Narrated Aishah: The Messenger of Allah ﷺ used to remember Allaah, the Great and Majestic, at all moments.

Narrated Aishah, Ummul Muminin: The Messenger of Allah ﷺ said: When any of you goes to relieve himself, he should take with him three stones to cleans himself, for they will be enough for him.

Narrated Aishah, Ummul Muminin: The Messenger of Allah ﷺ was using the tooth-stick, when two men, one older than the other, were with him. A revelation came to him about the merit of using the tooth-stick. He was asked to show proper respect and give it to the elder of the two.

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.

This tradition has also been narrated on the authority of Aishah through a different chain.

Narrated Al-Mughirah ibn Shubah: The Messenger of Allah ﷺ wiped over the socks. Another version adds: "On the back (upper part) of the socks. "

Aishah reported: The Prophet ﷺ kissed one of his wives and went out for saying prayer. He did not perform ablution. Urwah said: I said to her: Who is she except you! Thereupon she laughed. Abu Dawud said: The same version has been reported through a different chain of narrators.

Narrated Busrah daughter of Safwan: Abdullah ibn Abu Bakr reported that he heard Urwah say: I entered upon Marwan ibn al-Hakam. We mentioned things that render the ablution void. Marwan said: Does it become void by touching the penis? Urwah replied: This I do not know. Marwan said: Busrah daughter of Safwan reported to me that she heard the Messenger of Allah ﷺ say: He who touches his penis should perform ablution.

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.

Urwah reported on the Authority of his father a tradition from Ali bin Abi Talib who said: I Asked al-Miqdad (to consult the prophet). He then narrated the tradition bearing the same meaning. Abu Dawud said; this tradition has been reported with another chain of narrators. This version does not mention the word “testicles”.

Aishah reported on the authority of Umm Sulaim al-Ansariyah, who was the mother of Anas bin Malik, said: Messenger of Allah. Allah is not ashamed of truth what do you think, if a woman sees what a man sees in dream, should she take a bath or not? The prophet ﷺ replied: Yes, she should take a bath if she finds the liquid (vaginal secretion) Aishah said: Then I came upon her and said her: Woe to you! Does a woman see that (sexual dream)? In the meantime, the Messenger of Allah ﷺ came upon me and said: May your right hand be covered with dust! How can there be the resemblance (i. e., between the child and the mother)? Abu Dawud said: A similar version has been narrated by Zubaid, ‘Uqail, Yunus, cousin of Al-Zuhri, Ibn Abi-Wazir, on the authority of al-Zuhr, musan, al-Hajabi, like al-Zuhri, narrated on the authority of Urwah from Aishah, but Hisham bin Urwah narrated from Urwah on the authority of Zainab daughter of Abu Salamah from Umm Salamah saying. Umm Sulaim came to the Messenger of Allah ﷺ.

Aishah said: The Messenger of Allah ﷺ used to take bath with from a vessel (which contained seven to eight seers, i. e., fifteen to sixteen pounds) because of sexual intercourse. Abu Dawud said: The version narrated by Mu’ammar on the authority of al-Zuhri has: She (Aishah) said: I and the Messenger of Allah ﷺ took a bath from a vessel which was equal to al-faraq in measurement (i. e., containing water about seven or eight seers). Abu Dawud said: Ibn ‘Uyainah also narrated like the version of Malik. Abu Dawud said; I heard Ahmad bin Hanbal say: Al-Faraq contains sixteen rotls (of water). I also heard him say: The sa’of of Ibn Abi Dhi’b contained 5 rotls (of water). The view that a sa’ contains eight rotls (of water) is not safe. Abu Dawud said: I heard Ahmad (b. Hanbal) say: Whoever gave 5 1/3 rotls (measuring) with our rotl alms of fitr (sadaqat al-fitr), he gave in full, Thereupon he was questioned: Are the dates called al-saihani heavier (can one sa’ of them be given as alms of fitr)? He replied: The dates called al-saihani are good. But I do not know (whether water is heavier or the dates).

Aishah reported: When the Messenger of Allah ﷺ would take a bath because of sexual defilement, according to the version of Sulaiman, in the beginning he would pour water with his right hand (upon his left hand); and according to the version of Musaddad, he would wash both (hands) pouring water from the vessel upon his right hand. According to the agreed version, he then would wash the private part. He would then perform ablution as he did for prayer, then put his hands in the vessel and made the water go through his hair. When he knew that water had reached the entire surface of the body and cleaned it well, he would pour water upon his head three times. If some water was left, he would pour it also upon himself.

