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﴿ وَٱلَّذِينَ سَعَوۡاْ فِيٓ ءَايَٰتِنَا مُعَٰجِزِينَ أُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلۡجَحِيمِ ﴾

سورة الحج

51. But those who strive against Our Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.), to frustrate them, they will be dwellers of the Hell-fire.

﴿ ذَٰلِكَ جَزَآؤُهُمۡ جَهَنَّمُ بِمَا كَفَرُواْ وَٱتَّخَذُوٓاْ ءَايَٰتِي وَرُسُلِي هُزُوًا ﴾

سورة الكهف

106. "That shall be their recompense, Hell; because they disbelieved and took My Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) and My Messengers by way of jest and mockery.

﴿ لَّا يَسَّمَّعُونَ إِلَى ٱلۡمَلَإِ ٱلۡأَعۡلَىٰ وَيُقۡذَفُونَ مِن كُلِّ جَانِبٖ ﴾

سورة الصافات

[So] they may not listen to the exalted assembly [of angels] and are pelted from every side,[1288]

﴿ ذُرِّيَّةَ مَنۡ حَمَلۡنَا مَعَ نُوحٍۚ إِنَّهُۥ كَانَ عَبۡدٗا شَكُورٗا ﴾

سورة الإسراء

3. "O offspring of those whom We carried (in the ship) with Nûh (Noah)! Verily, he was a grateful slave."

﴿ يُدَبِّرُ ٱلۡأَمۡرَ مِنَ ٱلسَّمَآءِ إِلَى ٱلۡأَرۡضِ ثُمَّ يَعۡرُجُ إِلَيۡهِ فِي يَوۡمٖ كَانَ مِقۡدَارُهُۥٓ أَلۡفَ سَنَةٖ مِّمَّا تَعُدُّونَ ﴾

سورة السجدة

5. He manages and regulates (every) affair from the heavens to the earth; then it (affair) will go up to Him, in one Day, the space whereof is a thousand years of your reckoning (i.e. reckoning of our present world’s time).

﴿ وَأَنذِرۡهُمۡ يَوۡمَ ٱلۡحَسۡرَةِ إِذۡ قُضِيَ ٱلۡأَمۡرُ وَهُمۡ فِي غَفۡلَةٖ وَهُمۡ لَا يُؤۡمِنُونَ ﴾

سورة مريم

And warn them, [O Muḥammad], of the Day of Regret, when the matter will be concluded;[814] and [yet], they are in [a state of] heedlessness, and they do not believe.

﴿ وَجَنَّٰتٍ أَلۡفَافًا ﴾

سورة النبأ

And gardens of entwined growth.

﴿ قَالَ هَٰذَا رَحۡمَةٞ مِّن رَّبِّيۖ فَإِذَا جَآءَ وَعۡدُ رَبِّي جَعَلَهُۥ دَكَّآءَۖ وَكَانَ وَعۡدُ رَبِّي حَقّٗا ﴾

سورة الكهف

[Dhul-Qarnayn] said, "This is a mercy from my Lord; but when the promise of my Lord[799] comes [i.e., approaches], He will make it level, and ever is the promise of my Lord true."

﴿ أَفَرَءَيۡتَ إِن مَّتَّعۡنَٰهُمۡ سِنِينَ ﴾

سورة الشعراء

205. Tell Me, (even) if We do let them enjoy for years,

﴿ وَتَرَكۡنَا عَلَيۡهِ فِي ٱلۡأٓخِرِينَ ﴾

سورة الصافات

108. And We left for him (a goodly remembrance) among the later generations.

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Abu Salamah ibn ‘Abdur-Rahmān ibn ‘Awf reported: I asked ‘Ā'ishah, the Mother of the Believers, (may Allah be pleased with her) about the words with which the Messenger of Allah (may Allah's peace and blessings be upon him) used to commence his voluntary night prayer. She said that when he got up at night, he would commence his prayer with these words: "O Allah, Lord of Jibrīl, Mikha'īl, and Israfil, Originator of the heavens and the earth, Knower of the unseen and the seen, You judge between Your slaves concerning that in which they used to differ. Guide me, by Your permission, to the truth about which people differ. Verily, You guide whom You will to the straight path!"

