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﴿ قَالُواْ لَقَدۡ عَلِمۡتَ مَا لَنَا فِي بَنَاتِكَ مِنۡ حَقّٖ وَإِنَّكَ لَتَعۡلَمُ مَا نُرِيدُ ﴾

سورة هود

They said, “You already know that we have no need for your daughters, and you surely know what we want!”

﴿ وَلَقَدۡ أَهۡلَكۡنَا ٱلۡقُرُونَ مِن قَبۡلِكُمۡ لَمَّا ظَلَمُواْ وَجَآءَتۡهُمۡ رُسُلُهُم بِٱلۡبَيِّنَٰتِ وَمَا كَانُواْ لِيُؤۡمِنُواْۚ كَذَٰلِكَ نَجۡزِي ٱلۡقَوۡمَ ٱلۡمُجۡرِمِينَ ﴾

سورة يونس

13. And indeed, We destroyed generations before you when they did wrong, while their Messengers came to them with clear proofs, but they were not such as to believe! Thus do We requite the people who are Mujrimûn (disbelievers, polytheists, sinners, criminals).

﴿ أَمۡ تَأۡمُرُهُمۡ أَحۡلَٰمُهُم بِهَٰذَآۚ أَمۡ هُمۡ قَوۡمٞ طَاغُونَ ﴾

سورة الطور

Do their minds[12] prompt them to say such things, or are they transgressing people?

﴿ ۞ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ ٱلۡيَهُودَ وَٱلنَّصَٰرَىٰٓ أَوۡلِيَآءَۘ بَعۡضُهُمۡ أَوۡلِيَآءُ بَعۡضٖۚ وَمَن يَتَوَلَّهُم مِّنكُمۡ فَإِنَّهُۥ مِنۡهُمۡۗ إِنَّ ٱللَّهَ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّٰلِمِينَ ﴾

سورة المائدة

O you who believe, do not take the Jews and Christians as allies; they are allies of one another. Whoever among you takes them as allies[48] is indeed one of them. Allah does not guide the wrongdoing people.

﴿ فَمَا لَنَا مِن شَٰفِعِينَ ﴾

سورة الشعراء

100. Now we have no intercessors,

﴿ إِلَّا عَجُوزٗا فِي ٱلۡغَٰبِرِينَ ﴾

سورة الشعراء

Except an old woman[1058] among those who remained behind.

﴿ فَيَوۡمَئِذٖ لَّا يُعَذِّبُ عَذَابَهُۥٓ أَحَدٞ ﴾

سورة الفجر

None can punish as He punishes on that Day,

﴿ هُوَ ٱلَّذِيٓ أَرۡسَلَ رَسُولَهُۥ بِٱلۡهُدَىٰ وَدِينِ ٱلۡحَقِّ لِيُظۡهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوۡ كَرِهَ ٱلۡمُشۡرِكُونَ ﴾

سورة التوبة

33. It is He Who has sent His Messenger (Muhammad صلى الله عليه وسلم) with guidance and the religion of truth (Islâm), to make it superior over all religions even though the Mushrikûn (polytheists, pagans, idolaters, disbelievers in the Oneness of Allâh) hate (it).

﴿ وَءَاتَىٰكُم مِّن كُلِّ مَا سَأَلۡتُمُوهُۚ وَإِن تَعُدُّواْ نِعۡمَتَ ٱللَّهِ لَا تُحۡصُوهَآۗ إِنَّ ٱلۡإِنسَٰنَ لَظَلُومٞ كَفَّارٞ ﴾

سورة إبراهيم

And He gave you from all you asked of Him.[660] And if you should count the favor [i.e., blessings] of Allāh, you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful.[661]

﴿ قَالُواْ سُبۡحَٰنَ رَبِّنَآ إِنَّا كُنَّا ظَٰلِمِينَ ﴾

سورة القلم

29. They said: "Glory to Our Lord! Verily, we have been Zâlimûn (wrong-doers)."

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Ziyād ibn ‘Alāqah reported: Al-Mughīrah ibn Shu‘bah led us in prayer, and he stood up directly after offering the second Rak‘ah (without sitting for Tashahhud), so we said: "Glory be to Allah" whereupon he said: "Glory be to Allah" and continued with the prayer. When he completed his prayer and ended it with Taslīm, he made two prostrations of forgetfulness. When he left the prayer, he said: "I saw the Messenger of Allah (may Allah's peace and blessings be upon him) do as I did."

