Anas bin Malik said: A man came panting to join the row of worshippers, and said: Allah is most great; praise be to Allah, much praise, good and blessed. When the Messenger of Allah ﷺ finished his prayer, he asked: Which of you is the one who spoke the words? He said nothing wrong. Then the man said: I (said), Messenger of Allah ﷺ; I came and had difficulty in breathing, so I said them. He said: I saw twelve angels racing against one another to be the one to take them to Allah. The narrator Humaid added: When any of you comes for praying, he should walk as usual (i. e. he should not hasten and run quickly); then he should pray as much as he finds it (along with the imam), and should offer the part of the prayer himself (when the prayer is finished) which the Imam had offered before him.

Abu Hurairah said: In every prayer there is a recitation. We make you listen what the Messenger of Allah ﷺ made us listen, and we keep hidden from you what he kept hidden from us.

Narrated Jabir ibn Samurah: The Messenger of Allah ﷺ used to recite in the noon and afternoon prayer: "By the Heaven and the Morning Star" (Surah 86) and "By the Heaven, holding mansions of the stars" (Surah 85) and similar surahs of equal length.

HIsham bin Urwah said that his father (‘Umrah) used to recite the surahs as you recite like Wa’l-Adiyat (surah c). Abu Dawud said: This indicates that those (traditions indicating long surahs) are abrogated, and this is more sound tradition.

The above-mention tradition has also been transmitted through a different chain of narrators by Humaid, but he did not mention the word “Supererogatory prayer” This version has: Al-Hasan (al-Basri) would recite fatihat al-kitab in the noon and afternoon prayers while he led in prayer or he was behind the imam and would glorify Allah, and would repeatedly say: “Allah is most great” and “ There is no god but Allah” (i. e takbir and tahlil) equal to the amount one recites al-Qaf (Surah 50) and al-Dhariyat (surah 51).

Anas bin Malik said: I did not offer prayer behind anyone more brief than the one offered by the Messenger of Allah ﷺ and that was perfect. When the Messenger of Allah ﷺ said: “Allah listens to him who praises Him, ” he stood long we thought that he had omitted something; then he say takbir (Allah is most great) and prostrate, and would sit between the two prostrations so long that we thought that he had omitted something.

Narrated Rifaah ibn Rafi: A man entered the mosque. . . . . . He then narrated the tradition like the one narrated in (No. 855). This version is as follows: The Prophet ﷺ said: The prayer of anyone is not perfect unless he performs ablution perfectly; he should then utter the takbir, and praise Allah, the Exalted, and admire Him; he should then recite the Quran as much as he desires. He should then say: "Allah is Most Great". Next he should bow so that all his joints return to their proper places. Then he should say: "Allah listens to the one who praises Him", and stand erect. He should then say: "Allah is most great, " and should prostrate himself so that all his joints are completely at rest. Then he should say: "Allah is most great"; he should raise his head (at the end of prostration) till he sits erect. Then he should say: "Allah is most great"; then he should prostrate himself till all his joints return to their proper places. Then he should raise his head and say the takbir. When he does so, then his prayer is completed.

The above-mentioned tradition has also been transmitted by Abu Hurairah through a different chain of narrators to the same effect.

Narrated Tamim ad-Dari: Tamim reported this tradition from the Prophet ﷺ as (Hadith No 863). This version adds: Then zakat will be considered in a similar way. Then all the actions will be considered accordingly.

Narrated Abdullah ibn ash-Shikhkhir: I saw the Messenger of Allah ﷺ praying and a sound came from his breast like the rumbling of a mill owing to weeping.

Anas said: The Prophet ﷺ and his Companions used to pray in the direction of Jerusalem. When the following verse was revealed: “ So turn thy face towards the inviolable mosque”; and Ye (O Muslims), wheresoever ye may be, turn your face towards it” (ii. 144), a man passed by the people of Banu Salamah. He called them while they were bowing in the morning prayer facing Jerusalem: Lo, the qiblah (direction of prayer) has been changed towards the Kaabah. He called them twice. So they turned their faces towards the Kaabah while they were bowing.

