Hadith no. 1791 (below) is a repeat. Read it here.
Volume 3, Book 34, Number 296:
Narrated Hakim bin Hizam (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, “The buyer and the seller have the option to cancel or to confirm the deal, as long as they have not parted or till they part, and if they spoke the truth and told each other the defects of the things, then blessings would be in their deal, and if they hid something and told lies, the blessing of the deal would be lost.”
Trade of Alcohol:
Volume 3, Book 34, Number 297:
Narrated Aisha (radiallaahu `anhaa):
When the last verses of Surat al-Baqara were revealed, the Prophet (sallallaahu `alayhi wasallam) recited them in the mosque and proclaimed the trade of alcohol as illegal.
It is not permissible to deal in foods and other things, such as alcohol and pork, that Allaah has prohibited, even if one is selling to kaafirs, because it was reported that the Prophet (peace and blessings of Allaah be upon him) said: “When Allaah forbids a thing, He forbids its price.” And because he (peace and blessings of Allaah be upon him) cursed alcohol and the one who drinks it, the one who sells it, the one who buys it, the one who carries it, the one to whom it is carried, the one who consumes its price, the one who squeezes the grapes and the one for whom they are squeezed.
Must read: gradual prohibition of alcohol.
Volume 3, Book 34, Number 295:
Narrated Abu Mas’ud (radiallaahu `anhu):
An Ansari man, called Abu Shu’aib (radiallaahu `anhu), came and told his butcher slave, “Prepare meals sufficient for five persons, for I want to invite the Prophet (sallallaahu `alayhi wasallam) along with four other persons as I saw signs of hunger on his face.” Abu Shu’aib (radiallaahu `anhu) invited them and another person came along with them. The Prophet (sallallaahu `alayhi wasallam) said (to Abu Shu’aib), This man followed us, so if you allow him, he will join us, and if you want him to return, he will go back.” Abu Shu’aib (radiallaahu `anhu) said, “No, I have allowed him (i.e. he, too, is welcomed to the meal).”
- It is allowed when inviting people to specify a number and there is no harm or awkwardness in doing so. We find this today on many wedding invitations, where the host writes down the number of guests invited as ‘admit’. There are those that say if we specify a number on the invitation then we are stingy. However, it might just be that the host is poor and needs to specify a number so that he does not burden himself with more than what he can afford to offer for the occasion.
- It is also allowed for a person to follow a person or a group of people who are invited, for the reason of attaining food. This is evident in the Hadith as the Holy Prophet (Peace Be upon Him) did not stop the sixth person from following him, but the final decision still rests with the host on whether or not the follower is allowed to join in the meal.
- In this Hadith there is evidence to show that if someone comes with you that were not invited; you should obtain permission for that person to join, especially if you are not sure if the host invited you for a specific reason that only concerns the two of you.
- There is also proof from this Hadith that there is no harm or awkwardness from the side of the host if he does not give permission for the follower to join them. The reason is because if there was any harm in doing so, the Holy Prophet (Peace Be upon Him) would not have asked permission from the host for the sixth person to join them. This serves as proof that the host has a choice to either permit him to join or send him away.
- There should also be no discomfort if you asked someone permission to visit him or her and that person refused by saying: “Please return home as I am busy at the moment”. The host has the choice either to permit you to enter or to ask you to leave.
Unlike some people, if they seek permission to visit and the person says: “Please return home as I am busy at the moment” they feel upset and uncomfortable. One should try not to have such type of ill feelings. We must remember that people have duties and responsibilities in there homes. It might be that they have other matters to see too. One should rather condition oneself to leave with all ease and comfort as this is more pure for us as Allah Almighty says: “And if it is said to you, “Go back”, then go back; it is purer for you.” [Quran 24:28]
Taken from Fiqhul Hadith.
Volume 3, Book 34, Number 282:
Narrated ‘Aisha (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) purchased food grains from a Jew on credit and mortgaged his iron armor to him.
Volume 3, Book 34, Number 283:
Anas (radiallaahu `anhu) went to the Prophet (sallallaahu `alayhi wasallam) with barley bread having some dissolved fat on it. The Prophet (sallallaahu `alayhi wasallam) had mortgaged his armor to a Jew in Medina and took from him some barley for his family. Anas (radiallaahu `anhu) heard him saying, “The household of Muhammad (sallallaahu `alayhi wasallam) did not possess even a single Sa’ of wheat or food grains for the evening meal, although he has nine wives to look after.”
Mortgage: convey (a property) to a creditor as security on a loan.
It is neither the taking out of a loan nor a mortgage which by itself is unlawful or prohibited in Islam; what is unconditionally and specifically prohibited and absolutely unlawful in the Sight of Allah is the ‘interest’ element in the loan or the mortgage.
Thus if one takes out an interest-free mortgage on their house or property, such a transaction would be absolutely lawful in the Sight of Shariah Law.
This is the general and overall ruling. Further details will come in the future inshaAllah.
