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﴿ لِّنُخۡرِجَ بِهِۦ حَبّٗا وَنَبَاتٗا ﴾

سورة النبأ

That We may bring forth thereby grain and vegetation

﴿ وَمَآ ءَاتَيۡنَٰهُم مِّن كُتُبٖ يَدۡرُسُونَهَاۖ وَمَآ أَرۡسَلۡنَآ إِلَيۡهِمۡ قَبۡلَكَ مِن نَّذِيرٖ ﴾

سورة سبأ

44. And We had not given them Scriptures which they could study, nor sent to them before you (O Muhammad صلى الله عليه وسلم) any warner (Messenger).

﴿ إِنَّ ٱلۡمُنَٰفِقِينَ يُخَٰدِعُونَ ٱللَّهَ وَهُوَ خَٰدِعُهُمۡ وَإِذَا قَامُوٓاْ إِلَى ٱلصَّلَوٰةِ قَامُواْ كُسَالَىٰ يُرَآءُونَ ٱلنَّاسَ وَلَا يَذۡكُرُونَ ٱللَّهَ إِلَّا قَلِيلٗا ﴾

سورة النساء

142. Verily, the hypocrites seek to deceive Allâh, but it is He Who deceives them.[39] And when they stand up for As-Salât (the prayer), they stand with laziness and to be seen of men, and they do not remember Allâh but little.

﴿ وَقُرۡءَانٗا فَرَقۡنَٰهُ لِتَقۡرَأَهُۥ عَلَى ٱلنَّاسِ عَلَىٰ مُكۡثٖ وَنَزَّلۡنَٰهُ تَنزِيلٗا ﴾

سورة الإسراء

And [it is] a Qur’ān which We have separated [by intervals] that you might recite it to the people over a prolonged period. And We have sent it down progressively.

﴿ ٱلَّذِينَ صَبَرُواْ وَعَلَىٰ رَبِّهِمۡ يَتَوَكَّلُونَ ﴾

سورة العنكبوت

59. Those who are patient, and put their trust (only) in their Lord (Allâh).[14]

﴿ قُلۡ هُوَ ٱللَّهُ أَحَدٌ ﴾

سورة الإخلاص

Say, "He is Allāh, [who is] One,[2011]

﴿ وَمَنَوٰةَ ٱلثَّالِثَةَ ٱلۡأُخۡرَىٰٓ ﴾

سورة النجم

and Manāt, the third one as well[8]?

﴿ وَلَقَدۡ ذَرَأۡنَا لِجَهَنَّمَ كَثِيرٗا مِّنَ ٱلۡجِنِّ وَٱلۡإِنسِۖ لَهُمۡ قُلُوبٞ لَّا يَفۡقَهُونَ بِهَا وَلَهُمۡ أَعۡيُنٞ لَّا يُبۡصِرُونَ بِهَا وَلَهُمۡ ءَاذَانٞ لَّا يَسۡمَعُونَ بِهَآۚ أُوْلَٰٓئِكَ كَٱلۡأَنۡعَٰمِ بَلۡ هُمۡ أَضَلُّۚ أُوْلَٰٓئِكَ هُمُ ٱلۡغَٰفِلُونَ ﴾

سورة الأعراف

And We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray.[424] It is they who are the heedless.

﴿ فَقَدۡ كَذَّبُوكُم بِمَا تَقُولُونَ فَمَا تَسۡتَطِيعُونَ صَرۡفٗا وَلَا نَصۡرٗاۚ وَمَن يَظۡلِم مِّنكُمۡ نُذِقۡهُ عَذَابٗا كَبِيرٗا ﴾

سورة الفرقان

19. Thus they (false gods - all deities other than Allâh) will belie you (polytheists) regarding what you say (that they are gods besides Allâh): then you can neither avert (the punishment), nor get help. And whoever among you does wrong (i.e. sets up rivals to Allâh), We shall make him taste a great torment.

﴿ وَمَا مَنَعَنَآ أَن نُّرۡسِلَ بِٱلۡأٓيَٰتِ إِلَّآ أَن كَذَّبَ بِهَا ٱلۡأَوَّلُونَۚ وَءَاتَيۡنَا ثَمُودَ ٱلنَّاقَةَ مُبۡصِرَةٗ فَظَلَمُواْ بِهَاۚ وَمَا نُرۡسِلُ بِٱلۡأٓيَٰتِ إِلَّا تَخۡوِيفٗا ﴾

سورة الإسراء

Nothing prevents Us from sending signs except that the earlier people denied them[53]. We gave Thamūd the she-camel as a clear sign, but they wrongfully rejected her[54]. We do not send signs except as a warning.