Narrated Abdullah ibn Umar: Nafi reported: Ibn Umar made the call to prayer at Dajnan (a place between Makkah and Madina). Then he announced: "Offer prayer in your dwellings: " He then narrated a tradition from the Messenger of Allah ﷺ. He used to command an announcer who made the call to prayer. He then announced: "Pray in your dwellings" on a cold or rainy night during journey. Abu Dawud said: This tradition has been narrated by Hammad bin Salamah from Ayyub and Ubaid Allah. In his version he added: During journey on a cold or a rainy night.

Narrated Anas ibn Malik: When the Messenger of Allah ﷺ came to Madina, the people had two days on which they engaged in games. He asked: What are these two days (what is the significance)? They said: We used to engage ourselves on them in the pre-Islamic period. The Messenger of Allah ﷺ said: Allah has substituted for them something better than them, the day of sacrifice and the day of the breaking of the fast.

Umm Atiyyah said: The Messenger of Allah ﷺ commanded us to bring out the secluded women on the day of Eid (festival). He was asked: What about the menstruous women ? He said: They should be present at the place of virtue and the supplications of the Muslims. A woman said: Messenger of Allah, what should we do it one of us does not possess an outer garment ? He replied: Let her friend lend a part of her garment.

Narrated Anas: The Prophet ﷺ used to make supplication for rain in this manner. he spread his hands keeping the inner side (of hands) towards the earth, so I witnessed the whiteness of his armpits.

Narrated Abdullah ibn Amr ibn al-As: There was an eclipse of the sun in the time of the Messenger of Allah ﷺ. The Messenger of Allah ﷺ stood up and he was not going to perform bowing till he bowed; and he was not going to raise his head till he raised (after bowing); and he was not going to prostrate himself till he prostrated himself; and he was not going to raise his head till he raised (at the end of prostration); he did similarly in the second rak'ah, he then puffed in the last prostration saying; Fie, Fie! He then said: My Lord, didst Thou not promise me that Thou wouldst not punish them so long as I will remain among them? Didst Thou not promise me that Thou will not punish them so long as they continue to beg pardon of Thee. The Messenger of Allah ﷺ finished the prayer, and the sun was clear. The narrator then narrated the tradition (in full).

Narrated Imran ibn Husayn: I went on an expedition with the Messenger of Allah ﷺ, and I was present with him at the conquest. He stayed eighteen days in Makkah and prayed only two rak'ahs (at each time of prayer). And he said: You who live in the town must pray four; we are travellers.

Narrated Abu Hurairah: The Messenger of Allah ﷺas saying: When the iqamah is pronounced for prayer, no prayer is valid except the obligatory prayer.

Narrated Abu Qatadah: The Prophet ﷺ went out at night and found Abu Bakr praying in a low voice, and he passed Umar ibn al-Khattab who was raising his voice while praying. When they both met the Prophet ﷺ together, the Prophet ﷺ said: I passed by you, Abu Bakr, when you were praying in a low voice. He replied: I made Him hear with Whom I was holding intimate converse, Messenger of Allah. He (the Prophet) said to Umar: I passed by you when you were praying in a loud voice. He replied: Messenger of Allah, I was awakening the drowsy and driving away the Devil. Al-Hasan added in his version: The Prophet ﷺ said: Raise your voice a little, Abu Bakr, and he said to Umar: Lower your voice a little.

Narrated Aishah: A man got up at night and recited the Quran in a loud voice. When the dawn came, the Messenger of Allah ﷺ said: May Allah have mercy on so-and-so who reminded me many verses that I had nearly forgotten. Abu Dawud said: Harun al-Nahwi transmitted from Hammad bin Salamah the Quranic verse of Surah Al-Imran: "How many of the prophet fought (in Allah's way)" (3: 146)

This tradition has also been transmitted by Aishah through a different chain of narrators. But the tradition narrated by Hammad bin Salamah is not equal to the tradition narrated by others.

