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﴿ وَيَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَضُرُّهُمۡ وَلَا يَنفَعُهُمۡ وَيَقُولُونَ هَٰٓؤُلَآءِ شُفَعَٰٓؤُنَا عِندَ ٱللَّهِۚ قُلۡ أَتُنَبِّـُٔونَ ٱللَّهَ بِمَا لَا يَعۡلَمُ فِي ٱلسَّمَٰوَٰتِ وَلَا فِي ٱلۡأَرۡضِۚ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشۡرِكُونَ ﴾

سورة يونس

They worship besides Allah those who can neither harm nor benefit them, saying, “These are our intercessors with Allah.” Say, “Do you inform Allah of what He does not know in the heavens or on the earth? Glorified and Exalted is He far above what they associate [with Him]!”

﴿ إِذۡ يُرِيكَهُمُ ٱللَّهُ فِي مَنَامِكَ قَلِيلٗاۖ وَلَوۡ أَرَىٰكَهُمۡ كَثِيرٗا لَّفَشِلۡتُمۡ وَلَتَنَٰزَعۡتُمۡ فِي ٱلۡأَمۡرِ وَلَٰكِنَّ ٱللَّهَ سَلَّمَۚ إِنَّهُۥ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ ﴾

سورة الأنفال

[Remember] when Allah showed them to you in your dream as few in number; if He had shown them to you as many, you [believers] would have lost courage and disputed in the matter. But Allah spared you [of that], for He is All-Knowing of what is in the hearts.

﴿ فَقَالَ إِنِّيٓ أَحۡبَبۡتُ حُبَّ ٱلۡخَيۡرِ عَن ذِكۡرِ رَبِّي حَتَّىٰ تَوَارَتۡ بِٱلۡحِجَابِ ﴾

سورة ص

And he said, "Indeed, I gave preference to the love of good [things] over the remembrance of my Lord until it [i.e., the sun] disappeared into the curtain [of darkness]."

﴿ بَلَىٰ قَدۡ جَآءَتۡكَ ءَايَٰتِي فَكَذَّبۡتَ بِهَا وَٱسۡتَكۡبَرۡتَ وَكُنتَ مِنَ ٱلۡكَٰفِرِينَ ﴾

سورة الزمر

[Allah will say,] “No indeed! My verses had already come to you, but you rejected them and acted arrogantly, and you were among the disbelievers.”

﴿ هَٰٓأَنتُمۡ هَٰٓؤُلَآءِ تُدۡعَوۡنَ لِتُنفِقُواْ فِي سَبِيلِ ٱللَّهِ فَمِنكُم مَّن يَبۡخَلُۖ وَمَن يَبۡخَلۡ فَإِنَّمَا يَبۡخَلُ عَن نَّفۡسِهِۦۚ وَٱللَّهُ ٱلۡغَنِيُّ وَأَنتُمُ ٱلۡفُقَرَآءُۚ وَإِن تَتَوَلَّوۡاْ يَسۡتَبۡدِلۡ قَوۡمًا غَيۡرَكُمۡ ثُمَّ لَا يَكُونُوٓاْ أَمۡثَٰلَكُم ﴾

سورة محمد

Here you are - those invited to spend in the cause of Allāh - but among you are those who withhold [out of greed]. And whoever withholds only withholds [benefit] from himself; and Allāh is the Free of need, while you are the needy. And if you turn away [i.e., refuse], He will replace you with another people; then they will not be the likes of you.

﴿ وَجَمَعَ فَأَوۡعَىٰٓ ﴾

سورة المعارج

And collected [wealth] and hoarded.

﴿ هُوَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ فِي سِتَّةِ أَيَّامٖ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ يَعۡلَمُ مَا يَلِجُ فِي ٱلۡأَرۡضِ وَمَا يَخۡرُجُ مِنۡهَا وَمَا يَنزِلُ مِنَ ٱلسَّمَآءِ وَمَا يَعۡرُجُ فِيهَاۖ وَهُوَ مَعَكُمۡ أَيۡنَ مَا كُنتُمۡۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٞ ﴾

سورة الحديد

It is He who created the heavens and earth in six days and then established Himself above the Throne.[1627] He knows what penetrates into the earth and what emerges from it and what descends from the heaven and what ascends therein; and He is with you[1628] wherever you are. And Allāh, of what you do, is Seeing.

