Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn
Yasar that a certain man kissed his wife while he was fasting in
Ramadan. This made him very anxious, and so he sent his wife to the
Prophet, may Allah bless him and grant him peace, to ask him about
that for him. She went in and saw Umm Salama, the wife of the Prophet,
may Allah bless him and grant him peace, and mentioned the matter to
her, and Umm Salama told her that the Messenger of Allah, may Allah
bless him and grant him peace, used to kiss while he was fasting. So
she went back and told her husband that, but it only made him find
fault all the more and he said, "We are not like the Messenger of
Allah, may Allah bless him and grant him peace. Allah makes
permissible for the Messenger of Allah, may Allah bless him and grant
him peace, whatever He wishes."
His wife then went back to
Umm Salama and found the Messenger of Allah, may Allah bless him and
grant him peace, with her. The Messenger of Allah, may Allah bless him
and grant him peace, said, "What's the matter with this woman?", and
Umm Salama told him. The Messenger of Allah, may Allah bless him and
grant him peace, said, "Didn't you tell her that I do that myself?"
and she said, "I told her, and she went to her husband and told him,
but it only made him find fault all the more and say, 'We are not like
the Messenger of Allah, may Allah bless him and grant him peace. Allah
makes permissible for His Messenger, may Allah bless him and grant him
peace, whatever He wishes.' " The Messenger of Allah, may Allah bless
him and grant him peace, got angry and said, "By Allah, I am the one
with the most taqwa of Allah of you all, and of you all the one who
best knows His limits."
Muwatta Malik Book 18, Hadith 14
Yahya related to me from Malik that he had heard that the
Messenger of Allah, may Allah bless him and grant him peace, forbade
'selling and lending.'
Malik said, "The explanation of what
that meant is that one man says to another, 'I will take your goods
for such-and-such if you lend me such-and-such.' If they agree to a
transaction in this manner, it is not permitted. If the one who
stipulates the loan abandons his stipulation, then the sale is
permitted."
Malik said, "There is no harm in exchanging linen
from Shata, for garments from Itribi, or Qass, or Ziqa. Or the cloth
of Herat or Merv for Yemeni cloaks and shawls and such like as one for
two or three, from hand to hand or with delayed terms. If the goods
are of the same kind, and deferment enters into the transaction, there
is no good in it."
Malik said, "It is not good unless they
are different, and the difference between them is clear. When they
resemble each other, even if the names are different, do not take two
for one with delayed terms, for instance two garments of Herat for one
from Merv or Quhy with delayed terms, ortwo garments of Furqub for one
from Shata. All these sorts are of the same description, so do not buy
two for one, on delayed terms."
Malik said, "There is no harm
in selling what you buy of things of this nature, before you complete
the deal, to some one other than the person from whom you purchased
them if the price was paid in cash."
Muwatta Malik Book 31, Hadith 69
That the Prophet (ﷺ) said: "Procrastination (in paying a debt) by a rich person is oppression. So if your debt is transfered from your debtor you should agree, and do not make two sales in one sale."
The Hadith is the Abu Hurairah (no. 1308) is a Hasan Sahih Hadith. And its meaning is that when the debt of one of you is transferred then agree. Some of the people of knowledge said when a man is offered to transfer his debt to a rich man and he does so, then the transferor is free of it, he is not to seek its return from the transferor. This is the view of Ash-Shafi'i, Ahmad, and Ishaq. Some of the people of knowledge said: "When this wealth could not be collected due to bankruptcy of the one it was transferred to, then he may seek its return to the first one." They argue this view with the saying of 'Uthman and others, when they said: "There is nothing due on a Muslim's wealth that is lost." Ishaq said: "The meaning of this Hadith: 'There is nothing due on a Muslim's wealth that is lost' this is when a man transfers it to another whom he thinks is wealthy, then he becomes bankrupt, so there is nothing due on the Muslim's wealth that is lost."
Jami` at-Tirmidhi Book 14, Hadith 112