Hanad bin Al-Sari Al-Tamimi Al-Kufi narrated to us, Abu Muawiyah narrated to us, on the authority of Al-A’mash, on the authority of Al-Ma’roor bin Suwayd, on the authority of Abu Dharr, he said, I came to The Messenger of God, may God bless him and grant him peace, was sitting in the shade of the Kaaba. He saw me approaching and said, “They are the losers, and by the Lord of the Kaaba.” On the Day of Resurrection.” He said, “What is the matter with me? Perhaps something was revealed about me.” He said, “Who are they? May my father and mother be sacrificed for you.” Then the Messenger of God, may God bless him and grant him peace, said He said, “They are the majority, except for those who say such-and-such and such-and-such.” So he looked between his hands, on his right, and on his left. Then he said. “ By the One in whose hand is my soul, no man dies and leaves behind camels or cows without having paid their zakat, but they will come to him on the Day of Resurrection, greater than they were and fattest. She will trample him with her loafers and gore him with her horns. Whenever the last of them runs out, the first of them will attack him until it is judged among the people.” And in the chapter On the authority of Abu Hurairah the same. On the authority of Ali ibn Abi Talib, may God be pleased with him, who said: He who withholds charity is cursed. And on the authority of Qubaysah ibn Hilab, on the authority of his father Jabir bin Abdullah and Abdullah bin Masoud. Abu Issa said: The hadith of Abu Dharr is a good and authentic hadith. The name of Abu Dharr is Jundub bin Residence It is said that Ibn Junada. Abdullah bin Munir told us, on the authority of Ubayd Allah bin Musa, on the authority of Sufyan Al-Thawri, on the authority of Hakim bin Al-Daylam, on the authority of Al-Dahhak. Ibn Muzahim said, “The majority of them are companions of ten thousand.” He said, “And Abdullah Ibn Munir Maruzi is a righteous man.”

Omar bin Hafs Al-Shaybani Al-Basri told us, Abdullah bin Wahb told us, Amr bin Al-Harith told us, on the authority of Darraj, on the authority of Ibn Hujayra, he is Abd al-Rahman ibn Hujayra al-Masry, on the authority of Abu Hurairah, that the Prophet, may God bless him and grant him peace, said, “If you pay the zakat on your “You have fulfilled what you owe.” Abu Issa said, “This is a hasan ghareeb hadith. It has been narrated on the authority of the Prophet, may God bless him and grant him peace, in more than one way that he mentioned Zakat. A man said: O Messenger of God, do I have to pay anything else? He said: “No, unless you do it voluntarily.”

Muhammad bin Ismail told us, Ali bin Abdul Hamid Al-Kufi told us, Sulayman bin Al-Mughirah told us, on the authority of Thabit, on the authority of Anas, he said: We were We hope that the wise Bedouin will come and ask the Prophet, may God bless him and grant him peace, while we are with him, so while we were on that, he came to him. A Bedouin knelt down before the Prophet, may God bless him and grant him peace, and said, O Muhammad, your messenger came to us and claimed to us that you claim that God sent you. So the Prophet, may God bless him and grant him peace, said He said, “Yes.” He said, “By the One who raised the heavens, spread out the earth, and set up the mountains, has God sent you?” He said. The Prophet, may God bless him and grant him peace, “Yes.” He said, “Your messenger claimed to us that you claim that we are obligated to perform five prayers per day and night.” The Prophet said. May God’s prayers and peace be upon him, “Yes.” He said, “By the One who has sent you, God has commanded you to do this.” The Prophet, may God’s prayers and peace be upon him, said, “Yes.” He said, “Your Messenger claimed to us that you claim that we are obligated to fast for one month in the year.” The Prophet, may God’s prayers and peace be upon him, said, “He is right.” He said, “By what God has sent you to command you to do this. The Prophet, may God’s prayers and peace be upon him, said, “Yes.” He said, “Your messenger claimed to us that you claim that it is upon us.” On our wealth is zakat. The Prophet, may God’s prayers and peace be upon him, said, “He has spoken the truth.” He said, “By the One whom God has sent you, has God commanded you to do this?” The Prophet, may God’s prayers and peace be upon him, said, “Yes.” He said, “Your messenger claimed to us that you claim that we are obligated to perform the Hajj to the House, whoever can find a way to it.” The Prophet, may God bless him and grant him peace, said, “Yes.” He said, “By the One who sent you, God has commanded you to do this.” The Prophet, may God bless him and grant him peace, said, “Yes.” He said, “By the One who sent you.” In truth, I will not leave any of them, nor will I pass over them. Then he jumped up and the Prophet, may God bless him and grant him peace, said, “If he is truthful.” “The Bedouin has entered Paradise.” Abu Issa said, “This is a hasan ghareeb hadith from this narration, and it was narrated from another narration on the authority of Anas.” On the authority of the Prophet, may God bless him and grant him peace. I heard Muhammad bin Ismail say: Some people of knowledge said the jurisprudence of this hadith is that recitation is A scholar and presenting it to him is as permissible as listening. He argued that the Bedouin presented it to the Prophet, may God bless him and grant him peace, and the Prophet, may God bless him and grant him peace, acknowledged it.

Muhammad ibn Abd al-Malik ibn Abi al-Shawareb narrated to us, Abu Awanah narrated to us, on the authority of Abu Ishaq, on the authority of Asim ibn Damra, on the authority of Ali, he said The Messenger of God, may God’s prayers and peace be upon him, said, “I have pardoned the zakat on horses and slaves, so give the zakat on a slave for every forty dirham, one dirham.” And there is nothing in it for one hundred and ninety. If it reaches two hundred, then five dirhams are in it.” And on the authority of Abu Bakr Al-Siddiq and Amr bin Hazm Abu Issa said: This hadith was narrated by Al-A’mash, Abu Awanah and others, on the authority of Abu Ishaq, on the authority of Asim bin Damrah, on the authority of Ali, and he narrated Sufyan Al-Thawri, Ibn Uyaynah, and more than one person, on the authority of Abu Ishaq, on the authority of Al-Harith, on the authority of Ali. He said: I asked Muhammad about this hadith, and he said: Both of them, in my opinion, are authentic on the authority of Abu Ishaq. It is possible that they were all narrated from them.