Narrated Abu Al-Minhal:
I used to practice money exchange, and I asked Zaid bin ‘Arqam about it, and he narrated what the Prophet said in the following: Abu Al-Minhal said, “I asked Al-Bara’ bin ‘Azib and Zaid bin Arqam (radiallaahu `anhumaa) about practicing money exchange. They replied, ‘We were traders in the time of Allah’s Apostle (sallallaahu `alayhi wasallam) and I asked Allah’s Apostle (sallallaahu `alayhi wasallam) about money exchange. He replied, ‘If it is from hand to hand, there is no harm in it; otherwise it is not permissible.”
Dealing in currencies is permissible so long as the exchange takes place in the same sitting as the contract is made. It is permissible to sell euros for dollars so long as the exchange takes place in the same sitting as the contract is made. But when the deal is concerning the same type of currency, such as selling one dollar for two dollars, that is not permissible because it is a type of riba. In that case they should be of equal amounts and the exchange must take place in the same sitting as the contract if the exchange is concerning one type of currency. The evidence for that is the report narrated by ‘Ubaadah ibn al-Saamit (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, salt for salt, like for like, same for same, hand to hand. If the types are different then sell however you like, so long as it is hand to hand.” Narrated by Muslim, 1587.
It says in Majmoo’ Fataawa Ibn Baaz (19/171-174):
Dealing in currency, buying and selling, is permissible, but that is subject to the condition that the exchange be hand-to-hand if the currencies are different. If a person sells Libyan currency for American or Egyptian or whatever currency hand to hand, there is nothing wrong with that, such as if he buys dollars for Libyan currency hand to hand, exchanging it in one sitting, or he buys Egyptian or English currency etc for the Libyan or whatever currency hand to hand, there is nothing wrong with that. But if there is a delay, then it is not permissible, and if the exchange is not done in the same sitting, it is not permissible, because in that case it is regarded as a kind of riba-based transaction. So the exchange must take place in the same sitting, hand to hand, if the currencies are different. But if they are of the same kind, two conditions must be met: they should be of equal amounts and the exchange should take place in the same sitting, because the Prophet (peace and blessings of Allaah be upon him) said: “Gold for gold, silver for silver…”
The ruling on currency is as mentioned above; if they are different then it is permissible for the amounts exchanged to be different, so long as the exchange takes place in the same sitting. If they are of the same kind, such as dollars for dollars, or dinars for dinars, then the exchange must take place in the same sitting and they should be of the same amount. And Allaah is the source of strength. End quote from IslamQA.
More on it here.
Volume 3, Book 31, Number 205:
Narrated Muhammad bin ‘Abbas:
I asked Jabir (radiallaahu `anhu) “Did the Prophet (sallallaahu `alayhi wasallam) forbid fasting on Fridays?” He replied, “Yes.” (Other narrators added, “If he intends to fast only that day.”)
Volume 3, Book 31, Number 206:
Narrated Abu Huraira (radiallaahu `anhu):
I heard the Prophet (sallallaahu `alayhi wasallam) saying, “None of you should fast on Friday unless he fasts a day before or after it.”
Volume 3, Book 31, Number 207:
Narrated Abu Aiyub (radiallaahu `anhu) from Juwairiya bint Al-Harith (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) visited her (Juwairiya) on a Friday and she was fasting. He asked her, “Did you fast yesterday?” She said, “No.” He said, “Do you intend to fast tomorrow?” She said, “No.” He said, “Then break your fast.” Through another series of narrators, Abu Aiyub (radiallaahu `anhu) is reported to have said, “He ordered her and she broke her fast.”
Ibn Qudaamah said:
It is makrooh to single out the day of Friday for fasting, unless that coincides with a fast which one usually observes, such as a person who fasts alternate days, and a day that he fasts coincides with Friday, or a person who has the habit of fasting on the first or last day of the month, or the middle day of the month.
(al-Mughni, vol. 3, p. 53)
Shaykh Ibn ‘Uthaymeen said:
As for Friday, it is not Sunnah to fast on this day, and it is makrooh to single it out for fasting.
(See al-Sharh al-Mumti’, vol. 6, p. 465)
Excluded from this prohibition is one who fasts the day before or after, or if it coincides with days that he habitually fasts, such as one who fasts al-Ayyaam al-Beed (the 13th, 14th and 15th of each hijri month), or who has the habit of fasting a specific day such as the Day of ‘Arafat, and it coincides with a Friday. From this it may be understood that it is permissible for a person who has vowed to fast on the day when so and so returns, for example, or the day when So and so recovers from sickness, to observe that fast if that day happens to be a Friday. (See Fath al-Baari by Ibn Hajar).
The same applies to one who has fasts to make up from Ramadaan. “It is permissible for a Muslim to fast on a Friday to make up a day from Ramadaan, even if he fasts the Friday on its own.” (Fatwa al-Lajnah al-Daa’imah, vol. 10, p. 347)
Similarly, if ‘Ashoora’ or Arafaat coincides with a Friday, he may fast, because his intention is to fast ‘Ashoora’ or ‘Arafaat, not to fast on a Friday. And Allaah is the Source of strength.
[Taken from IslamQA]