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﴿ وَمَا لَكُمۡ أَلَّا تُنفِقُواْ فِي سَبِيلِ ٱللَّهِ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ لَا يَسۡتَوِي مِنكُم مَّنۡ أَنفَقَ مِن قَبۡلِ ٱلۡفَتۡحِ وَقَٰتَلَۚ أُوْلَٰٓئِكَ أَعۡظَمُ دَرَجَةٗ مِّنَ ٱلَّذِينَ أَنفَقُواْ مِنۢ بَعۡدُ وَقَٰتَلُواْۚ وَكُلّٗا وَعَدَ ٱللَّهُ ٱلۡحُسۡنَىٰۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ ﴾

سورة الحديد

Why is it that you do not spend in the cause of Allah, when Allah alone will inherit the heavens and earth? Those of you who spent and fought before the conquest [of Makkah and those who did not] are not equal. They are much greater in rank than those who spent and fought afterward[9]. Yet Allah has promised each a fine reward, and Allah is All-Aware of what you do.

﴿ وَقَضَيۡنَآ إِلَيۡهِ ذَٰلِكَ ٱلۡأَمۡرَ أَنَّ دَابِرَ هَٰٓؤُلَآءِ مَقۡطُوعٞ مُّصۡبِحِينَ ﴾

سورة الحجر

We conveyed this decree to him that these [people] will be exterminated by early morning.”

﴿ وَلَقَدۡ صَدَقَكُمُ ٱللَّهُ وَعۡدَهُۥٓ إِذۡ تَحُسُّونَهُم بِإِذۡنِهِۦۖ حَتَّىٰٓ إِذَا فَشِلۡتُمۡ وَتَنَٰزَعۡتُمۡ فِي ٱلۡأَمۡرِ وَعَصَيۡتُم مِّنۢ بَعۡدِ مَآ أَرَىٰكُم مَّا تُحِبُّونَۚ مِنكُم مَّن يُرِيدُ ٱلدُّنۡيَا وَمِنكُم مَّن يُرِيدُ ٱلۡأٓخِرَةَۚ ثُمَّ صَرَفَكُمۡ عَنۡهُمۡ لِيَبۡتَلِيَكُمۡۖ وَلَقَدۡ عَفَا عَنكُمۡۗ وَٱللَّهُ ذُو فَضۡلٍ عَلَى ٱلۡمُؤۡمِنِينَ ﴾

سورة آل عمران

And Allāh had certainly fulfilled His promise to you when you were killing them [i.e., the enemy] by His permission until [the time] when you lost courage and fell to disputing about the order [given by the Prophet (ﷺ)] and disobeyed after He had shown you that which you love.[148] Among you are some who desire this world, and among you are some who desire the Hereafter. Then He turned you back from them [defeated] that He might test you. And He has already forgiven you, and Allāh is the possessor of bounty for the believers.

﴿ مَن كَانَ يُرِيدُ ٱلۡعِزَّةَ فَلِلَّهِ ٱلۡعِزَّةُ جَمِيعًاۚ إِلَيۡهِ يَصۡعَدُ ٱلۡكَلِمُ ٱلطَّيِّبُ وَٱلۡعَمَلُ ٱلصَّٰلِحُ يَرۡفَعُهُۥۚ وَٱلَّذِينَ يَمۡكُرُونَ ٱلسَّيِّـَٔاتِ لَهُمۡ عَذَابٞ شَدِيدٞۖ وَمَكۡرُ أُوْلَٰٓئِكَ هُوَ يَبُورُ ﴾

سورة فاطر

Whoever seeks honor, then all honor belongs to Allah alone. To Him ascend good words, and righteous deeds raise them[1]. But those who plan evil deeds there will be a severe punishment for them, and the plans of such people will perish.

﴿ وَإِذَا ٱلۡبِحَارُ فُجِّرَتۡ ﴾

سورة الإنفطار

3. And when the seas are burst forth.

﴿ لَّوۡ أَرَادَ ٱللَّهُ أَن يَتَّخِذَ وَلَدٗا لَّٱصۡطَفَىٰ مِمَّا يَخۡلُقُ مَا يَشَآءُۚ سُبۡحَٰنَهُۥۖ هُوَ ٱللَّهُ ٱلۡوَٰحِدُ ٱلۡقَهَّارُ ﴾

سورة الزمر

4. Had Allâh willed to take a son (or offspring), He could have chosen whom He willed out of those whom He created. But glory be to Him! (He is above such things). He is Allâh, the One, the Irresistible[1].