﴿ أَمۡ تَحۡسَبُ أَنَّ أَكۡثَرَهُمۡ يَسۡمَعُونَ أَوۡ يَعۡقِلُونَۚ إِنۡ هُمۡ إِلَّا كَٱلۡأَنۡعَٰمِ بَلۡ هُمۡ أَضَلُّ سَبِيلًا ﴾

سورة الفرقان

44. Or do you think that most of them hear or understand? They are only like cattle - nay, they are even farther astray from the Path (i.e. even worse than cattle).

﴿ فَٱسۡتَفۡتِهِمۡ أَلِرَبِّكَ ٱلۡبَنَاتُ وَلَهُمُ ٱلۡبَنُونَ ﴾

سورة الصافات

So inquire of them, [O Muḥammad], "Does your Lord have daughters while they have sons?[1307]

﴿ إِنَّ ٱلَّذِينَ كَفَرُواْ لَن تُغۡنِيَ عَنۡهُمۡ أَمۡوَٰلُهُمۡ وَلَآ أَوۡلَٰدُهُم مِّنَ ٱللَّهِ شَيۡـٔٗاۖ وَأُوْلَٰٓئِكَ هُمۡ وَقُودُ ٱلنَّارِ ﴾

سورة آل عمران

Those who disbelieve, neither their wealth nor their children will avail them at all against Allah; it is they who are the fuel of the Fire.

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‘Ā’ishah (may Allah be pleased with her) reported that the Prophet (may Allah's peace and blessings be upon him) said: “Whoever unjustly usurps even one handspan of land, his neck will be encircled with it down the seven earths.”

Narrated by Bukhari & Muslim

It is prohibited for one to take the property of another except with his consent, particularly the unjust seizure of land because it usually lasts for a long time. Hence, the Prophet (may Allah's peace and blessings be upon him) said that whoever unjustly seizes a piece of land of any size would be severely punished on the Day of Judgment; his neck would be long and thick enough to be encircled with the seized land down the seven earths in retribution for what he did to the owner of that land. This threat does not apply to the use of public lands without seizing or occupying them. In his book Al-Mughni, Ibn Qudāmah said: "With regard to streets, roadways and alleys, no one has the right to develop that land (such as building on it and other activities by which it would become someone’s property), whether they are wide or narrow, and whether that results in less space for people or not, because such spaces are shared by Muslims and their interests are connected to them; so it is more akin to their mosques. It is permissible to benefit from such spaces by sitting there to buy and sell, in a way that does not cause any annoyance to anyone or harm the passers-by, because people in all countries and at all times have approved of people doing that, without denouncing it; and because it is a kind of permissible usage, provided that it does not result in any harm. So it is allowed, like passing through.

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported; The Messenger of Allah (may Allah's peace and blessings be upon him) forbade Munābadhah, which is when a man throws a garment to another thus selling it to him before the buyer unfolds it or examines it. He also forbade Mulāmasah, which is when a man touches a garment, thus buying it without examining it.

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) forbade any sale that involves Gharar (uncertainty, risk), because of the harm it may incur to one of the contracting parties through a possible injustice in its sale. This can occur when the condition of the item is unknown to the seller, the buyer, or both of them. It can occur in Munābadhah, where the seller throws a garment, for example, to the buyer thereby concluding the sale before the garment has been examined closely or turned over. Likewise in Mulāmasah, which is making a sale effective upon touching a garment, for example, before examining it closely or turning it over. These two contracts lead to uncertainty and deceit regarding the commodity being sold and bought. Either the seller or the buyer is at risk of gaining or losing, thereby engaging in “gambling”, which is prohibited.

Anas ibn Mālik (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade the sale of fruits until they are ripe. They said: "What is meant by ripe?" He said: "When they become red." He added: "What if Allah prevents the fruits, how could one of you consider his brother's money lawful for himself?"