Ziyad bin Ayyub Al-Baghdadi, Ibrahim bin Abdullah Al-Harawi, and Muhammad bin Kamil Al-Marwazi told us the meaning is one, they said Abbad bin Al-Awwam told us, on the authority of Sufyan bin Hussein, on the authority of Al-Zuhri, on the authority of Salem, on the authority of his father, that the Messenger of God, may God bless him and grant him peace, wrote He did not take it out to his workers until he died, so he tied it to his sword. When it was received, Abu Bakr worked with it until he died, and Omar until he died. And therein was, “Among five of the camels was a sheep, and of ten two sheep, and of fifteen three lambs, and of twenty four lambs, and of twenty-five Bint Makhad up to thirty-five, and if there is more, then Bint Labun has it up to forty-five, and if it increases, then it has a Haqqah up to sixty. If it increases, then in it is a Jadha`ah up to seventy-five, and if it increases, then in it is two Bint Labun, up to ninety, and if it exceeds, then in it is two Haqqahs, up to Twenty And one hundred. If it exceeds twenty and one hundred, then for every fifty there is a hijkat, and for every forty there is a Bint Labun. And in the case of sheep, for every forty sheep there is a sheep up to Twenty and one hundred sheep, if it exceeds two sheep, up to two hundred, then three sheep, up to three hundred sheep, if it exceeds Three hundred sheep, so for every hundred sheep there is a sheep, then there is nothing in it until it reaches four hundred, and it should not be brought together among the dispersed, and it should not be divided between a group. Fear of charity, and whatever is a mixture of the two, they will be equal to each other, and charity is not considered old or self-sufficient. “Disgraceful.” Al-Zuhri said, “When the certifier comes, he divides the sheep into thirds: one third good, one third medium, and one third evil, and the certifier takes from Al-Wasat. Al-Zuhri did not mention Al-Baqar. On the authority of Abu Bakr Al-Siddiq and Bahz bin Hakim on the authority of his father, on the authority of his grandfather. Dhar and Anas. Abu Issa said the hadith of Ibn Umar is a hasan hadith. This hadith is acted upon according to the majority of jurists. Yunus narrated Ibn Yazid and more than one person, on the authority of Al-Zuhri, on the authority of Salim, this hadith, but they did not narrate it, rather Sufyan bin Hussein narrated it.

Muhammad ibn Ubaid al-Muharbi narrated to us, and Abu Sa`id al-Ashjaj narrated to us, saying: Abd al-Salam ibn Harb narrated to us, on the authority of Khusayf, on the authority of Abu Ubaidah, on the authority of Abd God, on the authority of the Prophet, may God’s prayers and peace be upon him, said: “In thirty cows there is a ta’bi’ah or a tabi’ah, and in forty a musannah.” And in the chapter On the authority of Muadh bin Jabal. Abu Issa said: Thus, it was narrated by Abd al-Salam bin Harb, on the authority of Khusayf, and Abd al-Salam is trustworthy and a hafiz. And a partner narrated it. This hadith is on the authority of Khasif, on the authority of Abu Ubaidah, on the authority of his mother, on the authority of Abdullah. And Abu Ubaidah bin Abdullah did not hear from Abdullah. .

Mahmoud bin Ghaylan told us, Abdul Razzaq told us, Sufyan told us, on the authority of Al-Amash, on the authority of Abu Wa’il, on the authority of Masruq, on the authority of Muadh bin Jabal, He said: The Prophet, may God’s prayers and peace be upon him, sent me to Yemen and ordered me to take one or two cubits from every thirty cows, and from every forty And from every dreamer there is a dinar or his equivalent of a reward. Abu Issa said: This is a good hadith. Some of them narrated this hadith on the authority of Sufyan. On the authority of Al-A’mash, on the authority of Abu Wa’il, on the authority of Masruq, that the Prophet, may God’s prayers and peace be upon him, sent Mu’adh to Yemen and ordered him to take . This is more correct.

Muhammad bin Bashar narrated to us, Muhammad bin Jaafar narrated to us, Shu’bah narrated to us, on the authority of Amr bin Murrah, who said: I asked Abu Ubaidah bin Abdullah, did You remember something about Abdullah where he said no.

Abu Kurayb narrated to us, Waki’ narrated to us, Zakaria bin Ishaq Al-Makki narrated to us, Yahya bin Abdullah bin Saifi narrated to us, on the authority of Abu Ma`bad, on the authority of Ibn Abbas, that the Messenger of God, may God’s prayers and peace be upon him, sent Mu’adh to Yemen and said to him, “You are coming to a people who are People of the Book, so invite them.” To bear witness that there is no god but God and that I am the Messenger of God. If they obey that, then inform them that God has made five prayers obligatory upon them in today and tonight. If they obey that, then inform them that God has made it obligatory upon them to pay charity in their wealth, to be taken from their rich and give back to their poor. If they obey that, then beware of the generous amounts of their wealth and beware of the supplication of the oppressed, for it is not among them. And between God there is a veil.” And in the chapter on the authority of Al-Sanabihi, Abu Issa said: The hadith of Ibn Abbas is a good and authentic hadith. And Abu A temple belonging to Ibn Abbas’s client, whose name is Nafez.

Qutaibah narrated to us, Abd al-Aziz bin Muhammad narrated to us, on the authority of Amr bin Yahya al-Mazini, on the authority of his father, on the authority of Abu Sa’id al-Khudri, that the Prophet May God’s prayers and peace be upon him, he said: “There is no zakat on less than five dawd, and there is no zakat on less than five awqs, and there is no zakat on less than five awuq.” “Alms.” And on the authority of Abu Hurairah, Ibn Umar, Jabir, and Abdullah bin Amr.