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Rabī‘ah ibn ‘Abdullāh ibn al-Hudayr At-Taymi reported: ‘Umar ibn al-Khattāb (may Allah be pleased with him) recited Sūrat An-Nahl on the pulpit during the Friday sermon, and when he reached the verse of prostration, he got down and prostrated, and so did the people. The next Friday, he recited it, and when he reached the verse of prostration, he said: "O people, we pass by verses of prostration. Whoever prostrates has done something right, but there is no sin on those who do not prostrate." ‘Umar (may Allah be pleased with him) did not prostrate (that time). In another version: "Indeed, Allah did not make such prostration (of recitation) obligatory; we can do it if we wish to do so."

Narrated by Bukhari

‘Umar ibn al-Khattāb (may Allah be pleased with him) recited Sūrat An-Nahl on the pulpit during the Friday sermon. When he reached the saying of Allah, the Almighty, which reads: {And to Allah prostrates whatever is in the heavens and whatever is on the earth of creatures, and the angels [as well], and they are not arrogant. They fear their Lord above them, and they do what they are commanded.} [Sūrat An-Nahl: 49-50] He descended from the pulpit and prostrated, and the people followed suit. The following Friday, he recited the same Sūrah, An-Nahl, and when he reached the verse of prostration, and the people were prepared for prostration, he did not prostrate and asked them to do the same, according to the version in Al-Muwatta’, which reads: "The people got prepared for prostration, but he said: 'Wait! Allah did not prescribe it upon us, except if we wish to do it.' So he did not prostrate, and he prevented them from doing so." Then he added: "O people, we pass by verses of prostration. Whoever prostrates has done something right, but there is no sin on those who do not prostrate," meaning: We come across verses of prostration, and those who prostrate do rightly follow the Sunnah, but those who fail to prostrate incur no sin. ‘Umar (may Allah be pleased with him) did not prostrate at that time to demonstrate that the prostration of recitation is not obligatory. He explained to them, as related in another version, that if we wish, we can prostrate, and if we wish, we may not prostrate. In yet another version: "O people, indeed, Allah has not made it obligatory on us to offer the prostration of recitation." In sum, this stance was reportedly taken by the Commander of the Faithful in a Friday sermon before all the Companions, none of whom criticized him for that, which indicates their approval. In such a situation, the opinion of a Companion constitutes reliable evidence, and more so if it is that of a rightly-guided Caliph, who is more worthy of acting upon the Sunnah. Moreover, as this opinion was stated in the presence of all Companions, this means that it enjoyed unanimous agreement.

‘Abdur-Rahmān ibn ‘Awf (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) set out heading to a place that he had given in charity. He entered it, faced the Qiblah, and fell to the ground in prostration. He remained prostrating for a long time, until I thought that Allah, the Almighty, had taken his soul in this prostration. So I got closer to him and sat. When he raised his head, he said: "Who is that?" I said: "‘Abdur-Rahmān." He said: "What do you want?" I said: "O Messenger of Allah, you prostrated for such a long time that I feared that Allah, the Exalted, had taken your soul." So he said: "Jibrīl (peace be upon him) came to me and gave me glad tidings saying: “Allah, the Almighty, says: ’Whoever sends blessings on you, I will send blessings on him, and whoever sends greetings of peace to you, I will send greetings of peace to him.' So I prostrated in thankfulness to Allah."

Narrated by Ahmad

This noble Hadīth clarifies the permissibility of the prostration of gratitude on receiving blessings, hearing good news, or receiving glad tiding, as happened to the Prophet (may Allah's peace and blessings be upon him). He was praying when Jibrīl (peace be upon him) came to him and brought him the glad tidings that whoever sends blessings on or greetings of peace to him from his Ummah, Allah will send His blessings on and greetings of peace to him. Also, it is an act of Sunnah to prolong the prostration of gratitude, because the Prophet (may Allah's peace and blessings be upon him) did that until the Companions (may Allah be pleased with him) were worried that he might have died.

