(114) Chapter: Permission to Drink While Standing

'Amr bin Shu'aib on the authority of his father and grandfather reported: that they saw Messenger of Allah (ﷺ) drink standing, and sitting. [At-Tirmidhi]. The last three Ahadith point out the permissibility of eating and drinking while walking or standing or sitting, but drinking in the sitting position remains the best.

(121) Chapter: The Excellence of Adopting Moderation in Dress

`Amr bin Shu`aib on the authority of his father and grandfather reported: Messenger of Allah (ﷺ) said, "Allah loves to see the sign of His Bounties on his slave." [At-Tirmidhi]. Commentary: A simple dress is commendable if one wears it as a gesture of humility wining Allah's Pleasure. Yet, to zealously pursue the goal of goodness, to extend a helping hand to the indigent and the needy, to behave favourably towards one's relatives and to wear a fine dress as a manifestation of Allah's Favours are equally good acts of high merit. A fine dress is not impeachable in itself but it becomes so, if worn with an air of arrogance and self-importance. On the other hand, an expression of Divine bounty makes it praiseworthy. In other words, it is the intention which makes an act good or bad. Alongside the practice of the example of Messenger of Allah (PBUH), the sincerity of action and making right intention, therefore, become indispensable.

(129) Chapter: Etiquette of Attending company and sitting with Companions

'Amr bin Shu'aib on the authority of his father and grandfather reported: Messenger of Allah (ﷺ) said, "It is not permissible for a person to sit between two people without their permission." [At-Tirmidhi]. Commentary: This Hadith tells us that a man is forbidden to push himself between two sitting persons unless they themselves allow him to do that.

(167) Chapter: The Desirability of undertaking a Journey in a Group and appointing a Leader

'Amr bin Shu'aib (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, "A single rider is (accompanied with) Satan and two riders are (accompanied with) two Satans. Three riders form a group." [At-Tirmidhi and Abu Dawud]. Commentary: The Hadith tells us that at least three travelling companions are preferable, because if they are only two, one may drop due to some emergency and the other will remain alone. One or two riders (travellers) have been described in the Hadith as "accompanied with Satan'' and this means that they can hardly escape the devil. However, in case of three, they will remain immune from satanic insinuations.

(297) Chapter: Prohibition of Plucking Grey Hairs

Reported 'Amr bin Shu'aib, on the authority of his father and grandfather that the Prophet (ﷺ) said, "Do not pluck out grey hair, for they are the Muslim's light on the Day of Resurrection." [Abu Dawud, At-Tirmidhi and An- Nasa'i]. Commentary: Plucking of gray hair, usually a sign of old age, should be avoided because besides the benefit which one gets from them in the Afterlife, they are a means of respect in this world.

(310) Chapter: Undesirability of Quarrelling or Raising voices in the Mosque

'Amr bin Shu'aib on the authority of his grandfather (May Allah be pleased with him) said: The Messenger of Allah (ﷺ) prohibited (us) from buying and selling in the mosque; (he also prohibited us from) making announcement in it about something lost and from reciting poems in it. [Abu Dawud and At- Tirmidhi]. Commentary: 1. Some `Ulama' have stated that the prohibition in the above stated Ahadith is in the nature of aversion and disgust if the acts mentioned in the Hadith do not lead to disturbing those engaged in worship (be it Salat, recitation of the Qur'an or similar good acts) in the mosque. If they do disturb the worshippers, then the prohibition would be absolute. 2. Recitation of such poems is prohibited which relate to love stories and romantic tales. There is no harm in reciting such poems in mosques which relate to the Oneness of Allah, obedience of His Prophet (PBUH), and other subjects meant for the reformation of Muslims. 3. It is permissible to talk about the problems of Muslims and any other issues which are concerned with the welfare of community at large. 4. It is prohibited to hold Qawwali (singing spiritual topics) in mosques because it is accompanied by music and musical instruments. The verses recited in Qawwali are largely based on exaggeration and go beyond the limitsprescribed by the Shari`ah. Such things unnecessarily pacify the sentiments of the public and incline them to inaction. It is a pity that many people regard Qawwali permissible, which is sheer ignorance.

Narrated Abdullah ibn Amr ibn al-'As: A man came to the Prophet (ﷺ) and asked him: Messenger of Allah, how is the ablution (to performed)? He (the Prophet) then called for water in a vessel and washed his hands up to the wrists three times, then washed his face three times, and washed his forearms three times. He then wiped his head and inserted both his index fingers in his ear-holes; he wiped the back of his ears with his thumbs and the front of his ears with the index fingers. He then washed his feet three times. Then he said: This is how ablution should be performed. If anyone does more or less than this, he has done wrong and transgressed, or (said) transgressed and done wrong.

