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﴿ ثُمَّ إِنَّكُمۡ أَيُّهَا ٱلضَّآلُّونَ ٱلۡمُكَذِّبُونَ ﴾

سورة الواقعة

Then indeed you, O those astray [who are] deniers,

﴿ قُلۡ هَلۡ نُنَبِّئُكُم بِٱلۡأَخۡسَرِينَ أَعۡمَٰلًا ﴾

سورة الكهف

Say, [O Muḥammad], "Shall we [believers] inform you of the greatest losers as to [their] deeds?

﴿ وَأَنَّهُۥ هُوَ أَضۡحَكَ وَأَبۡكَىٰ ﴾

سورة النجم

And that it is He who makes [one] laugh and weep

﴿ لِأَيِّ يَوۡمٍ أُجِّلَتۡ ﴾

سورة المرسلات

12. For what Day are these signs postponed?

﴿ هُوَ ٱلَّذِي خَلَقَكُم مِّن طِينٖ ثُمَّ قَضَىٰٓ أَجَلٗاۖ وَأَجَلٞ مُّسَمًّى عِندَهُۥۖ ثُمَّ أَنتُمۡ تَمۡتَرُونَ ﴾

سورة الأنعام

It is He Who created you from clay, then decreed a term [for your life], and another term [for resurrection] known only to Him – yet you still doubt.

﴿ ٱلَّذِينَ إِذَا ٱكۡتَالُواْ عَلَى ٱلنَّاسِ يَسۡتَوۡفُونَ ﴾

سورة المطففين

Who, when they take a measure from people, take in full.

﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱسۡتَعِينُواْ بِٱلصَّبۡرِ وَٱلصَّلَوٰةِۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّٰبِرِينَ ﴾

سورة البقرة

153. O you who believe! Seek help in patience and As-Salât (the prayer). Truly! Allâh is with As-Sâbirûn (the patient).

﴿ وَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ ٱلۡكَذِبَ وَهُوَ يُدۡعَىٰٓ إِلَى ٱلۡإِسۡلَٰمِۚ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّٰلِمِينَ ﴾

سورة الصف

Who could be more wrong than the one who fabricates lies against Allah when invited to Islam? And Allah does not guide the wrongdoing people.

﴿ فَعَتَوۡاْ عَنۡ أَمۡرِ رَبِّهِمۡ فَأَخَذَتۡهُمُ ٱلصَّٰعِقَةُ وَهُمۡ يَنظُرُونَ ﴾

سورة الذاريات

44. But they insolently defied the Command of their Lord, so the Sâ‘iqah[6] overtook them while they were looking.

﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ هَلۡ أَدُلُّكُمۡ عَلَىٰ تِجَٰرَةٖ تُنجِيكُم مِّنۡ عَذَابٍ أَلِيمٖ ﴾

سورة الصف

10. O you who believe! Shall I guide you to a trade that will save you from a painful torment?

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‘Umar ibn al-Khattāb (may Allah be pleased with him) reported that he heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: "I will certainly expel the Jews and the Christians from the Arabian Peninsula until only Muslims are left in it."

Narrated by Muslim

In this Hadīth, ‘Umar (may Allah be pleased with him) tells about the Prophet's determination to expel the Jews and Christians from the Arabian Peninsula so that there would not be two religions in the Peninsula and to keep it ever redolent of monotheism, with no trace of polytheism. That is because living near the disbelievers and socializing with them entail great evils, including the possibility of imitating them, admiring their beliefs, or assuming their mannerisms by the naive and gullible Muslims. Muslims must be distinguished and independent in their own homeland, and they should not mix with followers of the other religions. Hence, the Jews, Christians, Magi, and other disbelievers must be driven out of the Arabian Peninsula, which is exclusively for the Muslims. The Arabs are the first nation to receive the message of Muhammad (may Allah's peace and blessings be upon him) and their homeland is the place where revelation came down. Therefore, non-Muslims should never reside therein.

‘Abdullāh ibn Mughaffal (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade throwing stones and said: "It does not kill the quarry or harm the enemy. Instead, it can gouge out an eye or break a tooth." Another narration reads: "A relative of Ibn Mughaffal threw a stone (using the index finger and the thumb), and he forbade him, saying: 'The Messenger of Allah (may Allah's peace and blessings be upon him) forbade throwing stones and said: 'It does not hunt a quarry.'' Then, he did it again. So, Ibn Mughaffal said: ‘I tell you that the Messenger of Allah forbade that and you do it again! I shall never talk to you again.'"