Aishah reported: Umm Habibah asked the prophet ﷺ about the blood (which flows beyond the period of menstruation). Aishah said: I saw her wash-tub full of blood. The Messenger of Allah ﷺ said; Keep away (from prayer) equal (to the length of time) that your menses prevented you. Then wash yourself. Abu Dawud said: Qutaibah mentioned the name Jaftar bin Rabiah in the middle of the text of the tradition for the second time (i. e., Qutaibah, being doubtful about the narrator Jafar bin Rabiah, mentioned his name twice: once in the chain and again while reporting the text). Ali bin Ayyash and yunus bin Muhammad reported it on the authority of al-Laith. They mentioned the name Jafar bin Rabiah.

Narrated Fatimah daughter of Abu Hubaysh: Urwah ibn az-Zubayr said that Fatimah daughter of Abu Hubaysh narrated to him that she asked the Messenger of Allah ﷺ and complained to him about the flowing of (her) blood. The Messenger of Allah ﷺ said to her: That is only (due to) a vein: look, when your menstruation comes, do not pray; and when your menstruation ends, wash yourself and then offer prayer during the period from one menstruation to another.

Urwah bin al-Zubair said: Fatimah daughter of Abu Hubaish narrated to me that she asked Asma (daughter of Abu Bakr), or Asma narrated to me that Fatimah daughter of Abu Hubaish asked her to question the Messenger of Allah ﷺ. He advised her to refrain (from prayer) equal to the period she refrained previously. She then should wash herself. 1 Abu Dawud said: Qatadah narrated it from Urwah bin al-Zubair, from Zainab daughter of Umm Salamah, that Umm Habibah daughter of Jahsh had a prolonged flow of blood. The Prophet ﷺ commanded her to abandon prayer for the period of her menses. She then should take a bath, and offer prayer. Abu Dawud said: Qatadah did not hear anything from Urwah. 2 And Ibn Uyainah added in the tradition narrated by al-Zuhri from Umrah on the authority of Aishah. Umm Habibah had a prolonged flow of blood. She asked the Prophet ﷺ. He commanded her to abandon prayer during her menstrual period. Abu Dawud said: This is a misunderstanding on the part of Ibn Uyainah. This is not found in the tradition reported by the transmitter from al-Zuhri except that mentioned by Suhail bin Abu Salih. Al-Humaidi also narrated this tradition from Ibn Uyainah, but he did not mention the words "she should abandon prayer during her menstrual period. "1 Qumair daughter of Masruq reported on the authority of Aishah: The woman who has prolonged flow of blood should abandon prayer during her menstrual period. 3 Abdur-Rahman bin al-Qasim reported on the authority of his father: The Prophet ﷺ commanded her to abandon prayers equal (to the length of time) that she has her (usual) menses. 2 Abu Bishr Jafar bin Abi Wahshiyyah reported on the authority of Ikrimah from the Prophet ﷺ saying: Umm Habibah daughter of Jahsh had a prolonged flow of blood; and he transmitted like that. 1 Sharik narrated from Abu al-Yaqzan from Adi bin Thabit from his father on the authority of his grandfather from the Prophet ﷺ: The woman suffering from a prolonged flow of blood should abandon prayer during her menstrual period ; she then should was herself and pray. 1 Al-'Ala bin al-Musayyab reported from al-Hakam on the authority of Abu Jafar, saying: Saudah had a prolonged flow of blood. The Prophet ﷺ commanded that when he menstruation was finished, she should take bath and pray. 1 Saeed bin Jubair reported from Ali and Ibn Abbas: A woman suffering from a prolonged flow of blood should refrain from prayers during her menstrual period. 1 Ammar, the freed slave of Banu Hashim and Talq bin Habib narrated in a similar way. 1 Similarly, it was reported by Maqil al-Khath'ami from Ali4, al-Shabi also transmitted it in a similar manner from Qumair, the wife of Masruq, on the authority of Aishah. 1 Abu Dawud said: Al-Hasan, Saeed bin al-Musayyab, Ata, Makhul, Ibrahim, Salim and al-Qasim also hold that a woman suffering from a prolonged flow of blood should abandon prayer during her menstrual period. Abu Dawud said: Qatadah did not hear anything from Urwah.

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.

