"A Jew said to his companion: 'Let us go to this Prophet.' His companion said to him: 'Do not say Prophet; if he hears you, he will become big-headed.' So they came to the Messenger of Allah and asked him about nine clear signs. He said to them: 'Do not associate anything with Allah, do not steal, do not commit adultery, do not kill any soul whom Allah has forbidden you to kill, except by right, do not speak falsely about an innocent man before a ruler, do not engage in magic, do not consume Riba (usury), do not slander chaste women, and do not flee on the day of the march (to battle). And for you Jews especially, do not break the Sabbath.' They kissed his hands and feet and said: 'We bear witness that you are a Prophet.' He said: 'What is keeping you from following me?' They said: 'Dawud prayed that there would always be a Prophet among his descendants, and we are afraid that if we follow you, the Jews will kill us.'"
Sunan an-Nasa'i Book 37, Hadith 113
the Messenger of Allah (saas) said: "Whoever says in the morning: 'La illaha illalahu wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa 'ala kulli shay'in Qadir (None has the right to be worshipped but Allah alone, with no partner or associate. His is the dominion and all praise is to Him, and He is Able to all things)' - he will have (a reward) equal to freeing a slave among the sons of Isma'il, ten bad deeds will be erased from (his record), he will be raised (in status) ten degrees, and he will have protection against Satan until evening comes. When evening comes, (if he says likewise) he will have the same until morning comes.'" (Sahih)He (one of the narrators) said: "A man saw the Messenger of Allah (saas) in a dream and said: 'O Messenger of Allah, Abu 'Ayyash narrated such and such from you.' He said: 'Abu 'Ayyash spoke the truth.'"
Sunan Ibn Majah Book 34, Hadith 41
When Allah gave to His Apostle the war booty on the day of Hunain, he distributed that booty
amongst those whose hearts have been (recently) reconciled (to Islam), but did not give anything to
the Ansar. So they seemed to have felt angry and sad as they did not get the same as other people had
got. The Prophet (ﷺ) then delivered a sermon before them, saying, "O, the assembly of Ansar! Didn't I
find you astray, and then Allah guided you on the Right Path through me? You were divided into
groups, and Allah brought you together through me; you were poor and Allah made you rich through
me." Whatever the Prophet (ﷺ) said , they (i.e. the Ansar) said, "Allah and his Apostle have more favours
to do." The Prophet (ﷺ) said, "What stops you from answering the Messenger of Allah?" But whatever he
said to them, they replied, "Allah and His Apostle have more favours to do." The Prophet (ﷺ) then said,
"If you wish you could say: 'You came to us in such-and-such state (at Medina).' Wouldn't you be
willing to see the people go away with sheep and camels while you go with the Prophet (ﷺ) to your
homes? But for the migration, I would have been one of the Ansar, and if the people took their way
through a valley or mountain pass, I would select the valley or mountain pass of the Ansar. The Ansar
are Shiar (i.e. those clothes which are in direct contact with the body and worn inside the other
garments), and the people are Dithar (i.e. those clothes which are not in direct contact with the body
and are worn over other garments). No doubt, you will see other people favoured over you, so you
should be patient till you meet me at the Tank (of Kauthar).
Sahih al-Bukhari Book 64, Hadith 359
that a Bedouin gave a young female camel as a gift to the Messenger of Allah (ﷺ), so he in turn for that, gave him six young female camels. But he was not satisfied with that, so when that news reached the Prophet (ﷺ), he praised Allah, and expressed gratitude to Him, then said: 'Indeed so-and-so gave a camel to me as a gift, so I reciprocated for that with six young she-camels, yet he became upset. So I decided that I would not accept a gift except from a Quraishi, or Ansari, or Dawsi.'"
Jami` at-Tirmidhi Book 49, Hadith 345
Yahya said that Malik spoke about an investor who made a qirad
loan to a man.
He said, "When the investment is large, the
travelling expenses of the agent are taken from it. He can use it to
eat and clothe himself in an acceptable fashion according to the size
of the investment. If it saves him trouble, he can take a wage from
some of the capital, if it is large, and he cannot support himself.
There are certain jobs which an agent or his like are not responsible
for, amongst them are collecting debts, transporting the goods,
loading up and so forth. He can hire from the capital someone to do
that for him. The agent should not spend from the capital nor clothe
himself from it while he resides with his family. It is only permitted
for him to have expenses when he travels for the investment. The
expenses are taken from the capital. If he is only trading with the
property in the city in which he resides, he has no expenses from the
capital and no clothing."
Malik spoke about an investor who
paid qirad money to a man, and the agent went out with it and with his
own capital. He said, "The expenses come from the qirad and from his
own capital according to their proportions."
Muwatta Malik Book 32, Hadith 10