Narrated Aishah: The Messenger of Allah ﷺ used to pray thirteen rak'ahs during the night, observing the witr prayer with nine (or as she said). He used to pray two rak'ahs while sitting and pray two rak'ahs of the dawn prayer between the adhan and the iqamah.

Narrated Aishah: The Messenger of Allah ﷺ used to observe the witr prayer with nine rak'ahs. Then he used to pray seven rak'ahs (of witr prayer). He would pray two rak'ahs sitting after the witr in which he would recite the Quran (sitting). When he wished to bow, he stood up and bowed and prostrated. Abu Dawud said: These two traditions have been transmitted by Khalid bin Abdullah al-Wasiti. In his version he said: Alqamah bin Waqqas said: O mother, how did he pray the two rak'ahs ? He narrated the rest of the tradition to the same effect.

Narrated Ali ibn Abu Talib: The Messenger of Allah ﷺ used to say at the end of his witr: "O Allah, I seek refuge in Thy good pleasure from Thy anger, and in Thy forgiveness from Thy punishment, and I seek refuge in Thy mercy from Thy wrath. I cannot reckon the praise due to Thee. Thou art as Thou hast praised Thyself. " Abu Dawud said: Hisham is the earliest teacher of Hammad. Yahya bin Main said: No one is reported to have narrated traditions form him except Hammad bin Salamah. Abu Dawud said: Ubayy bin Kab said: The Messenger of Allah ﷺ recited supplication in the witr before bowing. Abu Dawud said: This tradition has also been narrated by 'Isa bin Yunus through a different chain of narrators from Ubayy bin Kab. He also narrated it through a different chain of narrators on the authority of Ubayy bin Kab that the Messenger of Allah (saw) recited the supplication in the witr before bowing. Abu Dawud said: The chain of narrators of the tradition of Saeed from Qatadah goes: Yazid bin Zurai' narrated from Saeed, from Qatadah, from 'Azrah, from Saeed bin Abdur-Rahman bin Abza, on the authority of his father, from the Prophet ﷺ. This version does not mention the supplication and the name of Ubayy. This tradition has also been narrated by Abd al-A'la and Muhammad bin Bishr al-Abdi. He heard the traditions from 'Isa bin Yunus at Kufah. They did not mention the supplication in their version. This tradition has also been narrated by Hisham al-Dastuwa'i and Shubah from Qatadah. They did not mention the supplication in their version. The tradition of Zubaid has been narrated by Sulaiman al-Amash, Shubah, Abd al-Malik bin Abi Sulaiman, and Jarir bin Hazim; all of them narrated on the authority of Zubaid. None of them mention the supplication in his version, except in the tradition transmitted by Hafs bin Ghiyath from Misar from Zubaid; he narrated in his version that he (the Prophet) recited supplication before bowing. Abu Dawud said: This version of tradition is not well know. There is doubt that Hafs might have narrated this tradition from some other narrator than Misar. Abu Dawud said: It is reported that Ubayy (b. Kab) used to recited the supplication )in the witr) in the second half of Ramadan.

Narrated Abu Qatadah: The Prophet ﷺ asked Abu Bakr: When do you observe the witr? He replied: I observe the witr prayer in the early hours of the night. The Prophet ﷺ asked Umar: When do you observe the witr? He replied: At the end of the night. He then said to Abu Bakr: This has followed it with care; and he said to Umar: He has followed it with strength.

Anas bin Malik said: The Prophet ﷺ recited the supplication for a month (in prayer) and then gave it up.

