Narrated A Man from the Companions: Humayd al-Himyari said: I met a man (Companion of the Prophet) who remained in the company of the Prophet ﷺ just as Abu Hurairah remained in his company. He then added: The Messenger of Allah ﷺ forbade that anyone amongst us should comb (his hair) every day or urinate in the place where he takes a bath.

Narrated Humayd al-Himyari: Humayd al-Himyari reported: I met a person (among the Companion of Prophet) who remained in the company of the Prophet ﷺfor four years as Abu Hurairah remained in his company. He reported: The Messenger of Allah ﷺ forbade that the female should wash with the water left over by the male, and that the male should wash with the left-over of the female. The version of Musaddad adds: "That they both take the handful of water together. "

Narrated Abdullah ibn al-Arqam: Urwah reported on the authority of his father that Abdullah ibn al-Arqam travelled for performing hajj (pilgrimage) or Umrah. He was accompanied by the people whom he led in prayer. One day when he was leading them in the dawn (fajr) prayer, he said to them: One of you should come forward. He then went away to relieve himself. He said: I heard the Messenger of Allah ﷺ say: When any of you feels the need of relieving himself while the congregational prayer is ready, he should go to relieve himself.

Urwah said: Ali b abi Talib said to al-miqdad, and made a similar statement as above. Al-Miqdad asked him (the prophet). The prophet ﷺ said: he should wash his penis and testicles. Abu Dawud said: The tradition has been narrators by al-Thawri and a group of narrators from Hisham on the authority of his father from al-Miqdad, from Ali reporting from the prophet ﷺ.

Jubair bin Mutim reported: People made a mention of washing because of sexual defilement before the Messenger of Allah ﷺ. The Messenger of Allah ﷺ said: I pour (water) on my head three times. And he made a sign with both his hands.

Narrated Aishah, Ummul Muminin: The Messenger of Allah ﷺ took a bath and offered two rak'ahs of prayer and said the dawn prayer. I do not think he performed ablution afresh after taking a bath.

Urwah reported on the authority of Aishah: Fatimah daughter of Abu Hubaish came to the Messenger of Allah ﷺ and said: I am a woman who has prolonged flow of blood; I am never purified ; should I abandon prayer ? He replied: This is (due to) a vein, and not menstruation. When the menstruation begins, you should abandon prayer ; when it is finished, you should wash away the blood and pray.

Narrated Umm Salamah, Ummul Muminin: The woman having bleeding after delivery (puerperal haemorrhage) would refrain (from prayer) for forty days or forty nights; and we would anoint our faces with an aromatic herb called wars to remove dark spots.

Sulaiman bin Yasar reported: I heard Aishah say that she would wash semen from the clothe of the Messenger of Allah ﷺ. She added: Then I would see a mark or marks (after washing).

Narrated A woman of the Banu AbdulAshhal: She reported: I said Messenger of Allah, our road to the mosque has an unpleasant stench; what should we do when it is raining? He asked: Is there not a cleaner part after the filthy part of the road? She replied: Why not (there is one)! He said: It makes up for the other.

Ubayy bin Kaab said: There was a certain person, out of all people of Madina, who used to pray in the mosque. I do not know that any one of them lived at a farther distance than that man. Still he never missed the prayer in congregation in the mosque. I said: it would be better if you buy a donkey and ride it in heat and darkness. He said: I do not like that my house be by the side of the mosque. The discourse reached the Messenger of Allah ﷺ. He said him about it. He said: I did it so that my walking to the mosque and return to my home when I return be recorded. He said: Allah has granted all this to you; Allah has granted all that you reckoned.

This tradition has also been transmitted through a different chain by Amr bin Salamah. This version says: “I used to lead them in prayer with a sheet of cloth on me that was patched and torn. When I prostrated myself, my buttocks were disclosed.

Narrated Abdullah ibn Amr ibn al-As: The Prophet ﷺ said: When the Imam completes the prayer and sits (for reciting tashahhud), and then becomes defiled (i. e. his ablution becomes void) before he speaks (to someone), his prayer becomes complete. And those who prayed behind him also complete the prayer.