Muhammad bin Bashar narrated to us, Abd al-Rahman bin Mahdi narrated to us, Sufyan, Shu’bah, and Malik bin Anas narrated to us, on the authority of Amr bin Yahya, on the authority of his father, on the authority of Abu Saeed, on the authority of the Prophet, may God bless him and grant him peace, similar to the hadith of Abdul Aziz, on the authority of Amr bin Yahya. Abu Issa said the hadith of my father Saeed is a hasan and authentic hadith, and it was narrated through more than one authority on his authority. And the practice of this according to the people of knowledge is that it is not for less than five people. A wasq is charity. A wasq is sixty saa’s, and five wasq is three hundred saa’s. The saa’ of the Prophet, may God bless him and grant him peace, is five pounds and a third of a family’s saa’. The Kufa is eight pounds. There is no zakat for less than five uqiyas. An uqiya is forty dirhams and five uqiyas is two hundred dirhams. There is no zakat for anything less than five uqiyahs. There is no zakat on less than five camels, meaning there is no zakat on less than five camels. If the camels reach the age of twenty-five, then there is a girl in it. Labor and in cases of less than twenty-five camels, for every five camels there is a sheep.

Abu Kurayb, Muhammad bin Al-Ala, and Mahmoud bin Ghaylan narrated to us, saying: Waki’ narrated to us, on the authority of Sufyan, and Shu’bah, on the authority of Abdullah bin Dinar, On the authority of Suleiman bin Yasar, on the authority of Arak bin Malik, on the authority of Abu Hurairah, he said: The Messenger of God, may God bless him and grant him peace, said: “The Muslim is not obligated to There is no zakat on his horse, nor is there any zakat on his slave.” And on the authority of Ali and Abdullah bin Amr. Abu Issa said the hadith of Abu Hurairah is a good hadith. True. What is understood according to the people of knowledge is that there is no zakat on stray horses, nor is there zakat on slaves if they are for service. Unless they are for trade, then if they are for trade then zakat is due on their prices if a year has passed.

Amr ibn Abi Salamah al-Tannisi told us, on the authority of Sadaqa ibn Abdullah, on the authority of Musa ibn Yasar, on the authority of Nafi’, on the authority of Ibn Umar, the Messenger of God said, May God’s prayers and peace be upon him: “There is a lane of honey for every ten lanes.” And on the subject, on the authority of Abu Hurairah, Abu Sayyarat al-Mut’i, and Abd Allah Ibn Amr. Abu Issa said: The hadith of Ibn Omar contains a certain article in its chain of transmission, but it is not authentic on the authority of the Prophet, may God bless him and grant him peace, on this subject there is a great deal and work. This is according to most of the people of knowledge, and this is what Ahmad and Ishaq say. Some of the people of knowledge said that there is nothing in honey. Sadaqa bin Abdullah is not a memorizer, and he contradicted Sadaqa bin Abdullah in narrating this hadith on the authority of Nafi’.

Muhammad bin Bashar told us, Abdul Wahhab Al-Thaqafi told us, Ubayd Allah bin Omar told us, on the authority of Nafi’, he said, Omar bin Abdul Aziz asked me about Honey charity. He said, “We do not have honey to give in charity.” But Al-Mughirah ibn Hakim told us that he said, “There is no honey.” Honey is charity. Omar said: It is justice and satisfactory. So he wrote to the people that it should be given, meaning on their behalf.

Yahya bin Musa told us, Harun bin Salih al-Talhi al-Madani told us, Abd al-Rahman bin Zayd bin Aslam told us, on the authority of his father, on the authority of Ibn Umar, the Messenger of God, may God bless him and grant him peace, said, “Whoever benefits from wealth, there is no zakat due on him until one year has passed for him with his Lord.” And in the chapter on the authority of Sara’a bint Nabhan al-Ghanawiyya.

Muhammad bin Bashar told us, Abd al-Wahhab al-Thaqafi told us, Ayyub told us, on the authority of Nafi’, on the authority of Ibn Umar, he said: Whoever benefits from wealth is not subject to zakat. in it until the power of God passes over him before his Lord. Abu Issa said, and this is more correct than the hadith of Abd al-Rahman bin Zayd bin Aslam. Abu Issa said, and Ayyub, Ubayd Allah ibn Umar, and more than one person narrated on the authority of Nafi’, on the authority of Ibn Umar, with authenticated reports. And Abd al-Rahman ibn Zayd ibn Aslam is weak in hadith. Ahmad ibn Hanbal, Ali ibn al-Madini, and other scholars of hadith made it weak, and it has many errors. It was narrated on the authority of more than one of the companions of the Prophet, may God bless him and grant him peace, that there is no zakat on the money gained until one year has passed from it. This is what Malik ibn Anas says. Al-Shafi’i, Ahmad, and Ishaq. Some of the people of knowledge said: If he has money on which zakat is due, then zakat must be paid on it. If he only has the benefited wealth on which zakat is due, then he does not have to pay zakat on the benefited wealth until one year has passed. If he benefits from wealth before one year has passed, then he must pay zakat on the benefited wealth along with his wealth on which zakat is due. This is what Sufyan Al-Thawri and the people of Kufa say.

Yahya bin Aktham told us, Jarir told us, on the authority of Qaboos bin Abi Dhabyan, on the authority of his father, on the authority of Ibn Abbas, he said: The Messenger of God, may God bless him and grant him peace, said And peace be upon him “Two qiblahs are not appropriate in one land, and there is no tax on Muslims.”

