Aishah reported: When the Prophet ﷺ wanted to eat or sleep, he would perform ablution. She meant that (the prophet did so) when he was sexually defiled.

Narrated Aishah, Ummul Muminin: Ghudayf ibn al-Harith reported: I asked Aishah: Have you seen the Messenger of Allah ﷺ washing (because of defilement) at the beginning of the night or at the end? She replied: Sometimes he would take a bath at the beginning of the night and sometimes at the end. Thereupon I exclaimed: Allah is most Great. All Praise be to Allah Who made this matter accommodative. I again asked her: What do you think, did the Messenger of Allah ﷺ say the witr prayer (additional prayer after obligatory prayer at night) in the beginning of the night or at the end? She replied: Sometimes he would say the witr prayer at the beginning of the night and sometimes at the end. I exclaimed: Allah is most Great. All praise be to Allah Who made the matter accommodative. Again I asked her: What do you think, did the Messenger of Allah ﷺ recite the Quran (in the prayer) loudly or softly? She replied: Sometimes he would recite loudly and sometimes softly. I exclaimed: Allah is most Great. All praise be to Allah Who made the matter flexible.

Hudhaifah reported: The prophet ﷺ visited him and inclined towards him (for shaking hand). He said: I am sexually defiled. The prophet ﷺ replied: A muslim is not defiled.

Abu Hudhaifah reported: The Messenger of Allah ﷺ met me on one of the streets of Madina while I was sexually defiled. I retreated and went away. I then took a bath and came to him. He asked: Where were you, O Abu Hurairah? I replied: As I was sexually defiled, I disliked to sit in your company without purification. He exclaimed: Glory be to Allah! A Muslim is not defiled. He (Abu Dawud) said: The version of this tradition reported by Bishr has the chain: Humaid reported from Bakr.

Narrated Aishah, Ummul Muminin: The Messenger of Allah ﷺ came and saw that the doors of the houses of his Companions were facing the mosque. He said: Turn the direction of the houses from the mosque. The Prophet ﷺ then entered (the houses or the mosque), and the people did take any step in this regard hoping that some concession might be revealed. He the Prophet) again came upon them and said: Turn the direction of these (doors) from the mosque I do not make the mosque lawful for a menstruating woman and for a person who is sexually defiled. Abu Dawud said: Aflat bin Khalifah is also called Fulait al-Amiri.

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.

Maimunah reported: I placed (the vessel of) water for the Prophet ﷺ to wash himself because of sexual intercourse. He lowered down the vessel and poured water on his right hand. He then washed it twice or thrice. He then poured water over his private parts and washed them with his left hand. Then he put it on the ground and wiped it. He then rinsed his mouth and snuffed up water, and washed his face and hands. He then poured water over his head and body. Then he moved aside and washed his feet. I handed him a garment, but he began to shake he moved aside and washed his feet. I handed him a garment, but he began to shake off water from his body. I mentioned it to Ibrahim. He said that they (companions) did not think there was any harm in using the garment (to wipe the water), but they disliked its use as a habit. Abu Dawud said: Musaddad said: I asked Abdullah bin Dawud whether they (the companions) disliked to make it a habit. He replied: it (the tradition) goes in a similar way and I found it in a similar way in this book of mine.

Aishah said: I would eat flesh from a bone when I was menstruating, then hand it over to the Prophet ﷺ and he would put his mouth where I had put my mouth: I would drink, then hand it over to him, and he would put his mouth ( at the place) where I drank.

Aishah said: The Messenger of Allah ﷺ said to me; Get me the mat from the mosque. I said ; I am menstruating. The Messenger of Allah ﷺ then replied: Your menstruation is not in your hand.

Narrated Abdullah ibn Abbas: The Prophet ﷺ said about a person who had intercourse with his wife while she was menstruating: He must give one dinar or half a dinar in alms. Abu Dawud said: The correct version says si: One dinar or half a dinar. Shubah (a narrator) did not sometimes narrate this tradition as a statement of the Prophet ﷺ.

Narrated Aishah, Ummul Muminin: Khallas al-Hujari reported: Aishah said: I and the Messenger of Allah ﷺ used to pass night in one (piece of) cloth (on me) while I menstruated profusely. If anything from me (i. e. blood) smeared him (i. e. his body), he would wash that spot and would not exceed it (in washing), then he would offer prayer with it.

