Abu Huraira reported Allah's Messenger ﷺ as saying, “The Qur’an came down showing five aspects

‘Abdallah b. Tha'laba, or Tha'laba b. ‘Abdallah b. Abu Su'air* reported on his father’s authority that Allah's Messenger ﷺ said, “A sa’ of wheat** is to be taken from every two, young or old, freeman or slave, male or female. Those of you who are rich will be purified by Allah and those of you who are poor will have more than they gave returned by Him to them.” Abu Dawud transmitted it. * Abu Dawud, zakat, 21 gives the name as above, but others often give b. Su'air. Ibn 'Abd al-Barr in Isti'ab and Ibn Hajar in Tahdhib give b. Su'air, adding that b. Abu Su'air also occurs. ** The transmitter is not sure which word for "wheat” was used, so he gives either burr or qamh.

Anas told that the Prophet (ﷺ) came upon a date on the road and said, “Were it not that I fear it may be part of the sadaqa I would eat it.” (Bukhari and Muslim.)

Abu Huraira told that al-Hasan b. 'All took one of the dates of the sadaqa and put it in his mouth, whereupon the Prophet (ﷺ) said, “Leave it alone, leave it alone,” in order that he might throw it away. He then said, “Do you not know that we* do not eat the sadaqa?’ (Bukhari and Muslim.) * The pronoun includes the Prophet (ﷺ) and his family, al Hasan being his grandson. The idea is more definitely expressed in 'Abd al-Muttalib's tradition.

‘Abd al-Muttalib b. Rabi'a reported Allah's Messenger ﷺ as saying, “These sadaqat are only people’s impurities,* and they are not lawful for Muhammad or Muhammad’s family.” Muslim transmitted it. * i.e. an atonement for their sins.

Abu Huraira said that when Allah's Messenger ﷺ was brought food he asked whether it was a present or sadaqa, and if he was informed that it was sadaqa he told his companions to eat, but did not eat himself; if however he was informed that it was a present he put in his hand and ate along with them. (Bukhari and Muslim.)

‘A’isha said that three sunnas concerned Barira.* One was that she became free and was given her choice regarding her husband. Allah's Messenger ﷺ said, "The right of inheritance from an emancipated slave belongs to the one who set him free.”* Allah’s messenger once came in when the pot was boiling with meat in it, and he was presented with some of the bread and condiments which were in the house. He asked, “Did I not see a pot containing meat?” and was told, “Yes, but that is meat which was given as sadaqa to Barira and you do not eat the sadaqa.” He replied, “It is sadaqa for her and a gift to us.” *** (Bukhari and Muslim.) * A slave-woman whom 'A’isha bought and set free. ** The context shows that these words are said to have been spoken in connection with Barira. *** This is the part of the tradition which makes it relevant in this chapter, as it declares that one who may not lawfully receive sadaqa may accept as a gift sadaqa which has been received by one who may lawfully receive it.

She said that Allah's Messenger ﷺ would accept a present and give something in return for it. Bukhari transmitted it.

Abu Huraira reported Allah's Messenger ﷺ as saying, “If I were invited to eat a trotter I would accept the invitation, and if I were presented with a fore-leg I would accept it.” Bukhari transmitted it.

He reported Allah's Messenger ﷺ as saying, "The poor man (miskin) is not the one who goes round to people and is dismissed with one or two morsels, and one or two dates, but is he who does not get enough to satisfy him, is not taken notice of so that alms may be given him, yet does not get up and beg from people.” (Bukhari and Muslim.)

Abu Rafi' said Allah's Messenger ﷺ sent a man of the B. Makhzum to collect sadaqa and he asked him to accompany him so that he might get some of it; but he refused to do so till he went to Allah's Messenger ﷺ and asked him. He went to the Prophet (ﷺ) and asked him, and he said, “The sadaqa is not lawful for us, and the clients of a people are treated as being of their number.” * Tirmidhi, Abu Dawud and Nasa’i transmitted it. * Abu Rafi’ had been a slave of the Prophet (ﷺ) by whom he was set free. The point of the tradition is that the rules which apply to any people apply to their freedmen as well, and so Abu Rafi' was not entitled to receive sadaqa.