Narrated by Bukhari & Muslim

‘Abdullāh ibn Mughaffal (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) forbade throwing stones and said: "It does not kill the quarry." Another narration reads: "It does not hunt the game" - "or harm the enemy. Instead, it can gouge out an eye or break a tooth." Scholars said that the prohibited “throwing”, which is intended in this Hadīth, is the kind of throwing where one places a pebble between the right index finger and the left index finger or between the index finger and thumb, then placing the pebble on the thumb and flicking it with the index finger or placing it on the index finger and flicking it with the thumb. The Prophet (may Allah's peace and blessings be upon him) forbade this and justified it by saying that it can gouge out an eye or break a tooth if it hits someone and it cannot catch the quarry, because it is not strong enough, and it cannot ward off the enemy, because the enemy is repulsed by arrows, not by small pebbles. Then, one of his relatives came out and started throwing pebbles. So, he prohibited him from doing so and told him that the Prophet (may Allah's peace and blessings be upon him) forbade that. Then, he saw him doing that again, and he said: "I told you that the Prophet (may Allah's peace and blessings be upon him) forbade throwing stones, and you are still doing it! I shall never speak to you again." He disassociated from him because he did something that violated a prohibition of the Prophet, may Allah's peace and blessings be upon him).

Ibn ‘Abbās (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) cursed the effeminate men and the masculine women. He said: "Turn them out of your houses." Ibn ‘Abbās added: "So the Prophet (may Allah's peace and blessings be upon him) turned so-and-so out, and ‘Umar turned so-and-so out.

Narrated by Bukhari

In this Hadīth, Ibn ‘Abbās (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) supplicated against the effeminate men (who imitate the appearance and manners of women) and the masculine women (who imitate the appearance and manners of men). He supplicated Allah to curse them and expel them from His mercy, because their behavior is an alteration of the creation of Allah, the Almighty. He then ordered Muslims to get them out of their homes and towns to ward off their evil and to maintain the purity and chastity of the Muslim households.

‘Abdullāh ibn Waqdān As-Sa‘di (may Allah be pleased with him) reported: I was with a delegation that went to the Messenger of Allah (may Allah's peace and blessings be upon him) each of us with something to ask of him. I was the last of them to enter upon him, and I said: "O Messenger of Allah, I have left people behind me claiming that Hijrah has ceased." He said: "Hijrah will not cease so long as the disbelievers are being fought."

An-Nasaa’i

This noble Companion went to the Prophet (may Allah's peace and blessings be upon him) with a group of his people to ask him for things. He was the last one to enter upon the Messenger of Allah. One of his questions was that some people that he had left behind were saying that Hijrah had come to an end. So the Prophet (may Allah's peace and blessings be upon him) told him that Hijrah from the land of disbelief to the land of Islam would not cease so long as the Muslims are in fight with the disbelievers. However, Hijrah from Makkah to Madīnah had ceased based on the Hadīth: ''There is no Hijrah after the Conquest (of Makkah).'' [Al-Bukhāri and Muslim]

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: ‘Ali ibn Abi Tālib (may Allah be pleased with him) sent to the Messenger of Allah (may Allah's peace and blessings be upon him) some gold alloyed with clay in a leather bag dyed in the leaves of Mimosa flava from Yemen. He distributed it among four men; ‘Uyayna ibn Badr, Aqra‘ ibn Hābis, Zayd al-Khayl, and the fourth one was either ‘Alqamah or ‘Āmir ibn At-Tufayl. A person from among the Prophet's Companions said: 'We had a better claim to this (wealth) than these (persons).' This remark reached the Messenger of Allah (may Allah's peace and blessings be upon him) to which he said: 'Do you not trust me, whereas I am a trustee of the One Who is in the heaven? Revelation comes to me from the heavens morning and evening.' Then, a man with deep sunken eyes, prominent cheek bones, an elevated forehead, a thick beard, a shaven head, and his loincloth tucked up stood up and said: 'O Messenger of Allah, fear Allah.' The Prophet (may Allah's peace and blessings be upon him) said: 'Woe to you. Am I not the worthiest to fear Allah among all the people upon the face of this earth?' Then the man left. Khālid ibn al-Walīd then said: 'O Messenger of Allah, should I not strike his neck?' The Prophet (may Allah's peace and blessings be upon him) said: 'No, perhaps he observes the prayer.' Khālid said: 'How many are those people who pray and profess with their tongue what is not in their heart?' Upon this, the Messenger of Allah (may Allah's peace and blessings be upon him) said: 'I have not been commanded to pierce through the hearts of people, nor to split their bellies (insides).' He again looked at him as he was going away and said: 'A people who recite the Qur’an beautifully will emerge from the progeny of this (man), but it will not go beyond their throats. They will go out of the religion just as the arrow goes out of the game.' I believe that he said: 'If I find them, I will kill them as the people of Thamood were killed.'"