﴿ وَٱجۡعَل لِّي وَزِيرٗا مِّنۡ أَهۡلِي ﴾

سورة طه

And appoint for me a minister [i.e., assistant] from my family -

﴿ ۞ وَهُوَ ٱلَّذِي مَرَجَ ٱلۡبَحۡرَيۡنِ هَٰذَا عَذۡبٞ فُرَاتٞ وَهَٰذَا مِلۡحٌ أُجَاجٞ وَجَعَلَ بَيۡنَهُمَا بَرۡزَخٗا وَحِجۡرٗا مَّحۡجُورٗا ﴾

سورة الفرقان

And it is He who has released [simultaneously] the two seas [i.e., bodies of water], one fresh and sweet and one salty and bitter, and He placed between them a barrier and prohibiting partition.

﴿ يُرِيدُ أَن يُخۡرِجَكُم مِّنۡ أَرۡضِكُم بِسِحۡرِهِۦ فَمَاذَا تَأۡمُرُونَ ﴾

سورة الشعراء

He wants to drive you out of your land by his magic, so what do you advise?"

﴿ مِّنَ ٱلَّذِينَ هَادُواْ يُحَرِّفُونَ ٱلۡكَلِمَ عَن مَّوَاضِعِهِۦ وَيَقُولُونَ سَمِعۡنَا وَعَصَيۡنَا وَٱسۡمَعۡ غَيۡرَ مُسۡمَعٖ وَرَٰعِنَا لَيَّۢا بِأَلۡسِنَتِهِمۡ وَطَعۡنٗا فِي ٱلدِّينِۚ وَلَوۡ أَنَّهُمۡ قَالُواْ سَمِعۡنَا وَأَطَعۡنَا وَٱسۡمَعۡ وَٱنظُرۡنَا لَكَانَ خَيۡرٗا لَّهُمۡ وَأَقۡوَمَ وَلَٰكِن لَّعَنَهُمُ ٱللَّهُ بِكُفۡرِهِمۡ فَلَا يُؤۡمِنُونَ إِلَّا قَلِيلٗا ﴾

سورة النساء

Among the Jews are those who distort words from their [proper] places [i.e., usages] and say, "We hear and disobey" and "Hear but be not heard" and "Rāʿinā,"[190] twisting their tongues and defaming the religion. And if they had said [instead], "We hear and obey" and "Wait for us [to understand]," it would have been better for them and more suitable. But Allāh has cursed them for their disbelief, so they believe not, except for a few.[191]

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Abu Mālik al-Ashja‘i Sa‘d ibn Tāriq (may Allah be pleased with him) reported: I said to my father: "O father, you prayed behind the Messenger of Allah (may Allah's peace and blessings be upon him) Abu Bakr, ‘Umar, ‘Uthmān, and ‘Ali here in Kufah for about five years. Did they use to recite the Qunūt in the Fajr prayer?" He said: "O son, this is an innovation in religion."

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

This noble Hadīth clarifies that the Qunūt during the Fajr prayer – if it is not because of a calamity that has befallen Muslims – is an innovation in religion. Shaykh al-Islam said: "One should not make Qunūt except in the Witr prayer unless a calamity befalls the Muslims, in which case all people praying should make Qunūt in every prayer. However, this is emphasized in the Fajr and Maghrib prayers in proportion to that calamity. Whoever contemplates the Sunnah will know without a doubt that the Prophet (may Allah's peace and blessings be upon him) never consistently performed Qunūt in any of the prayers.

‘Abdullāh ibn Az-Zubayr (may Allah be pleased with him) reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) sat for supplication, he would put his right hand on his right thigh and his left hand on his left thigh, point with his index finger, place his thumb on his middle finger, and cover his knee with the palm of his left hand.