Aishah said: Umm Habibah, daughter of Jahsh and sister-in-law of Messenger of Allah ﷺm and wife of Abdur-Rahman bin Awf, had a prolonged flow of blood for seven years. She inquired from the Messenger of Allah ﷺ about it. The Messenger of Allah ﷺ said: This is not menstruation, but this (due to) a vein. Therefore, wash yourself and pray. Abu Dawud said: In this tradition which is transmitted by al-Zuhri from Urwah and Urwah on the authority of Aishah, al-Awzai added: She (Aishah) said: Umm Habibah daughter of Jahsh and wife of Abdur-Rahman bin Awf had a prolonged flow of blood for seven years. The Prophet ﷺ commander her saying: When the menstruation begins, abandon prayer; when it is finished, take a bath and pray. Abu Dawud said: None of the disciple of al-Zuhri mentioned these words except al-Awzai, from al-Zuhri it has been narrated by Amr bin al-Harith, al-Laith, Yunus, Ibn Abi Dhi'b, Mamar, Ibrahim bin Saad, Sulaiman bin Kathir, Ibn Ishaq and Sufyan bin Uyainah, they did not narrate these words. Abu Dawud said: These are the words of the version reported by Hisham bin Urwah from this father on the authority of Aishah. Abu Dawud said: In this tradition Ibn Uyainah also added the words: He commander her to abandon prayer during her menstrual period. This is a misunderstanding on the part of Ibn Uyainah. The version of this tradition narrated by Muhammad bin Amr from al-Zuhri has the addition similar to that made by al-Awzai in his version.

Narrated Fatimah daughter of Abu Hubaysh: Urwah ibn az-Zubayr reported from Fatimah daughter of Abu Hubaysh that her blood kept flowing, so the Prophet ﷺ said to her: When the blood of the menses comes, it is black blood which can be recognised; so when that comes, refrain from prayer; but when a different type of blood comes, perform ablution and pray, for it is (due only to) a vein. Abu Dawud said: Ibn al-Muthanna narrates this tradition from his book on the authority of Ibn Adi in a similar way. Later on he transmitted it to us from his memory: Muhammad bin Amr reported to us from al-Zuhri from Urwah on the authority of Aishah who said: Fatimah used to have her blood flowing. He then reported the tradition conveying the same meaning. Abu Dawud said: Anas bin Sirin reported from Ibn Abbas about the woman who has a prolonged flow of blood. He said: If she sees thick blood, she should not pray; if she finds herself purified even for a moment, she should was an pray. Makhul said: Menses are not hidden from women. Their blood is black and thick. When it (blackness and thickness) goes away and there appears yellowness and liquidness, that is the flow of blood (from vein). She should wash and pray. Abu Dawud said: This tradition has been transmitted by Saeed bin al-Musayyab through a different chain of narrators, saying: The woman who has a prolonged flow of blood should abandon prayer when the menstruation begins; when it is finished, she should wash and pray. Sumayy and others have also reported it from Saeed bin al-Musayyab. This version adds: She should refrain (from prayer) during her menstrual period. Hammad bin Salamah has reported it similarly from Yahya bin Saeed on the authority of Saeed bin al-Musayyab. Abu Dawud said: Yunus has reported from Al-Hasan: When the bleeding of a menstruating woman extends (beyond the normal period), she should refrain (from prayer), after her menses are over, for one or two days. Now she becomes the woman who has a prolonged flow of blood. Al-Taimi reported from Qatadah: If her menstrual period is prolonged by five days, she should pray. Al-Taimi said: I kept on reducing (the number of days) until I reached two days. He said: If the period extends by two days, they will be counted from the menstrual period. When Ibn Sirin was questioned about it, he said: Women have better knowledge of that.

Aishah, wife of Prophet ﷺ, said: Umm Habibah, daughter of Jahsh, sister-in-law of Messenger of Allah ﷺ and wife of Abdur-Rahman bin Awf, had a flow of blood for seven years. She asked the Messenger of Allah ﷺ about it. The Messenger of Allah ﷺ said: This is not menstruation but only vein; so you should take a bath and pray. Aishah said: She used to take bath in a wash-tub in the apartment of her sister Zainab daughter of Jahsh ; the redness of (her) blood dominated the water.

This has been narrated though a different chain of narrators by Aishah. This version has the words: "She used to take a bath for every prayer. " Abu Dawud said: Al-Qasim bin Mabrur reported from Yunus from Ibn Shihab from Amrah from Aishah from Umm Habibah daughter of Jahsh. Similarly, it was reported by Mamar from al-Zuhri from Amrah from Aishah. Mamar sometimes reported from Amrah on the authority of Umm Habibah to the same effect. Similarly, it was reported by Ibrahim bin Saad and Ibn Uyainah from al-Zuhri from Amrah from Aishah. Ibn Uyainah said in his version: He (al-Zuhri) did not say that the Prophet ﷺ commanded her to take bath. It has also been transmitted by al-Awzai in a similar way. In this version he said: Aishah said: She used to take bath for very prayer.