Abu Kurayb told us, Jarir told us, on the authority of Qaboos, with this chain of transmission similar to it. And in the chapter on the authority of Saeed bin Zayd, he found Harb bin Ubaid God Al-Thaqafi. Abu Issa said: The hadith of Ibn Abbas was narrated on the authority of Qaboos bin Abi Dhabyan, on the authority of his father, on the authority of the Prophet, may God bless him and grant him peace. A messenger. And what is applied to this according to most people of knowledge is that if a Christian converts to Islam, the jizya on his neck is waived from him. And saying: The Prophet, may God’s prayers and peace be upon him, said: “The Muslims are not obligated to tithe.” Rather, what he meant by this was the tribute for a slave’s slave, and there is nothing in the hadith that explains this, as he said. “The tithe is only due on the Jews and Christians, but not the Muslims.”

Hanad narrated to us, Abu Muawiyah narrated to us, on the authority of Al-Amash, on the authority of Abu Wael, on the authority of Amr bin Al-Harith bin Al-Mustaliq, on the authority of my nephew, Zainab The wife of Abdullah, on the authority of Zainab, the wife of Abdullah bin Masoud, said: The Messenger of God, may God bless him and grant him peace, addressed us and said, “O women! “If you give in charity, even of your jewellery, you will be the majority of the people of Hell on the Day of Resurrection.”

Mahmoud bin Ghaylan narrated to us, Abu Dawud narrated to us, on the authority of Shu’bah, on the authority of Al-A’mash, he said, I heard Abu Wa’il, narrating on the authority of Amr bin Al-Harith. My nephew, Zainab, the wife of Abdullah - on the authority of Zainab, - the wife of Abdullah - on the authority of the Prophet, may God bless him and grant him peace. Abu Issa said, and this is more correct. From the hadith of Abu Muawiyah and Abu Muawiyah, while they were in his hadith, he said, on the authority of Amr bin Al-Harith, on the authority of my nephew Zainab. And what is correct is only on the authority of Amr bin Al-Harith, nephew of Zainab. It was narrated on the authority of Amr bin Shuaib, on the authority of his father, on the authority of his grandfather, on the authority of the Prophet, may God bless him and grant him peace, that he saw in Jewelry is zakat. There is an article in the chain of transmission of this hadith. The people of knowledge differed about that, and some of the people of knowledge among the companions of the Prophet, may God bless him and grant him peace, said May God bless him and his followers in the zakat on jewellery, including gold and silver. This is what Sufyan Al-Thawri and Abdullah bin Al-Mubarak say. Some of the companions of the Prophet, may God bless him and grant him peace, including Ibn Umar, Aisha, Jabir bin Abdullah, and Anas bin Malik, said that there is no zakat on jewelry. This is how it was narrated on the authority of some of the Tabi’een jurists, and this is what Malik bin Anas, Al-Shafi’i, Ahmad and Ishaq say.

Qutaibah narrated to us, Ibn Lahi’ah narrated to us, on the authority of Amr bin Shuaib, on the authority of his father, on the authority of his grandfather, that two women came to the Messenger of God, may God bless him and grant him peace. And in their hands were two bracelets of gold. He said to them, “Do you pay his zakat?” They said, “No.” He said, “So the Messenger of God, may God bless him and grant him peace, said to them.” He said: “Would you like God to surround you with two walls of fire?” They said, “No.” He said, “Then pay his zakat.” Abu Issa said. This is a hadith that was narrated by Al-Muthanna bin Al-Sabbah on the authority of Amr bin Shuaib, similar to this. Al-Muthanna bin Al-Sabbah and Ibn Lahi’ah are doubled in There is nothing authentic about this hadith on the authority of the Prophet, may God bless him and grant him peace.

Ali bin Khashram told us, Issa bin Yunus told us, on the authority of Al-Hasan bin Amara, on the authority of Muhammad bin Abdul Rahman bin Ubaid, on the authority of Issa bin Talha, on the authority of Muadh, that he wrote to the Prophet, may God bless him and grant him peace, asking him about vegetables, which are legumes, and he said, “There is nothing in them.” Abu Issa said: The chain of transmission of this hadith is not authentic, and nothing is authentic in this matter on the authority of the Prophet, may God bless him and grant him peace. Rather, this was narrated on the authority of Musa ibn Talhah on the authority of the Prophet, may God bless him and grant him peace, as a messenger. The standard for this according to the people of knowledge is that there is no zakat on vegetables. He said. Abu Issa and Al-Hasan is Ibn Amara and he is weak according to the people of hadith. Shu’bah and others made him weak, and Abdullah bin Al-Mubarak left him. .

Abu Musa Al-Ansari told us, Asim bin Abdul Aziz Al-Madani told us, Al-Harith bin Abdul Rahman bin Abi Dhabab told us, on the authority of Suleiman bin Yassar and Busr bin Saeed, on the authority of Abu Hurairah, said: The Messenger of God, may God bless him and grant him peace, said: “While the sky and eyes watered A tenth, and for what was irrigated with a sprinkler, half a tenth.” He said, and on the authority of Anas bin Malik, Ibn Umar, and Jabir. Abu Issa said: This hadith was narrated on the authority of Bukayr bin Abdullah bin Al-Ashjaj, on the authority of Sulaiman bin Yassar and Busr bin Saeed, on the authority of the Prophet, may God bless him and grant him peace, on the authority of a mursal report. As if this was more correct. The hadith of Ibn Omar on the authority of the Prophet, may God bless him and grant him peace, was authentic in this regard, and it is valid according to the majority of jurists.

Ahmad bin Al-Hasan narrated to us, Saeed bin Abi Maryam narrated to us, Ibn Wahb narrated to us, Yunus narrated to me, on the authority of Ibn Shihab, on the authority of Salim, on the authority of His father, on the authority of the Messenger of God, may God bless him and grant him peace, that he enacted the tenth for what the sky and springs watered, or when it was raining, and for what was irrigated with a sprinkler, half. The tithe. Abu Issa said: This is a good and authentic hadith.