Narrated by Muslim

This Hadīth describes what the Prophet used to do in his Tashahhud, which he calls a ''supplication.'' When he took that position, Ibn ‘Umar says: “The Prophet would put his left hand on his left knee” [Muslim]. The Tashahhud is to say: "Greetings, prayers, and good words be to Allah. Peace be upon you, O Prophet, and the mercy and blessings of Allah. Peace be upon us and the righteous slaves of Allah..." It is called a ''supplication'', due to these two invocations: "peace be upon you" and "peace be upon us.'' When the Prophet sat for Tashahhud, he would put his right hand on his right thigh and his left hand on his left thigh. In doing so, he would prevent himself from making unnecessary movements with his hand. Putting the hand on the thigh means that the fingertips will reach the knee. In the narration from Wā'il ibn Hujr: ''The Prophet put his left palm on his left thigh and knee, and put the edge of his right elbow on his right thigh" [An-Nasā'i]. So by putting the edge of the elbow on the thigh, the tips of one's fingers will definitely reach the knee. An-Nawawi said: "Scholars are agreed that it is recommended to put the hand on the knee. Some say that the fingers should be bent over the knee to cover it.'' This position applies in both the first and the second Tashahhud. The Prophet would point with his index finger to indicate the Oneness of Allah. This is an act of the Sunnah to observe from the start to the end of the Tashahhud. ‘Abdullāh ibn ‘Umar said: "When the Messenger of Allah (may Allah's peace and blessings be upon him) sat for the Tashahhud, he would put his left hand on his left knee and his right hand on his right knee, form a zero shape, and point with his index finger." [Muslim] Also, Wā'il ibn Hujr said: "Then the Prophet sat and put his left leg under him, put his left hand on his left thigh and the edge of his right elbow on his right thigh. Then he held two of his fingers and made a circle, and I saw him make a circle with his thumb and middle finger, and point with his index finger" [Abu Dawūd]. One points with the index finger to indicate the Oneness of Allah, Most High, thereby demonstrating the belief and words with an action. Ibn ‘Umar said: "Indeed, (the index finger) is more painful to the devil than being beaten with an iron rod." [Ahmad]. Pointing with the index finger does not necessarily mean moving it. Finally, does covering one's knees with one's palm indicate either holding the knees or not? Ibn ‘Umar said: "When the Prophet (may Allah's peace and blessings be upon him) sat in prayer, he put his two hands on his two knees...and his left hand stretched over his knee." So these are two options that conform with the Sunnah and it is recommend to observe them alternately.

‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) on raising his head from bowing in the final Rak‘ah of the Fajr prayer, say: "O Allah, curse so-and-so and so-and-so", after saying: "Allah hears those who praise Him, our Lord, all praise belongs to You." So, Allah revealed: {Not for you (O Muhammad) is the decision.} [Sūrat āl-‘Imrān: 128] According to another narration of the Hadīth: "He was invoking against Safwān ibn Umayyah, Suhayl ibn ‘Amr, and Al-Hārith ibn Hishām, so the following verse was revealed: {Not for you (O Muhammad) is the decision.} [Sūrat āl-‘Imrān: 128]

Narrated by Bukhari

In this Hadīth, ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) informs us that when the Prophet (may Allah's peace and blessings be upon him) lifted his head from bowing in the final Rak‘ah of the Fajr prayer and after saying: "Allah hears those who praise Him," he made a strong invocation against some leaders of the polytheists who caused him harm on the Day of Uhud, and he would perhaps mention them by name, and invoke Allah's curse upon them by their names. So Allah sent down a verse upon him that included reproach and forbade him from doing that: {Not for you (O Muhammad) is the decision} [Sūrat āl-‘Imrān: 128]. That was due to Allah's prior knowledge that they would accept Islam and become good Muslims afterwards.

‘Ā'ishah (may Allah be pleased with her) reported: “The Messenger of Allah (may Allah's peace and blessings be upon him) used to start the prayer with the Takbīr and then read: "All praise is due to Allah, Lord of the worldd." When he bowed, he neither raised his head nor lowered it, but kept it in between. When he raised his head from bowing, he would not prostrate until he had stood upright. When he raised his head from prostration, he would not prostrate (again) until he had sat upright. After each two units of prayer, he would recite the Tashahhud. He used to spread his left foot out and raise his right foot. He would forbid sitting in the manner of the devil and resting the forearms on the ground, as a lion does. He used to conclude the prayer with the Taslīm.

