Narrated Anas ibn Malik: When the Prophet ﷺ entered the privy, he removed his ring. Abu Dawud said: This is a munkar tradition, i. e. it contradicts the well-known version reported by reliable narrators. On the authority of Anas the well-known version says: The Prophet ﷺ had a silver ring made for him. Then he cast it off. The misunderstanding is on the part of Hammam (who is the narrator of the previous tradition mentioned in the text). This is transmitted only by Hammam.

Narrated Umaymah daughter of Ruqayqah: The Prophet ﷺ had a wooden vessel under his bed in which he would urinate at night.

It is reported that Ata did not approve of performing ablution with milk and nabidh and said: tayammum is more my liking (than performing ablution with milk and nabidh).

Laqit bin Sabirah reported that he was the leader of Banul-Muntafiq (name of a tribe). He came to Aishah. He then narrated the tradition in a similar manner. He said: The Prophet ﷺ then came shortly with rapid strides inclining forward. The narrator used the word ‘asidah (name of a dish) in this version instead of Khazirah.

The version of Ibn Juraij has the working: “If you perform ablution, then rinse your mouth. ”

Muhammad bin al-Munkadir said: I heard Jabir bin Abdullah say: I presented bread and meat to the Prophet ﷺ. He ate them and called for ablution water. he performed ablution and offered the noon (Dhuhr) prayer. He then called for the remaining food and ate it. He then got up and prayed and did not perform ablution.

Abdullah bin Umar said: One night the Messenger of Allah ﷺ was busy and he delayed the night (isha) prayer so much so that we dosed in the mosque. We awoke, then dozed, and again awoke and again dozed. He (the prophet) then came upon us and said: There is none except you who is waiting for prayer.

Uthaim bin Kulaib reported from his father (Kuthair) on the authority of his grandfather (Kulaib) that he came to the Prophet ﷺ: I have embraced Islam. The Prophet ﷺ said to him: Remove from yourself the hair that grew during of unbelief, saying "shave them". He further says that another person (other than the grandfather of 'Uthaim) reported to him that the Prophet ﷺ said to another person who accompanied him: Remove from yourself the hair that grew during the period of unbelief and get yourself circumcised.

Narrated Anas ibn Malik: The Prophet ﷺ said: The rewards of my people were presented before me, so much so that even the reward for removing a mote by a person from the mosque was presented to me. The sins of my people were also presented before me. I did not find a sin greater than that of a person forgetting the Quranic chapter or verse memorised by him.

Abu Mahdhurah also narrated this tradition from the prophet ﷺ to the same effect through a different chain of transmitters. This version has the additional wordings. The phrases “prayer is better than sleep, prayer is better than sleep” are to be pronounced in the first ADHAN (i. e., not in Iqamah) of the morning prayer. Abu Dawud said; The version narrated by Musaddad is more clear. It reads: He (the prophet) taught me IQAMAH (to pronounce each phrase) twice: Allah is most great. Allah is most great. I testify that there is no god but Allah. I testify that there is no god but Allah; I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah: come to prayer, come to prayer: come to salvation, come to salvation: Allah is most great. Allah is great; there is no god but Allah. Abu Dawud said: The narrator Abd al-Razzaq said; You pronounce IQAMAH for announcing the prayer; you must say twice: the time for prayer has come, the time for prayer has come. (The Prophet said to Abu Mahdhurah): did you listen (to me)? Abu Mahdhurah would not have the hair of his forehead cut, nor would he separate them (from him) because the Prophet ﷺ wiped over them.

Abu Mahdurah reported: The Messenger of Allah ﷺ himself taught me the call to prayer (adhan). He asked me to pronounce: Allah is most great. Allah is most great. Allah is most great. Allah is most great: I testify that there is no god but Allah. I testify that there is no god but Allah; I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is Messenger of Allah. Then repeat and raise your voice; I testify that there is no god but Allah, I testify that there is no god but Allah ; I testify that Muhammad is the Messenger of Allah; I testify that Muhammad is the Messenger of Allah; come to prayer, come to prayer; come to salvation, come to salvation; Allah is most great. Allah is most great; there is no god but Allah.

Abu al-Nadr said: when the Iqamah was pronounced and the Messenger of Allah ﷺ saw that they (the people) were small in number, he would sit down, nd would not pray; but when he saw them (the people) large in number, he would pray.

This tradition has been transmitted through a different chain of narrators in a similar way by Ali bin Abi Talib.