Muhammad bin Ismail narrated to us, Ibrahim bin Musa narrated to us, Al-Walid bin Muslim narrated to us, on the authority of Al-Muthanna bin Al-Sabbah, on the authority of Amr bin Shuaib, On the authority of his father, on the authority of his grandfather, that the Prophet, may God’s prayers and peace be upon him, addressed the people and said: “Whoever is the guardian of an orphan and has wealth, let him trade in it and not He leaves it until the charity consumes it.” Abu Issa said, “This hadith was only narrated through this chain of transmission, and there is an article in its chain of transmission because Al-Muthanna bin Al-Sabbah is weakened in the hadith. Some of them narrated this hadith on the authority of Amr bin Shuaib that Omar bin Al-Khattab mentioned this. The hadith. The scholars differed on this matter, and more than one of the companions of the Prophet, may God bless him and grant him peace, considered zakat to be paid on the orphan’s wealth. Among them was Omar, Ali, Aisha, and Ibn Omar, and it is also said by Malik, Al-Shafi’i, Ahmad, and Ishaq. A group of scholars said There is no zakat on the orphan’s wealth. This is what Sufyan Al-Thawri and Abdullah bin Al-Mubarak say. And Amr bin Shuaib is the son of Muhammad bin Abdullah bin Amr bin Al-Aas and Shuaib had heard from his grandfather Abdullah bin Amr. Yahya bin Saeed spoke about Amr’s hadith. Ibn Shuaib, and he said, “He is weak in our view.” And whoever deemed it weak, he only deemed it weak because he was narrating from the manuscript of his grandfather, Abdullah Ibn Amr. As for most of the hadith scholars, they use the hadith of Amr bin Shuaib as evidence, and they confirm it, including Ahmad, Ishaq, and others.

Qutaibah narrated to us, Al-Layth bin Sa’d narrated to us, on the authority of Ibn Shihab, on the authority of Sa’id bin Al-Musayyab, and Abu Salama, on the authority of Abu Hurairah, on the authority of the Messenger God, may God’s prayers and peace be upon him, said: “The blind woman’s wound is mighty, and the mine is mighty, and the well is mighty, and there are five ores in the ore.” He said, and in the chapter on Anas bin Malik, Abdullah bin Amr, Ubadah bin Al-Samit, Amr bin Awf Al-Muzani and Jabir. Abu Issa said this hadith Good and true...

Mahmoud bin Ghaylan told us, Abu Dawud al-Tayalisi told us, Shu`bah told us, Khubayb bin Abdul Rahman told me, he said I heard Abdul Rahman bin Masoud bin Nayyar, saying: Sahl bin Abi Hathamah came to our meeting, and it happened that the Messenger of God, may God bless him and grant him peace, was saying “If you allot, then take and leave a third. If you do not leave a third, then leave a quarter.” He said, and in the chapter on the authority of Aisha and Attab bin Asid. And Ibn Abbas. Abu Issa said, and to act on the hadith of Sahl ibn Abi Hathamah, according to most of the people of knowledge regarding the matter and with the hadith of Sahl. Build Abu Hathmah says Ahmad and Ishaq. And the Kharis: When the fruits of dates and grapes are ripened on which zakat is due, the Sultan sends a Kharis. He slanders them. And scorn is when someone sees that and says: From this comes such-and-such raisins and such-and-such and such-and-such dates. Then the census will be taken from them and the amount of the tithe will be determined from that and it will be fixed upon them, then they will be left with the fruits and they will do what they like. Then behold, When the fruits were harvested, the tenth was taken from them. This is how some people of knowledge interpreted it, and this is what Malik, Al-Shafi’i, Ahmad, and Ishaq say. .

Abu Amr, Muslim bin Amr, Al-Hudha’ Al-Madani, told us. Abdullah bin Nafi’ Al-Sayegh told us, on the authority of Muhammad bin Salih Al-Tamar, on the authority of Ibn Shihab, on the authority of Sa’id ibn al-Musayyab, on the authority of Attab ibn Asid, that the Prophet, may God’s prayers and peace be upon him, used to send to the people those who would lie to them. Their vineyards and their fruits. With this chain of transmission, the Prophet, may God’s prayers and peace be upon him, said regarding the zakat on vineyards, “It should be harvested just as palm trees are harvested, then it should be paid.” His zakat is paid on raisins just as the zakat on palm trees is paid on dates.” Abu Issa said, “This is a good and strange hadith.” Ibn Jurayj narrated this. The hadith on the authority of Ibn Shihab, on the authority of Urwa, on the authority of Aisha. I asked Muhammad about this hadith, and he said: The hadith of Ibn Jurayj is not preserved, but it is a hadith. Ibn al-Musayyab, on the authority of Attab ibn Asid, is more proven and more authentic.

Ahmad bin Mani’ told us, Yazid bin Harun told us, Yazid bin Iyad told us, on the authority of Asim bin Omar bin Qatada, H. Muhammad told us Bin Ismail, he said: Ahmad bin Khalid told us, on the authority of Muhammad bin Ishaq, on the authority of Asim bin Omar bin Qatada, on the authority of Mahmoud bin Labid, on the authority of Rafi’ bin Khadij said: I heard the Messenger of God, may God’s prayers and peace be upon him, say: “The one who works to give charity in the right way is like one who fights in the cause of God until he returns to his home.” Abu Issa said: The hadith of Rafi’ ibn Khadij is a hasan and authentic hadith. Yazid ibn Iyaad is weak according to the people of hadith. The hadith of Muhammad bin Ishaq is more authentic.