Narrated Abu Musa al-Ashari: Once we accompanied the Messenger of Allah ﷺ on a journey. When we reached near Madina, the people began to say aloud: "Allah is most great, " and they raised their voice. The Messenger of Allah ﷺ said: O people, you are not supplicating one who is deaf and absent, but you are supplicating One Who is nearer to you than the neck of your riding beast. The Messenger of Allah ﷺ then said: Abu Musa, should I not point out to you one of the treasures of Paradise? I asked: What is that? He replied: "There is no might and there is no power except in Allah"

Narrated Abu Hurairah: The Prophet ﷺ used to say: "O Allah, I seek refuge in Thee from poverty", lack and abasement, and I seek refuge in Thee lest I cause or suffer wrong. "

Narrated Anas ibn Malik: The Prophet ﷺ used to say: "O Allah, I seek refuge in Thee from leprosy, madness, elephantiasis, and evil diseases. "

Narrated Hammad: I took a letter from Thumamah bin Abdullah bin Anas. He presumed that Abu Bakr had written it for Anas when he sent him (to Al Bahrain) as a collector of zakat. This (letter) was stamped with the stamp of the Messenger of Allah ﷺ and was written by Abu Bakr for him (Anas). This letter goes “This is the obligatory sadaqah (zakat) which the Messenger of Allah ﷺ imposed on Muslims which Allah commanded his Prophet ﷺ to impose. Those Muslims who are asked for the proper amount must give it, but those who are asked for more than that must not give it. For less than twenty five Camels a goat is to be given for every five Camels. When they reach twenty five to thirty five, a she Camel in her second year is to be given. If there is no she Camel in her second year, a male Camel in its third year is to be given. When they reach thirty six to forty five, a she Camel in her third year is to be given. When they reach forty six to sixty, a she Camel in her fourth year which is ready to be covered by a stallion is to be given. When they reach sixty one to seventy five, a she Camel in her fifth year is to be given. When they reach seventy six to ninety, two she Camel in their third year are to be given. When they reach ninety one to a hundred and twenty, two she Camels in their fourth year are ready to be covered by a stallion are to be given. When they exceed a hundred and twenty, a she Camel in her third year is to be given for every forty and a she Camel in her fourth year for every fifty (Camels). In case the ages of the Camel vary in the payment of obligatory sadaqah (zakat) If anyone whose Camels reach the number on which a she Camel in her fifth year is payable does not possess one but possess one in her fourth year, that will be accepted from him along with two goats if he can conveniently give them, or else twenty dirhams. If anyone whose Camels reach the number on which a she Camel in her fourth year is payable does not possess but possesses one in her fifth year, that will be accepted from him, and the collector must give him twenty dirhams or two goats. If anyone whose Camels reach the number on which a she Camel in her fourth year is payable possesses only one in her third year, that will be accepted from him. ” Abu Dawud said From here I could not retain accurately from Musa as I liked “And he must give along with it two goats if he can conveniently give them, or else twenty dirhams. If anyone whose Camels reach the number on which a she Camel in her third year is payable possesses only one in her fourth year, that will be accepted from him. ” Abu Dawud said (I was doubtful) up to here, and retained correctly onward “and the collector must give him twenty dirhams or two goats. If anyone whose Camels reach the number on which a she Camel in her third year is payable does not possess one but possesses one in her second year, that will be accepted from him, but he must give two goats or twenty dirhams. Anyone whose Camels reach the number on which a she Camel in her second year is payable does not possess one but possesses a male Camel in its third year, that will be accepted from him, and nothing extra will be demanded along with it. If anyone possesses only four Camels, no zakat will be payable on them unless their owner wishes. If the numbers of the pasturing goats reach forty to one hundred and twenty, one goat is to be given. Over one hundred and twenty up to two hundred, two goats are to be given. If they exceed two hundred reaching three hundred, three goats are to be given. If they exceed three hundred, a goat is to be for every hundred. An old sheep, one with a defect in the eye, or a male goat is not to be accepted as sadaqah (zakat) unless the collector wishes. Those which are in separate flocks are not to be brought together and those which are in one flock are not to be separated from fear of sadaqah (zakat). Regarding what belongs to two partners, they can make claims for restitution from one another with equity, If a man’s pasturing animals are less than forty, no sadaqah (zakat) is due on them unless their owner wishes. On sliver dirhams a fortieth is payable, but if there are only a hundred and ninety, nothing is payable unless their owner wishes. ”

Bahz b Hakim reported from his grandfather: The Messenger of Allah ﷺ said: For forty pasturing camels, one she-camel in her third year is to be given. The camels are not to be separated from reckoning. He who pays zakat with the intention of getting reward will be rewarded. If anyone evades zakat, we shall take half the property from him as a due from the dues of our Lord, the Exalted. There is no share in it (zakat) of the descendants of Muhammad ﷺ.