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

The Hadīth explains the action of Al-Mughīrah ibn Shu‘bah,(may Allah be pleased with him) when he was forgetful in his prayer and did not recite the first Tashahhud (after offering the second Rak‘ah). The people behind him said "Glory be to Allah" to draw his attention to it, whereupon he realized his mistake. However, he continued with his prayer and after ending the prayer with Taslīm, he made two prostrations of forgetfulness, saying that he had done what the Messenger of Allah (may Allah's peace and blessings be upon him) did in the same situation. It is more correct to perform the two prostrations of forgetfulness before Taslīm, according to the Hadīth reported by ‘Abdullāh ibn Mālik ibn Buhaynah and narrated by Al-Bukhāri and Muslim.

Abu Rāfi‘ reported that Abu Hurayrah (may Allah be pleased with him) recited Sūrat al-Inshiqāq and then prostrated. After he finished the prostration, he told them that the Messenger of Allah (may Allah’s peace and blessings be upon him) had prostrated when he recited it.

Narrated by Bukhari & Muslim

Abu Hurayrah (may Allah be pleased with him) mentioned that he recited Sūrat al-Inshiqāq and then prostrated when he reached the verse that says: {And when the Qur’an is recited to them, they do not prostrate [to Allah ]?} [Sūrat al-Inshiqāq: 21] Abu Rāfi‘ then questioned him regarding this prostration after recitation of that verse. In another narration, Abu Rāfi‘ asked why he prostrated. He asked him because it was narrated that the Prophet (may Allah's peace and blessings be upon him) had not prostrated while reciting the small Sūrahs since he emigrated to Madīnah. Abu Hurayrah then said: "If I had not seen the Messenger (may Allah's peace and blessings be upon him) prostrate, I would not have prostrated." In other words, he only prostrated because he had seen the Messenger (may Allah's peace and blessings be upon him) prostrate.

Zayd ibn Thābit (may Allah be pleased with him) reported: I recited before the Prophet (may Allah's peace and blessings be upon him) Sūrat An-Najm and he did not prostrate in it.

Narrated by Bukhari

Zayd ibn Thābit (may Allah be pleased with him) recited Sūrat An-Najm before the Prophet (may Allah's peace and blessings be upon him) and when he recited the verse of prostration, the Prophet didn't prostrate. The Prophet's action does not indicate that prostration should be left out all the time, because it is possible that he did not prostrate to show that leaving prostration is permissible. This is the preponderant opinion, which is concluded by Imām Ash-Shāfi‘i. Had prostration been obligatory, the Prophet (may Allah's peace and blessings be upon him) would have ordered him to do it even later on.

‘Uqbah ibn ‘Āmir (may Allah be pleased with him) reported: I said to the Messenger of Allah (may Allah's peace and blessings be upon him): "Are there two prostrations in Sūrat al-Hajj?" He said: "Yes, and whoever does not perform them should not read them."

Narrated by Abu Daoud

In this Hadīth, ‘Uqbah ibn ‘Āmir (may Allah be pleased with him) asks the Prophet (may Allah's peace and blessings be upon him) whether or not there are two prostrations in Sūrat al-Hajj. The Prophet (may Allah's peace and blessings be upon him) replied in the affirmative, then he added another ruling to that: "Whoever does not perform them should not read them," meaning: whoever reaches these two verses and does not intend to prostrate upon reading them should not read them in the first place. This prohibition does not indicate unlawfulness; rather, it indicates undesirability, because the prostration of recitation is a (recommended) Sunnah.

Abu Bakrah reported: Whenever the Prophet (may Allah's peace and blessings be upon him) received good news, he would fall down in prostration out of gratitude to Allah.

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

The noble Hadīth shows the attitude of the Prophet (may Allah's peace and blessings be upon him) every time he received good news or glad tidings. He used to fall down in prostration expressing gratitude to Allah, the Almighty. Prostration of gratitude has been made permissible on the occasion of receiving a new blessing. However, it is not permissible in case of constant blessings such as the blessings of Islam, health, richness, and the like. This is because the blessings of Allah are perpetual and uninterrupted. Had prostration been made permissible for such type of constant blessings, then one would have spent his whole life in prostration. Rather, expressing gratitude for such blessings should be by worshiping and obeying Allah, the Almighty.