Qutaibah narrated to us, Al-Layth narrated to us, on the authority of Yazid bin Abi Habib, on the authority of Saad bin Sinan, on the authority of Anas bin Malik, he said: The Messenger of God, may God’s prayers and peace be upon him, said: He said: “The transgressor in charity is like the one who withholds it.” He said, and on the authority of Ibn Omar, Umm Salamah, and Abu Hurairah. Abu Issa said a hadith. Anas is a strange hadith from this perspective. Ahmad ibn Hanbal spoke about Saad ibn Sinan. And so Al-Layth ibn Saad says on the authority of Yazid bin Abi Habib, on the authority of Saad bin Sinan, on the authority of Anas bin Malik. And Amr bin Al-Harith and Ibn Lahi’ah say, on the authority of Yazid bin Abi Habib from Sinan Ibn Saad, on the authority of Anas. He said, “And I heard Muhammad say, and the correct one is Sinan Ibn Saad.” And his saying, “The transgressor in charity is the same as the one who withholds it.” He says that the sin is imposed on the transgressor as well as on the one who prevents it when he is prevented.

Ali bin Hajar told us, Muhammad bin Yazid told us, on the authority of Mujalid, on the authority of Al-Sha’bi, on the authority of Jarir, he said: The Prophet, may God’s prayers and peace be upon him, said: “When the one who confirms the truth comes to you, he will not separate from you except with your consent.”

Abu Ammar Al-Hussein bin Harith narrated to us, Sufyan bin Uyaynah narrated to us, on the authority of Dawud, on the authority of Al-Sha’bi, on the authority of Jarir, on the authority of the Prophet, may God’s prayers and peace be upon him, something similar. . Lots of mistakes...

Ali bin Saeed Al-Kindi Al-Kufi told us, Hafs bin Ghayath told us, on the authority of Ash’ath, on the authority of Awn bin Abi Juhayfah, on the authority of his father, he said: We must give charity to the Prophet, may God bless him and grant him peace. He took charity from our rich and gave it to our poor. I was an orphan boy and he gave it to me. Some of them are short. He said, and in the chapter on the authority of Ibn Abbas. Abu Issa said the hadith of Abu Juhaifah is a hasan hadith.

Qutaibah and Ali bin Hajar told us - Qutayba said a partner told us, and he said, Ali a partner told us, and the meaning is one, on the authority of Hakim bin Jubayr, on the authority of Muhammad bin Abdul Rahman bin Yazid, on the authority of his father, on the authority of Abdullah bin Masoud, he said: The Messenger of God, may God bless him and grant him peace, said, “Who He asked the people, and he had something that would enrich him. He came on the Day of Resurrection and his face had scratches, scratches, or sores on his face. It was said, “O Messenger of God, and what?” It is sufficient that he said, “Fifty dirhams or its value in gold.” He said, and in the chapter on the authority of Abdullah bin Amr. Abu Issa said a hadith Build Masoud has a good hadith. Shu’bah spoke about Hakim bin Jubayr because of this hadith.

Mahmoud bin Ghaylan narrated to us, Yahya bin Adam narrated to us, Sufyan narrated to us, on the authority of Hakim bin Jubayr, with this hadith. So Abd said to him By God, Ibn Uthman, the companion of Shu’bah, even if he was not wise, narrated this hadith. Sufyan said to him: What is the wise man that Shu’bah does not narrate about? Yes Sufyan said: I heard Zubaid narrating this on the authority of Muhammad ibn Abd al-Rahman ibn Yazid. Some of our companions practiced this. This is what Al-Thawri, Abdullah bin Al-Mubarak, Ahmad, and Ishaq say. They said: If a man has fifty dirhams, it is not permissible for him. Charity. He said, and some of the scholars did not go to the hadith of Hakim ibn Jubayr and expanded on this and said, “If he has fifty A dirham or more if he is in need, he may take it from zakat. This is the view of Al-Shafi’i and other people of jurisprudence and knowledge.

Abu Bakr narrated to us, Muhammad bin Bashar narrated to us, Abu Dawud al-Tayalisi narrated to us, Sufyan bin Saeed, H narrated to us, Mahmoud bin Ghaylan narrated to us, Abdul Razzaq told us, Sufyan told us, on the authority of Saad bin Ibrahim, on the authority of Rayhan bin Yazid, on the authority of Abdullah bin Amr, on the authority of the Prophet May God’s prayers and peace be upon him, he said: “It is not permissible to give charity to a rich person or to a straight person.” He said, and on the authority of Abu Hurairah, Habashi ibn Junada, and Qubaisah. Ibn Mukhariq. Abu Issa said the hadith of Abdullah ibn Amr is a good hadith. Shu’bah narrated this on the authority of Saad ibn Ibrahim. The hadith with this chain of transmission was not narrated. It was narrated in a hadith other than this hadith on the authority of the Prophet, may God bless him and grant him peace, “A matter is not permissible for a rich person or a wealthy person.” “Once a good time.” And if a man is strong and in need and does not have anything, then you give him something in charity. That is more sufficient than the one who gives in charity. According to some people of knowledge, this hadith is based on the issue.

Ali bin Saeed Al-Kindi told us, Abd al-Rahim bin Sulayman told us, on the authority of Mujalid, on the authority of Amir al-Shabi, on the authority of Habashi bin Junada al-Saluli, He said: I heard the Messenger of God, may God bless him and grant him peace, during the Farewell Pilgrimage, while he was standing at Arafat, a Bedouin came to him and took the edge of his cloak. So he asked him for it, so he gave it to him and left. At that point, the issue was forbidden, and the Messenger of God, may God bless him and grant him peace, said, “The issue is not permissible for a rich person or a wealthy person.” Once in a while, it is normal, except for one who is extremely poor or in heavy debt. And whoever asks people to enrich his wealth with it will have a scratch on his face on the Day of Resurrection. Resurrection, and a food from Hell for him to eat. So whoever wishes, let him eat less, and whoever wishes, let him increase it.”

Mahmoud bin Ghaylan told us, Yahya bin Adam told us, on the authority of Abd al-Rahim bin Sulayman, and the like. Abu Issa said this is a strange hadith. From this perspective...