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) sent ‘Ali ibn Abi Tālib to Yemen to call the people to Islam, to collect Zakah from those who had to pay it, and to judge between disputing parties. This was before the Farewell Hajj. Then ‘Ali returned from Yemen and met the Messenger of Allah (may Allah's peace and blessings be upon him) in Makkah during the farewell Hajj. He had sent some pieces of gold that were mixed with dust. It was not pure gold, because it was mixed with dust. So the Prophet (may Allah's peace and blessings be upon him) distributed it between those four people mentioned in the Hadīth, hoping that they would accept Islam. They were the leaders of their tribes, and if they accepted Islam, the rest of their tribes would follow them. For this reason, the Prophet (may Allah's peace and blessings be upon him) gave them the gold to attract them to Islam and make their hearts content with Islam. Whoever was Muslim from among them, then he was given that in order to make his faith stronger and keep his faith firm. These pieces of gold were part of the Khumus (one fifth of the war booty allocated to certain parties specified by the Shariah). The scholars held that it was unlikely that the gold belonged to the origin of the booty, and perhaps it was from the money collected from Zakah. So when the Prophet (may Allah's peace and blessings be upon him) gave those four men, a man from among the Muslims stood up and said: "We are more deserving to receive that gold than those four?" When the Prophet (may Allah's peace and blessings be upon him) heard about this, he said: "Do you not trust me, while I am entrusted with the revelation from the heavens, I receive revelation from the heavens throughout the day and the night", meaning: Allah trusts me with His message that He sent me with, and you do not trust me, O you who object? And those who are similar to you who have gone astray from the straight path; you do not trust me to distribute the wealth of this worldly life in its rightful place, in accordance with Allah’s commandments. His statement: "The One Who is in the heavens", this is proof of Allah’s elevation over His creation, it means: Allah is above the heavens as the Arabs sometimes use the article "fi" (in) to mean "‘ala" (on/over). Similarly, his statement "In the heavens", means above His throne, above the heavens. This Hadīth is like Allah’s statement (which means): {Do you feel secure that He Who [holds authority] in the heaven would not cause the earth to swallow you and suddenly it would sway? Or do you feel secure that He Who [holds authority] in the heaven would not send against you a storm of stones?} [Sūrat al-Mulk: 16-17] While they were in that state, a man with deep sunken eyes, prominent cheek bones, an elevated forehead, a thick beard, a shaven head, and his loincloth tucked up stood up and said to the Prophet (may Allah’s peace and blessings be upon him): "Fear Allah!" So the Prophet (may Allah's peace and blessings be upon him) responded: "Woe to you, am I not the worthiest one of fearing Allah the most on the face of this earth?" Meaning: he is the most deserving one to be obedient to Allah, the Almighty, and have fear of Him. It is an aspect of manifest error that someone perceives obedience to be sin. This man who objected to the Prophet (may Allah's peace and blessings be upon him) thought that what the Messenger of Allah (may Allah's peace and blessings be upon him) did was a sin and oppression. So he set himself in the position of someone who commands piety and fearing Allah. He said to the Messenger of Allah (may Allah's peace and blessings be upon him): "Fear Allah!" even though the action of the Prophet was obedience to Allah and one of the best acts of obedience; he was giving that money for the sake of Allah and to support His religion and guide His servants. When the man left, Khālid ibn al-Walīd said: "O Messenger of Allah, let me kill him?" The Messenger of Allah (may Allah's peace and blessings be upon him) said: "No, for perhaps he observes the prayer." Thereupon, Khālid said: "How many are those people who pray and they say with their tongues what is not in their hearts." So the Messenger of Allah (may Allah's peace and blessings be upon him) responded: "I have not been commanded to investigate or open people’s hearts and stomachs", meaning: I deal with people according to what I see from their apparent actions, and I leave their hidden affairs to Allah, Who knows them and will hold them accountable for them. Another narration mentions that ‘Umar ibn al-Khattāb was the one who said this. Then the Prophet (may Allah's peace and blessings be upon him) looked at that man as he was walking away and said: "A people who recite the Qur’an beautifully will emerge from the progeny of this (man), but it will not go beyond their throats. They will go out of the religion just as the arrow goes out of the game. If I find them, I will kill them as the people of Thamūd were killed." The intended meaning here is to inform that there will be a group of people who will emerge from the progeny of that misguided man. They will follow his way and methodology, they recite the Qur’an easily given their frequent recitation and memorization of it. However, it does not reach their hearts. They do not understand the Qur’an properly, rather they use the Qur’an in places and situations which are not correct because they are misguided and ignorant. Therefore, they leave Islam quickly and easily, without being affected by it, as if they never entered it. This indicates that although they have entered Islam, faith never settled in their hearts, nor did they understand it correctly. Among their characteristics is that they kill the Muslims and leave the disbelievers and the idol worshipers alone. For this reason, the Prophet (may Allah's peace and blessings be upon him) said: "If I find them, I will kill them as the people of Thamūd were killed." Meaning: I will fight them and kill them vehemently, so that none of them will remain.

