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﴿ فَأَعۡرِضۡ عَنۡهُمۡ وَٱنتَظِرۡ إِنَّهُم مُّنتَظِرُونَ ﴾

سورة السجدة

So turn away from them and wait; they too are waiting.

﴿ وَءَاخَرُ مِن شَكۡلِهِۦٓ أَزۡوَٰجٌ ﴾

سورة ص

And other [punishments] of its type [in various] kinds.

﴿ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡحَيُّ ٱلۡقَيُّومُۚ لَا تَأۡخُذُهُۥ سِنَةٞ وَلَا نَوۡمٞۚ لَّهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ مَن ذَا ٱلَّذِي يَشۡفَعُ عِندَهُۥٓ إِلَّا بِإِذۡنِهِۦۚ يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡۖ وَلَا يُحِيطُونَ بِشَيۡءٖ مِّنۡ عِلۡمِهِۦٓ إِلَّا بِمَا شَآءَۚ وَسِعَ كُرۡسِيُّهُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَۖ وَلَا يَـُٔودُهُۥ حِفۡظُهُمَاۚ وَهُوَ ٱلۡعَلِيُّ ٱلۡعَظِيمُ ﴾

سورة البقرة

255. Allâh! Lâ ilâha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursî [68] extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. [This Verse 2:255 is called Ayat-ul-Kursî ]

﴿ لَا يَسۡمَعُونَ حَسِيسَهَاۖ وَهُمۡ فِي مَا ٱشۡتَهَتۡ أَنفُسُهُمۡ خَٰلِدُونَ ﴾

سورة الأنبياء

They will not hear its slightest hissing, and they will abide forever in whatever their souls desire.

﴿ وَلَوۡ أَنَّمَا فِي ٱلۡأَرۡضِ مِن شَجَرَةٍ أَقۡلَٰمٞ وَٱلۡبَحۡرُ يَمُدُّهُۥ مِنۢ بَعۡدِهِۦ سَبۡعَةُ أَبۡحُرٖ مَّا نَفِدَتۡ كَلِمَٰتُ ٱللَّهِۚ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٞ ﴾

سورة لقمان

27. And if all the trees on the earth were pens and the sea (were ink wherewith to write), with seven seas behind it to add to its (supply), yet the Words of Allâh would not be exhausted. Verily, Allâh is All-Mighty, All-Wise.

﴿ زُيِّنَ لِلَّذِينَ كَفَرُواْ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا وَيَسۡخَرُونَ مِنَ ٱلَّذِينَ ءَامَنُواْۘ وَٱلَّذِينَ ٱتَّقَوۡاْ فَوۡقَهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِۗ وَٱللَّهُ يَرۡزُقُ مَن يَشَآءُ بِغَيۡرِ حِسَابٖ ﴾

سورة البقرة

Beautified for those who disbelieve is the life of this world, and they ridicule those who believe. But those who fear Allāh are above them on the Day of Resurrection. And Allāh gives provision to whom He wills without account.

﴿ قُلۡ أَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَۖ فَإِن تَوَلَّوۡاْ فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡكَٰفِرِينَ ﴾

سورة آل عمران

Say, "Obey Allāh and the Messenger. But if you turn away - then indeed, Allāh does not like the disbelievers."

﴿ قَالَ فِرۡعَوۡنُ وَمَا رَبُّ ٱلۡعَٰلَمِينَ ﴾

سورة الشعراء

Said Pharaoh, "And what is the Lord of the worlds?"

﴿ قَالَ فَمَا خَطۡبُكَ يَٰسَٰمِرِيُّ ﴾

سورة طه

[Moses] said, "And what is your case, O Sāmirī?"

﴿ وَإِذۡ يَرۡفَعُ إِبۡرَٰهِـۧمُ ٱلۡقَوَاعِدَ مِنَ ٱلۡبَيۡتِ وَإِسۡمَٰعِيلُ رَبَّنَا تَقَبَّلۡ مِنَّآۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلۡعَلِيمُ ﴾

سورة البقرة

And [remember] when Abraham was raising the foundations of the House and Ishmael, [saying], “Our Lord, accept this from us, for You are the All-Hearing, the All-Knowing.

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Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The Ash‘aris, if they ran short of provisions while on a military expedition, or if their children were short of food in Madīnah, they would gather everything they had in one piece of cloth then they would divide them evenly among themselves. Thus they are from me and I am from them."