Narrated by Muslim

Abu Salamah ibn ‘Abdur-Rahmān ibn ‘Awf asked ‘Ā'ishah, the Mother of the Believers, about the supplication that the Prophet (may Allah's peace and blessings be upon him) used to make when he would commence his night prayer. She said that the Prophet (may Allah's peace and blessings be upon him) used to make the following supplication at the start of his night prayer: "O Allah, Lord of Jibrīl, Mikha'īl, and Israfil"; he ascribed these three angels in particular to Allah, although He is the Lord of everything, as an indication of their superiority over all other angels. He mentioned Jibrīl first because he is trusted with revelation from the heavens, so all religious affairs come down through him. Israfil was mentioned last because he is the one who will blow the horn to signal the coming of the Hour. Mikha'īl was mentioned in the middle because he is the angel in charge of the rain and plants and similar affairs related to people's sustenance in this worldly life. "Originator of the heavens and the earth"; the Creator and Inventor of the heavens and earth. "Knower of the unseen and the seen"; You are all-knowing of what the slaves see and what they do not see. "You judge between Your slaves concerning that in which they used to differ"; You decide between them in the religious affairs about which they used to differ in this worldly life. "Guide me, by Your permission, to the truth about which people differ"; guide me to the truth in the affairs that people differ in, religious affairs as well as worldly affairs, by granting me success and facilitating this for me. "Verily, You guide whom You will to the straight path"; You guide whomever You will to the path of truth and righteousness!

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) got up to pray at night, he would make Takbīr and then say: "Glory be to You, O Allah, and praise. Blessed is Your name, exalted is Your greatness, and there is nothing worthy of worship but You," three times. Thereafter, he would say: "Allah is the absolute Greatest," three times, and: "I seek refuge in Allah, the All-Hearing and All-Knowing, from the accursed Devil, from his evil suggestions, blowing, and spitting." After that, he would recite.

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

"When the Messenger of Allah (may Allah's peace and blessings be upon him) got up to pray at night, he would make "Takbīr"." In other words, he would begin his prayer with the statement: "Allah is the Greatest." Takbīr is a pillar without which prayer is not valid. "And then say: 'Glory be to You, O Allah.'" Meaning: I declare You above and free from all shortcomings and imperfections and from all that does not befit You and Your majesty, my Lord. "And praise", meaning: praising Allah and thanking him for this help. In other words: If it were not for Your help and guidance, I would not be glorifying You. So this is an acknowledgment from the slave of the favors bestowed by his Lord as well as an acknowledgment of his own helplessness without the help of Allah, the Almighty. "Blessed is Your name." Your name is ever abundant, perfect, and broad, and its blessings are widely spreading in the heavens and the earth. This emphasizes that all good lies in the hand of Allah, the Almighty. "Exalted is Your greatness." Your greatness rises, elevates, and exalts over all greatness; Your sublimity is high above all others; and Your authority subdues all others. The greatness of Allah is far elevated above having a partner in His dominion, His lordship, His divinity, or His names and attributes. That is why he said thereafter: "There is no god but You", meaning: there is no deity truly worthy of being worshiped except You. You are the Only One deserving to be worshiped, alone without any partner; You, the One Who possesses the most praiseworthy attributes and bestows the most immense favors. In this opening invocation, we praise Allah, the Almighty, and declare Him above and free from all shortcomings and imperfections and from all that does not befit Him and His majesty. This is one of the various invocations reported in this respect. It is better to say this and that from time to time, thus observing all authentic aspects of the Sunnah and not disregarding any of them. In one of those various wordings, the Prophet would reportedly say: "There is no god but Allah" three times. This statement means: There is no deity truly worthy of being worshiped except You. In the Qur’an, Allah, the Almighty, says: {That is because Allah is the Truth, and that which they call upon other than Him is falsehood.} {Sūrat al-Hajj: 62] "Thereafter, he would say: 'Allah is the absolute Greatest,' three times." He, Glorified and Exalted, is Greater than all things. Then, after opening his prayer, he would seek refuge in Allah from the accursed Devil, saying: "I seek refuge in Allah, the All-Hearing and All-Knowing." In other words, I seek the refuge, support, and protection of the All-Hearing and All-Knowing Lord. "From the accursed", meaning: the outcast, rejected, and expelled from the mercy of Allah. "Devil", meaning: the rebellious and insolent devils from among the Jinn and mankind. O Allah, Do not give him authority whereby he can harm me in my religious and worldly affairs or prevent me from doing such things that will benefit me in my religious and worldly affairs. Whoever seeks refuge in Allah has indeed turned to the might and power of the Creator against their enemies who want to cut them off from their Lord and lead them into the deep pits of evil and destruction. "From his evil suggestions", meaning: madness and epilepsy that afflict mankind. Since Satan may touch a person with madness, it was prescribed by the Shariah to seek refuge against him. "His blowing", meaning: pride. Through insinuations, Satan blows into a man and prompts him to see himself big and others little. Thus, his pride and arrogance grows. "His spitting", meaning: witchcraft. This is the evil of magicians, who tie the strings and then blow on each knot so as to produce the effect intended by magic. "After that, he would recite." He would recite Qur’an, opening with Sūrat al-Fātihah.