Masrūq reported: I was reclining in the house of ‘Ā’ishah when she said: "O Abu ‘Ā’ishah, there are three things, whoever speaks of one of them has fabricated a tremendous lie against Allah; whoever claims that Muhammad (may Allah's peace and blessings be upon him) saw his Lord, then he has fabricated a tremendous lie against Allah." I was reclining, so I sat up an said: "O Mother of the Believers, give me enough time and do not be hasty! Did not Allah, Glorified and Exalted, say: {And truly he saw him on the clear horizon} [Sūrat At-Takwīr: 23] and: {He saw Him in another descent.} [Sūrat An-Najm: 13]?" She said: "I am the first of this Ummah who asked the Messenger of Allah (may Allah's peace and blessings be upon him) about it; and he said: ‘Verily it is Jibrīl. I have never seen him in his original form in which he was created except on those two occasions (to which these verses refer); I saw him descending from the heaven and filling (the space) from the sky to the earth with the greatness of his bodily structure.’ Have you not heard that Allah says: {Eyes comprehend Him not, but He comprehends (all) vision. and He is Subtle, and All-Aware} [Sūrat al-An‘ām: 103]? Have you not heard that Allah says: {And it is not for any human being that Allah should speak to him except by revelation or from behind a partition or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High and Wise.} [Sūrat Ash-Shūra: 51]. The one who presumes that the Messenger of Allah (may Allah's peace be upon him) concealed anything from the Book of Allah has fabricated the greatest lie against Allah. Allah says: {O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message} [Sūrat al-Mā’idah: 67]. The one who presumes that he would foretell what will happen tomorrow has fabricated the greatest lie against Allah. Allah, the Almighty says: {Say: None in the heavens and earth knows the unseen except Allah.} [Sūrat An-Naml: 65]"

Narrated by Bukhari & Muslim

The venerated Tābi‘i Masrūq was reclining in the house of the Mother of the Believers ‘Ā’ishah (may Allah be pleased with her). She told him: "There are three things, and the one who speaks of one of them has fabricated a tremendous lie against Allah." He asked her: "What are they?" She answered: 1. Whoever claims that Muhammad (may Allah's peace and blessings be upon him) saw his Lord has fabricated a tremendous lie. Masrūq was reclining, but then he sat upright an wondered: "How can you say that while Allah, the Exalted, said: {And truly he saw him on the clear horizon} [Sūrat At-Takwīr: 23] and: {He saw Him in another descent...} [Sūrat An-Najm: 13]?" She told him that she was the first ever to ask the Messenger of Allah (may Allah's peace and blessings be upon him) specifically about these two verses. he told her that it was Jibrīl (peace be upon him) whom he saw and that he has not seen him in his original form upon which Allah, the Exalted, created him except in those two instants; once on earth towards the direction of the sunrise, where everything appears in its most vivid form, and once in Paradise. He saw him descending from the heavens, filling the space between the heaven and the earth with his magnificent body. Then she cited two Qur’anic verses proving that the Prophet (may Allah's peace and blessings be upon him) has not seen his Lord. Allah says: {Eyes comprehend Him not, but He comprehends (all) vision, and He is Subtle and All-Aware.} [Sūrat al-An‘ām: 103]? And His saying: {And it is not for any human being that Allah should speak to him except by revelation or from behind a partition or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High and Wise.} [Sūrat Ash-Shūra: 51] 2. Whoever claims that the Messenger of Allah (may Allah's peace and blessings be upon him) concealed anything from the Book of Allah has fabricated a tremendous lie against Allah. Allah said: {O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message.} [Sūrat al-Mā’idah: 67] 3. Whoever claims that the Messenger of Allah (may Allah's peace and blessings be upon him) could foretell the future on his own without revelation from Allah, the Exalted, has fabricated a tremendous lie against Allah. Allah says: {Say: None in the heavens and earth knows the unseen except Allah.} [Sūrat An-Naml: 65]

