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

Narrated Abu Hurairah: The Prophet ﷺ said: The following verse was revealed in connection with the people of Quba': "In it are men who love to be purified" (ix. 108). He (Abu Hurairah) said: They used to cleanse themselves with water after easing. So the verse was revealed in connection with them.

Narrated Abdullah ibn Umar: The Prophet ﷺ, was asked about water (in desert country) and what is frequented by animals and wild beasts. He replied: When there is enough water to fill two pitchers, it bears no impurity.

Narrated Abu Saeed al-Khudri: The people asked the Messenger of Allah ﷺ: Can we perform ablution out of the well of Budaah, which is a well into which menstrual clothes, dead dogs and stinking things were thrown? He replied: Water is pure and is not defiled by anything.

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

Narrated Abu Hurairah: The Prophet ﷺ washed the limbs in ablution twice.

Narrated Ali ibn Abu Talib: If the religion were based on opinion, it would be more important to wipe the under part of the shoe than the upper but I have seen the Messenger of Allah ﷺ wiping over the upper part of his shoes.

Narrated Abu Saeed al-Khudri: The Prophet ﷺ passed by a boy who was skinning a goat. The Messenger of Allah ﷺ said: Give it up until I show you. He (the Prophet) inserted his hand between the skin and the flesh until it reached the armpit. He then went away and led the people in prayer and he did not perform ablution. The version of Amr added that he did not touch water. Abu Dawud said: This tradition has been narrated though another chain of transmitters, making no mention of Abu Saeed.

Ibn Abza reported on the authority of Ammar bin Yasir in this tradition as saying (from the Prophet): Ammar, it would have been enough for you (to do) so. He then stuck only one stroke on the ground with both his hands; he then stuck one with the other; then wiped his face and both arms up to half the forearms and did not reach the elbows. Abu Dawud said: This is also transmitted by Waki from al-Amash from Salamah bin Kuhail from Abdur-Rahman bin Abza. It is also transmitted through a different chain by Jarir from al-Amash from Salamah from Saeed bin Abdur-Rahman bin Abza from his father.

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.

Anas said: The prophet ﷺ persuaded them to say prayer in congregation and prohibited them to leave before he goes away from the prayer.

Narrated Abu Hurairah: The Messenger of Allah ﷺ forbade trailing garments during prayer and that a man should cover his mouth. Abu Dawud said: This tradition has also been narrated by 'Isi on the authority of Ata from Abu Hurairah: The Prophet ﷺ forbade trailing garments during prayer.

Abu Saeed al-Khudri reported the Messenger of Allah ﷺ as saying: When one of you prays, he should pray facing the sutrah (screen or covering) and he should keep himself close to it. He then narrated the tradition to the same effect.

Narrated Abu Saeed al-Khudri: The Prophet ﷺ said: Nothing interrupt prayer, but repulse as much as you can anyone who passes in front of you, for he is just a devil.

Narrated Al-Miswar ibn Yazid al-Maliki: The Messenger of Allah ﷺ recited - Yahya (sub narrator) said: Sometimes al-Miswar said: I prayed along with the Messenger of Allah ﷺ and witnessed that he recited - the Quran during the prayer and omitted something (i. e. some verses inadvertently) which he did not recite. A man said to him: Messenger of Allah, you omitted such-and-such verse. The Messenger of Allah ﷺ said: Why did you not remind me of it? The narrator Sulayman said in his version: He (the man) said: I thought that it (the verse) was repealed.

Abu Hurairah reported the Prophet ﷺ as saying: There is no loss in salutation and in prayer. Abu Dawud said: According to the version of Ibn Mahdi, this tradition has been narrated by Ibn Fudail as a statement of Abu Hurairah and not as a saying of the Prophet ﷺ

This has been transmitted by al-Hakam through a different chain of narrators. This version has: O Allah, bless Muhammad and Muhammad’s family as didst bless Abraham. Thou art indeed praiseworthy and glorious. O Allah grant favours of Muhammad and Muhammad’s family as Thou didst grant favour to Abraham’s family. Thou art indeed praiseworthy and glorious. Abu Dawud said: This tradition has been narrated by al-Zubair bin Adi as narrated by Mis’ar, except that his version goes: As Thou didst bless Abraham’s family. Thou art indeed praiseworthy and glorious. And grant favours to Muhammad. He then narrated the tradition in full.