Narrated by Muslim

In this great Hadīth, ‘Ā'ishah (may Allah be pleased with her) described how the Prophet (may Allah's peace and blessings be upon him) used to pray, in order to disseminate the Sunnah and convey the knowledge. The Prophet used to open the prayer with Takbīr of Ihrām; He would start the recitation with the opening chapter of the Qur'an (Sūrat al-Fātihah), which starts with: "All praise is due to Allah, Lord of the worlds." When he bowed from the standing position, he would neither raise nor lower his head, but he would keep it in line with his back. When he rose from bowing, he would stand upright before prostrating. When he lifted his head from prostration, he would not prostrate (again) until he had sat upright. When sitting after every two units, he would say the Tashahhud: "Salutations, prayers, and all good things are for Allah". When he sat, he would spread his left foot out and sit on it and raise his right foot. He used to forbid sitting in the manner of the devil, meaning: resting two feet on the ground with the backs of the feet on the ground and sitting on the buttocks or raising both feet and placing the buttocks between them on the ground. Likewise he forbade resting the forearms on the ground while prostrating, as lions do. Just as he opened the prayer with the Takbīr, he ended it with the Taslīm; the greeting of peace for everyone: the angels, worshipers, and the rest of Allah's servants. So every Muslim who prays should take note of these generalities in his supplications.

Mālik ibn al-Huwayrith (may Allah be pleased with him) reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) made Takbīr, he would raise his hands up to the level of his ears. When he bowed, he would raise his hands up to the level of his ears, and when he raised his head from bowing and said: "Allah hears those who praise Him," he would do the same.

Narrated by Muslim

Mālik ibn al-Huwayrith informs us that when the Prophet (may Allah's peace and blessings be upon him) made Takbīr, he would raise his hands up to the level of his ears, i.e. when he made the opening Takbīr, he would raise his hands until they were on the same level with his ears. Another narration reads: “up to the level of the highest part of his ears." The Hadīth of Ibn ‘Umar (may Allah be pleased with him) reads: "He used to raise his hands up to the level of his shoulders." These are three narrations: 1. He raised his hands until they were on the same level with his ears. 2. He raised his hands until they were on the same level with the highest part of his ears. 3. He raised his hands until they were on the same level with his shoulders. One is free to choose one of these options, or he may raise his hands up to the level of his shoulders, such that the tips of his fingers are on the same level with the highest part of his ears, his thumbs with his earlobes, and his palms with his shoulders. "When the Messenger of Allah (may Allah's peace and blessings be upon him) made Takbīr, he would raise his hands," i.e. he would raise them while saying "Allah is the Greatest". One of Muslim’s narrations reads: "He raised his hands then said 'Allah is the Greatest,'" i.e. he made Takbīr after raising his hands. In another narration: "He said 'Allah is the Greatest' then raised his hands." These are three manners of raising the hands at the opening Takbīr. This act of Sunnah was reported to be done in various ways, so one should apply all of them in compliance with the Sunnah. "When he bowed, he would raise his hands up to the level of his ears," i.e. as he began to bow, he raised his hand until they were on the same level with his ears, and this is the second position in which it is recommended to raise the hands. "When he raised his head from bowing and said: 'Allah hears those who praise Him,'" i.e. when he began to raise his head from bowing, he would say "Allah hears those who praise Him," and this Dhikr is one of the duties of the prayer. "He would do the same," i.e. the Messenger of Allah (may Allah's peace and blessings be upon him) would do the same as he did when he said “Allah is the Greatest”: raised his hands until they were on the same level with his ears, and this is the third position in which it is recommended to raise the hands in prayer. These are three positions in which it is recommended to raise the hands in prayer, and the fourth is to raise the hands when standing after saying the first Tashahhud in the three-Rak‘ah and four-Rak‘ah prayers.

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever glorifies Allah directly after each prayer thirty-three times, praises Allah thirty-three times, and proclaims the greatness of Allah thirty-three times, these are ninety-nine, and completes one hundred by saying: La ilāha illallāh wahdahu la sharīka lah, lahu al-mulku wa lahu al-hamdu wa huwa ‘ala kulli shay’in qadīr (There is no god except Allah. He is One and has no partner with Him. To Him belongs sovereignty and to Him belongs praise, and He is Omnipotent over everything), his sins will be forgiven even if they are like the sea foam."

Narrated by Muslim

The Prophet (may Allah's peace and blessings be upon him) clarified that whoever says, after completing the obligatory prayer: Thirty-three times: "Subhānallāh", which is exalting Allah far above deficiencies. Thirty-three times: "Al-hamdulillāh", which is praising Allah with the attributes of perfection along with loving and glorifying Him. Thirty-three times: "Allāhu Akbar", which means that Allah is greater and more magnificent than everything. The completion of the number to one hundred by saying: "La ilāha illallāh wahdahu la sharīka lah, lahu al-mulku wa lahu al-hamdu wa huwa ‘ala kulli shay’in qadīr", which means: No deity is truly worthy of worship except Allah alone with no partner. He alone possesses full sovereignty. He is the only One worthy of praise and commendation along with love and glorification, and He is Omnipotent, and nothing escapes His power. Whoever says this, his sins will be erased and forgiven, even if they are as abundant as the white foam that appears above the seawater when it is agitated and stormy.