Mu‘āwiyah ibn al-Hakam As-Sulami (may Allah be pleased with him) reported: While I was praying with the Messenger of Allah (may Allah's peace and blessings be upon him) a man sneezed, so I said: "May Allah have mercy upon you." People looked at me disapprovingly, so I said: "May my mother lose me, why do you stare at me?" They began to strike their thighs with their hands, and when I saw them urging me to be silent I said nothing. When the Messenger of Allah (may Allah's peace and blessings be upon him) finished the prayer – and may my father and mother be sacrificed for him! I have never seen a mentor before him nor after him who gave better instruction than him. By Allah, he neither scolded me, nor beat me, nor insulted me, rather he said: ‘In prayer, nothing of people's ordinary speech is allowed. Only Tasbīh, Takbīr, and recitation of the Qur'an are allowed." Or he said something similar to that. Then I said: "O Messenger of Allah, I have recently abandoned the beliefs of the pre-Islamic era, and Allah has brought Islam to us, and there are men among us who go to diviners." He said: "Do not go to them." I said: "There are men who believe in omens." He said: "That is something which they find in their hearts, but let it not prevent them (from doing whatever they intend to do) (Ibn As-Sabbāh said: let it not prevent you)." I said: "Among us are men who draw lines." He said: "There was a prophet who used to draw lines, so if their lines are as his, then that will be good." He (Mu‘āwiyah) added: "I had a bondmaid who tended sheep for me by the side of Uhud and Al-Jawwāniyyah. One day, I happened to pass that way and found that a wolf had snatched a ewe from her flock. As a normal human being, I got angry and gave her a slap. Then I came to the Messenger of Allah (may Allah's peace and blessings be upon him) who considered my act of slapping her grievous, so I said: 'O Messenger of Allah, should I emancipate her?' He said: 'Bring her to me.' So I brought her to him, and he said to her: 'Where is Allah?' She said: 'He is in the heaven.' He said: 'Who am I?' She said: 'You are the Messenger of Allah.' He said: 'Set her free, for she is a believing woman.'"

