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﴿ وَقَالُواْ لَا تَذَرُنَّ ءَالِهَتَكُمۡ وَلَا تَذَرُنَّ وَدّٗا وَلَا سُوَاعٗا وَلَا يَغُوثَ وَيَعُوقَ وَنَسۡرٗا ﴾

سورة نوح

They said, ‘Do not abandon your gods; and do not abandon Wadd, Suwā‘, Yaghūth, Ya‘ūq, and Nasr[8].’

﴿ وَإِذَا قِيلَ لَهُمۡ ءَامِنُواْ كَمَآ ءَامَنَ ٱلنَّاسُ قَالُوٓاْ أَنُؤۡمِنُ كَمَآ ءَامَنَ ٱلسُّفَهَآءُۗ أَلَآ إِنَّهُمۡ هُمُ ٱلسُّفَهَآءُ وَلَٰكِن لَّا يَعۡلَمُونَ ﴾

سورة البقرة

When it is said to them, “Believe as the people have believed,” they say, “Shall we believe as the fools[9] have believed?” Indeed, it is they who are the fools, but they do not know.

﴿ أَمِ ٱتَّخَذُواْ مِن دُونِهِۦٓ أَوۡلِيَآءَۖ فَٱللَّهُ هُوَ ٱلۡوَلِيُّ وَهُوَ يُحۡيِ ٱلۡمَوۡتَىٰ وَهُوَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ ﴾

سورة الشورى

How do they take protectors besides Him? While Allah alone is the Protector, for He gives life to the dead, and He is Most Capable of all things.

﴿ وَأَمَّا مَنۡ أُوتِيَ كِتَٰبَهُۥ وَرَآءَ ظَهۡرِهِۦ ﴾

سورة الانشقاق

But as for he who is given his record behind his back,

﴿ وَمَا كَانَ لِنَبِيٍّ أَن يَغُلَّۚ وَمَن يَغۡلُلۡ يَأۡتِ بِمَا غَلَّ يَوۡمَ ٱلۡقِيَٰمَةِۚ ثُمَّ تُوَفَّىٰ كُلُّ نَفۡسٖ مَّا كَسَبَتۡ وَهُمۡ لَا يُظۡلَمُونَ ﴾

سورة آل عمران

It is not for a prophet to misappropriate the spoils of war. Whoever misappropriates will carry it with him on the Day of Resurrection[76]. Then every soul will be paid in full for what it has earned, and none will be wronged.

﴿ إِذۡ قَالَ لَهُمۡ أَخُوهُمۡ نُوحٌ أَلَا تَتَّقُونَ ﴾

سورة الشعراء

When their brother Noah said to them, "Will you not fear Allāh?

﴿ قَالَ رَبِّ ٱلسِّجۡنُ أَحَبُّ إِلَيَّ مِمَّا يَدۡعُونَنِيٓ إِلَيۡهِۖ وَإِلَّا تَصۡرِفۡ عَنِّي كَيۡدَهُنَّ أَصۡبُ إِلَيۡهِنَّ وَأَكُن مِّنَ ٱلۡجَٰهِلِينَ ﴾

سورة يوسف

He said, "My Lord, prison is more to my liking than that to which they invite me. And if You do not avert from me their plan, I might incline toward them and [thus] be of the ignorant."

﴿ هَلۡ يَنظُرُونَ إِلَّآ أَن تَأۡتِيَهُمُ ٱلۡمَلَٰٓئِكَةُ أَوۡ يَأۡتِيَ رَبُّكَ أَوۡ يَأۡتِيَ بَعۡضُ ءَايَٰتِ رَبِّكَۗ يَوۡمَ يَأۡتِي بَعۡضُ ءَايَٰتِ رَبِّكَ لَا يَنفَعُ نَفۡسًا إِيمَٰنُهَا لَمۡ تَكُنۡ ءَامَنَتۡ مِن قَبۡلُ أَوۡ كَسَبَتۡ فِيٓ إِيمَٰنِهَا خَيۡرٗاۗ قُلِ ٱنتَظِرُوٓاْ إِنَّا مُنتَظِرُونَ ﴾

سورة الأنعام

Are they waiting for the coming of the angels, or the coming of your Lord, or the coming of some of your Lord’s signs[55]? On the Day when some of your Lord’s signs come, belief will be of no benefit to those who did not believe before, or those who did not do some good through their faith. Say, “Wait then; we too are waiting.”

