Yahya related to me that Malik asked Ibn Shihab about selling
animals, two for one with delayed terms. He said, "There is no harm in
it."
Malik said, "The generally agreed on way of doing things
among us is that there is no harm in bartering a camel for a camel
like it and adding some dirhams to the exchange, from hand to hand.
There is no harm in bartering a camel for a camel like it with some
dirhams on top of the exchange, the camels to be exchanged from hand
to hand, and the dirhams to be paid within a period." He said, "There
is no good however in bartering a camel for a camel like it with some
dirhams on top of it, with the dirhams paid in cash and the camel to
be delivered later. If both the camel and the dirhams are deferred
there is no good in that either."
Malik said, "There is no
harm in buying a riding camel with two or more pack-camels, if they
are from inferior stock. There is no harm in bartering two of them for
one with delayed terms, if they are different and their difference is
clear. If they resemble each other whether their species are different
or not, two are not to be taken for one with delayed terms."
Malik said, "The explanation of what is disapproved of in that, is
that a camel should not be bought with two camels when there is no
distinction between them in speed or hardiness. If this is according
to what I have described to you, then one does not buy two of them for
one with delayed terms. There is no harm in selling those of them you
buy before you complete the deal to somebody other than the one from
whom you bought them if you get the price in cash."
Malik
said, "It is permitted for someone to advance something on animals for
a fixed term and describe the amount and pay its price in cash.
Whatever the buyer and seller have described is obliged for them. That
is still permitted behaviour between people and what the people of
knowledge in our land do."
Muwatta Malik Book 31, Hadith 61
"While the Prophet was with his Companions a man from among the desert people came and said: 'Which of you is the son of 'Abdul-Muttalib?' They said: 'This Anghar man who is reclining on a pillow.' (One of the narrators) Hamzah said: "Amghar means white with a reddish complexion.'- The man said: 'I am going to ask you questions and I will be harsh in asking.' He said: 'ask whatever you like.' He said: 'I ask you by your Lord and the Lord of those who came before you, and the Lord of those who will come after you; has Allah sent you?' He said: 'By Allah, yes.' He said: 'I adjure you by Him, has Allah commanded you to offer five prayers each day and night?' He said: 'By Allah, yes.; He said: 'I adjure you by Him, has Allah commanded you to take from the wealth of our rich and give it to our poor?' he said: 'By Allah, yes He said: 'I adjure you by Allah, has Allah commanded you to fast this month out of the twelve months?' He said: 'By Allah, yes.' He said: 'I adjure you by Him, has Allah commanded you to go on pilgrimage to this House, where can afford it?' He said: 'By Allah yes.' He said: 'I belive, and I am Dimam bin Thalabah."'
Sunan an-Nasa'i Book 22, Hadith 5
O people, Allah is Good and He therefore, accepts only that which is good. And Allah commanded the believers as He commanded the Messengers by saying: "O Messengers, eat of the good things, and do good deeds; verily I am aware of what you do" (xxiii. 51). And He said: "O those who believe, eat of the good things that We gave you" (ii. 172). He then made a mention of a person who travels widely, his hair disheveled and covered with dust. He lifts his hand towards the sky (and thus makes the supplication): "O Lord, O Lord," whereas his diet is unlawful, his drink is unlawful, and his clothes are unlawful and his nourishment is unlawful. How can then his supplication be accepted?
Sahih Muslim Book 12, Hadith 83
“We were with the Messenger of
Allah (ﷺ) between Makkah and Al-Madinah, and we passed through a
valley. He said: ‘What valley is this?’ They said: ‘Azraq
Valley.’ He
said: ‘It is as if I can see Musa (as) – and he
mentioned something
about the length of his hair, which Dawud (one of
the narrators) did
not remember – ‘putting his fingers in his
ears and raising his voice
to Allah reciting the Talbiyah, passing
through this valley.’ Then we
traveled on until we came to a narrow
pass, and he said: ‘What pass is
this?’ They said: ‘Thaniyyat
Harsha’ or ‘Laft.’ He said: ‘It is as if
I can see Yunus, on
a red she-camel, wearing a woollen cloak and
holding the reins of his
she-camel, woven from palm fibres, passing
through this valley,
reciting the Talbiyah.’”
Sunan Ibn Majah Book 25, Hadith 10