‘Abdullāh ibn Abu Awfa (may Allah be pleased with him) reported that a man came to the Prophet (may Allah's peace and blessings be upon him) and said: "I cannot retain any of the Qur'an. Teach me what suffices me." He said: "Say: 'Glory to Allah, praise to Allah, there is no god but Allah, Allah is the greatest, and there is no power and no strength but from Allah, the Exalted, the Great.'" The man said: "O Messenger of Allah, these words are for Allah, Exalted and Glorified, what is for me?" He said: "Say: 'O Allah, have mercy on me, give me provision, keep me sound, and guide me.'" When the man stood up, he made a gesture with his hand [that he received a lot], the Messenger of Allah (may Allah's peace and blessings be upon him) said: "As for this man, he has filled his hand with good."

Narrated by Abu Daoud - Narrated by Ahmad

This Hadīth explains the rule for anyone who is unable to retain any of the Qur'an and how to pray. The Prophet (may Allah's peace and blessings be upon him) guided the Bedouin, who could not retain any of the Qur'an, to say: "Glory to Allah, praise to Allah, there is no god but Allah, Allah is the greatest, and there is no power and no strength but from Allah, Glorified and Exalted. When the Bedouin asked for a supplication for him to say in prayer, the Prophet (may Allah's peace and blessings be upon him) taught him to say this supplication, which includes the good of the world and the Hereafter: "O Allah, have mercy on me, give me provision, keep me sound, and guide me." Finally, the Messenger of Allah (may Allah's peace and blessings be upon him) emphasized the value of these supplications and words of remembrance by saying that the Bedouin had "filled his hand with good," i.e. attained a great deal of good.

Ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) used to teach us the Tashahhud just as he used to teach us a Sūrah from the Qur’an. He used to say: "All blessed greetings and good prayers are due to Allah; peace be upon you, O Prophet, and the mercy of Allah and His blessings; peace be upon us and upon the righteous slaves of Allah. I bear witness that none has the right to be worshiped but Allah and I bear witness that Muhammad is His slave and Messenger)." In another narration by Ibn Rumh: “As he used to teach us the Qur’an.”

Narrated by Muslim

The Hadīth presents the wording of the Tashahhud and informs that the Prophet (may Allah's peace and blessings be upon him) was keen to teach it to them as he would teach them the verses of the Qur’an. The Tashahhud reads: "All blessed greetings and good prayers are due to Allah; peace be upon you, O Prophet, and the mercy of Allah and His blessings; peace be upon us and upon the righteous slaves of Allah. I bear witness that none has the right to be worshiped but Allah and I bear witness that Muhammad is His slave and Messenger." It is similar to the famous wording reported by Ibn Mas‘ūd (may Allah be pleased with him) except for the addition of the word ‘al-mubārakāt’ (blessed) and the omission of the conjunction ‘and’ from the two subsequent words. It is from the Sunnah to use the various reported wordings of the Tashahhud in separate occasions.

It was reported that ‘Ā'ishah (may Allah be pleased with her) used to hate that one keeps his hands on his flanks (while praying). She said that the Jew used to do so.

Narrated by Bukhari

The noble Hadīth indicates that ‘Ā'ishah (may Allah be pleased with her) used to hate for a praying person to place his hand on his waist while praying. She explained the reason behind this by saying that it belongs to the actions of the Jews.

‘Ā’ishah (may Allah be pleased with her) reported: I asked the Messenger of Allah (may Allah's peace and blessings be upon him) about looking around during prayer. He replied: "It is a way of stealing by which the devil steals a portion of a slave's prayer."

Narrated by Bukhari

‘Ā’ishah (may Allah be pleased with her) asked the Messenger of Allah (may Allah’s peace and blessings be upon him) about the ruling on looking hither and thither during the prayer, and whether it affects the validity of prayer. He told her that this looking is a means by which the devil snatches away a portion of a slave’s prayer in a swift and hidden manner so as to affect its validity and decrease its reward.

Qays ibn Talq reported: Talq ibn ‘Ali visited us one day during Ramadan. He stayed with us until the evening and broke his fast with us. Then he led us in voluntary night prayer and the Witr prayer. Afterwards he went to his mosque and led his companions in prayer. When only the Witr prayer was remaining, he asked another man to step forward and said: ‘Lead your companions in the Witr prayer, because I heard the Messenger of Allah (may Allah's peace and blessings be upon him) saying: "There should not be two Witr prayers during one night."