Ibn Umar said: The Messenger of Allah ﷺ led us in prayer and gave the salutation after two rakahs of prayer. He narrated this tradition like that of Ibn Sirin from Abu Hurairah. This version adds; he gave the salutation and prostrated two prostrations due to forgetfulness.

Ata bin Yasar said that Abu Saeed Al-Khudri reported the Messenger of Allah ﷺ as saying: when one of you is in doubt about his prayer (i. e, how much he has prayed), he should throw away his doubt and base his prayer on what he is sure of. When he is sure about the completion of his prayer, he should make two prostrations (at the end of the prayer). If the prayer is complete, the additional rak’ah and the two prostrations will be supererogatory prayer. If the prayer is incomplete, the additional rak’ahs will compensate it, and the two prostrations will be a disgrace for the devil.

Narrated Abu Saeed al-Khudri: The Prophet ﷺ said: When one of you prays, and he does not know whether he prayed more or less rak'ahs (than those prescribed by the Shari'ah), he should perform two prostrations while he is sitting. If the devil comes to him, and tells him (suggests him): "You have been defiled, " he should say: "You have told a lie, " except that he feels smell with his nose, or sound with his ears (then his ablution will break). These are the wording; of the tradition reported by Aban. Abu Dawud said: Mamar and Abi bin al-Mubarak mentioned the name "Iyad bin Hilal and al-Awzai mentioned the name of Iyad bin Abi Zuhair.

Narrated Buraydah ibn al-Hasib: The Messenger of Allah ﷺ delivered a speech to us; meanwhile al-Hasan and al-Husayn came upon there stumbling, wearing red shirts. He came down from the pulpit, took them and ascended it with them. He then said: Allah truly said: "Your property and your children are only trial" (Ixiv. 15). I saw both of them, and I could not wait. Afterwards he resumed the speech.

Abu Saeed al-Khudri said: Marwan brought out the pulpit onEidd. He began preaching before the prayer. A man stood and said: You opposed the sunnah, O Marwan. You brought out the pulpit on theEidd, it was not brought out before: and you began preaching before the prayer. Abu Saeed al-Khudri said: Wh is this (man) ? They (people) said: So-and so son of so-and-so. He has performed his duty. I heard the Messenger of Allah ﷺ say: He who observes and evil deed should change it with his hand if he can do so; if he cannot do, (he should change it) then with his tongue; if he cannot do then (he should change it) with his heart, and that is the weakest degree of the faith.

Abu Aishah said: Saeed bin al-As asked Abu Musa al-Ashari and Hudhaifah bin al-Yaman: How would the Messenger of Allah ﷺ utter the takbir (Allah is most great) in the prayer of the day of sacrifice and of the breaking of the fast. Abu Musa said: He uttered takbir four times as he did at funerals. Hudhaifah said: He is correct. Then Abu Musa said: I used to utter the takbir in a similar way when I was the governor of Basrah. Abu Aishah said: I was present there when Saeed bin al-As asked.

Narrated Abdullah ibn Abbas: The Messenger of Allah ﷺ had a stop of seventeen days in Makkah and he shortened the prayer (i. e. prayed two rak'ahs at each time of prayer). Ibn Abbas said: He who stays seventeen days should shorten the prayer; and who stays more than that should offer complete prayer. Abu Dawud said: The other version transmitted by Ibn Abbas through a different chain adds: He (the Prophet) had a stop of nineteen days (in Makkah).

Narrated Saad ibn Ubadah: The Prophet ﷺ said: No man recites the Quran, then forgets it, but will meet Allah on the Day of Judgment in a maimed condition (or empty-handed, or with no excuse).

