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﴿ خَٰشِعَةً أَبۡصَٰرُهُمۡ تَرۡهَقُهُمۡ ذِلَّةٞۖ وَقَدۡ كَانُواْ يُدۡعَوۡنَ إِلَى ٱلسُّجُودِ وَهُمۡ سَٰلِمُونَ ﴾

سورة القلم

43. Their eyes will be cast down and ignominy will cover them; they used to be called to prostrate themselves (offer prayers), while they were healthy and good (in the life of the world, but they did not).

﴿ فَسَنُيَسِّرُهُۥ لِلۡعُسۡرَىٰ ﴾

سورة الليل

10. We will make smooth for him the path for evil.

﴿ أَمۡ أَبۡرَمُوٓاْ أَمۡرٗا فَإِنَّا مُبۡرِمُونَ ﴾

سورة الزخرف

Have they devised a plan[29]? We too have devised a plan.

﴿ وَلَهُم مَّقَٰمِعُ مِنۡ حَدِيدٖ ﴾

سورة الحج

And for [striking] them there will be maces of iron.

﴿ إِنَّ ٱلۡأَبۡرَارَ لَفِي نَعِيمٍ ﴾

سورة المطففين

22. Verily, Al-Abrâr (the pious believers of Islamic Monotheism) will be in Delight (Paradise).

﴿ قَالَ هَٰذِهِۦ نَاقَةٞ لَّهَا شِرۡبٞ وَلَكُمۡ شِرۡبُ يَوۡمٖ مَّعۡلُومٖ ﴾

سورة الشعراء

He said, "This is a she-camel.[1056] For her is a [time of] drink, and for you is a [time of] drink, [each] on a known day.

﴿ مَّآ أَصَابَكَ مِنۡ حَسَنَةٖ فَمِنَ ٱللَّهِۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٖ فَمِن نَّفۡسِكَۚ وَأَرۡسَلۡنَٰكَ لِلنَّاسِ رَسُولٗاۚ وَكَفَىٰ بِٱللَّهِ شَهِيدٗا ﴾

سورة النساء

Whatever good happens to you[57] is from Allah, but whatever bad happens to you is from yourself[58]. We have sent you [O Prophet] as a messenger to mankind, and sufficient is Allah as a witness.

﴿ أَفَحَسِبَ ٱلَّذِينَ كَفَرُوٓاْ أَن يَتَّخِذُواْ عِبَادِي مِن دُونِيٓ أَوۡلِيَآءَۚ إِنَّآ أَعۡتَدۡنَا جَهَنَّمَ لِلۡكَٰفِرِينَ نُزُلٗا ﴾

سورة الكهف

102. Do then those who disbelieved think that they can take My slaves [i.e., the angels, Allâh’s Messengers, ‘Îsâ (Jesus), son of Maryam (Mary)] as Auliyâ’ (lords, gods, protectors) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in the Oneness of Allâh - Islâmic Monotheism)[8].

﴿ وَيۡلٞ يَوۡمَئِذٖ لِّلۡمُكَذِّبِينَ ﴾

سورة المرسلات

28. Woe that Day to the deniers (of the Day of Resurrection)!

﴿ وَرَبَّكَ فَكَبِّرۡ ﴾

سورة المدثر

and proclaim the greatness of your Lord,

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Anas ibn Mālik (may Allah be pleased with him) reported: ‘Ā'ishah had a (patterned) curtain with which she screened the side of her home. The Prophet (may Allah's peace and blessings be upon him) said to her: "Take this curtain of yours away, for its images come to my mind while I'm praying."

Narrated by Bukhari

‘Ā'ishah (may Allah be pleased with her) had a colorful patterned thin curtain made of wool that she used to cover a niche in her room. The Prophet (may Allah's peace and blessings be upon him) ordered her to remove it. He explained to her that its patterns and colors kept on appearing before his eyes during prayer, so he feared that it would distract him from being fully devoted to the prayer and from pondering its invocations and recitation and realizing its purposes of submission and humility to Allah, the Almighty.

Anas ibn Mālik (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: What is the matter with some people who raise their eyes towards the sky during their prayer? He went on, using a strict language: They must refrain from that action, or else their sights will certainly be snatched away.