﴿ أَمۡ لَهُمۡ شُرَكَآءُ فَلۡيَأۡتُواْ بِشُرَكَآئِهِمۡ إِن كَانُواْ صَٰدِقِينَ ﴾

سورة القلم

Or do they have partners?[1731] Then let them bring their partners, if they should be truthful.

﴿ إِنَّ هَٰذَا مَا كُنتُم بِهِۦ تَمۡتَرُونَ ﴾

سورة الدخان

50. "Verily, this is that whereof you used to doubt!"

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Anas ibn Mālik (may Allah be pleased with him) reported: An orphan and I prayed behind the Prophet (may Allah's peace and blessings be upon him) in our house, and my mother Umm Sulaym was standing behind us.

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

Anas (may Allah be pleased with him) relates in this Hadīth that the Prophet (may Allah's peace and blessings be upon him) led him and an orphan in prayer, and the two of them were standing behind him. He also informs that his mother, called Umm Sulaym, offered the prayer behind them. So, the rows were as follows: The Imām stood at the front. The boys, Anas and the orphan, stood behind the Imām. The woman, Umm Sulaym, stood behind them all.

Al-Hasan (may Allah be pleased with him) reported: Abu Bakrah came while the Messenger of Allah (may Allah’s peace and blessings be upon him) was bowing, so he bowed before reaching the row and then walked to it. When the Prophet (may Allah's peace and blessings be upon him) finished the prayer, he said: "Which one of you bowed before reaching the row and then walked thereto?" Abu Bakrah replied: "It was me." The Prophet (may Allah's peace and blessings be upon him) said: "May Allah increase your keenness, but do not do that again."

Narrated by Abu Daoud - Narrated by Ahmad

Abu Bakrah (may Allah be pleased with him) entered the mosque and found the Prophet (may Allah's peace and blessings be upon him) and his Companions in the bowing position. So, he hastened to bow before reaching the row so as to catch up with this Rak‘ah. Then, he walked to the row while bowing until he joined it. Meanwhile, the Prophet (may Allah's peace and blessings be upon him) perceived there was some movement behind the row and that someone came hastily and bowed before reaching the row. It was a characteristic of the Prophet (may Allah's peace and blessings be upon him) that he could see what was behind him during prayer as he could see in front of him. Having finished the prayer, the Prophet (may Allah's peace and blessings be upon him) asked: Who bowed before reaching the row and then walked to it? Abu Bakrah said: "It was me." In other words, I am the one who did what you said: O Messenger of Allah, In response, the Prophet (may Allah's peace and blessings be upon him) said: May Allah increase your desire and enthusiasm for doing good. But, do not walk quickly again to catch up the Rak‘ah or bow before reaching the row. Indeed, fast walking contradicts calmness and tranquility, which are required in prayer. In another Hadīth, the Prophet (may Allah's peace and blessings be upon him) said: "There is no prayer for a person who prays alone behind the row." However, Abu Bakrah’s action does not fall under this ruling, for he only performed a small part of the prayer alone. This is similar to the case of a person who bows alone and is subsequently joined by someone else while still in this position, forming a row together. However, Abu Bakrah’s action is not permissible, given the Prophet’s order: "But do not do that again.”

Umm Waraqah bint ‘Abdullāh ibn al-Hārith al-Ansāri reported that she had memorized the Qur'an, and the Prophet (may Allah's peace and blessings be upon him) ordered her to lead her household in prayers. There was a Muezzin for her, and she used to lead her household in prayer.

Narrated by Abu Daoud - Narrated by Ahmad

Umm Waraqah al-Ansāriyyah (may Allah be pleased with her) had memorized the Qur'an by heart, and the Prophet (may Allah's peace and blessings be upon him) ordered her to lead her household in the five daily prayers. There was a Muezzin for her to call for the five daily prayers, and she used to lead her female household in prayer, as mentioned in the narration of Ad-Daraqutni. Thus, the Hadīth proves that she was leading exclusively the women in prayer.