Adi bin Thabit al-Ansari said; A man related to me that (once) he was in the company of Ammar bin yasir in al-Mada’in (a city near Ku’fah). The IQAMAH was called for prayer: Ammar came forward and stood on a shop (or a beach) and prayed while the people stood on a lower place than he. Hudaifah came forward and took him by the hands and Ammar followed him till Hudaifah brought him down. When Ammar finished his prayer. Hudaifah said to him: Did you not hear the Messenger of Allah ﷺ say: When a man leads the people in prayer, he must not stand in a position higher than theirs, or words to that effect? Ammar replied: that is why I followed you when you took me by the hand.

Ibn Juraij said; I often saw Ata praying while letting his garment trail. Abu Dawud said: This (practice of Ata) weakens the tradition (narrated by Abu Hurairah).

Narrated Abu Rafi: Saeed ibn Abu Saeed al-Maqburi reported on the authority of his father that he saw Abu Rafi the freed slave of the Prophet ﷺ, passing by Hasan ibn Ali (Allah be pleased with them) when he was standing offering his prayer. He had tied the back knot of his hair. Abu Rafi untied it. Hasan turned to him with anger, Abu Rafi said to him: Concentrate on your prayer and do not be angry: I heard the Messenger of Allah ﷺ say: This is the seat of the devil, referring to the back knot of the hair.

Narrated Abdullah ibn as-Saib: I saw the Prophet ﷺ praying on the day of the conquest of Makkah and he had placed his shoe at his left side.

Abdullah bin al-Saib said; the Messenger of Allah ﷺ led us in the morning prayer at Makkah. He began to recite Surah al-Mu;minin and while he came to description of Moses and Aaron or the description of Moses and Jesus the narrator Ibn Abbad doubts or other narrators differed amongst themselves on this word the prophet ﷺ coughed and gave up (recitation) and then bowed Abdullah bin al-Saib was present seeing all this incident.

Ata said: The back of the saddle is (about) one cubit (in height) or more than that.

Narrated Abu Hurairah: When the Messenger of Allah ﷺ uttered the takbir (Allah is most great) for prayer (in the beginning), he raised his hands opposite to his shoulders; and when he bowed, he did like that; and when he raised his head to prostrate, he did like that; and when he got up at the end of two rak'ahs, he did like that.

Marwan bin a-hakkam said: Zaid bin Thabit asked me: Why do you recite short surahs in the sunset prayer? I saw the Messenger of Allah ﷺ reciting two long surahs at the sunset prayers. I asked him: which are those two long surahs? He replied: Al-A’raf (surah vii) and al-an’am (surah vi). I ( the narrator Ibn Juraij) asked Ibn Mulaikah (about these surahs): He said on his own accord: Al-ma’idah (surah v. ) and al-A’raf (furah vii. )

Tawus said: we asked Ibn Abbas about sitting on heels between the two prostrations. He said: It is the sunnah. We said: We look upon it as a pressure on the foot. He said: This is the sunnah of your Prophet ﷺ

Narrated Abdullah ibn az-Zubayr: The Prophet ﷺ used to point with his finger (at the end of the tashahhud) and he would not move it. Ibn Juraij said: "And Amr bin Dinar added: 'He (Ziyad) said: "Amir informed me from his father that he saw the Prophet ﷺ supplicating like that. And the Prophet ﷺ would brace himself with his left hand on his left knee.

Ibn Abbas said: To raise the voice for making the mention of Allah after the people had finished their obligatory prayer was for in vogue the time of the Messenger of Allah ﷺ. Ibn Abbas said: I used to know by it when they finished the prayer and would listen to it (making the mention of Allah).

Narrated Abdullah ibn Jafar: The Prophet ﷺ said: Anyone who is in doubt in his prayer should make two prostrations after giving the salutation.

Ata said: The Friday and the ‘id prayers synchronized during the time of Ibn al-Zubair. He said: Two festivals (‘id and Friday) synchronized on the same day. He combined them and offered two rak’ahs in the morning and did not add anything to them until he offered the afternoon prayer.

Jabir said: When the Messenger of Allah ﷺ seated himself on the pulpit on a Friday he said, Sit down. Ibn Masud heard that and sat down at the door of mosque, and when the Messenger of Allah ﷺ saw him, he said: Come here, Abdullah bin Masud. Abu Dawud said: This tradition is known as mursal (the successor reports directly from the Prophet, omitting then name of the Companion). The people narrated it from the Prophet ﷺ on the authority of Ata. Makhlad is his teacher.