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) led us in one of the two afternoon prayers." Ibn Sirīn said: "Abu Hurayrah mentioned it by name but I forgot it." Abu Hurayrah added: "He (the Prophet) prayed two Rak‘ahs and then finished the prayer with Taslīm. Then, he went toward a piece of wood laying across the mosque and leaned upon it in such a way as if he was angry. He placed his right hand over the left and interlaced his fingers. The people who were in a haste left the mosque through its gates, saying: 'The prayer has been shortened.' Abu Bakr and ‘Umar, who were present at that time, did not dare to talk to the Prophet. Also among them was a long−handed man called Dhu al-Yadayn who asked the Prophet: 'O Messenger of Allah, have you forgotten or has the prayer been shortened?' He replied: 'I have not forgotten, nor has it been shortened," then he said: 'Is what Dhu al-Yadayn has said true?' They (the people) answered in the affirmative. So he moved forward and prayed what he missed, then finished the prayer. Then he made Takbīr and prostrated as he normally did or longer. Then he raised his head and made Takbīr. He made Takbīr again and prostrated as he normally did or longer. Then he raised his head and made Takbīr." When people asked Ibn Sirīn if the Prophet offered Taslīm, he said: "I was informed that ‘Imrān ibn Husayn said that he offered Taslīm."

Narrated by Bukhari & Muslim

Messengers of Allah have the most perfect reasons, the firmest hearts, and the best endurance, and they are the best in terms of fulfilling the rights of Allah, the Exalted. Yet, they never went beyond the limits of human nature. The Messenger of Allah (may Allah's peace and blessings be upon him) was the most perfect in all these characteristics. However, he once forgot due to his human nature, so that Allah would legislate for His slaves the rulings regarding forgetfulness in prayer. Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) led his companions in Zhuhr or ‘Asr prayer. Abu Hurayrah actually defined this prayer, but the sub-narrator Ibn Sirīn forgot it. When the Prophet (may Allah's peace and blessings be upon him) prayed the first two Rak‘ahs, he finished the prayer by making Taslīm. The Prophet (may Allah's peace and blessings be upon him) is a perfect man and feels contented only with the perfect work. Therefore, he felt there was a sort of deficiency or fault, but he did not know the source of such feeling. So, he went toward a piece of wood lying across Qiblah of the mosque, leaned upon it, and interlaced his fingers. Those who were in a haste left the mosque through its gates while discussing with one another that something had happened, which was that the prayer had been shortened. Perhaps they thought that forgetfulness could not occur to the one who is a Prophet. The Prophet (may Allah's peace and blessings be upon him) was highly respected, and thus no one dared to discuss this crucial issue with him. Even Abu Bakr and ‘Umar (may Allah be pleased with both of them) did not dare to ask him particularly they had seen him in a state of anxiety and depression. A man from the companions called Dhu al-Yadayn broke the silence by asking the Prophet (may Allah's peace and blessings be upon him): "O Messenger of Allah, have you forgotten or has the prayer been shortened?" He did not could not assure any of the two probabilities since both were possible to take place at that time. he to the best of his thought said: "I neither forgot nor was it shortened." When Dhu al-Yadayn realized that the prayer had not been shortened, and he was certain that he prayed only two Rak‘ahs, he knew that the Prophet (may Allah's peace and blessings be upon him) had forgotten, so he said: "Rather, you have forgotten." The Prophet (may Allah's peace and blessings be upon him) wanted to confirm the accuracy of Dhu al-Yadayn's claim, which contradicted his thought that his prayer was complete, so he sought someone to support his statement and asked his companions around him: "Is what Dhu al-Yadayn has said true – that I only prayed two Rak‘ahs?" When they answered in the affirmative, the Prophet (may Allah's peace and blessings be upon him) stepped forward and prayed what he had missed of the prayer. After reciting Tashahhud, he made Taslīm then said: "Allah Akbar" while he was sitting, then prostrated as he normally did or longer. Then he raised his head from prostration and said: "Allah Akbar," then he said it again and prostrated as he normally did or longer. Then he raised his head and said: "Allah Akbar" and ended the prayer by making Taslīm without saying Tashahhud.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) performed one of the afternoon prayers (the sub-narrator Muhammad said: "I think that it was most probably the ‘Asr prayer") and he finished it after offering two Rak‘ahs only. He then stood near a piece of wood in front of the mosque and put his hand on it. Abu Bakr and ‘Umar were amongst those who were present, but they dared not talk to him about it (because of being awed by him), and those who were in a hurry went out. They said: "Has the prayer been reduced?" A man who was called Dhu al-Yadayn by the Prophet (may Allah's peace and blessings be upon him) said (to the Prophet): "Has the prayer been reduced or have you forgotten?" He said: "Neither have I forgotten, nor has the prayer been reduced." He said: "Certainly you have forgotten." So the Prophet offered two more Rak‘ahs and ended the prayer with Taslīm. Then he said Takbīr and performed a prostration like his ordinary prostration or a bit longer. Then he raised his head and said Takbīr. Then he put his head down and performed a prostration like his ordinary prostration or a bit longer. Then he raised his head and said Takbīr. [Al-Bukhāri]