Jabir bin Samurah reported the Messenger of Allah ﷺ as saying: Why do you stand in rows as the angels do in the presence of their Lord? We asked: how do the angles stand in rows in the presence of their Lord? He replied: they make the first row complete and keep close together in the row.

Urwah reported on the authority of Aishah: The Messenger of Allah ﷺ used to pray at night and she (Aishah) would lie between him and the qiblah, sleeping on the bed on which he would sleep. When he wanted to offer the witr prayer, he awakened her and she offered the witr prayer.

Abbas or Ayyash bin Sahl as-Saeedi said that he was present in a meeting which was attended by his father who was one of the companions of the Prophet ﷺ, Abu Hurairah, Abu Humaid al-Saeedi and Abu Usaid. He narrated the same tradition with a slight addition or deletion. He said: He then raised his head after bowing and uttered: ”Allah listens to him who praises Him, to Thee, our Lord, be the praise, ” and raised his hands. He then uttered: “Allah is most great”; then he prostrated himself and rested on his palms, knees, and the end of his toes while prostrating: then he uttered the Takbir (Allah is most great), and sat down on his hips and raised his other foot; then he uttered the takbir and prostrated himself; then he uttered takbir and stood up, but did not sit on his hips. He (the narrator) then narrated the rest of the tradition. He further said: Then he sat down at the end of two rak’ahs; when he was about to stand after two rak’ahs, he uttered the takbir; then he offered the last two rak’ahs of the prayer. The narrator did not mention about his sitting on the hips spreading out his feet.

Narrated Abdullah ibn Abbas: I came to the Prophet ﷺ from behind. I saw the whiteness of his armpits and he kept his arms away from his sides and raised his stomach (from the ground).

Jabir said: The prophet of Allah ﷺ sent me to Banu al-Mustaliq. When I returned to him, he was praying on his camel. I talked to him; he made a sign to me with his hand like this. I again talked to him; he made a sign to me with his hand like this. I was hearing him reciting the Quran and he was making a sign with his head. When he finished his prayer, he said; what did you do about the mission for which I had sent you; nothing prevented me from talking to you except that I was praying.

Aishah said: I never saw the Messenger of Allah ﷺ reciting the Quraan in his prayer at night in sitting condition until he became old. Then he used to sit in it (the prayer) and recite the Quran until forty or thirty verses remained, then he stood and recited them and prostrated himself.

Abbas or Ayyash bin Sahl al-Saeed that he attended a company in which his father was also present. He then narrated this tradition saying: He (the Prophet) prostrated himself, he depended on his palms, knees and the toes of his feet. When he sat up, he sat on his hips, and raised his other foot. He then uttered the takbir (Allah is most great) and prostrated himself. He uttered the takbir and stood up and did not sit on his hips. Then he repeated (the same) and offered the second rak’ah; he uttered the takbir in the same manner, and sat up after two rak’ahs. When he was about to stand up, he stood up after saying the takbir. Then he offered the last two rak’ahs. When he saluted, he saluted on his right and left sides. Abu Dawud said: in this tradition there is no mention of sitting on hips and raising hands when he stood after two rak’ahs as narrated by Abu al-Hamid.

Narrated Abdullah ibn Masud: Alqamah said that Abdullah ibn Masud caught hold of his hand saying that the Messenger of Allah ﷺ caught hold of his (Ibn Masud's) hand and taught him the tashahhud during prayer. He then narrated the (well known ) tradition (of tashahhud). This version adds: When you say this or finish this, then you have completed your prayer. If you want to stand up, then stand, and if you want to remain sitting, then remain sitting.

This tradition has also been reported by Uqbah bin Amr through a different chain of narrators. This version adds: Say, O Allah, bless Muhammad, the Prophet, the unlettered, and Muhammad’s family.