Aishah said: Umm Habibah had a prolonged flow of blood for seven years. The Messenger of Allah ﷺ commanded her to take bath; so shed used to take bath for every prayer.

Aishah said: Umm Habibah had a prolonged flow of blood during the time of Messenger of Allah ﷺ. He commanded her to take bath for every prayer. The narrator then transmitted the tradition (in full). Abu Dawud said: It has also been narrated by Abu al-Walid al-Tayalisi, but I did not hear him. He reported it from Aishah through a different chain of narrators. Aishah said: Zainab daughter of Jahsh had a prolonged flow of blood. The Prophet ﷺ said to her: Take bath for every prayer. The narrator then reported the tradition (in full). Abu Dawud said: The version transmitted by Abd al-Samad from Sulaiman bin Kathir has: "Perform ablution for every prayer. " This is a misunderstanding on the part of Abd al-Samad. The correct version is the one narrated by Abu al-Walid.

Asma daughter of Unais said: I said: Messenger of Allah, Fatimah daughter of Abu Hubaish had a flow of blood for a certain period and did not pray. The Messenger of Allah ﷺ said: Glory be to Allah! This comes from the devil. She should sit in a tub, and when she sees yellowness of the top of the water, she would take a bath once for the Zuhr and Asr prayer, and take another bath for the Maghrib and 'Isha prayers, and take a bath once for the fajr prayer, and in between times she would perform ablution. Abu Dawud said: Mujahid reported on the authority of Ibn Abbas: When bathing became hard for her, he commanded her to combine the two prayers. Abu Dawud said: Ibrahim reported it from Ibn Abbas. This is also the view of Ibrahim al-Nakha'i and Abdullah bin Shaddad.

Narrated Aishah, Ummul Muminin: Fatimah daughter of Abu Hubaysh came to the Prophet ﷺ and narrated what happened with her. He said: Then take a bath and then perform ablution for every prayer and pray.

Urwah bin al-Zubair said the Fatimah daughter of Abu Hubaish had a prolonged flow of blood. The Prophet ﷺ said to her: When the blood of menses comes, it is black blood with can be recognized; so when that comes, refrain from prayer, but when a different type comes, perform ablution and pray. Abu Dawud said: Ibn al-Muthanna said: Ibn Adi narrated this tradition from his memory on the authority of Urwah from Aishah. Abu Dawud said: This tradition has also been transmitted by al-'Ala bin al-Musayyab and Shubah from al-Hakam on the authority of Abu Jafar. Al-'Ala reported it as a statement of the Prophet ﷺ, and Shubah as a statement of Abu Jafar, saying: She should perform ablution for every prayer.

Narrated Aishah, Ummul Muminin: The Messenger of Allah ﷺ sent Usayd ibn Hudayr and some people with him to search the necklace lost by Aishah. The time of prayer came and they prayed without ablution. When they returned to the Prophet ﷺ and related the fact to him, the verse concerning tayammum was revealed. Ibn Nufayl added: Usayd said to her: May Allah have mercy upon you! Never has there been an occasion when you were beset with an unpleasant matter but Allah made the Muslims and you come out of that.