Abu Hurayrah (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: "The reward of a prayer performed in congregation is twenty five times greater than that of a prayer performed by anyone of you alone. The angels of the night and the angels of the day gather at the Fajr prayer." Then, Abu Hurayrah (may Allah be pleased with him) added: "Recite if you wish: {Indeed, the recitation of dawn is ever witnessed.} [Sūrat al-Isrā': 78]"

Narrated by Bukhari & Muslim

This Hadīth indicates that a prayer in congregation is twenty five times better and greater than a prayer offered individually. Then, it mentions that the angels of the night and the angels of the day assemble during the Fajr prayer. Thereafter, Abu Hurayrah (may Allah be pleased with him) cited in support of this meaning the verse that says: {Indeed, the recitation of dawn is ever witnessed} [Sūrat al-Isrā': 78]. In other words, the Fajr prayer is witnessed and attended by the angels of the day and the angels of the night. It is referred to as Qur’an here because it is Sunnah to prolong the recitation of the Qur’an therein more than in other prayers, and given the merit of its Qur’an’s recitation, which is witnessed by Allah, the Almighty, and the angels of the night and the angels of the day.

Ibn ‘Abbās (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever hears the prayer call and does not attend the congregational prayer, then his prayer is not valid (deficient), except if he has an excuse."

Narrated by Ibn Majah

This Hadīth highlights the importance of performing prayers in congregation. The Prophet (may Allah's peace and blessings be upon him) explained that anyone who hears the call to the congregational prayer should attend it; if he does not attend, then his prayer will be incomplete and will have less reward; yet the prayer offered will be accepted, although he will be sinful for missing the congregation without an excuse. If he had a Shariah-approved excuse for missing the congregational prayer, such as sickness, rain, or fear for his life, wealth, or children, or the like, then there is no blame on him.

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "The best of the men's rows is the first, and the worst is the last, and the best of the women's rows is the last, and the worst is the first."

Narrated by Muslim

The Prophet (may Allah's peace and blessings be upon him) informed that the best, most rewardable, and most meritorious among the rows of men in prayer is the first one, as they are close to the Imām, can listen to his recitation better, and are remote from women. And the worst, the least rewardable, the least meritorious, and the farthest from what is required by the Shariah is the last row. And the best among women's rows is the last one, for it is more concealing for them and farther from mixing with men, seeing them, and being tempted by them. The worst among their rows is the first one, given their closeness to men and exposure to temptation.

’Ubayy ibn Ka‘b (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) led us in the Fajr prayer one day and said: "Is so-and-so present?" They replied: 'No.' He said: "Is so-and-so present?" They replied: 'No.' Thereupon, he said: "These two prayers are the most burdensome of all prayers for the hypocrites. If you knew what they contain, you would come to them, even if you had to crawl on your knees. The first row is like that of the angels, and if you knew the nature of its excellence, you would race to join it. A man's prayer with another man is purer than his prayer alone, and his prayer with two men is purer than his prayer with one man; the greater the number, the more pleasing it is to Allah Almighty."

The Prophet (may Allah's peace and blessings be upon him) offered the Fajr prayer one day and then asked: Is so-and-so attending this prayer of ours? The Companions replied: No! Then he said: Is so-and-so present? Another person. They said: No! So, the Prophet (may Allah's peace and blessings be upon him) said: Indeed, the Fajr and ‘Ishā’ prayers are the most burdensome of all prayers for the hypocrites, as people are mostly lazy at their time and they have little chance of Riyā’ (show-off), for they are not seen in darkness. If you, O believers, knew the additional reward and recompense that results from the Fajr and ‘Ishā’ prayers - as the amount of reward depends on the amount of difficulty - you would come to them, even if you had to crawl on your hands and knees. The first row, in terms of their closeness to the Imām, is like the row of angels in terms of their closeness to Allah Almighty. If the believers knew the merit of the first row, they would race to join it. And indeed, a man's prayer with another man brings more reward and impact than his prayer alone, and his prayer with two men is better than his prayer with one man. A prayer attended by a lot of worshippers is more rewarding and pleasing to Allah.

‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Messenger (may Allah's peace and blessings be upon him) said: "Praying in congregation is twenty-seven degrees better than praying alone."

Narrated by Bukhari & Muslim

This Hadīth shows the virtue of praying in congregation over praying alone, because praying in congregation - due to what it contains of great, immense benefit - is more virtuous and increases the reward by twenty-seven times more than praying alone. This is due to the great gap between the two in terms of achieving the target. Without a doubt, whoever misses out on this great profit is deprived.