Narrated by Bukhari & Muslim

Fruits are prone to many plant diseases before they become ripe, and selling them in this stage brings about no benefit for the buyer. Therefore, the Prophet (may Allah's peace and blessings be upon him) prohibited the seller and the buyer from concluding the sale of fruits before they become ripe. Dates become ripe when they turn red or yellow. Then, the Prophet (may Allah's peace and blessings be upon him) explained the reason behind prohibiting the sale of unripe fruits by mentioning that if all the fruits or some of them suffered blight, then how could the seller consider his brother's money lawful for himself without giving anything in exchange?

‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) prohibited the selling of a fruit until it is evidently ripe. He forbade both the buyer and the seller (from engaging in such a transaction).

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) prohibited the selling of fruits until their ripeness appears clearly. He prohibited both the buyer and the seller from conducting this transaction.

Mālik ibn Aws ibn al-Hadathān reported: I came saying: Who will exchange the dirhams? Talhah ibn ‘Ubaydullāh, who was in the company of ‘Umar ibn al-Khattāb (may Allah be pleased with both of them), said: Show us your gold, then come to us when our servant comes to give you your silver. Thereupon, ‘Umar ibn al-Khattāb said: No, by Allah, you must either give him his silver or give him back his gold, as the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Silver for gold is Riba (usury) unless exchanged on the spot; wheat for wheat is Riba unless exchanged on the spot; barley for barley is Riba unless exchanged on the spot; and dates for dates is Riba unless exchanged on the spot."

Narrated by Bukhari & Muslim

Mālik ibn Aws, the Tābi‘i, informs that he had gold dinars that he wanted to exchange with silver dirhams. Talhah ibn ‘Ubaydullāh (may Allah be pleased with him) said to him: Give us your dinars to see them. Then, after deciding to buy them, he said to him: Come later when our servant comes to give you the silver dirhams. This situation took place in the presence of ‘Umar ibn al-Khattāb (may Allah be pleased with him), who expressed his disapproval of such a transaction and swore that Talhah should either pay the silver now or give him back his gold that he took from him. He justified this by saying that the Messenger of Allah (may Allah's peace and blessings be upon him) mentioned that when selling silver for gold or vice versa, the exchange should be made immediately; otherwise, this will be a prohibited Riba-based transaction and an invalid sale. Thus, gold should not be sold for silver, and silver should not be sold for gold except hand to hand and with the exchange made on the spot. Moreover, wheat should not be sold for wheat, barley should not be sold for barley, and dates should not be sold for dates except like for like, weight for weight, measure for measure, hand to hand, and nothing thereof should be sold immediately for deferred payment, and it is impermissible for the two parties to depart before the exchange is made.

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade the town-dweller to sell (merchandise) on behalf of a Bedouin. And not to practice Najsh (offering a high price for a thing which you do not really want to buy in order to raise its price value and deceive other buyers). No Muslim should offer more for a thing already bought by his Muslim brother, nor should he propose to a women already engaged to another Muslim. A Muslim woman should not ask that her sister (i.e. another Muslim woman) be divorced in order to invert her plate (i.e. an idiom meaning to deprive her of what she has in order to take her place).