Narrated Abu Hurairah: The Messenger of Allah ﷺ used to say: "O Allah, I seek refuge in Thee from hunger, for it is an evil bed-fellow; and I seek refuge in Thee from treachery, for it is an evil hidden trait. "

Ibn Shihab (Al Zuhri) said This is the copy of the letter of the Messenger of Allah ﷺ, which he had written about sadaqah (zakat). This was in the custody of the descendants of Umar bin Al Khattab. Ibn Shihab said Salim bin Abdallah bin Umar read it to me and I memorized it properly. Umar bin Abdul Aziz got it copied from Abdallah, Abdallah bin Umar and Salim bin Abdallah bin Umar. He (Ibn Shihab) then narrated the tradition like the former (i. e., up to one hundred and twenty camels). He further said if they (the camels) reach one hundred and twenty one to one hundred and twenty nine, three she camels in their third year are to be given. When they reach one hundred and thirty to one hundred and thirty nine, two she camels in their third year and one she Camel in her fourth year are to be given. When they reach one hundred and forty to one hundred and forty nine, two she camels in their fourth year and one she Camel in her third year are to be given. When they reach one hundred and fifty to one hundred and fifty nine, three she camels in their fourth year are to be given. When they reach one hundred and sixty to one hundred and sixty nine four she camels in their fourth year are to be given. When they reach one hundred and seventy to one hundred and seventy nine, three she camels in their third year and one she Camel in her fourth year are to be given. When they reach one hundred and eighty to one hundred and eighty nine, two she camels in their fourth year and two she Camel in their third year are to be given. When they reach one hundred and ninety to one hundred and ninety nine, three she camels in their fourth year and one she Camel in her third year are to be given. When they reach two hundred, four she camels in their fourth year or five she Camels in their third year, camels of whichever age are available, are to be accepted. For the pasturing goats, he narrated the tradition similar to that transmitted by Sufyan bin Husain. This version adds “An old goat, one with defect in the eye or a male goat is not to be accepted in sadaqah (zakat) unless the collector 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.

The aforesaid tradition has also been transmitted by Ibn Abbas through a different chain of narrators in a similar manner. This version adds: “My father exchanged them for him”.

Abu Musa reported The Messenger of Allah ﷺ as saying The faithful trustee who gives what he is commanded completely and in full with a good will, and delivers it to the one whom he was told to give it, is one of the two who gives sadaqah.

The above mentioned tradition has also been transmitted by Amr bin Shuaib through a different chain of narrators. This version adds: regarding the stray sheep he said: “Take it”.

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.

Narrated Abu Saeed al-Khudri: Ali ibn Abu Talib found a dinar and he took it to Fatimah. She asked the Messenger of Allah ﷺ about it. He said: This is Allah's provision. Then the Messenger of Allah ﷺ ate out of the food (bought with it), and Ali and Fatimah also ate out of that food. But afterwards a woman came crying out about the dinar. The Prophet ﷺ said: Pay the dinar, Ali.

Saeed bin Jubair said “We returned along with Ibn Umar and when we reached Al Muzdalifah he led us in the sunset and night prayers with one iqamah and three rak’ahs of the sunset prayer and two rak’ahs of the night prayer. When he finished the prayer Ibn Umar said to us The Messenger of Allah ﷺ led us in prayer in this way at this place. ”

Ibn Abu Najih reported from his father on the authority of two men from Banu Bakr who said: We saw the Messenger of Allah ﷺ addressing (the people) in the middle of the tashriq days when we were staying near his mount. This is the address of the Messenger of Allah ﷺ which he gave at Mina.

Narrated Az-Zuhri: Uthman prayed four rak'ahs at Mina because he resolved to stay there after hajj.

Narrated Az-Zuhri: When Uthman placed his property at at-Taif and intended to settle there, he prayed four rak'ahs. The rulers after him followed the same practice.

The aforesaid tradition (No 1963) has also been transmitted by Yazid ibn Abu Ziyad with a different chain of narrators. This version adds the words: He (the Prophet) did not stand near it (the jamrah).

Narrated Anas bin Malik: The Messenger of Allah ﷺ threw pebbles at the last jamrah (Jamrat al-'Aqabah) on the day of sacrifice. He then returned to his lodging at Mina. He called for a sacrificial animal which he slaughtered. He then called for a barber. He held the right side of his head and shaved it. He then began to distribute among those who were around him one or two hair each. He then held the left side of his head and shaved it. Again he said: Is Abu Talhah here ? He then gave it (the hair shaved off) to Abu Talhah.

Adi bin Zaid said “The Messenger of Allah ﷺ declared Madeenah a protected land a mail-post (three miles) from each side. Its trees are not to be beaten off or to be cut except what is taken from the Camel.