Jabir bin Samurah said: The Messenger of Allah ﷺ entered upon us while the people were raising their hands. The narrator Zubair said: I think ( they were raising the hands) during prayer. He (the prophet) said: What is the matter, I see you raising your hands as if they are the tails of restive horses! Maintain tranquility during prayer.

Jabir said: We were in the company of the Messenger of Allah ﷺ during a journey. The rain fell upon us. The Messenger of Allah ﷺ said: Anyone who wants to pray in his dwelling may pray.

Jabir bin Samurah said: The Messenger of Allah ﷺ used to deliver the sermon standing, then he would sit down, then stand and preach standing. If anyone tells you he preached sitting, he is lying. I swear by Allah that I offered along with more than two thousand prayers.

Abu Hurairah reported the Messenger of Allah ﷺ as saying (this is the version of the narrator Ibn al-Sabbah): If anyone of you prays after the Friday prayer, he should say for rak'ahs. According to the version of the narrator Ibn Yunus, the tradition goes: When you have offered the Friday prayer, pray after it four rak'ahs. He said: My father said to me: My son, if you have said two rak'ahs in the mosque, then you comes to your house, pray two rak'ahs more.

This tradition has also been narrated by Umm Atiyyah though a different chain of transmitters. She said: We were commanded to go out (for offering the Eid prayer). She further said: The menstruating women stood behind the people and they uttered the takbir (Allah is most great) along with the people.

Narrated Samurah ibn Jundub: When, a boy from the Ansar and I were shooting (arrows) towards two of our targets, the sun was sighted by the people at the height of two or three lances above the horizon. It became black like the black herb called tannumah. One of us said to his companion: Let us go to the mosque; by Allah, this incident of the sun will surely bring something new in the community of the Messenger of Allah ﷺ. As we reached it, we suddenly saw that he (the Prophet) had already come out (of his house). He stepped forward for a long time as much as he could do so in the prayer. But we did not hear his voice. He then performed a bowing and prolonged it as much as he could do in the prayer. But we did not hear his voice. He then prostrated himself with us and prolonged it which he never did in the prayer before. But we did not hear his voice. He then did similarly in the second rak'ah. The sun became bright when he sat after the second rak'ah. Then he uttered the salutation. He then stood up, praised Allah, and extolled Him, and testified that there was no god but Allah and testified that he was His servant and Messenger. Ahmad ibn Yunus then narrated the address of the Prophet ﷺ.

Narrated Aishah: The Prophet ﷺ would pray two rak'ahs before the dawn prayer lightly so much so that I would say: Did he recite Surah al-Fatihah in them.

Narrated Abdullah bin Abbas: The Messenger of Allah ﷺ used to recite in both rak'ahs of the dawn prayer: "Say: We believe in Allah and in the revelation given to us" (3: 84). This is in the first rak'ah and in the second rak'ah (he recited): "We believe in Allah and bear witness that we submit ourself (to Him). " (3: 52).

Narrated Simak: I asked Jabir bin Samurah: Did you sit in the company of the Messenger of Allah ﷺ ? He replied: Yes, very often. He would not stand from the place he prayed the dawn prayer till the sunrise. When the sun rose, he would stand (to pray Duha).

Narrated Abdullah ibn Unays al-Juhani: I said to the Messenger of Allah: I have a place in the desert where I live and in which I pray, with the praise of Allah; but give me command about a night when I come to this mosque. He replied: Come on the twenty third night. I (a sub-narrator, Muhammad ibn Ibrahim) said to his (Abdullah ibn Unays's) son: How would your father act? He replied: He used to enter the mosque when he had offered the afternoon prayer, and did not leave it for any purpose till he prayed the morning prayer. Then when he had prayed the morning prayer, he found his riding beast at the door of the mosque, mounted it and got back to his desert.

The aforesaid tradition has been transmitted by Abu Ishaq with the same chain and to the same effect. In the last of this tradition he said: The version has the words: "He would recite the supplication of the with. " He did not mention the words: "I say them in the with. " Abu Dawud said: The name of Abu al-Hawra' is Rabiah bin Shaiban.