Narrated by Bukhari & Muslim

The Ash‘aris, who are the people of Abu Mūsa al-Ash‘ari (may Allah be pleased with him) if they ran short of food or they were fighting for the sake of Allah, they would gather their food and divide it evenly among themselves. For this reason, they were most deserving to be ascribed to the Messenger of Allah, (may Allah's peace and blessings be upon him); meaning that they belonged to him in terms of honor and love. He also belonged to them in terms of his adherence to these same great morals of altruism and obedience (to Allah).

As-Sa‘b ibn Jaththāmah (may Allah be pleased with him) reported: I gave the Messenger of Allah (may Allah's peace and blessings be upon him) a zebra as a gift, but he returned it to me. When he saw my face (being sad) he said: "We only refused it because we are in a state of Ihrām."

Narrated by Bukhari & Muslim

One of the aspects of the excellent moral character of the Prophet (may Allah's peace and blessings be upon him) was that he never flattered people at the expense of Allah's religion; but he never failed to soothe their hearts as well. While the Prophet (may Allah's peace and blessings be upon him) was in a state of "Ihrām", he happened to pass by As-Sa‘b ibn Jaththāmah (may Allah be pleased with him) who was a skillful archer and runner. So, when the Prophet (may Allah's peace and blessings be upon him) passed by him, he hunted a zebra and offered it to him, whereupon the Prophet (may Allah's peace and blessings be upon him) refused to accept it. This hurt As-Sa‘b so much; as how would the Prophet (may Allah's peace and blessings be upon him) refuse his gift? So, his face changed (due to grief). When the Prophet (may Allah's peace and blessings be upon him) noticed that, he soothed his heart, and told him that he only refused it because he was in a state of "Ihrām", and a person in such a state cannot eat from any game that was hunted on his behalf.

‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "It is not befitting for a Muslim who has anything concerning which a will should be made, to abide for two nights without having his will with him." Imām Muslim added that ibn ‘Umar said: "Not one night passed by me since I heard the Messenger of Allah (may Allah's peace and blessings be upon him) mention this, except that I had a written will with me.''

Narrated by Bukhari & Muslim

It is not correct or proper for someone who possesses something to be bequeathed or clarified, to neglect it for a long time. Rather, one should record and write it as soon as possible. The longest period of time permitted for someone not to write a will, is one or two nights. That is why Ibn ‘Umar (may Allah be pleased with him) after hearing this prophetic advice used to check his will every night. He did so as to adhere to Prophet's command and state the rights. A will is of two types. 1. Recommended will that one writes regarding voluntary deeds and acts of worship. 2. Obligatory will that one makes regarding the mandatory rights, which have no proofs to confirm them after one's death. This is based on the juristic rule that what is required for the fulfillment of an obligation is obligatory. Ibn Daqīq El-Eid stated that this Hadīth addresses the obligatory types of will.

Ibn ‘Abbās (may Allah be pleased with him) reported: While the Prophet (may Allah's peace and blessings be upon him) was delivering a sermon, he saw a man who was standing. He asked about him and was told: "This is Abu Isrā’īl. He made a vow to stand in the sun and not sit down, to avoid the shade, to keep silent, and to fast." The Prophet (may Allah's peace and blessings be upon him) said: "Order him to speak, seek the shade, sit down, and complete his fast."

Narrated by Bukhari

This Companion made a vow not to talk, eat, or drink while he would stand in the sun without seeking shade. This is torture of the self and is quite hard on it. It is an unlawful vow; therefore, the Prophet (may Allah's peace and blessings be upon him) forbade him from doing so. Nevertheless, he ordered him to complete his fast because fasting is a permissible act of worship and thus he was obliged to fulfill his vow of fasting. Consequently, whoever makes a vow to do a permissible act of worship must fulfill it, whereas one is not obliged to fulfill their vow in case it involves an impermissible act of worship.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever finds his property intact with a bankrupt person, he has more right to take it than anyone else."

Narrated by Bukhari & Muslim

Whoever sells his property to someone, or deposits it with him, or loans it to him or the like, and then that person (who received it) becomes bankrupt or insolvent, meaning that his money is not enough to pay off his debts, then the seller has the right to take back his property if he finds it as it is, as he is more entitled to it than any other person.

‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "If someone sells pollinated date palms, their fruits will be for the seller, unless the buyer stipulates the contrary." In another narration: "And if someone buys a slave, his property is for the seller, unless the buyer stipulates the contrary."

Narrated by Bukhari & Muslim

He determined that pollination and its fruits belong to the seller, for he is the one who did the work that was required for this. However, if the buyer stipulates that the fruits shall be for him, though the palm trees have been pollinated, and the seller agrees, then they should abide by this condition. The same applies to a slave who is granted some property by his master. If his master sells him, the property shall go back to the seller, for it is not covered by the sales contract. However, if the buyer stipulates that he shall take all or part of the slave's property, this shall be part of the contract.

‘Abdullāh ibn ‘Abbās(may Allah be pleased with him) reported: 'The Messenger of Allah (may Allah's peace and blessings be upon him) forbade riders (carrying merchandise) being met on their way, and a townsman selling for a man from the desert.'' The narrator asked Ibn ‘Abbās: ''What does it mean that a townsman should not sell for a man from the desert?" He said: ''That he should not work as a broker on his behalf.''

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) forbade certain types of transactions because they negatively impact the parties involved. 1. It is forbidden to go to meet people arriving with merchandise, in order to buy their goods before they reach the market. If those arriving do not know the market price, the transaction will be unfair to them as they could lose the real amount that they had struggled to earn. The real value of their commodity will be an easy gain for those who had not worked for it. 2. It is forbidden for a townsman to offer to keep the merchandise of a man coming from the desert to sell his wares in the town at the market value of the day and return, and sell it when prices go up. This transaction is forbidden due to the harm done to the townspeople. The laws of Islam thus protect the rights of both the unknown seller and the townspeople.

‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade the Muzābanah sale: that is to sell fruits in one's garden, if it is palm trees, for dates by dry measure; and if it is a vineyard, to sell for raisins by dry measure; and if it is any crop to sell for a dry measure of its food. He forbade all such transactions.

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) forbade the Muzābanah sale, which is to sell something definite for an indefinite amount of its kinds because of the harms this transaction involves, and also because of the uncertainty of the correspondence of the two commodities, which leads to usury. Examples were given to clarify and explain it: to sell fruits in one's garden, if it is a palm garden, for dates by dry measure; and if it is a vineyard, to sell for raisins by dry measure; and if it is any crop to sell for a dry measure of the food of its kind. He forbade all such transactions because of the harm and detriment it involves.

‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade the transaction called Habal al-Habalah which was practiced in pre-Islamic times. A man would buy the meat of the slaughtered camel up to Habal al-Habalah, which implies that a she-camel should give birth and then its offspring would grow young and become pregnant and give birth. It was said that a man would sell his old she-camel for the unborn offspring of the fetus inside the womb of the buyer's camel (i.e. he buys the offspring of the offspring of the pregnant camel).

Narrated by Bukhari & Muslim

Habal al-Habalah is among the prohibited sale transactions. The following are the two most common interpretations of it: 1. That it implies suspension. That is, a man sells something in return for a deferred payment, which is due when the she-camel gives birth, then the newborn she-camel matures and gives birth as well. This transaction is prohibited because the time when the payment is due is unknown, given that the term fixed for payment has an effect on determining the price, based on the length of that term. 2. That the transaction means selling something unknown and non-existent. For example, a man sells to another the offspring of the offspring of a pregnant she-camel. This is prohibited because of the substantial harm and uncertainty involved. In fact, it is not certainly known whether the offspring will be male or female, one or two, alive or dead. Furthermore, the time of settling the transaction is also unknown. Hence, this is a type of sale transactions that involves lack of knowledge of all the aspects of the sale. Being so, it results in many harmful consequences and ends in disputes. In general, this sale has four forms: 1. Selling the offspring of a pregnant she-camel. 2. Selling the offspring of the offspring of a pregnant she-camel. This is a contract whose object is unknown. 3. Delaying the sale of the contracted object, meaning that he delays the time when the sold object becomes the property of the buyer until the she-camel gives birth, or until its unborn offspring gives birth. 4. Finalizing the sale but deferring the price to an unknown time.

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) forbade the sales called Mukhābarah, Muhāqalah, Muzābanah and the selling of fruits until they are fit for eating. He also forbade the selling of fruits but for money, except in the case of ‘Araya.

Narrated by Bukhari & Muslim