Abu Hurairah reported that Messenger of Allah ﷺ as saying If any owner of treasure (gold and silver) does not pay what is due on it, Allah will make it heated in the Hell fire on the Day of Judgment, and his side, forehead and back will be cauterized with it until Allah gives His Judgment among mankind during a day whose extent will be fifty thousand years of your count and he sees whether his path is to take him to Paradise or to Hell. If any owner does not pay zakat on them, the sheep wilkl appear on the Day or Judgment most strong and in great number, a soft sandy plain will be spread out for them ; they will gore him with their horns and trample him with their hoofs; there will be none of them with twisted horns or without horns. As often as the last of them passes him, the first of them will be brought back to him, until Allah pronounces His Judgment among mankind during a day whose extent will be fifty thousand years that you count, and he sees whether his path is to take him to Paradise or to Hell. If any owner of camels does not pay what is due on them, they will appear in on the Day or Judgment most strong and in great number, a soft sandy plain will be spread out for them ; they will gore him with their horns and trample him with their hoofs; there will be none of them with twisted horns or without horns. As often as the last of them passes him, the first of them will be brought back to him, until Allah pronounces His Judgment among mankind during a day whose extent will be fifty thousand years that you count, and he sees whether his path is to take him to Paradise or to Hell.

Narrated Jabir ibn Abdullah Al-Ansari: While we were sitting with the Messenger of Allah ﷺ a man brought him some gold equal in weight to an egg, and said: Messenger of Allah, I have got this from a mine; take it; it is sadaqah. I have no more than this. The Messenger of Allah ﷺ turned his attention from him. Then he came to him from his right side and repeated the same words. But he (the Prophet) turned his attention from him. He then came to him from his left side and repeated the same words. But he (again) turned his attention from him. He then came to him from behind. The Messenger of Allah ﷺ took it and threw it away. Had it hit him, it would have hurt him or wounded him. The Messenger of Allah ﷺ said: One of you brings all that he possesses and says: This is sadaqah. Then he sits down and spreads his hand before the people. The best sadaqah is that which leaves a competence.

Anas said When the verse “You will never attain righteousness until you give freely of what you love" came down, Abu Talhah said Messenger of Allah ﷺ, I think our Lord asks us for our property. I call you as witness that I dedicate my land at Ariha ‘to Him’. The Messenger of Allah ﷺ said to him Divide it among your nearest relatives. So he divided it among Hassan bin Thabit and Ubayy bin Kaab. Abu Dawud said I have been gold by an Ansari Muhammad bin Abdallah that the name of Abu Talhah is Zaid bin Sahal bin al-Aswad bin Haram bin ‘Amar bin Zaid bin Manat bin Adi bin Amr bin Malik bin al-Najjar; and Hassan bin Tabit is son of al-Mundhir in al-Haram. Thus both of them (Abu Talhah and Hassan) have their common link in Haram who is the third great grandfather. Ubbay bin Kaab is son of Qais bin ‘Atik bin Zaid bin Muawiyah bin Amr bin Malik bin al-Najjar. Thus the common tie between Hassan, Abu Talhah and Ubbay is Amr (bin Malik). The Ansari said between Ubbay and Abi Talhah there are six great grandfathers.