Anas (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) appointed Ibn Umm Maktūm as his successor to lead the people in prayer, and he was blind.

Narrated by Abu Daoud - Narrated by Ahmad

The Prophet (may Allah's peace and blessings be upon him) appointed Ibn Umm Maktūm as his successor in Madīnah as he went on some journeys. This is because Ibn Umm Maktūm was more qualified than others. He was one of the first people to accept Islam, and he was also a scholar and a skilled reciter of the Qur’an. Therefore, he deserved to be put in a leadership position. He would issue Islamic verdicts, judge between people, and manage all the affairs of Madīnah while the Messenger was absent. This is proven by a narration in which Ibn ‘Abbās (may Allah be pleased with him) reported: “The Prophet (may Allah's peace and blessings be upon him) appointed Ibn Umm Maktūm as his successor in prayer and the other affairs of Madīnah.” [At-Tabarāni] In another narration: “The Prophet (may Allah's peace and blessings be upon him) appointed Ibn Umm Maktūm as his successor in Madīnah twice.” [Abu Dawūd]

‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: I accompanied the Messenger of Allah (may Allah's peace and blessings be upon him) on his journeys, and he would not perform more than two Rak‘ahs. Abu Bakr, ‘Umar, and ‘Uthmān used to do the same.

Narrated by Bukhari & Muslim

‘Abdullāh ibn ‘Umar (may Allah be pleased with him) mentioned that he accompanied the Prophet (may Allah's peace and blessings be upon him) on his journeys and that he accompanied Abu Bakr, ‘Umar, and ‘Uthmān (may Allah be pleased with them) in their travels as well, and all of them used to shorten the four-Rak‘ah prayers into two and never exceeded this number of Rak‘ahs. In other words, they never offered four Rak‘ahs in the obligatory prayers and never performed the supererogatory prayers while on a journey. He mentioned Abu Bakr, ‘Umar, and ‘Uthmān to prove that this ruling was not abrogated – rather, it was applied after the death of the Prophet (may Allah's peace and blessings be upon him) – and that there is no preponderant objection to that ruling. It is permissible to not shorten the prayer on a journey; however, shortening is preferable, for Allah, the Almighty, says: {When you are on a journey, it is no sin to shorten your prayers.} [Sūrat An-Nisā': 101] The negation of sin here implies that this is a concession and not the original ruling, which is praying the four Rak‘ahs. It is preferable for the traveler to act upon that concession and shorten the prayer in order to comply with the Sunnah of the Prophet (may Allah's peace and blessings be upon him) and avoid the relevant difference in opinion among the scholars, as some of them considered it obligatory, and because it is the opinion preferred by the majority of the scholars.

‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) was on a journey, he used to combine the Zhuhr and ‘Asr prayers, as long as he was continuing with his journey, and also used to combine the Maghrib and ‘Ishā' prayers.

Narrated by Bukhari

The Shariah of our Prophet Muhammad (may Allah's peace and blessings be upon him) is distinguished from the other divinely-revealed religions by its tolerance, ease, and the removal or alleviation of all aspects of difficulty and hardships from those competent for religious duties. One of the alleviating aspects is the combining of two prayers that occur within the same range of time. In principle, these prayers should be prayed each in their own specified time. However, it was the custom of the Prophet (may Allah's peace and blessings be upon him) when he went on a journey to combine the Zhuhr and ‘Asr prayers, either praying them in the time of the Zhuhr prayer or in the time of the ‘Asr prayer. He would also combine the Maghrib and ‘Ishā' prayers, either praying them during the time of the Maghrib prayer or the time of the ‘Ishā' prayer. He would take into consideration what was easier for him and the people who were accompanying him on his journey. So his journey was a reason for combining the prayers during the time of one of them, because the time becomes the time for both prayers. Travel involves a lot of hardship, either in stopping or in proceeding with the journey, so the concession of combining the prayers was only legislated to make matters easy during travel.