Ibn Shihab said: Umar bin Abdul Aziz was sitting on the pulpit and he somewhat postponed the afternoon prayer. Urwah bin al-Zubair said to him: "Gabriel informed Muhammed ﷺ of the time of prayer". So Umar said to him: "Be sure of what you are saying". Urwah then replied: "I heard Bashir bin Abu Masud say that he heard Abu Masud al-Ansari say that he heard the Messenger of Allah ﷺsay: 'Gabriel came down and informed me of the time of prayer, and I prayed along with him, then prayed along with him, then I prayed along with him, then I prayed along with him, then I prayed along with him, reckoning with his fingers five times of the prayer. ' I saw the Messenger of Allah ﷺ offering the Duhr prayer when the sun had passed the meridian. Sometimes he would delay it when it was sever heat ; and I witnessed that he prayer the Asr prayer when the sun was high and bright before the yellowness had overcome it; then a man could go off after the prayer and reach Dhu'l-Hulaifah before the sunset, and he would pray Maghrib when the sun had set ; and he would pray the 'Isha prayer when darkness prevailed over the horizon; sometime he would delay it until the people assembled; and once he prayer the fair prayer in the darkness of dawn and at another time he prayed it when it became fairly light; but later on he continued to pray in the darkness of dawn until his death; he never prayed it again in the light of the dawn. " Abu Dawud said: This tradition has been transmitted from al-Zuhri by Mamar, Malik, Ibn Uyainah, Shuaib bin Abi Hamzah, and al-Laith bin Saad and others; but they did not mention the time in which he (the Prophet) had prayer, nor did they explain it. And similarly it has been narrated by Hisham bin Urwah and Habib bin Abu Mazruq from Urwah like the report of Mamar and his companions. But Habib did not make a mention of Bashir. And Wahb bin Kaisan reported on the authority of Jabir from the Prophet ﷺ the time of the Maghrib prayer. He said: "Next day he (Gabriel) came to him at the time of the Maghrib prayer when the sun had already set. (He came both days) at the same time. " Abu Dawud said: Similarly, this tradition has been transmitted by Abu Hurairah from the Prophet ﷺ. He said: "Then he (Gabriel) led me in the sunset prayer next day at the same time. " Similarly, this tradition has been narrated through a different chain by Abdullah bin Amr bin al-As, through a chain from Hassan bin Atiyyah, from Amr bin Shuaib, from his father, on the authority from the Prophet ﷺ.

Aishah said: The Messenger of Allah ﷺ would offer the Asr prayer while the sunlight was present in her apartment before it ascended (the walls).

Zaid bin Thabit said: The Messenger of Allah ﷺ used to offer the Zuhr prayer in midday heat; and no prayer was harder on the Companions of the Messenger of Allah ﷺ that this one. Hence the revelation came down: "Be guardians of your prayers, and of the midmost prayer" (2: 238). He (the narrator) said: There are two prayers before it and two prayers after it.

Narrated Aishah, Ummul Muminin: The Messenger of Allah ﷺ commanded us to build mosques in different localities (i. e. in the locality of each tribe separately) and that they should be kept clean and be perfumed.

Narrated A woman from Banu an-Najjar: Urwah ibn az-Zubayr reported on the authority of a woman from Banu an-Najjar. She said: My house was the loftiest of all the houses around the mosque (of the Prophet at Madina). Bilal used to make a call to the morning prayer from it. He would come there before the break of dawn and wait for it. When he saw it, he would yawn and say: O Allah, I praise you and seek Your assistance for the Quraysh so that they might establish Thine religion. He then would make the call to prayer. She (the narrator) said: By Allah, I do not know whether he ever left saying these words on any night.

Aishah said that when the Messenger of Allah ﷺ heard the Muadhdhin uttering the testimony, he would say: “And I too, and I too”.

Aishah reported: Ibn Umm Maktum was the muadhdhin of the Messenger of Allah ﷺ and he was blind.

Aishah said; The Messenger of Allah ﷺ prayed in his house sitting and the people prayed behind him standing. He made a sign to them (asking them) to sit down. When he finished the prayer, he said: The IMAM is appointed only to be followed; so when he prays standing. Pray standing ; and when he raises himself, raise yourself: and when he prays sitting. Pray sitting.

Narrated Aishah, Ummul Muminin: The Messenger of Allah ﷺ said: Allah and His angels bless those who are on the right flanks of the rows.

Narrated Aishah, Ummul Muminin: I was sleeping in front of the Prophet ﷺ with my legs between him and the qiblah. Shubah said: I think she said: I was menstruating. Abu Dawud said: This tradition has been narrated by al-Zuhri, Ata, Abu Bakr bin Hafs, Hisham bin Urwah, 'Irak bin Malik, Abu al-Aswad and Tamim bin Salamah; all transmitted from Urwah on the authority of Aishah. Ibrahim narrated from al-Aswad on the authority of Aishah. Abu al-Duha narrated from Masruq on the authority of Aishah. Al-Qasim bin Muhammad and Abu Salamah narrated it from 'Aishah. All these narrators did not mention the words "And I was menstruating. "

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.

Urwah reported on the authority of Aishah mentioning the incident of slander. She said: The Messenger of Allah ﷺ sat and unveiled his face and said: “I take refuge in Allah, All-Hearing, All-Knowing from the accursed devil. Lo! They who spread the slander are a gang among you. ” Abu Dawud said: This is a rejected (munkar) tradition. A group of narrators have reported this tradition from al-Zuhri; but did not mention this detail. I am afraid the phrase concerning “seeking refuge in Allah” is the statement of Humaid.

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. )