Qutaibah narrated to us, Al-Layth narrated to us, on the authority of Bukayr bin Abdullah bin Al-Ashjaj, on the authority of Iyad bin Abdullah, on the authority of Abu Sa’id Al-Khudri, he said During the time of the Messenger of God, may God bless him and grant him peace, a man was injured in the fruits he bought, and his debt increased, so the Messenger of God, may God bless him and grant him peace, said, “Give alms.” "So the people gave alms to him, but that did not amount to the repayment of his debt. So the Messenger of God, may God bless him and grant him peace, said to his creditors, "Take what you find and not Except that. He said, and on the authority of Aisha, Juwayriyah and Anas. Abu Issa said the hadith of Abu Saeed is a good and authentic hadith. .

Muhammad bin Bashar narrated to us, Makki bin Ibrahim narrated to us, and Yusuf bin Yaqoub al-Dhabi’i al-Sadusi narrated to us, they said, Bahz bin Hakim narrated to us, on the authority of his father, On the authority of his grandfather, he said, whenever the Messenger of God, may God bless him and grant him peace, was brought something, he would ask, “Is it charity or a gift?” So if they said He does not eat charity, but if they say it is a gift, he eats. He said, and on the authority of Salman, Abu Hurairah, Anas, Al-Hasan bin Ali, and Abu Umayrah, grandfather Ma'rif bin Wasil, whose name is Rashid bin Malik, Maymun bin Mihran, Ibn Abbas, Abdullah bin Amr, Abi Rafi' and Abd Al-Rahman bin Alqama. This hadith was also narrated on the authority of Abdul Rahman bin Alqama, on the authority of Abdul Rahman bin Abi Aqeel, on the authority of the Prophet, may God bless him and grant him peace. May God bless him and grant him peace. He found Bahz bin Hakim’s grandfather, whose name is Muawiyah bin Haydah Al-Qushayri. Abu Issa said, “The hadith of Bahz bin Hakim is a good hadith.” Strange...

Muhammad Ibn Al-Muthanna told us, he said Muhammad Ibn Ja’far told us, Shu’bah told us, on the authority of Al-Hakam, on the authority of Ibn Abi Rafi’, on the authority of Abu Rafi’, may God be pleased with him. On his authority, the Prophet, may God’s prayers and peace be upon him, sent a man from Banu Makhzum to give charity, and he said to Abu Rafi’, “Accompany me so that you may get some of it.” He said: No, until he came to the Messenger of God, may God bless him and grant him peace, and asked him. Then he went to the Prophet, may God bless him and grant him peace, and asked him, and he said, “Charity is not permissible for us, and if a loyalist “The people are from themselves.” Abu Issa said, “This is a hasan and authentic hadith.” And Abu Rafi’ is the client of the Prophet, may God bless him and grant him peace. His name is Aslam, and Ibn Abi Rafi’ is Ubayd Allah bin Abi Rafi’, the scribe of Ali bin Abi Talib, may God be pleased with him.

Qutaibah narrated to us, Sufyan bin Uyaynah narrated to us, on the authority of Asim Al-Ahwal, on the authority of Hafsa bint Sirin, on the authority of Al-Rabab, on the authority of her uncle, Salman bin Amir. The Prophet, may God bless him and grant him peace, is reported to have said, “If one of you breaks his fast, let him break his fast with dates, for it is a blessing. If he does not find dates, he should break his fast with dates.” Water is pure. And he said, “Giving charity to the poor is charity, and it is double charity given to a relative.” He said, “And in The chapter on the authority of Zainab, the wife of Abdullah bin Masoud, Jabir, and Abu Hurairah. Abu Issa said the hadith of Salman bin Amir is a hasan hadith. Al-Rabab is the mother of Al-Riha bint Sulay’. Thus, Sufyan Al-Thawri narrated on the authority of Asim, on the authority of Hafsa bint Sirin, on the authority of Al-Rabab, on the authority of Salman bin Amer, on the authority of the Prophet, may God bless him and grant him peace, is similar to this hadith. Shu’bah narrated on the authority of Asim, on the authority of Hafsa bint Sirin, on the authority of Salman bin Amer. He did not mention about the rubab. The hadith of Sufyan al-Thawri and Ibn Uyaynah is more authentic. And thus it was narrated by Ibn Aoun and Hisham bin Hassan. On the authority of Hafsa bint Sirin, on the authority of Al-Rabab, on the authority of Salman bin Amer.

Muhammad ibn Ahmad ibn Madawayh narrated to us, Al-Aswad ibn Amir narrated to us, on the authority of Sharik, on the authority of Abu Hamza, on the authority of Al-Sha’bi, on the authority of Fatima bint Qays, She said, “I asked or the Prophet, may God bless him and grant him peace, was asked about zakat, and he said, ‘Indeed, there is no right to money other than zakat.’ Then he recited these The verse in Al-Baqarah: (Righteousness is not that you turn your faces away) the verse.

Abdullah bin Abdul Rahman told us, Muhammad bin al-Tufayl told us, on the authority of Sharik, on the authority of Abu Hamza, on the authority of Amer al-Shabi, on the authority of Fatima bint Qais, on the authority of the Prophet, may God’s prayers and peace be upon him, who said: “Indeed there is a right in money other than zakat.” Abu Issa said: This is a hadith whose chain of narration is not With that. And Abu Hamzah Maymoon the one-eyed is weakened. And Bayan and Ismail bin Salem narrated on the authority of Al-Sha’bi this hadith, saying this and this I am correct...