Narrated Aishah, Ummul Muminin: The Prophet ﷺ said: When one of you becomes defiled during prayer, he should hold his nose and then turn away. Abu Dawud said: This tradition has been narrated by Hammad bin Salamah and Abu Usamah from Hisham on the authority of his father from the Prophet ﷺ. They did not mention the name of Aishah.

Umar bin Ata bin Abu al-Khuwar said that Nafi bin Jubair sent him to al-Saib bin Yazid bin Ukht Namir to ask him about something Muawiyyah had seen him do in prayer. He said: I offered the Friday prayer along with him in enclosure. When I uttered the salutation I stood up in my place and prayed. When he went in, he sent me a message saying: Never again do what you have done. When you pray the Friday prayer, you must not join another prayer to it till you have engaged in conversation or gone out, for the Prophet of Allah ﷺ gave the precise command not to join on prayer till you have engaged in conversation or gone out.

Narrated Abdullah ibn Umar: Ibn Jurayj said: Ata told me that he saw Ibn Umar pray after the Friday prayer. He moved a little from the place where he offered the Friday prayer. Then he would pray two rak'ahs. He then walked far away from that place and would offer four rak'ahs. I asked Ata: How many times did you see Ibn Umar do that? He replied: Many times. Abu Dawud said: This has been narrated by AbdulMalik ibn Abu Sulayman, but did not narrate it completely.

Narrated Jabir ibn Abdullah: The Prophet ﷺ stood on the day of the breaking of the fast ('Id) and offered prayer. He began the prayer before the sermon. He then addressed the people. When the Prophet ﷺ finished the sermon, he descended (from the pulpit) and went to women. He gave them an exhortation while he was leaning on the hand of Bilal. Bilal was spreading his garment in which women were putting alms; some women put their rings and others other things.

Narrated Abdullah ibn Abbas: The Messenger of Allah ﷺ offered the Eid prayer without the adhan and the iqamah. Abu Bakr and Umar or Uthman also did so. The narrator Yahya is doubtful about Uthman.

Narrated Abdullah ibn as-Saib: I attended the Eid prayer along with the Messenger of Allah ﷺ. When he finished the prayer, he said: We shall deliver the sermon; he who likes to sit for listening to it may sit and he who likes to go away may go away. Abu Dawud said: this is a mursal tradition (i. e. the successor Ata directly reporting from the Prophet ﷺ and omitting the link of the Companions).

Narrated Aishah (May Allah be pleased with her): There was an eclipse of the sun in the time of the Prophet ﷺ. The Prophet stood for a long time, accompanied by the people. He then bowed, then raised his head, then he bowed and then he raised his head, and again he bowed and prayed two rak'ahs of prayer. In each rak'ah he bowed three times. After bowing for the third time he prostrated himself. He stood for such a long time that some people became unconscious on that occasion and buckets of water had to be poured on them. When he bowed, he said, Allah is most great; and when he raised his head, he said, Allah listens to him who praises Him, till the sun became bright. then he said: The sun and the moon are not eclipsed on account of anyone's death or on account of anyone's birth, but they are two of Allah's signs, He produces dread in His servants by means of them. When they are eclipsed, hasten to prayer

Narrated Yala bin Umayyah: I remarked to Umar al-Khattab: Have you seen the shortening of the prayer by the people today while Allah has said: "If you fear that those who are infidels may afflict you", whereas those days are gone now? He replied: I have wondered about the same matter for which you wondered. So I mentioned this to the Messenger of Allah ﷺ. He said: It is an act of charity which Allah has done to you, so accept his charity.

The above mentioned tradition has also been narrated through a different chain of transmitters by Abdullah bin Abi Ammar who narrated it in like manner. Abu Dawud said: This has been transmitted by Abu Asim and Hammad bin MAsadah as transmitted by Ibn Bakr.

Narrated Aishah: The Messenger of Allah ﷺ was more particular about observing the supererogatory rak'ahs before the dawn prayer than about observing any of the other supererogatory prayers.

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 Abdullah ibn Habashi al-Khath'ami: The Prophet ﷺ was asked: which is the best action? He replied: To stand in prayer for a long time.

Abdullah bin Habshi al-Khath'ami said: The Prophet ﷺ was asked: Which of the actions is better ? He replied: Standing for long time (in prayer). He was again asked: Which alms is better ? He replied: The alms given by a man possessing small property acquired by his labour.