Narrated by Bukhari & Muslim

This Hadīth teaches us how the praying person should be in his prayer, namely, he should be in a state of tranquility and submissiveness. Among the signs of the submissiveness of the heart is the body organs being tranquil. For this reason, the Prophet (may Allah's peace and blessings be upon him) warned his nation against engaging in useless acts during the prayer, such as raising one's eyes toward the sky. This is something that is contrary to the etiquette and status of the prayer, because during prayer, the person is communicating privately with his Lord who is before him in the direction of Qiblah. So, raising one's eyes is considered an act of impoliteness with Allah. Hence, the Prophet (may Allah's peace and blessings be upon him) stressed this point with a firm and stern warning. He warned such people from raising their eyes towards the sky while praying, stating that they would either refrain from doing so, or their eyesight would be snatched away, in such a way that they would suddenly lose the blessing of eyesight as a result of their negligence and disrespect of the prayer.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Yawning inside the prayer is from the devil, so if anyone of you yawns, let him suppress it as much as he can."

Narrated by At-Termedhy

Yawning inside the prayer is from the devil, because it occurs when the body is heavy, relaxed, full of food, and when the person is feeling lax and sleepy. It is the devil who calls for giving the self whatever it desires and supplying it with abundant food and drink. Therefore, when someone who is offering the prayer begins to yawn, or feels like yawning, he should suppress it as much as possible, by shutting his lips and teeth tight. He should do this so that the devil would not accomplish his aim of distorting the image of the praying person, entering his mouth, and laughing at him. If he cannot suppress yawning, then he should place his hand over his mouth.

Anas ibn Mālik (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "Spitting in the mosque is a sin and its expiation is to bury it.”

Narrated by Bukhari

Spitting on the floor of the mosque or on its walls is a sin, and the person who does it deserves the punishment of Allah, the Exalted. It is not permissible for a Muslim to spit in the mosque, no matter what the circumstances are. It is disrespectful to the House of Allah, and it makes it dirty. We are ordered to keep the mosque clean and to treat it with respect. Allah says in the Qur’an: {And whoever honors the sacred ordinances of Allah - it is best for him in the sight of his Lord} [Sūrat al-Hajj: 30]. There is no harm in spitting in one’s garment, turban, or in a tissue, as the prohibition does not address them. If someone were to spit on the floor of the mosque by mistake, he would not be held accountable for this and his sin would be forgiven. It does not mean that one can spit on the floor intentionally then bury it with dirt. This is because the Messenger (may Allah's peace and blessings be upon him) stated that merely spitting in the mosque is a sin. This explanation of the Hadīth is further strengthened by the Hadīth in Bukhāri and Muslim in which the Messenger of Allah (may Allah’s peace and blessings upon him) "saw mucus on the wall of the mosque, so he stood up and scratched it off with his hand.” If anyone spits on the floor of the mosque accidentally without intending to do so and wants Allah to forgive him, he should quickly remove it by burying it if the floor is made of dirt. If, however, there is carpet on the floor of the mosque, he should wipe it off until it is no longer visible. If, however, he is unable to remove it, he will be sinful. Abu Dharr reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "I was shown the actions of my nation, both good and bad, and I found one of their good deeds is removing harmful things from the road. I found one of the bad deeds is spit in the mosque that is not buried." [Muslim]

‘Ubādah ibn As-Sāmit (may Allah be pleased with him) reported: We were praying the Fajr prayer behind the Messenger of Allah (may Allah's peace and blessings be upon him). He started to recite, but the recitation became difficult for him. When he finished, he said: "Perhaps you recite behind your Imām?" We said: "Yes, that is so, O Messenger of Allah." He said: "Do not do so except with Sūrat al-Fātihah, since the prayer is invalid for the one who does not recite it."

Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad

It was reported from ‘Ubādah ibn As-Sāmit that he said: "We were praying the dawn prayer behind the Messenger of Allah (may Allah's peace and blessings be upon him) and he started to recite but the recitation became difficult for him," i.e. he could not recite easily. So, when he finished he said: "Perhaps you recite behind your Imām?" The Companions (may Allah be pleased with him) answered: "Yes, O Messenger of Allah." It was as if the recitation became difficult for him and he did not know the cause so he asked them that question. This is indicated in his statement in another narration: "Why am I struggling with the Qur'an?" Most likely, the reason for the difficulty was the shortcoming which resulted from them deeming his recitation insufficient. One who enjoys perfection may be affected by the shortcomings of those behind him. The Sunnah directive for those praying behind the Imām is to recite silently, such that each person hears himself. And it is obligatory for the person praying alone as well as the Imām and those praying behind him to recite Sūrat al-Fātihah in both audible and silent prayers, given the soundness and specific indication of the relevant textual evidence. Then he directed them to adhere to reciting Sūrat al-Fātihah, saying: "Do not do so except with Sūrat al-Fātihah." It is probable that the forbiddance refers to reciting out loud, or reciting more than Sūrat al-Fātihah, so as not to distract or confuse the Imām and the worshipers praying behind him.

Al-Barā’ (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "When you prostrate, place your palms and raise your elbows."

Narrated by Muslim

The Prophet (may Allah's peace and blessings be upon him) clarified the position of the hands during the prostration in prayer. The palms should be put on the ground with the fingers joined facing the Qiblah (prayer direction), whereas the elbows—the joint between the forearm and the upper arm—should be raised and not touch the ground and should be kept away from the sides.

‘Ā'ishah (may Allah be pleased with her) reported: I saw the Messenger of Allah (may Allah's peace and blessings be upon him) praying while sitting cross-legged.

An-Nasaa’i

"Sitting cross-legged" means to place the sole of the right foot under the left thigh and the sole of the left foot under the right thigh, and sit on the buttocks. The Prophet (may Allah's peace and blessings be upon him) did this when he fell off his horse and his ankle was dislocated. So if the praying person is unable to stand in the obligatory prayer, it is recommended that he prays while sitting cross-legged, and this is in case he is sitting instead of standing. As for the sitting between the two prostrations and his sitting during the Tashahhud, it is recommended that he sits in the posture of Iftirāsh (placing the left foot on its side and sitting on it; and keeping the right foot vertical while resting on the bottom of the toes turning them towards the Qiblah) in the first Tashahhud and the posture of Tawarruk (sitting with the left posterior on the ground; the right foot placed vertically with the toes pointing towards the Qiblah; and the left foot on its side emerging from under the right foot) in the second Tashahhud. All of these postures are recommended. So, if one sits in a posture other than the ones mentioned above, it will be sufficient for him since what is required is to sit during the Tashahhud, and these postures are a level higher than the obligation.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: “When any of you prostrates, he should not kneel down like a camel; rather, he should put down his hands before his knees.”

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

This Hadīth demonstrates the way of going down for prostration. It suggests that one should place his hands down before his knees. However, there are other Hadīths stating that one should place his knees down before his hands. So, both ways are valid, and the one who does this or that should not be subject to criticism.

Abu Hurayrah (may Allah be pleased with him) reported: “The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever attends a funeral until he offers the funeral prayer will get a reward equal to one Qirāt; and whoever attends it until the dead person is buried will get a reward equal to two Qirāts." It was asked: "What are the two Qirāts?" He replied: "Like two huge mountains." In a narration by Muslim: “The smallest of them is like Mount Uhud.”

Narrated by Bukhari & Muslim

Allah, the Almighty, is kind towards His slaves and He wills to facilitate for them the means of forgiveness. Hence, the Prophet (may Allah's peace and blessings be upon him) urged us to join the funeral procession and prayer, for this is a type of intercession that leads to mercy. Allah, the Almighty, has made the reward of whoever attends the funeral prayer equal to one Qirāt, and whoever attends the funeral till burial another Qirāt of reward. Such is a great reward whose specific amount is known to our Lord. Since the Companions (may Allah be pleased with him) had no knowledge about how much this reward was, the Prophet (may Allah's peace and blessings be upon him) tried to bring it closer to their understanding, stating that each Qirāt is like a huge mountain. Such an act entails a great reward because it involves the fulfillment of the rights of one's fellow Muslims, supplication for them, a reminder of death and the Hereafter, giving solace and comfort to the relatives of the deceased, as well as other benefits.

Anas ibn Mālik (may Allah be pleased with him) reported: They (the Companions) passed by a funeral procession and praised the deceased. The Prophet (may Allah's peace and blessings be upon him) said: "It has been affirmed." Then they passed by another funeral procession but dispraised the deceased, so the Prophet (may Allah's peace and blessings be upon him) said: "It has been affirmed." ‘Umar ibn al-Khattāb (may Allah be pleased with him) asked: "What has been affirmed?" He replied: "You praised this, so Paradise has been affirmed for him, and you dispraised this, so Hell has been affirmed for him. You are Allah's witnesses on earth."

Narrated by Bukhari & Muslim