Narrated by Muslim

Mu‘āwiyah ibn al-Hakam As-Sulami (may Allah be pleased with him) relates what happened when he was praying with the Prophet (may Allah's peace and blessings be upon him) in one of the congregational prayers. He heard a man sneeze and say: "Praise is due to Allah," so he responded immediately by saying: "May Allah have mercy upon you," based on the statement of the Prophet (may Allah's peace and blessings be upon him): "When anyone of you sneezes, he should say 'Praise be to Allah,' and his brother or companion should say 'May Allah have mercy upon you.'" Mu‘āwiyah (may Allah be pleased with him) was unaware that responding to the one who sneezes by saying "May Allah have mercy upon you” is recommended outside the prayer. "People looked at me disapprovingly," i.e. they gave him a critical look without speaking. He did not know the reason for their disapproval, so he said: "May my mother lose me," i.e. I am doomed. "Why do you stare at me?" i.e. what makes you look at me with such anger? "They began to strike their thighs with their hands," i.e. expressing more disapproval. He understood that they wanted him to be silent and stop talking, so he said nothing. He was wondering about the ugliness of what he had done, and their exaggerated disapproval of his action. He wanted to argue with them, but he said nothing out of compliance, because they were more knowledgeable than him. So, he did not act on his anger or ask them about the reason for their disapproval. When the Messenger of Allah (may Allah's peace and blessings be upon him) finished the prayer, he was not harsh with him, nor did he reproach him. Rather, he explained to him the Shariah ruling in a way that made it more likely to be accepted and obeyed. "By Allah, he neither scolded me, nor beat me, nor insulted me", rather he gently explained the Shariah ruling, saying: "In prayer, nothing of people's ordinary speech is allowed. Only Tasbīh, Takbīr, and recitation of the Qur'an are allowed", i.e. it is unlawful for people to converse with one another in prayer, it was permissible in the early days of Islam but was later on abrogated. What is permissible during the prayer is: glorifying Allah, declaring His greatness, and recitation of the Qur'an. He told the Messenger of Allah (may Allah's peace and blessings be upon him) that he had recently abandoned the pre-Islamic beliefs and reverted to Islam, hence, he was not aware of all the rulings of religion. He then mentioned that some of his companions go to diviners, and ask them about matters of the unseen that will occur in the future. The Prophet (may Allah's peace and blessings be upon him) forbade him from going to diviners because they speak about matters of the unseen, and some of their predictions may coincide with reality, and this could be misleading. There are many corroborating authentic Hadīths that demonstrate the prohibition of going to diviners, and believing what they say, as well as paying their fees. Mu‘āwiyah then mentioned the belief in omens, i.e. feeling pessimistic based on something seen or heard, or based on a certain time or place. The Arabs were known for their belief in evil omens, to the point that if one of them intended to do something good, and then he saw birds fly to the right or left – depending on what was known among them – he would delay what he wanted to do. Also, among them were those who would hear a sound or see a person and take it as an evil omen, or those who would be pessimistic about getting married in the month of Shawwāl, or those who would be pessimistic about Wednesday, or the month of Safar. All of this was invalidated by the divine legislation, due to its negative effect on one's mind, thinking, and attitude. Paying no attention to such things represents reliance on Allah. The Prophet (may Allah's peace and blessings be upon him) commented on that saying that pessimism is an involuntary feeling, and there is no blame on one in this regard. However, one should not let such pessimism prevent him from managing his affairs, which is something he can control, and one is thus held accountable for. The Prophet (may Allah's peace and blessings be upon him) forbade them from acting on omens, and letting such belief in evil omens prevent them from managing their affairs. There are authentic Hadīths that collectively demonstrate the prohibition of believing in omens, which here refers to acting upon them, not to what one feels about them without his actions being affected. "I said: 'Among us are men who draw lines'": According to the Arabs, drawing lines meant that a person would bring a diviner and in front of him would be a boy whom he would order to draw several lines on the sand. Then he would order him to erase them two at a time, then he would look at what finally remained of those lines. If an even number remained, then this would be a proof of happiness and prosperity. If an odd number remained, then this would be a proof of disappointment and hopelessness. The Prophet (may Allah's peace and blessings be upon him) said that there was a Prophet who used to draw lines, like the lines drawn in the sand, and would know about matters through perspicacity by the position of those lines. This prophet was either Idrīs (Enoch) or Danyāl (Daniel) (peace be upon them). So if their lines were as the lines of that Prophet (may Allah's peace and blessings be upon him) that would be permissible. However, there is no way for us to know for certain that it is done in the same manner of that prophet, so it is not permissible. This statement denotes the prohibition of such a practice, because it is not permissible except with certainty that it is the same as that done by that prophet, and we are not certain. One possibility is that this practice was abrogated in our divine legislation. Another possibility is that the permissibility of drawing lines was a sign on the prophet-hood of that prophet, and it has ceased; so we have been prohibited from practicing it. In sum, the Hadīth indicates the unlawfulness of practicing geomancy, not its permissibility. Furthermore, it indicates the invalidity of the manner in which people practice it, because practicing it in the same way as that prophet requires knowledge of it, and knowledge comes through one of the following ways: 1. A clear, authentic text that clarifies the manner of this science. 2. An uninterrupted transmission concerning this matter from the time of that prophet to the time of the Prophet (may Allah's peace and blessings be upon him). Both ways do not exist. It is worth mentioning in this context that prophets do not claim knowledge of the unseen, and they never inform people that they know the unseen. Whatever they informed people of unseen matters was only learnt through revelation from Allah, and they never attributed it to themselves. Allah, the Almighty, says (what means): {The All-Knower of the unseen, and He reveals to none His unseen. Except to a messenger whom He has chosen, and then He makes a band of watching guards to march before him and behind him} [Sūrat al-Jinn: 26-27]. That is because the unseen is part of that knowledge which is exclusive to Allah, and no one claims it for himself except a person who claims to share with Allah some of the characteristics of Lordship. That is exactly what the masters of this craft do. Hence, the fraud of these people appears in their claim that this prophet is their teacher. Mu‘āwiyah then mentioned that he had a bondmaid who tended his sheep in a place close to Mount Uhud. One day he happened to pass that way and found out that a wolf had killed one of the sheep that belonged to him. He became angry and wanted to beat her severely for that, but he only gave her a slap. Then he went to the Messenger of Allah (may Allah's peace and blessings be upon him) who considered what he had done grievous. Mu‘āwiyah ibn al-Hakam As-Sulami (may Allah be pleased with him) asked if he should emancipate her, and the Prophet (may Allah's peace and blessings be upon him) ordered him to bring her to him. When he brought her, the Prophet (may Allah's peace and blessings be upon him) said to her: "Where is Allah?" i.e. where is the deity worthy of worship and characterized by traits of perfection? By this question, he wanted to make sure that she believed in the oneness of Allah, so he spoke to her by what would make his purpose understood, as the sign of those who believe in monotheism is their belief that Allah is in the heaven. She replied that Allah is in Heaven, meaning that He is above everything and above His Throne which is the canopy of the creation. He asked her about himself, and she replied that he was the Messenger of Allah. Thereupon, he ordered Mu‘āwiyah to set her free, for being a believing woman. Her replies were a clear proof of her faith and the soundness of her beliefs.

