It is known that arabic plays a major role in Islam and sometimes to the extent of basing rulings on a linguistic point of view.
So i would like to share with you a couple of interesting things i have read in regards to this. The parts couolured in blue (i find) are really interesting.
feel free to post your own.

Allaah’s saying:
His kursi extends over and encompasses the heavens and the earth, supports the opinion held by Shaykh-ul-Islaam ibn Taymeeyah and by other verifying scholars that the heavens and the earths all have a spherical shape, because this is a matter acknowledged by sensory perception, and through information, though the latter method may have been hidden from many of the preceding people. The proof for this from the Qur’aan is in the saying of Allaah, the Most High:

When the heaven is split asunder [on the Day of Resurrection], and listens and obeys its Rabb,—and it must do so; And when the earth is stretched forth...[Qur’aan, Soorat Al-Inshiqaaq (84:1-3)].

Allaah’s saying: And when the earth is stretched forth, necissitates that it is now unstretched. In addition, the Prophet (r) said that on the Day of Resurrection, the earth will be stretched forth like stretched leather, the example of which is drawn for emphasis.[66] Another proof is the saying of Allaah, the Most High:

Yukawwiru the night around the day [making it to be a covering upon the day] and Yukawwiru the day around the night.

[Qur’aan, Soorat Az-Zumar (39:5)].

Yukawiru means: “to wind round,”[67] like in our saying, “the akwaar (singl. kawr) of the turban,” meaning the turns of the turban upon the head.

We know that the day and night succeed each other upon earth and in doing so, this entails that the earth is spherical, because a thing would not be wound around in a round form except upon something ball-shaped. Nowadays, it is witnessed that the earth is spherical in form.
The above is a section taken from the book:
Tafseer Aayatul Kursi By Shaykh By Muhammad bin Saalih Al-’Uthaymeen
With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah
Prepared by Dr. Saleh As-Saleh
http://www.al-sunnah.com/ayatalkursi.htm

------------------
and the other one is:

Sajdah on the Ground, and on Mats (136)

Also, "he would pray on a khumrah" (141) sometimes, or "on a mat" (142) sometimes, and "he prayed on it once when it had become blackened due to prolonged use."(143)

~~~~~~~~
136 Ar. haseer: a mat made of date-palm leaves or straw, etc.
141ibid. A khumrah is a piece of matting, palm-fibre, or other material which is big enough for a man to place his face on it in sajdah; the term does not apply to larger pieces.
142ibid.
143Muslim & Abu `Awaanah. Ar. labisa usually means 'to wear', but here it is used to mean 'to use', i.e. to sit on; hence 'wearing' includes 'sitting on', so this indicates that it is prohibited (haraam) to sit on silk, because of the prohibition on wearing it established in the Saheehs of Bukhaari and Muslim, and others. In fact, a clear forbiddance of sitting on silk is related in these, so do not be confused by the fact that some leading scholars allow it.

that was taken from:
"The Prophet's Prayer sallallahu 'alaihi wasallam from the beginning to the end as though you see it"
by: Shaikh Muhammad Naasir-ud-Deen Al-Albaani
Translated by: Usama ibn Suhaib Hasan
http://muttaqun.com/prayer/toc.html