Qutaibah narrated to us, Al-Layth narrated to us, on the authority of Sa’id bin Abi Sa’id Al-Maqbari, on the authority of Sa’id bin Yasar, that he heard Abu Hurairah say, رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ مَا تَصَدَّقَ أَحَدٌ بِصَدَقَةٍ مِنْ طَيِّبٍ وَلاَ يَقْبَلُ اللَّهُ إِلاَّ الطَّيِّبَ إِلاَّ أَخَذَهَا الرَّحْمَنُ بِيَمِينِهِ And if a date grows in the palm of the Most Gracious, until it is greater than a mountain, just as one of you raises his foal or his offspring. “He said, and in the chapter On the authority of Aisha, Uday bin Hatim, Anas, Abdullah bin Abi Awfa, Harithah bin Wahb, Abdul Rahman bin Awf, and Buraidah. He said: Abu Issa, the hadith of Abu Hurairah, is a good and authentic hadith.

Abu Kurayb narrated to us, Muhammad bin Al-Ala narrated to us, Waki’ narrated to us, Abbad bin Mansour narrated to us, Al-Qasim bin Muhammad narrated to us, he said: I heard Abu Kitten, says the Messenger of God, may God bless him and grant him peace, said, “God accepts charity and takes it with His right hand and raises it for one of you as “One of you raises his foal to such an extent that the morsel becomes like the size of Uhud.” And this is confirmed in the Book of God Almighty (and He is the one who accepts repentance from His servants) and takes charity (God eliminates usury and increases charity). Abu Issa said: This is a good and authentic hadith Something like this was narrated on the authority of Aisha, on the authority of the Prophet, may God bless him and grant him peace. More than one of the scholars has said in this hadith and other narrations similar to this regarding the attributes and the descent of the Lord, Blessed and Most High, to all night to the lowest heaven. They said, “The narrations may be confirmed in He believes in it and does not imagine it, and it is not said, “How.” It was narrated on the authority of Malik, Sufyan bin Uyaynah, and Abdullah bin Al-Mubarak that they They said in these hadiths, they ordered it without any condition. And this is what the scholars of Ahlus-Sunnah wal-Jama’ah say. As for the Jahmiyah, they denied These narrations and they said this is an analogy. God Almighty has mentioned in more than one place in His Book the hand, hearing and sight, so the Jahmiya interpreted these verses and interpreted them in a different way. The people of knowledge have not explained it and said that God did not create Adam with His own hand. And they said that there is a meaning The hand is the strength. Ishaq ibn Ibrahim said: The simile can only be made when a hand is said to be like a hand or like a hand or a hearing is like a hearing or like a hearing. So if he says hearing like hearing or like hearing then this is the simile, but if he says as God Almighty said hand and hearing and sight and he does not say How? He does not say like hearing or like hearing. This is not an analogy, and it is as God Almighty said in His Book: {There is nothing like Him, and He is the Hearer. Al-Basir}.

Muhammad bin Ismail narrated to us, Musa bin Ismail narrated to us, Sadaqa bin Musa narrated to us, on the authority of Thabit, on the authority of Anas, he said: The Prophet, may God bless him and grant him peace, was asked: Fasting is better after Ramadan. He said, “Shaaban is to magnify Ramadan.” It was said, “Which charity is better?” He said, “Charity in “Ramadan.” Abu Issa said, “This is a strange hadith. And Sadaqa bin Musa is not that strong among them.”

Uqba bin Makram Al-Ammi Al-Basri narrated to us, Abdullah bin Issa Al-Khazzaz Al-Basri narrated to us, on the authority of Yunus bin Ubaid, on the authority of Al-Hasan, on the authority of Anas bin Malik said: The Messenger of God, may God bless him and grant him peace, said, “Charity extinguishes the wrath of the Lord and wards off an evil death.” He said. Abu Issa, this is a good and strange hadith from this perspective.

Qutaibah narrated to us, Al-Layth bin Saad narrated to us, on the authority of Sa’id bin Abi Sa’id, on the authority of Abd al-Rahman bin Bujaid, on the authority of his grandmother, Umm Bujaid, - She was among those who pledged allegiance to the Messenger of God, may God bless him and grant him peace. She said, “O Messenger of God, the poor man is standing at my door, and I cannot find anything for him to give him.” So the Messenger of God, may God bless him and grant him peace, said to her, “If you do not find anything to give him except a burnt hoove, then give it to him in his hand.” He said. On the authority of Ali, Hussein bin Ali, Abu Hurairah and Abu Umamah. Abu Issa said the hadith of Umm is good and hasan. True.

Al-Hasan bin Ali Al-Khallal narrated to us, Yahya bin Adam narrated to us, on the authority of Ibn Al-Mubarak, on the authority of Yunus bin Yazid, on the authority of Al-Zuhri, on the authority of Sa’id bin Al-Musayyab, on the authority of Safwan bin Umayyah, said: The Messenger of God, may God bless him and grant him peace, gave me the day of Hunayn, and indeed he is the most hated of all creation, and it still is. He gives me to the point that he is the most beloved of creation to me. Abu Issa said: Al-Hasan bin Ali told me this or something similar to it in the study. He said and in Chapter on the authority of Abu Saeed. Abu Issa said the hadith of Safwan, narrated by Muammar and others, on the authority of Al-Zuhri, on the authority of Saeed bin Al-Musayyab, that Safwan bin Umayyah said: The Messenger of God, may God bless him and grant him peace, gave it to me. It is as if this hadith is more correct and more similar. It is Saeed bin Al-Musayyab and Safwan. The people of knowledge differed regarding giving the author their hearts, but most of the people of knowledge were of the opinion that they should not be given it. They said that it was only A people at the time of the Prophet, may God’s prayers and peace be upon him, whom he taught to learn Islam until they converted to Islam. And they did not want to be given zakat today like This meaning is the saying of Sufyan al-Thawri and the people of Kufa and others, and Ahmad and Ishaq say it. And some of them said: Today was the same situation as these people, and the Imam decided to encourage them to learn about Islam, so he gave them permission to do so. This is the opinion of Al-Shafi’i.