Narrated Abdullah ibn Amr ibn al-'As: The Messenger of Allah (ﷺ) said: Command your children to pray when they become seven years old, and beat them for it (prayer) when they become ten years old; and arrange their beds (to sleep) separately.

Narrated Abdullah ibn Amr ibn al-'As: I saw the Messenger of Allah (ﷺ) praying both barefooted and wearing sandals.

‘Amr b. Shu’aib reported from his father on the authority of his grand-father: We came down from the mountain pass of Adhaakhir in the company of the Messenger of Allah (ﷺ). The time of prayer came and he prayed facing a direction of prayer, and we were (standing) behind him. Then a kid came and passed in front of him. He kept on stopping it until he brought his stomach near the wall (to detain it), and at last it passed behind him, or as Musaddad said.

‘Amr b. Shu’aib, on his father’s authority, quoted his grandfather as saying: There is no short or long surah in al-Mufassal which I have not heard the Messenger of Allah (May peace be upon him) reciting when he led the people in the prescribed prayer.

Narrated Abdullah ibn Amr ibn al-'As: The Messenger of Allah (ﷺ) prohibited buying and selling in the mosque, announcing aloud about a lost thing, the recitation of a poem in it, and prohibited sitting in a circle (in the mosque) on Friday before the prayer.

Narrated Abdullah ibn Amr ibn al-'As: The Prophet (ﷺ) used to say on the day of the breaking of the fast seven takbirs in the first rak'ah and then recite the Qur'an, and utter the takbir (Allah is most great). Then he would stand, and utter the takbir four times. Thereafter he would recite the Qur'an and bow. Abu Dawud said: This has been narrated by Waki' and Ibn al-Mubarak. Their version goes: "Seven (in the first rak'ah) and five (in the second)."

Narrated 'Amr b. Suh'aib: On his father's authority, quoted his grandfather as saying: When the Messenger of Allah (ﷺ) prayed for rain, he said: O Allah! Provide water for Your servants and Your cattle, display Your mercy and give life to Your dead land. This is the wording of Malik.

'Amr bin Shu'aib on his father's authority said that his grandfather reported: A woman came to the Messenger of Allah (ﷺ) and she was accompanied by her daughter who wore two heavy gold bangles in her hands. He said to her: Do you pay zakat on them? She said: No. He then said: Are you pleased that Allah may put two bangles of fire on your hands? Thereupon she took them off and placed them before the Prophet (ﷺ) saying: They are for Allah and His Apostle.

'Amr bin Shu'aib, on his father's authority, said that his grandfather reported the Prophet (ﷺ) as saying: There is to be no collecting of sadaqah (zakat) from a distance, nor must people who own property remove it far away, and their sadaqahs are to be received in their dwelling.

'Amr bin Shu'aib, on his father's authority, said that his grandfather reported: Hilal, a man from the tribe of Banu Mat'an brought a tenth of honey which he possessed in beehives to the Messenger of Allah (ﷺ). He asked him (the apostle of Allah) to give the wood known as Salabah as a protected (or restricted) land. The Messenger of Allah (ﷺ) gave him that wood as a protected land. When Umar ibn al-Khattab succeeded, Sufyan ibn Wahb wrote to Umar asking him about this wood. Umar ibn al-Khattab wrote to him: If he (Hilal) pays you the tithe on honey what he used to pay to the Messenger of Allah (ﷺ), leave the protected land of Salabah in his possession; otherwise those bees are like those of any wood; anyone can take the honey as he likes.

'Amr bin Shu'aib, on his father's authority, said that his grandfather reported: That was Banu Shababah, a sub-clan of the tribe Fahm. The narrator then transmitted the tradition something similar. He added:(They used to pay) one bag (of honey) out of ten bags. Sufyan ibn Abdullah ath-Thaqafi gave them two woods as protected lands. They used to give as much honey (as zakat) as they gave to the Messenger of Allah (ﷺ). He (Sufyan) used to protect their woods.

‘Amr bin Shu’aib said on the authority of his father that his grandfather reported a sub clan of Fahm. He then narrated the tradition like that of the narrator Al Mughirah. This version has “(They used to give) sadaqah out of ten bags (of honey).” He also added “Two woods of theirs”.

The above mentioned tradition has also been transmitted by ‘Amr bin Shu’aib through a different chain of narrators. This version adds: regarding the stray sheep he said : “Take it”.