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: The tribe of Banu Salimah wanted to move nearer to the mosque. On learning this, the Messenger of Allah (may Allah's peace and blessings be upon him) said to them: "I was told that you intend to move nearer to the mosque." They said: "That is true, O Messenger of Allah, we want to." He said: "O Banu Salimah, stay in your neighborhood, your footsteps (to the mosque) are recorded for you; stay in your neighborhood, your footsteps (to the mosque) are recorded for you." Another narration reads: "Every footstep (towards the mosque) merits one higher rank."

Al-Bukhari with a similar wording - Narrated by Muslim

Hadīth explanation: The tribe of Banu Salimah wanted to move from their neighborhood, which was far from the mosque, to a place closer to the mosque. The Prophet (may Allah's peace and blessings be upon him) disliked that a part of Madīnah be depopulated (as stated in Al-Bukhāri's version of the Hadīth). He rather wished that Madīnah be expanded so that the hypocrites and polytheists see the increasing number of Muslims. He then asked them: "I heard that you all wish to move closer to the mosque?" They replied in the affirmative, so he said to them twice: "Stay in your neighborhood; your footsteps (to the mosque) are recorded for you." He also clarified that for every step they take to the mosque, they will receive a reward or one higher rank. In a relevant report, Abu Hurayrah (may Allah be pleased with him) said: "The ones with the most reward amongst you are the ones who live farthest away (from the mosque)." He was asked: "Why is that, O Abu Hurayrah?" He answered: "Because of the many steps (taken to the mosque)." [Narrated by Mālik in al-Muwatta’, no. 33] The farther the house is from the mosque, the more chances of reward one can receive and the more of one’s sins will be erased. Such reward can be realized if one makes ablution at home, perfecting his ablution, then walks to the mosque, not rides, whether it is a short or a long distance. For every step he takes, two things are written for him: he is raised one rank and one sin is erased from his record of deeds. One of the noble Companions reported that the Prophet (may Allah's peace and blessings be upon him) said: "If one of you makes ablution in the best manner, then goes out for the prayer, every time he lifts his right foot, Allah records one good deed for him, and every time he puts down his left foot, Allah erases one sin from his record of bad deeds. So live near or live far" [Abu Dāwud; classified as Sahīh by Al-Albāni]. In another Hadīth, Ibn ‘Abbās (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "My Lord came to me tonight in the best image - I think he meant in his sleep - and He said to me: 'O Muhammad, do you know what the Higher Assembly (in the heavens) argue about?' I said: 'Yes, they argue about expiation for sins and the raising of ranks.' He asked: 'And what are the expiation of sins and the raising of ranks?' I said: 'Staying in the mosque after the prayers, walking on foot to the congregational prayers, and making ablution when it is difficult.'" [Ahmad; classified as Sahīh by Al-Albāni] This Hadīth indicates that receiving higher ranks is realized by the following: 1. Going to the mosque in the state of ablution. 2. Intending to go to the mosque to receive reward; in accordance with the Hadīth: "Actions are rewarded by intentions, and every person will be rewarded for what he intended." [Al-Bukhāri and Muslim] 3. Leaving one's home with the sole intention of going to the mosque. 4. Walking on foot, not riding, except for someone who has a valid excuse. If a person has a valid excuse, then he may go by car. One full rotation of the car wheel is equivalent to one footstep, since it resembles lifting the foot off the ground then putting it down again. This is yet another benefit of walking to mosques, that every time one goes and returns, his footsteps are rewarded.

Wābisah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) saw a man praying alone behind the row, so he commanded him to repeat his prayer.

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

The Prophet (may Allah's peace and blessings be upon him) saw a man praying alone behind the row, so he commanded him to repeat his prayer because his prayer was invalid in that state.

An-Nu‘mān ibn Bashīr (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Straighten your rows or Allah will cause dissension amongst you.'' In another narration: "The Messenger of Allah (may Allah's peace and blessings be upon him) used to straighten our rows, as if he was straightening arrows, until he saw that we had learned it from him. One day he came out, stood for prayer and was about to say 'Allah Akbar' (to start the prayer) when he saw a man whose chest was bulging out from the row. So he said: 'Slaves of Allah, either you straighten your rows or Allah will cause dissension amongst you.'"

Narrated by Muslim - Narrated by Bukhari & Muslim