Abu ’Umāmah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever recites the Verse of the Kursi right after each obligatory prayer will have nothing preventing him from entering Paradise except that he dies."

The Prophet (may Allah's peace and blessings be upon him) informed that whoever recites the Verse of the Kursi after completing the obligatory prayer will have nothing preventing him from entering Paradise except death. This verse, which is in Surat al-Baqarah, is the one in which Allah Almighty says: {Allah: None has the right to be worshiped except Him, the Ever-Living, All-Sustaining. Neither drowsiness overtakes Him nor sleep. To Him belongs all that is in the heavens and all that is on earth. Who is there that can intercede with Him except with His permission? He knows what was before them and what will be after them, while they encompass nothing of His knowledge except what He wills. His Kursī [i.e., footstool] extends over the heavens and earth, and safeguarding of both does not weary Him, for He is the Most High, the Most Great.} [Surat al-Baqarah: 255]

Warrād, the scribe of Al-Mughīrah ibn Shu‘bah, related: Al-Mughīrah ibn Shu‘bah dictated to me in a letter to Mu‘āwiyah: The Prophet (may Allah’s peace and blessings be upon him) used to say after every obligatory prayer: "Lā ilāh illa Allah, wahdahu lā sharīka lah, lahu al-mulku wa lahu al-hamdu wa huwa ‘ala koll shay’in qadīr, allahumma lā māni‘a lima a‘tayt wa lā mu‘tiya lima mana‘ta wa la banfa‘u dha al-jaddi minka al-jadd" (There is no god but Allah, alone, with no partner with Him. To Him belongs the dominion and to Him praise is due, and He is Able to do all things. O Allah, none can withhold what You give and none can give what You withhold, and riches cannot avail a wealthy person against You).

Narrated by Bukhari & Muslim

The Prophet (may Allah’s peace and blessings be upon him) used to say after every obligatory prayer: There is no god but Allah, alone, with no partner with Him. To Him belongs the dominion, and praise is due to Him, and He is Able to do all things. O Allah, none can withhold what You give, and none can give what You withhold, and riches cannot avail a wealthy person against You. It means: I admit and acknowledge the phrase of Tawhīd (monotheism): There is no god but Allah. I affirm true worship for Allah and negate it from all else. No one is truly worthy of worship except Allah. I acknowledge that the true and complete dominion belongs to Allah, and the praise by all the inhabitants of the heavens and the earth is due to Allah Almighty, as He is Able to do all things, and what He predestined, of giving or withholding, cannot be prevented by anyone; and riches cannot avail a rich person with Him; rather it is the righteous deeds that avail him.

‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) used to recite in his bowing and prostration: "You are the Most Glorious, the Most Holy, and the lord of the angels and of the Spirit."

Narrated by Muslim

‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) used to recite in his bowing and prostration: "You are the Most Glorious, the Most Holy, and the lord of the angels and of the Spirit." "You are the Most Glorious, the Most Holy" is a superior form of glorification. "Lord of the angels" refers to the angels who are the soldiers of Allah; a world which we do not see. "the Spirit" is Jibrīl, who is the best of the angels. One should repeat this remembrance during the bowing and prostration. "the Most Holy" is one of Allah noble names. It is to deem Allah far removed from any imperfection along with glorifying and exalting Him. "The Most Glorious" is another of Allah's noble names.

‘Awf ibn Mālik al-Ashja‘i (may Allah be pleased with him) reported: I stood in prayer one night with the Messenger of Allah (may Allah’s peace and blessings be upon him). He stood up and recited Sūrat al-Baqarah. Whenever he came across a verse mentioning mercy, he stopped and asked (Allah for mercy); and whenever he came across a verse mentioning punishment, he stopped and sought refuge (with Allah from it). Then he bowed and paused as long as he stood, and said while bowing: "Glory be to the Possessor of greatness, dominion, grandeur, and majesty." Then he prostrated himself and paused as long as he stood and said while prostrating the same thing he said while bowing. He then stood up and recited Sūrat Āl-‘Imrān, and then recited other Sūrahs, one after another.

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