The above mentioned tradition has also been transmitted by Salamah. Bin Kuhail through a different chain to the same effect. The version has ; about making the matter known he said ; “ two years or three. ” He said: Remember its number, its container and its string. The version adds: If its owner comes, and tells its number and its string, then give it to him. Abu Dawud said: None of the narrators said this word in this tradition except Hammad ; That is, “ If he tells its number. ”

The above mentioned tradition has also been transmitted by Yahya bin Saeed and Rabiah through the chain of narrators mentioned by Qutaibah to the same effect. This version adds; if its seeker comes, and recognizes its container and its number, then give it to him. Hammad also narrated it from `Ubaid Allah bin Umar from Amr bin Shuaib, from his father, from his grandfather, from the Prophet ﷺ something similar. Abu Dawud said: This addition made by Hammad bin Salamah bin Kuhail, Yahya bin Saeed, `Ubaid Allah bin Umar and Rabiah; “if its owner comes and recognizes its container, and its string, ” is not guarded. The version narrated by Uqbah bin Suwaid on the authority of his father from the Prophet ﷺ has also the words: “make it known for a year”. The version of Umar bin al-Khattab has also been transmitted from the Prophet ﷺ. This version has: “Make it known for a year”.

The above mentioned tradition has also been narrated by Amr bin Shuaib from his father, from his grandfather, from the Prophet ﷺ to the same effect. This version has: regarding the stray sheep he said: Take it (and keep it with you) till its seeker comes to it.

Aishah said: We went out along with The Messenger of Allah ﷺ when the moon of the month of Dhu al-Hijja was going to appear shortly. When he reached Dhu al-Hulaifah he said: Anyone who wants to perform Hajj should raise his voice in Talbiyah for Hajj (after wearing Ihram); and he who wants to perform Umrah should raise his voice in talbiyah for an Umrah. The narrator Musa in the version of Wuhaib reported him (the Prophet) as saying if there were no sacrificial animals with me, I would raise my voice in talbiyah for an Umrah. But according to the version of Hammad bin Salamah, he said as for myself, I shall raise my voice in talbiyah for Hajj because I have sacrificial animal with me. The agreed version goes I (Aishah) was one of those persons who wore Ihram for an ‘Umrah. But on my way (to Makkah) I menstruated. The Messenger of Allah ﷺ entered upon me while I was weeping. He asked why are you weeping? I wished I would not come out (for Hajj) this year. He said give up your Umrah; untie your hair and comb. The version of Musa said and raise your voice in talbiyah for Hajj (after wearing Ihram). Sulaiman’s version goes and do as all the Muslims do during their Hajj. When the night for performing the obligatory circumambulation (tawaf al-Ziyarah) came, the Messenger of Allah ﷺ commanded Abdur-Rahman. He took her to al-Tan’im (instead of the words “her ‘Umrah”). She went round the Kaabah. Allah thus completed both her ‘Umrah and Hajj. Hisham said: No sacrificial animal was offered during all this time. In the version of Hammad bin Salamah, the narrator Musa added when the night of al-Batha came Ai’ shah was purified.

Aishah said: We raised our voices in talbiyah for Hajj. When we reached Sarif, I menstruated. The Messenger of Allah ﷺ came upon me while I was weeping. He asked, why are your weeping, Aishah? I replied, I menstruated. Would that I had not come out for performing Hajj. He said: Glory be to Allah, this is a thing prescribed by Allah on the daughters of Adam. He said perform all the rites of Hajj but do not go round the House (the Kaabah). When we entered Makkah, the Messenger of Allah ﷺ said he who desires to make (his Hajj) an Umrah may do so, except those who have sacrificial animals with them. The Messenger of Allah ﷺ sacrificed a cow on behalf of his wives on the day of sacrifice. When the night of al-Batha came, and Aishah was purified she said to the Messenger of Allah ﷺ my fellow female pilgrims will return after performing Hajj and Umrah and I shall return after performing only Hajj? He therefore, ordered Abdur-Rahman bin Abu Bakr who took her to al-Ta’nim. She uttered there talbiyah for Umrah.

Jabir said The Messenger of Allah ﷺ and his companions came to Makkah on the fourth of Dhu Al Hijjah. When they circumambulated the Kaabah and ran between al Safa’ and al Marwah the Messenger of Allah ﷺ said Change this (Hajj) into ‘Umrah, except those who have brought the sacrificial animals with them. When the eighth of Dhul Al Hijjah came, they raised their voices in talbiyah for Hall. When the tenth of Dhul Al Hijjah came, they circumambulated the Kaabah, but did not run between al Safa’ and Al Marwah.