"Hint your intention of marrying' is made by
saying (to the widow) for example: "I want to marry, and I wish that Allah will make a righteous lady
available for me.' " Al-Qasim said: One may say to the widow: 'I hold all respect for you, and I am
interested in you; Allah will bring you much good, or something similar 'Ata said: One should hint his
intention, and should not declare it openly. One may say: 'I have some need. Have good tidings. Praise
be to Allah; you are fit to remarry.' She (the widow) may say in reply: I am listening to what you say,'
but she should not make a promise. Her guardian should not make a promise (to somebody to get her
married to him) without her knowledge. But if, while still in the Iddat period, she makes a promise to
marry somebody, and he ultimately marries her, they are not to be separated by divorce (i.e., the
marriage is valid).
Sahih al-Bukhari Book 67, Hadith 60
Allah's Messenger (ﷺ) employed someone as a governor at Khaibar. When the man came to Medina, he
brought with him dates called Janib. The Prophet (ﷺ) asked him, "Are all the dates of Khaibar of this
kind?" The man replied, "(No), we exchange two Sa's of bad dates for one Sa of this kind of dates (i.e.
Janib), or exchange three Sa's for two." On that, the Prophet (ﷺ) said, "Don't do so, as it is a kind of usury
(Riba) but sell the dates of inferior quality for money, and then buy Janib with the money". The
Prophet said the same thing about dates sold by weight. (See Hadith No. 506).
Sahih al-Bukhari Book 40, Hadith 4
“We were with the Messenger of Allah (ﷺ) and Amr bin Murrah came and said: 'O Messenger of Allah (ﷺ), Allah (SWT) has decreed that I be doomed, and He has not guided me to earn a living except by beating my tambourine with my hand; give me permission to sing without doing anything immoral.' The Messenger of Allah (ﷺ) said: 'I will not give you permission, or honor you nor give you, what you want. You are lying, O enemy of Allah. Allah (SWT) has granted you a good, lawful provision, but you have chosen the provision that Allah (SWT) has forbidden to you instead of that which He has permitted. If I had warned you before, I would have done such and such to you. Get away from me and repent to Allah (SWT). If you do that again, after this warning, I will give you a painful beating and shave your head, to make an example of you, and I will banish you from among your people, and tell the young men of Al-Madinah to come and take your goods,'Amr stood up, suffering grief and humiliation that is known only to Allah (SWT).
When he went away, the Prophet (ﷺ) said: 'Those sinners, whoever among them dies without having repented, Allah (SWT) will gather him on the Day of Resurrection just as he was in this world, effeminate and naked, with not even a piece of cloth to conceal him from the people. Every time he gets up, he will fall to the ground.'”
Sunan Ibn Majah Book 20, Hadith 81
Malik related to me that Zayd ibn Aslam said, "Usury in the
Jahiliyya was that a man would give a loan to a man for a set term.
When the term was due, he would say, 'Will you pay it off or increase
me?' If the man paid, he took it. If not, he increased him in his debt
and lengthened the term for him ."
Malik said, "The
disapproved of way of doing things about which there is no dispute
among us, is that a man should give a loan to a man for a term, and
then the demander reduce it and the one from whom it is demanded pay
it in advance. To us that is like someone who delays repaying his debt
after it is due to his creditor and his creditor increases his debt."
Malik said, "This is nothing else but usury. No doubt about it."
Malik spoke about a man who loaned one hundred dinars to a man for
two terms. When it was due, the person who owed the debt said to him,
"Sell me some goods, whose price is one hundred dinars in cash for one
hundred and fifty on credit." Malik said, "This transaction is not
good, and the people of knowledge still forbid it."
Malik
said, "This is disapproved of because the creditor himself gives the
debtor the price of what the man sells him, and he defers repayment of
the hundred of the first transaction for the debtor for the term which
is mentioned to him in the second transaction, and the debtor
increases him with fifty dinars for his deferring him. That is
disapproved of and it is not good. It also resembles the hadith of
Zayd ibn Aslam about the transactions of the people of the Jahiliyya.
When their debts were due, they said to the person with the debt,
'Either you pay in full or you increase it.' If they paid, they took
it, and if not they increased debtors in their debts, and extended the
term for them."
Muwatta Malik Book 31, Hadith 84
In the year of Hajjat-ul-Wada` the Prophet (ﷺ) visited me when I fell ill and was about to die because of
that illness. I said, "O Allah's Messenger (ﷺ)! I am very ill as you see, and I am a rich man and have no heir
except my only daughter. Shall I give 2/3 of my property in charity?" He said, "No." I said, "Shall I
then give one half of it in charity?" He said, "O Sa`d! Give 1/3 (in charity) and even 1/3 is too much.
No doubt, it is better to leave your children rich than to leave them poor, reduced to begging from
others. And Allah will reward you for whatever you spend with the intention of gaining Allah's
Pleasure even if it were a mouthful of food you put into your wives mouth." I said, "O Allah's
Apostle! Am I to be left behind (in Mecca) after my companions have gone?" He said, "If you should
be left behind, you will be upgraded and elevated for every deed you will do with a desire to achieve
Allah's Pleasure. I hope that you will live long so that some people will benefit by you while others
will be harmed. O Allah! Please fulfill the migration of my companions and do not make them turn
back on their heels. But (we feel sorry for) the unlucky Sa`d bin Khaulah." Allah's Messenger (ﷺ) lamented
his death in Mecca.
Sahih al-Bukhari Book 63, Hadith 161
Malik related to me that he heard Ibn Shihab say, "The precedent
of the sunna is that when a slave is freed, his property follows him."
Malik said, "One thing which makes clear that the property of
a slave follows him when he is freed is that when the contract
(mukatab) is written for his freedom, his property follows him even if
he did not stipulate it. That is because the bond of kitaba is the
bond of wala' when it is complete. The property of a slave and a
mukatab is not treated in the same way as any children they may have.
Their children are only treated in the same way as their own slaves,
not in the same way as their property. This is because the sunna, in
which there is no dispute, is that when a slave is freed, his property
follows him and his children do not follow him, and when a mukatab
writes the contract for his freedom, his property follows him and his
children do not follow him."
Malik said, "One thing which
makes that clear is that when a slave or a mukatab are bankrupt, their
property is taken but the mothers of their children and their children
are not taken because they are not their property."
Malik
said, "Another thing which makes it clear is that when a slave is sold
and the person who buys him stipulates the inclusions of his property,
his children are not included in his property."
Malik said,
"Another thing which makes it clear is that when a slave does injure
some one, he and his property are taken, and his children are not
taken."
Muwatta Malik Book 38, Hadith 6