty-four camels or less, sheep are to be paid as Zakat; for every five camels one sheep is to be paid, and if there are between twenty-five to thirty-five camels, one Bint Makhad is to be paid; and if they are between thirty-six to forty-five (camels), one Bint Labun is to be paid; and if they are between forty-six to sixty (camels), one Hiqqa is to be paid; and if the number is between sixty-one to seventy-five (camels), one Jadh’a is to be paid; and if the number is between seventy-six to ninety (camels), two Bint Labuns are to be paid; and if they are from ninety-one to one-hundred-and twenty (camels), two Hiqqas are to be paid; and if they are over one-hundred and-twenty (camels), for every forty (over one-hundred-and-twenty) one Bint Labun is to be paid, and for every fifty camels (over one-hundred-and-twenty) one Hiqqa is to be paid; and who ever has got only four camels, has to pay nothing as Zakat, but if the owner of these four camels wants to give something, he can. If the number of camels increases to five, the owner has to pay one sheep as Zakat. As regards the Zakat for the (flock) of sheep; if they are between forty and one-hundred-and-twenty sheep, one sheep is to be paid; and if they are between one-hundred-and-twenty to two hundred (sheep), two sheep are to be paid; and if they are between two-hundred to three-hundred (sheep), three sheep are to be paid; and for over three-hundred sheep, for every extra hundred sheep, one sheep is to be paid as Zakat. And if somebody has got less than forty sheep, no Zakat is required, but if he wants to give, he can. For silver the Zakat is one-fortieth of the lot (i.e. 2.5%), and if its value is less than two-hundred Dirhams, Zakat is not required, but if the owner wants to pay he can.’
Narrated Anas (radiallaahu `anhu):
Abu Bakr (radiallaahu `anhu) wrote to me what Allah had ordered His Apostle (sallallaahu `alayhi wasallam) (about Zakat) which goes: Neither an old nor a defected animal, nor a male-goat may be taken as Zakat except if the Zakat collector wishes (to take it).
Zakah is wealth we give away for Allah’s sake. Shouldn’t we give the best of what we have?
Do what you can. ‘Can’ means with all your effort and struggle. Not what you ‘want’. :)
When I get to know about something that Allah likes, for example Tahajjud prayers, I try my best to do it. And I overdo it. :D
Meaning, I start off with so much energy and ‘josh’ that I can’t continue it. It becomes impossible for me to carry it on with regularity.
What I’m trying to say is, whatever good you decide to do, be realistic and not too emotional. Start small, go big slowly. As for me, I should start with two rak’aat of Tahajjud and increase the number with time, inshaAllah. So it’s easy for me to carry it on and do it regularly. Why do I talk about regularity in good deeds? This Hadith will tell you..
Once the Prophet came while a woman was sitting with me. He said, “Who is she?” I replied, “She is so and so,” and told him about her (excessive) praying. He said disapprovingly, “Do (good) deeds which is within your capacity (without being overtaxed) as Allah does not get tired (of giving rewards) but (surely) you will get tired. And the best deed (act of worship) in the sight of Allah is that which is done regularly.”
A deed done regularly, though less in quantity, is more beloved to Allah than the deed which is more in quantity but not done regularly. (I had problems constructing that sentence. Hope the message is through. :P)