Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates this statement of the Noble Prophet (peace and blessings be upon him): "A townsman should not sell for a villager, do not artificially raise bids, do not meet (caravans of grain) on the way before they reach the market, do not sell a she-camel or goat by tying up its udders. Whoever buys it will have the choice of two things: if he wishes to keep it, he may keep it, and if he wishes to return it, he may return it along with one sa’ of dates, not wheat."

Kathir bin Abdullah narrates from his father, from his grandfather: The Prophet Muhammad (peace be upon him) said: "There is no validity in jalaab, janb, or i'tiraad. A townsman should not sell on behalf of a villager. Do not tie the teats of a she-camel or a goat (to accumulate milk). Whoever buys an animal whose teats have been tied and then milks it, he has two options: if he wishes, he may keep it, and if he wishes, he may return it along with a sa’ (measure) of dates." Asim bin Ubaidullah has also narrated this regarding musarrat from Salim, from Abdullah bin Umar (may Allah be pleased with them both), and Dawood bin Isa has narrated this from him. Hasan bin Ammarah has narrated from Hakam, from Ibn Abi Layla, from Ali (may Allah be pleased with him), from the Prophet Muhammad (peace be upon him). Abu Shaybah has narrated it from Abu Hurairah (may Allah be pleased with him). Shu’bah has narrated it from a companion (whose name is not mentioned).

Sayyiduna Anas bin Malik (may Allah be pleased with him) narrates: The Noble Prophet (peace and blessings be upon him) forbade muhaqala, mukhadara, mulamasa, munabadhah, and muzabana. The narrator named Umar bin Yunus stated: My father explained it as follows: Mukhadara means that the buyer will not purchase a field or a date orchard until the produce turns red or yellow (i.e., until the crop ripens). Munabadhah means that the buyer will throw a cloth towards the seller and the seller will throw a cloth towards the buyer and say: This is yours in exchange for that. Mulamasa is when the buyer purchases goods even though he has not seen the goods. Muhaqala means renting out land.

Thabit bin Sa'id, narrating from his father, who narrates from his grandfather Sayyiduna Abyad bin Hamal (may Allah be pleased with him), reports: He requested from the Prophet Muhammad (peace be upon him) a piece of land called Milh Shadha, which was in Ma'rib. The Prophet (peace be upon him) granted him that piece of land. Then Aqra' bin Habis al-Tamimi said: "O Messenger of Allah! I went to the place called Milh in the days of ignorance. It is a place where there is salt, and whoever reaches there can obtain it. Its example is like flowing water whose flow does not end." Then Aqra' requested Abyad to cancel the grant of the land of Milh, so Sayyiduna Abyad said: "I will cancel it with you on the condition that you use it as charity on my behalf." So the Prophet (peace be upon him) said: "This is charity from you, and its example is like water flowing from a spring; whoever reaches it may use it." The narrator states: The Prophet (peace be upon him) also granted him some land and a date-palm garden at the place of Juruf. What is meant is Juruf. This grant was given by the Prophet (peace be upon him) when he had agreed to the cancellation. The narrator named Faraj bin Sa'id stated: Its case was also the same; whoever reached it could obtain it.

Mujahid narrates: Some people agreed to work together on a piece of agricultural land; one of them owned the land, another was to provide the farming tools, a third was to work in the field, and the fourth was to provide the seeds. When the produce was ready, these people brought their case to the Prophet. He declared the ownership of the land as insignificant (i.e., he would not receive any compensation), ordered that the one who provided the farming tools be paid one dirham per day, fixed a wage for the one who worked in the field, and declared the one who provided the seeds as the owner of all the produce. The narrator states: I related this hadith to Mak’hool, and he said: Even if I were given a slave boy in exchange for this hadith, I would not be pleased. This hadith is mursal and authentic, but the narrator of this report, Wasel, is weak.

Sayyiduna Abu Sa‘id Khudri (may Allah be pleased with him) narrates: The Noble Prophet (peace and blessings be upon him) said:“(In Islam) there is to be neither harming nor reciprocating harm. Whoever tries to cause harm, Allah will afflict him with harm, and whoever tries to cause hardship, Allah will afflict him with hardship.”

Abu Wahb narrates: Sayyiduna 'Ada bin Khalid said to me: Shall I read to you the document which the Noble Prophet (peace and blessings be upon him) wrote for me? (Its words are:) "This (document is about) 'Ada bin Khalid bought a slave (the narrator is in doubt, perhaps a slave-girl) from Allah's Messenger Muhammad (peace and blessings be upon him), in whom there is no defect, no deception, no fault; this is a transaction of a Muslim with another Muslim." In another narration, these words are: Then he brought out this document before me: "This (document is about) 'Ada bin Khalid bought a slave (the narrator is in doubt, perhaps a slave-girl) from Allah's Messenger Muhammad (peace and blessings be upon him) (here the narrator named 'Abad is in doubt), in whom there is no defect, no deception, no fault; this is a transaction of a Muslim with another Muslim."

Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) narrates: When Sayyiduna Abbas bin Abdul Muttalib (may Allah be pleased with him) would give his wealth to someone as mudarabah (profit-sharing partnership), he would stipulate the condition that the person should not travel by sea with that wealth, should not camp with it in any (valley (i.e., barren) place, should not purchase any living creature with it, and if he did so, he would be liable (to pay compensation) for it. Then he mentioned this condition before the Noble Prophet (peace and blessings be upon him), and he approved it.

Sayyiduna Abu Sa'id Khudri (may Allah be pleased with him) narrates: I attended a funeral prayer in which the Prophet Muhammad (peace and blessings be upon him) was also present. When the deceased was placed, the Prophet (peace be upon him) inquired: "Does he have any debt?" The people replied: "Yes!" So the Prophet (peace be upon him) began to move away and said: "You people perform the funeral prayer of your companion." When Sayyiduna Ali (may Allah be pleased with him) saw the Prophet (peace be upon him) returning, he said: "O Messenger of Allah! This person is free from his debt; whatever payment is due upon him, I am its guarantor." So the Prophet (peace be upon him) returned and performed the funeral prayer for that person. When he finished the prayer, he said: "O Ali! May Allah reward you with goodness. Just as you have taken the responsibility of your Muslim brother's payment, in the same way, may Allah take responsibility for your payments on the Day of Resurrection. Whoever pays off his brother's debt, Allah will be responsible for his payments on the Day of Resurrection." An Ansari man stood up and asked: "O Messenger of Allah! Is this ruling specific to Ali?" The Prophet (peace be upon him) said: "No, rather it is general for all Muslims."

Sayyiduna Abu Sa'id Khudri (may Allah be pleased with him) narrates: The Prophet (peace and blessings of Allah be upon him) attended a funeral. When it was placed down, it was said: He has a debt upon him. The Prophet (peace and blessings of Allah be upon him) stepped back, so Sayyiduna Ali said: "O Messenger of Allah! I will guarantee it, in paying the debt." So the Prophet said: "O Ali! May Allah fulfill your needs just as you have fulfilled the need of your fellow Muslim brother." The people asked: "O Messenger of Allah! Is this ruling specific to Sayyiduna Ali or is it general for all the believers?" The Prophet (peace and blessings of Allah be upon him) said: "It is general for all the believers."