Narrated by Bukhari & Muslim

This noble Hadīth shows what to do when part of the prayer has been missed. One should complete what remains of the prayer, then perform Taslīm, and then perform two prostrations for forgetfulness. Abu Hurayrah reported that the Prophet led the Companions in the Zhuhr or ‘Asr prayer and finished after two Rak‘ahs. As the Prophet was perfect and only satisfied with perfect actions, he felt that there was a deficiency, without knowing the reason behind it. So he leaned up against a piece of wood in the mosque and intertwined his fingers. He was worried, because he felt that there was something incomplete. Some people left the mosque quickly through the doors, privately speaking among themselves that something had taken place, meaning that the prayer had been reduced. They found it hard to believe that it was possible for the Prophet to forget, because they were in awe of him. No one, not even Abu Bakr and ‘Umar dared to talk to him about the matter. However, a Companion named Dhu al-Yadayan broke the silence. He asked the Prophet: ''O Messenger of Allah, did you forget or has the prayer been reduced?'' The Prophet assumed that neither had happened. So learning that the prayer had not been reduced, Dhu al-Yadayn concluded that the Prophet had forgotten, because he was certain that he had only prayed two Rak‘ahs. The Prophet then realized that he had forgotten (part of the prayer). He wanted to make sure that Dhu al-Yadayn was correct, so he asked the Companions around him: ''Is it true what Dhu al-Yadayn is saying: that I only prayed two Rak‘ahs?'' They all said: ''Yes.'' So the Prophet moved forward and prayed the remaining two Rak‘ahs. After performing the Tashahhud, he performed the Taslīm. Then said Takbīr while he was sitting and prostrated as he would normally or a little longer and then raised his head from prostration. Next he said Takbīr and prostrated as he would normally or a little longer and then raised his head from prostration and said Takbīr. Finally, he performed Taslīm and ended the prayer.

‘Abdullāh (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) offered the prayer. Ibrahīm, a sub-narrator, said: "I do not know whether he prayed more or less than usual." When he finished the prayer, he was asked: "O Messenger of Allah, has there been any change to the prayer?" He said: "What is it?" The people said: "You have prayed such-and-such." Thereupon, the Prophet (may Allah's peace and blessings be upon him) bent his legs, faced the Qiblah, performed two prostrations, and then made Taslīm. When he turned his face to us, he said: "If there was any change to the prayer, I would surely inform you; but I am a human being like you and liable to forget like you. So if I do forget, remind me, and if anyone of you is doubtful about his prayer, he should follow what he thinks to be correct and complete his prayer accordingly, make Taslīm, and then offer two prostrations."

Narrated by Bukhari & Muslim

It is related in this noble Hadīth that the Prophet (may Allah's peace and blessings be upon him) led the Companions in prayer and prayed more or less than usual. So the Companions (may Allah be pleased with them) asked him whether any change had been made to the prayer. In response, he told them that if there were any change to the prayer, he would certainly keep them informed. Then he explained that he was only a human being like us and that he would forget like we do. After that, he presented the relevant ruling on a person who forgetfully adds something to prayer or subtracts something therefrom. He, the Prophet explained, should build upon the number of Rak‘ahs of which he is certain, complete his prayer accordingly, offer two prostrations of forgetfulness, and then make Taslīm, thus finishing the prayer.

Thawbān (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "For each forgetfulness (in prayer) there are two prostrations after making Taslīm."

Narrated by Abu Daoud

What is in meant in the Hadīth is that any forgetfulness that occurs during the prayer, whether by increasing, decreasing, or doubting something; it necessitates prostration of forgetfulness. This Hadīth is a proof for those who view that the prostration of forgetfulness is after the Salām. Reconciling the evidences in this regard necessitates restricting the prostration that comes after the Salām to two cases: if there is a decrease in the prayer, or if one is in doubt and bases his decision upon a preponderant assumption; apart from these two cases, the prostration should be made before the Salām

Ibn Abbās (may Allah be pleased with him) said: "The prostration of Sād is not a compulsory one but I saw the Prophet (may Allah's peace and blessings be upon him) prostrating while reciting it."

Narrated by Bukhari