Narrated by Bukhari & Muslim

The beneficial and wholesome teachings of Islam seek to eliminate all means that may cause enmity and hatred among Muslims. This is obvious in the following prohibitions mentioned in this Hadīth: The Prophet (may Allah's peace and blessings be upon him) prohibited raising the price of an item without the true intention of buying it. Some people may do this seeking to benefit of the seller by increasing the price (in front of other buyers), or to harm the actual buyers by making the item become too expensive for him to buy. He prohibited this action because it comprises of falsehoods and lying to the customers and cheating them, and raising the price of merchandise by way of trickery and deception. He also prohibited the city or town dweller to sell merchandise on behalf of the Bedouin because the city dweller knows well the prices of the merchandise while the Bedouin does not and thus the latter might mistakenly sell it at a lower price and the buyers would unfairly benefit from that price difference. The Prophet (may Allah's peace and blessings be upon him) said in this regard: "Leave people (to engage in trade) and Allah will grant them provision through one another." If the Bedouin sells the merchandise himself this will benefit the buyers more. Thus the prohibition that a city dweller sells on behalf of a Bedouin is intended to eliminate harmful consequences from city residents. He also prohibited that a man proposes to marry a woman to whom another man has already proposed until he learns that the other suitor was clearly turned down. This is prohibited because of the obvious enmity and hatred it would cause between the two suitors, and what it involves of depriving a fellow Muslim of something good. He also prohibited that a woman asks her husband to divorce his other wife, or turns him against her or cause quarrels between them so that he eventually divorces her. This is impermissible because of the evil it involves. It creates enmity and deprives the divorced wife of the benefits and good that she enjoyed in her marriage as her husband was obliged to provide for her and clothe her, as well as all the other marital rights. This state of deprivation was expressed in the Hadīth with the idiom and metaphor: "inverting what's on her plate" to express depriving her of the good she enjoys while married.

Abu al-Minhāl said: “I asked Al-Barā’ ibn ‘Āzib and Zayd ibn Arqam about ‘Sarf’ (exchanging monies). Each of them said about the other: 'He is better than me’, and both of them said: ‘The Messenger of Allah (may Allah's peace and blessings be upon him) prohibited the sale of exchange of gold with silver on credit.'"

Narrated by Bukhari & Muslim

Abu al-Minhāl asked al-Barā’ ibn ‘Āzib and Zaid ibn Arqam (may Allah be pleased with him) about 'Sarf', which means exchanging monies or, in other words, selling the value of one for the other. At first each of them out of piety and humility referred the question to the other as being more knowledgeable and more eligible to answer it. When they answered with both of them giving the same answer which they heard from the Prophet (may Allah's peace and blessings be upon him) that he prohibited selling gold for silver on credit because they are both prone to usury. When this is the case, then it is necessary that they are exchanged on the spot in the same session before the two parties depart; otherwise, the exchange is invalid and it is considered Nasī’ah usury (usury related to deferment).

Abu Bakrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade the sale of silver for silver and gold for gold except for equal quantities, and commanded us to buy silver with gold as we desire, and to buy gold with silver as we desire. A man, then, asked him: "Is it (payment) to be made on the spot?" He replied: "That is what I heard (from the Messenger of Allah)."

Narrated by Bukhari & Muslim

Since the sale of gold for gold and silver for silver is considered usury in case they are not equivalent, it has been prohibited as long as they are not of the same weight. As for selling gold for silver or silver for gold, it is permissible even if they are of a different weight. However, the validity of the transaction requires immediate exchange during the conclusion of the sale contract; otherwise, it will be considered usury for delay, which is prohibited. This is because when the items differ in their type, the difference in weight becomes permissible on condition that exchange of the items must be immediate. This ruling applies to the items sharing a common cause of usury.

Buraydah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever swears saying: 'I have nothing to do with Islam,' if he is lying, then he will be as he said: and if he is telling the truth, then his Islam will be defective."

An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad

Hadīth explanation: Whoever swears saying that he has nothing to do with Islam, or saying that he is a Jew, a Christian, a disbeliever, or an atheist; then his case is either of the two: The first case: that he is lying in what he swears about; such as saying: “If such and such matter is not true, then I have nothing to do with Islam,” while he is lying about it. For example, saying: Zayd arrived today from his trip, and if it is not true then I have nothing to do with Islam, or I am a Jew, a Christian or a polytheist; while he knows that is lying (that Zayd did not arrive today). The second case: that he is telling the truth; for example, if he said: Zayd arrived today from his trip, and if it is not true then I have nothing to do with Islam, or I am a Jew or a Christian. If he is truthful (Zayd did arrive today), then, in this case, his Islam will not be perfect anymore as the Messenger (may Allah's peace and blessings be upon him) said. Rather, his Islam will be deficient because of those heinous words he uttered.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Competitions with prizes are allowed only in camel racing, horse racing, and shooting arrows."

Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad