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﴿ ۞ فَـَٔامَنَ لَهُۥ لُوطٞۘ وَقَالَ إِنِّي مُهَاجِرٌ إِلَىٰ رَبِّيٓۖ إِنَّهُۥ هُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ ﴾

سورة العنكبوت

Lot believed in him, and Abraham said, “I am emigrating to my Lord. He is indeed the All-Mighty, the All-Wise.”

﴿ إِنَّ رَبَّهُم بِهِمۡ يَوۡمَئِذٖ لَّخَبِيرُۢ ﴾

سورة العاديات

11. Verily, that Day (i.e. the Day of Resurrection) their Lord will be Well-Acquainted with them (as to their deeds and will reward them for their deeds).

﴿ وَمَآ أَدۡرَىٰكَ مَا ٱلۡقَارِعَةُ ﴾

سورة القارعة

How do you know what the Striking Calamity is?

﴿ ٱلرَّحۡمَٰنُ عَلَى ٱلۡعَرۡشِ ٱسۡتَوَىٰ ﴾

سورة طه

The Most Merciful [who is] above the Throne established.[832]

﴿ فَٱنظُرۡ كَيۡفَ كَانَ عَٰقِبَةُ ٱلۡمُنذَرِينَ ﴾

سورة الصافات

73. Then see what was the end of those who were warned (but heeded not).

﴿ إِذۡ هُمۡ عَلَيۡهَا قُعُودٞ ﴾

سورة البروج

When they were sitting near it.

﴿ تِلۡكَ ءَايَٰتُ ٱللَّهِ نَتۡلُوهَا عَلَيۡكَ بِٱلۡحَقِّۗ وَمَا ٱللَّهُ يُرِيدُ ظُلۡمٗا لِّلۡعَٰلَمِينَ ﴾

سورة آل عمران

These are the verses of Allah; We recite them to you in truth. Allah does not want injustice to the worlds.

﴿ وَلَوۡ تَرَىٰٓ إِذۡ وُقِفُواْ عَلَى ٱلنَّارِ فَقَالُواْ يَٰلَيۡتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِـَٔايَٰتِ رَبِّنَا وَنَكُونَ مِنَ ٱلۡمُؤۡمِنِينَ ﴾

سورة الأنعام

If you could only see when they will be made to stand before the Fire, they will say, “If only we were sent back, we would not reject the verses of our Lord, and we would be among the believers.”

﴿ يُرِيدُونَ لِيُطۡفِـُٔواْ نُورَ ٱللَّهِ بِأَفۡوَٰهِهِمۡ وَٱللَّهُ مُتِمُّ نُورِهِۦ وَلَوۡ كَرِهَ ٱلۡكَٰفِرُونَ ﴾

سورة الصف

8. They intend to put out the Light of Allâh (i.e. the Religion of Islâm, this Qur’ân, and the Prophet Muhammad صلى الله عليه وسلم) with their mouths. But Allâh will bring His Light to perfection even though the disbelievers hate (it).

﴿ وَجَآءَ ٱلۡمُعَذِّرُونَ مِنَ ٱلۡأَعۡرَابِ لِيُؤۡذَنَ لَهُمۡ وَقَعَدَ ٱلَّذِينَ كَذَبُواْ ٱللَّهَ وَرَسُولَهُۥۚ سَيُصِيبُ ٱلَّذِينَ كَفَرُواْ مِنۡهُمۡ عَذَابٌ أَلِيمٞ ﴾

سورة التوبة

Some of the Bedouins came with excuses, seeking to be exempted, while others who lied to Allah and His Messenger stayed behind. Those who disbelieved among them will be afflicted with a painful punishment.

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Wā’il ibn Hujr (may Allah be pleased with him) reported: I prayed with the Messenger of Allah (may Allah's peace and blessings be upon him) and he placed his right hand above his left hand on his chest.

Ibn Khuzaymah

"And he placed his right hand above his left hand." The word 'hand', here, refers to the palm. This is supported by the Hadīth narrated by Abu Dawūd and An-Nasā’i in the following wording: "Then he placed his right hand above the surface of his left palm, along with the wrist and forearm." "On his chest" means that he placed his right hand above his left hand and placed both of them on his chest while he was standing in prayer.

Anas (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) as well as Abu Bakr and ‘Umar, used to begin the prayer with {All praise is due to Allah, Lord of the worlds}Lord of the worlds)". Imām Muslim added: "They did not recite 'In the name of Allah, the Most Beneficent, the Most Merciful' at the beginning of the recitation or at the end of it." Another narration reported by Ahmad, An-Nasā'i, and ibn Khuzaymah reads: "They did not recite 'In the name of Allah, the Most Beneficent, the Most Merciful' loudly." Another narration reported by Ibn Khuzaymah reads: "They used to recite it silently." This explains the negation mentioned in Imām Muslim's narration and answers the questions raised by scholars about it.

Ibn Khuzaymah - An-Nasaa’i - Narrated by Ahmad - Narrated by Bukhari & Muslim

The noble Hadīth indicates that the Prophet (may Allah's peace and blessings be upon him) and his two Companions (may Allah be pleased with both them) did not use to recite "In the name of Allah, the Most Beneficent, the Most Merciful" loudly at the beginning of Sūrat al-Fātihah during the prayer. This confirms that Basmalah is not part of Sūrat al-Fātihah. The Permanent Committee for Issuing Fatwas stated: "The sound opinion is that the Basmalah is not part of Sūrat al-Fātihah nor any other Sūrah. Rather, it is an independent verse in the Qur'an, and part of a verse in Sūrat An-Naml, which reads: {Indeed, it is from Sulaymān, and it reads: {In the name of Allah, the Most Beneficent, the Most Merciful} [Sūrat An-Naml: 30]. It is recommended to recite it at the beginning of every Sūrah, except Sūrat At-Tawbah. It is an act of Sunnah to recite it silently during the prayer before Sūrat al-Fātihah."

Abu Qatādah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) used to recite Al-Fātihah followed by another Sūrah in the first two Rak‘āhs of the Zhuhr prayer and used to recite only Al-Fātihah in the last two Rak‘āhs of it. Sometimes a verse or so was audible. He used to prolong the first Rak‘ah more than the second and used to do the same in the ‘Asr and Fajr prayers.

Narrated by Bukhari & Muslim

This noble Hadīth indicates that during the prayers with inaudible recitation such as Zhuhr and ‘Asr, one should recite Sūrat al-Fātihah with another Sūrah in the first two Rak‘āhs, and recite Sūrat al-Fātihah only in the last two Rak‘āhs exactly as done in the audible prayers. There is no harm if one raises his voice a little for the purpose of teaching others.

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: We used to estimate the time that the Messenger of Allah (may Allah's peace and blessings be upon him) would stand when performing the Zhuhr and the ‘Asr prayers. We estimated that the time he stood in the first two Rak‘ahs of the Zhuhr prayer as the being the time taken to recite Sūrat As-Sajdah and it would be half of that time in the last two Rak‘ahs. We also estimated the time he stood in the first two Rak‘ahs of the ‘Asr prayer as being the same as the time he stood in the last two Rak‘ahs of the Zhuhr prayer and half of that time in the last two Rak‘ahs of the ‘Asr prayer." Abu Bakr did not mention Sūrat As-Sajdah in his narration, instead he said: “the time taken to recite thirty verses.”

Narrated by Muslim

This noble Hadīth clarifies the duration of standing in the Zhuhr and ‘Asr prayers. The duration of standing in the first two Rak‘ahs of the Zhuhr prayer is equal to the duration of reciting thirty verses; the time taken to recite Sūrat As-Sajdah, and the last two Rak‘ahs take about half that time; the time taken to recite fifteen verses. The ‘Asr prayer is shorter than the Zhuhr prayer, as the first two Rak‘ahs last long enough to recite fifteen verses and the last two Rak‘ahs take half that time; the time taken to recite seven to eight verses.

Abu Hurayrah (may Allah be pleased with him) reported: I have never prayed behind anyone whose prayer more closely resembles that of the Messenger of Allah (may Allah’s peace and blessings be upon him) than so-and-so. We prayed behind him and he would lengthen the first two Rak‘ahs (units of prayer) of the Zhuhr and shorten the last two, and he would make the ‘Asr shorter; in the Maghrib, he would recite the short Mufassal Sūrahs; and he would recite Sūrat Ash-Shams and similar-sized Sūrahs in the ‘Ishā' and recite two long Sūrahs in the Fajr prayer.

An-Nasaa’i - Narrated by Ahmad

This Hadīth points out that there was an Imām in the Prophet’s mosque whose prayer resembled that of the Messenger (may Allah’s peace and blessings be upon him). He would imitate the Messenger in terms of the length of each Rak‘ah. He would lengthen the first two Rak‘as of the Zhuhr prayer and shorten the last two. He would do so in the ‘Asr also. He would recite the short chapters of the Mufassal Sūrahs (from Sūrat Qāf till the end of the Qur’an) in the Maghrib prayer. In the ‘Ishā' prayer, he would recite Sūrat al-Layl and similar-sized Sūrahs. He would lengthen the Fajr prayer.

Jubayr ibn Mut‘im (may Allah be pleased with him) reported: I heard the Prophet (may Allah's peace and blessings be upon him) recite Sūrah At-Tūr during the Maghrib prayer. When he reached this verse: {Were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Rather, they are not certain. Or have they the depositories [containing the provision] of your Lord? Or are they the controllers [of them]?}, it was as if my heart was about to take flight.

Narrated by Bukhari & Muslim

In this Hadīth, Jubayr (may Allah be pleased with him) heard the Prophet (may Allah's peace and blessings be upon him) recite Sūrat At-Tūr in the first two Rak‘ahs of the Maghrib prayer, and that was when he came to free the captives after the battle of Badr. He embraced Islam after that.

Al-Hakam reported: Kufah was conquered by a man called Zamān ibn al-Ash‘ath. He ordered Abu ‘Ubaydah ibn ‘Abdullāh to lead people in prayer. When he performed the prayer, he would rise from bowing and stand for as long it took me to say: "O Allah, our Lord, to You is all praise that fills the heavens and earth and whatever You will beyond that. All praise and glory belong to You. No one can withhold what You have given and no one can give what You have withheld. And the good fortune of a person will not avail him before You." Al-Hakam added: "I mentioned this to ‘Abdur-Rahmān ibn Abu Layla and he said: ‘I head Al-Barā' ibn ‘Āzib say: 'In the prayer of the Messenger of Allah (may Allah's peace and blessings be upon him), the bowing, rising from bowing, prostration, and sitting between the two prostrations were all roughly the same (in length).''' Shu‘bah said: "I related this to ‘Amr ibn Murrah and he said: ‘I saw Ibn Abu Layla, and his prayer was not like that.'"

Narrated by Muslim

“Kufah was conquered by a man called Zamān ibn al-Ash‘ath. He ordered Abu ‘Ubaydah ibn ‘Abdullāh to lead people in prayer.” This man was Matar ibn Nājiyah, as he was called in another narration. Abu ‘Ubaydah was the son of ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him). “When he performed the prayer, he would rise from bowing and stand for as long it took me to say: "O Allah, our Lord, to You is all praise…" This amount of time is one of the requirements of prayer. As for the addition: “…that fills the heavens…” this is recommended according to the Prophet’s statement: "When the Imām says, 'Allah hears he who praises him,' say: 'Our Lord, to You is all praise.’” "O Allah, our Lord, to You is all praise" is a supplication and acknowledgement, meaning: Our Lord, answer our invocations, and all praise is due to You for leading us to guidance and success. "…that fills the heavens and the earth" is meant to magnify the amount of praise. In other words: Our Lord, You deserve such praise that, if it were bodies, would fill all that space. “…and whatever You will beyond that”, meaning: what we do not know of Your vast dominion. “All praise and glory belong to You”, meaning: Our Lord, You deserve all praise (commendation) and glory (greatness, power, and supreme honor). The Only One worthy of absolute commendation and exaltation is Allah, the Almighty. “No one can withhold what You have given…”, meaning: no one can prevent what You want to give. “…and no one can give what You have withheld”, meaning: no one can give what You will to withhold, out of Your wisdom and justice. “And the good fortune of a person will not avail him before You”, meaning: The wealth and good fortune of a person does not benefit him in Your sight, earn him any reward, or save him from punishment. Indeed, nothing is beneficial, except if so willed by You. Al-Hakam added: "I mentioned that to ‘Abdur-Rahmān ibn Abu Layla and he said: ‘I heard Al-Barā' ibn ‘Āzib say: “In the prayer of the Messenger of Allah (may Allah's peace and blessings be upon him), the bowing, rising from bowing, prostration, and sitting between the two prostrations were all roughly the same (in length).”’” This means that the pillars of the Prophet’s prayer lasted similar lengths of time and there was only a slight difference between them. If he prolonged his standing, he would bow for a length of time close to it, and the same would happen with the other pillars. Conversely, when he shortened his standing, he would also shorten his bowing, making it close in length to the standing. And the same applied to the other pillars. This Hadīth is understood to refer to some instances only, as the Prophet (may Allah's peace and blessings be upon him) would occasionally prolong his prayer. In short, the Prophet’s prayers were of a similar length of time. So his bowing, rising from bowing, prostration, and sitting between the two prostrations were nearly the same length, but he would sometimes prolong the standing for the Qur’an recitation.

Wā’il ibn Hujr (may Allah be pleased with him) reported: Whenever the Prophet (may Allah's peace and blessings be upon him) bowed, he would spread out his fingers, and whenever he prostrated, he would join them together.

Narrated by Ibn Hebban

The Hadīth indicates that when the Prophet (may Allah's peace and blessings be upon him) bowed, he would hold his knees with his palms and spread out his fingers, as this posture helps a person bow properly and straighten his back at the same level with his head. And in prostration, the Prophet (may Allah's peace and blessings be upon him) would place his palms on the ground and join his fingers together, leaving no space between them, so that he could face the Qiblah perfectly. This also makes prostration less burdensome.

Mālik ibn al-Huwayrith (may Allah be pleased with him) reported: I saw the Prophet (may Allah's peace and blessings be upon him) pray and when he was performing an odd-numbered Rak‘ah, he would not get up until he had been settled in the sitting position.

Narrated by Bukhari

It was part of the Prophet’s Sunnah that when he stood from the first to the second Rak‘ah or from the third to the fourth one, he would briefly settle in the sitting position first, before standing up. This is called “the sitting of rest”, and it was reported by a group of the Companions, may Allah be pleased with them.

Anas ibn Mālik (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) did not say the Qunūt but he would pray for welfare of a people or doom of others.

Ibn Khuzaymah