‘Ā'ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) prayed in his house during his illness. He prayed while sitting and the people prayed behind him while standing. He pointed to them to sit down. When he had finished the prayer, he said: "Verily, the Imām is appointed in order to be followed. So when he bows, you should bow, and when he raises his head, you should do the same. And if he says: 'Allah hears the one who praises Him,' you should say: 'Our Lord, all praise is due to You.' And if the Imām prays while sitting, you all should pray while sitting as well."

Narrated by Bukhari & Muslim

This Hadīth contains a description of how the Prophet (may Allah's peace and blessings be upon him) prayed during his illness. It also explains how the congregation should follow the Imām and imitate him. The Prophet (may Allah's peace and blessings be upon him) guided the congregation to the wisdom behind appointing the Imām, which is that he should be followed and imitated in order for people to not act differently from his actions during the prayer. Rather, the movements of the Imām are to be followed in the same order. So if the Imām says the Takbīr of Ihrām, then all of the congregation should do this after him, and if he goes into the bowing position, then all of the congregation should bow after him as well. If the Imām reminds you that Allah answers those who praise Him by saying: "Allah hears the one who praises Him," then you should all praise him by saying: "Our Lord, all praise is due to You". Then when he prostrates, all of you should follow him in prostration, and if the Imām prays while sitting because of his inability to stand, then to manifest complete imitation, you should all pray while sitting, even if you are all able to stand. ‘Ā'ishah (may Allah be pleased with her) mentioned that the Prophet (may Allah's peace and blessings be upon him) felt ill, and he prayed while sitting down for that reason. The companions thought that they should stand up because they had the ability to stand, so they prayed while standing behind him. But the Prophet (may Allah's peace and blessings be upon him) pointed to them that they should sit down. After the Prophet (may Allah's peace and blessings be upon him) finished the prayer, he informed them that people should not act contrary to the Imām and that he should be followed in order to manifest complete imitation and perfect emulation. The congregation should pray while sitting down, even if they have the ability to stand, because their Imām is sitting down due to his inability to stand. If the Imām starts the prayer with them while sitting, then they should all sit, acting upon this Hadīth. However, if the Imām starts the prayer while standing and then becomes sick or ill during the prayer and needs to sit down, then it become obligatory for the congregation to complete the prayer while standing. This is proven by the Hadīth which describes the prayer where the Prophet (may Allah's peace and blessings be upon him) led Abu Bakr and the people when he was experiencing his final illness.

‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) combined the Maghrib and the ‘Ishā' prayers (at Muzdalifah) with one Iqāmah. He did not offer any voluntary prayers in between or after either of them.

Narrated by Bukhari & Muslim

When the sun set on the Day of ‘Arafah, the Prophet (may Allah's peace and blessings be upon him) proceeded to Muzdalifah, where he prayed the Maghrib and the ‘Ishā' prayers, combining them at the time of the ‘Ishā', with one Iqāmah for each prayer, and he did not perform any voluntary prayers between them. he did that in order to have the meaning of combining the prayer fully realized. He did not pray any voluntary prayers after them so that he could take a good portion of rest and be ready for the rituals which he had to perform on the next day.

Ibn ‘Umar (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) combined the Maghrib and Ishā' prayers. He prayed three Rak‘ahs for Maghrib then two Rak‘ahs for Ishā' with one Iqāmah.

Narrated by Muslim

The Hadīth shows the way the Prophet (may Allah's peace and blessings be upon him) combined between the prayers one night when he was at Al-Muzdalifah after his return from ‘Arafah. He combined Maghrib prayer with Ishā' prayer and shortened the latter to two Rak‘ahs only with one Adhān for both and one Iqāmah for each.

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) visited a sick person and saw him pray on a pillow. He took the pillow and threw it away. The man took it, again with the intention to pray on it, and the Messenger of Allah once again threw it away. He then said: "Pray on the ground if you are able to; and if not, then use gestures and make your prostration lower than your bowing."

Narrated by Al-Bazzar - Al-Bayhaqi