Al-Harith al-Awar reported from Ali. Zuhayr said: I think, the Prophet ﷺ said: "Pay a fortieth. A dirham is payable on every forty, but you are not liable for payment until you have accumulated two hundred dirhams. When you have two hundred dirhams, five dirhams are payable, and that proportion is applicable to larger amounts. "Regarding sheep, for every forty sheep up to one hundred and twenty, one sheep is due. But if you possess only thirty-nine, nothing is payable on them. " He further narrated the tradition about the sadaqah (zakat) on sheep like that of az-Zuhri. "Regarding cattle, a yearling bull calf is payable for every thirty, and a cow in her third year for forty, and nothing is payable on working animals. Regarding (the zakat on) camels, he mentioned the rates that az-Zuhri mentioned in his tradition. He said: "For twenty-five camels, five sheep are to be paid. If they exceed by one, 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, up to thirty-five. If they exceed by one a she-camel in her third year is to be given, up to forty-five. If they exceed by one, a she-camel in her fourth year which is ready to be covered by a bull-camel is to be given. " He then transmitted the rest of the tradition like that of az-Zuhri. He continued: If they exceed by one, i. e. they are ninety-one to hundred and twenty, two she-camels in their fourth year, which are ready to be covered by a bull-camel, are to be given. If there are more camels than that, a she-camel in her fourth year is to be given for every fifty. Those which are in one flock are not to be separated, and those which are separate are not to be brought together. An old sheep, one with a defect in the eye, or a billy goat is not to be accepted as a sadaqah unless the collector is willing. As regards agricultural produce, a tenth is payable on that which is watered by rivers or rain, and a twentieth on that which is watered by draught camels. " The version of Asim and al-Harith says: "Sadaqah (zakat) is payable every year. " Zuhayr said: I think he said "Once a year". The version of Asim has the words: "If a she-camel in her second year is not available among the camels, nor is there a bull-camel in its third year, ten dirhams or two goats are to be given. "

Ibn Umar said: The Messenger of Allah ﷺ commanded us that the end of Ramadan when the fasting is closed sadaqah (alms) should be paid before the people went to prayer. Abdullah bin Umar used to pay it one or two days before.

Buraidah said A woman came to the Messenger of Allah ﷺ and said I gave a slave girl as sadaqah to my mother who has now died and has left that slave girl. He said your reward is sure and the inheritance has given her back to you.

The above mentioned tradition has also been transmitted by Ali through a different chain of narrators in a similar manner from the Prophet ﷺ.

Kathir ibn Jamhan said: A man asked Abdullah ibn Umar between as-Safa and al-Marwah: Abdur Rahman, I see you walking while the people are running (between as-Safa and al-Marwah)? He replied: If I walk, I saw the Messenger of Allah ﷺ running. I am too old.

Ibrahim bin Uqabah said “Kuraib told me that he asked Umamah bin Zaid saying tell me how you did in the evening when you rode behind the Messenger of Allah ﷺ. He said “We came to the valley where the people make their Camels kneel down to take rest at night. ” The Messenger of Allah ﷺ made his she Camel kneel down and he then urinated. He then called for water for ablution and performed the ablution but he did not perform minutely (but performed lightly). I asked Messenger of Allah ﷺ, prayer? He replied “Prayer ahead of you”. He then mounted (the Camel) till we came to Al Muzadalifah. There iqamah for the sunset prayer was called. The people then made their Camels kneel down at their places. The Camels were not unloaded as yet, iqamah for the night prayers was called and he prayed. The people then unloaded the Camels. The narrator Muhammad added in his version of the tradition How did you do when the morning came? He replied Al Fadl rode behind him and I walked on foot among the people of the Quraish who went ahead.

Narrated Harithah ibn Wahb al-Khuzai,: I prayed along with the Messenger of Allah ﷺ at Mina and the people gathered there in large numbers. He led us two rak'ahs in prayer in the Farewell Pilgrimage. Abu Dawud said: Harithah belonged to the tribe of Khuzaah, and they had their houses in Makkah.