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

In this Hadīth, the noble Companion, Talq ibn ‘Ali (may Allah be pleased with him) explained that he offered the Witr prayer with his family at the beginning of the night and then he led his people in prayer, but he did not pray the Witr prayer with them. Instead, he let another man lead them in the Witr prayer, because he had heard the Prophet (may Allah's peace and blessings be upon him) prohibiting Muslims from offering two Witr prayers in one night.

Abu Dharr (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "When anyone of you stands in prayer, indeed mercy is facing him. So, let him not smooth the pebbles." Mu‘ayqīb (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said about the man who levels the earth where he prostrates: "If you must do so, then do it only once."

Narrated by Bukhari

In the Hadīth of Abu Dharr, the statement: "When anyone of stands in prayer," means when one starts to pray, and thus it is not forbidden to remove the pebbles before starting the prayer. Removing the pebbles is forbidden in this Hadīth so that insignificant things should not distract the Muslim from the prayer or interrupt his devotion to it. In fact, doing so causes the Muslim to miss out the mercy resulting from focusing on the prayer. This applies to the case in which the praying person does not need to fix the place of prostration; otherwise, it is permissible to do it one time only as required. Pebbles in specific are mentioned in the Hadīth because they were commonly found on the ground of their mosques back then. Otherwise, there is no difference between pebbles, dust, and sand in this regard. The Hadīth of Mu‘ayqīb states that the Prophet (may Allah's peace and blessings be upon him) said about a man who was leveling the earth where he is prostrating: "If you must do so, then do it only once." A man asked the Prophet (may Allah's peace and blessings be upon him) about his case in which he used to level the earth where he prostrates or for prostrating on it. As this was done during the prayer, the Prophet (may Allah's peace and blessings be upon him) instructed the man to level the earth only one time if there is a need for it. Smoothing the pebble in prayer is disliked except in the case where the pebbles do not allow the person to do prostration properly because they are too uneven to place the required part of the forehead on them. In this case, therefore, one may smooth the pebbles once or twice. In fact, there are two narrations reported on this issue. One narration says that removal of the pebble should be done once, and the other narration says it should be twice. The more apparent meaning of the two narrations implies that one may wipe the pebbles once and not more. The cause for the prohibition of smoothing the pebbles during the prayer is that mercy descends upon and showers the praying person. So, it is not appropriate for a sensible person to react to this significant blessing by such an insignificant action, as stated by At-Tībi. Ash-Shawkāni also said: "This justification highlights that the wisdom behind the prohibition of smoothing the pebbles is that one should not busy his mind with something, which distracts him from the mercy facing him, and thus missing out his share of it."

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) said: "When anyone of you is in doubt about his prayer, not knowing how much he prayed, three or four, let him dispel the doubt and build upon what he is certain about, then perform two prostrations before making Taslīm. If he has prayed five, they will make his prayer even-numbered, and if he has prayed exactly four, they will be humiliation for the devil."

Narrated by Muslim

The Prophet (may Allah's peace and blessings be upon him) clarified that if the person praying is in doubt about his prayer, not knowing how much he prayed, three or four, let him exclude the extra number that he doubts and not take it into account, so three is the number he is certain about, and let him perform a fourth Rak'ah, then offer two prostrations before making Taslīm (salutation of peace ending the prayer). If he has actually offered four Rak‘ahs, they will become five by adding a Rak‘ah, and the two prostrations of forgetfulness stand for one Rak‘ah, so the total will be even, not odd. On the other hand, if he has prayed four in total with the extra Rak‘ah, then he has performed what is due on him without any increase or decrease. In this case, the two prostrations of forgetfulness will bring humiliation and defeat to the devil and will drive him away from fulfilling his goal because he threw him into confusion regarding his prayer and tried to spoil it. However, man's prayer became complete when he obeyed Allah Almighty through prostration, which was the same act through which Satan disobeyed Allah when he refused to obey Him by prostrating to Adam.

‘Abdullāh ibn Buhaynah (may Allah be pleased with him), who was one of the Prophet's Companions, reported: The Prophet (may Allah's peace and blessings be upon him) led them in the Zhuhr prayer and continued after the first two Rak‘ahs without sitting for Tashahhud, and people stood with him. When he finished the prayer and people were waiting for his making Taslīm, he said Takbīr while sitting and prostrated twice before Taslīm, then he concluded his prayer with Taslīm.

Narrated by Bukhari & Muslim