‘Ā’ishah (may Allah be pleased with her) reported that, during his terminal illness, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "May Allah curse the Jews and the Christians, they took the graves of their prophets as places of worship." She added: "Had it not been for that, his grave would have been made prominent, but it was feared that it might be taken as a place of worship."

Narrated by Bukhari & Muslim

Allah sent the Messengers to fulfill monotheism, and the best among them, the Prophet (may Allah's peace and blessings be upon him) was very keen to fulfill that and to eliminate all the means which can lead to polytheism. ‘Ā’ishah (may Allah be pleased with her) was the one looking after the Prophet (may Allah's peace and blessings be upon him) during his terminal illness, and she was there when his noble soul was taken. She mentioned that during that sickness, which he did not recover from, the Prophet (may Allah's peace and blessings be upon him) was worried that his grave would be taken as a place of worship, and this would lead people to worship him instead of Allah, the Almighty. So he said: "May Allah curse the Jews and the Christians, they took the graves of their prophets as places of worship." He was either supplicating against them, or he was informing that Allah has cursed them. This clarifies the fact that it occurred during the last moments of his life and that it was not abrogated. He was warning against their actions, and the Companions understood his intention, so they placed him inside ‘Ā’ishah's room. It has never been transmitted from them, nor from anyone else of the righteous predecessors, that his noble grave was visited with the intention of praying and supplicating there. When the Sunnah was replaced with heretic innovations and people started to set out on journeys to visit graves, Allah protected His Prophet from what he disliked to be done at his grave, so He protected him with three strong veils which no heretic innovator can ever penetrate.

‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said to Ashajj ‘Abd al-Qays: "Indeed you possess two traits that Allah loves: Prudence and deliberation."

Narrated by Muslim

The Prophet (may Allah's peace and blessings be upon him) said to Al-Ashajj, who belonged to the tribe of Banu ‘Abd Qays, that he possessed two traits that are beloved to Allah and His Messenger: Prudence and deliberation. Al-Ashajj showed deliberation when he did not rush to accompany his tribe; rather, he tended to his interests first. As to his prudence, it was reflected in the way he addressed the Prophet (may Allah's peace and blessings be upon him). His words indicated his strong intellect and his good foresight of consequences.

Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported: We were on a journey with the Prophet (may Allah's peace and blessings be upon him) and whenever we ascended from a valley we would say "there is no god but Allah" and "Allah is the Greatest" and we would raise our voices. So the Prophet (may Allah's peace and blessings be upon him) said: "O people, do not trouble yourselves too much. He Whom you are calling is not deaf or absent. Verily, He is with you, He is All-Hearing and Ever Near."

Al-Bukhari and Muslim. This is the wording of Al-Bukhari