Umm Atiyyah has narrated this tradition through a different chain of transmitters. Abu DAwud said: The name of Umm al-Hudhail is Hafsah daughter os Sirin. The name of her son was Hudhail and his husband Abdur-Rahman.

Aishah made a mention of the women of the Ansar and admired them stating that they had obliged (all Muslims). She then said: One of their women came upon the Messenger of Allah ﷺ. She then reported the rest of the tradition to the same effect; but this version she said the words: "a musk-scented piece of cloth. " Musaddad said: Abu 'Awanah used the word firsah (i. e. a piece of cloth), but Abu Al-Ahwas used the word qasrah (i. e. a small piece of cloth).

This is also transmitted by Ibn Abdur-Rahman bin Abza on the authority of his father from Ammar. He reported the Prophet ﷺ as saying: It would have been enough for you to strike the ground with you hands and then wipe them your face and your hands (up to the wrists). He then narrated the rest of the tradition. Abu Dawud said: This is also transmitted by Shubah from Husain on the authority of Abu Malik. He said: I heard Ammar saying so him his speech, except that in this version he added the words: "He blew. " And Husain bin Muhammad narrated from Shubah on the authority of al-Hakam and in this version added the words: "He (the Prophet) struck the earth with his plans and blew. "

Abu Dharr said: A few goats got collected with the Messenger of Allah ﷺ. He said: Abu Dharr, drive them to the wood. I drove them to Rabadhah (a place near Madina). I would have sexual defilement (during my stay there) and I would remain (in this condition) for five or six days. Then I came to the Messenger of Allah ﷺ. He said: O Abu Dharr. I kept silence. He then said: May your mother bereave you, Abu Dharr: woe be to your mother. He then called a black slave-girl for me. She brought a vessel which contained water. She then concealed me by drawing a curtain and I concealed myself behind a she-camel, and took a bath. I felt as if I had thrown away a mountain from me. He said: Clean earth is a means for ablution for a Muslim, even for ten years (he does not find water); but when you find water, you should make it touch your skin, for that is better. The version of Musaddad has: "the goats (were collected) from the alms, " and the tradition reported by Amr is complete.

Aishah said: The people (mostly) were workers and they would come for Friday prayer in the same condition, so it was said to them: If only you were to perform Ghusl.

This tradition has been transmitted by Hisham through a different chain of narrators to the same effect: Rub it off (with a stone), and then scratch it (with finger) by pouring water, then sprinkle water upon it.

Narrated Umm Qays daughter of Mihsan: I asked the Prophet ﷺ about the blood of menstruation on the clothe. He said: Erase it off with a piece of wood and then wash it away with water and the leaves of the lote-tree.

Narrated Lubabah daughter of al-Harith: Al-Husayn ibn Ali was (sitting) in the lap of the Messenger of Allah ﷺ. He passed water on him. I said: Put on (another) clothe, and give me your wrapper to wash. He said: The urine of a female child should be washed (thoroughly) and the urine of a male child should be sprinkled over.

Narrated Ali ibn Abu Talib: The urine of a female (child) should be washed and the urine of a male (child) should be sprinkled over until the age of eating.

Narrated Abdullah Ibn Abbas: The Messenger of Allah ﷺ said: Gabriel ﷺ led me in prayer at the House (i. e. the Kabah). He prayed the noon prayer with me when the sun had passed the meridian to the extent of the thong of a sandal; he prayed the afternoon prayer with me when the shadow of everything was as long as itself; he prayed the sunset prayer with me when one who is fasting breaks the fast; he prayed the night prayer with me when the twilight had ended; and he prayed the dawn prayer with me when food and drink become forbidden to one who is keeping the fast. On the following day he prayed the noon prayer with me when his shadow was as long as himself; he prayed the afternoon prayer with me when his shadow was twice as long as himself; he prayed the sunset prayer at the time when one who is fasting breaks the fast; he prayed the night prayer with me when about the third of the night had passed; and he prayed the dawn prayer with me when there was a fair amount of light. Then turning to me he said: Muhammad, this is the time observed by the prophets before you, and the time is anywhere between two times.

Abu Musa reported: A man asked the Prophet ﷺ [about the prayer times] but he did reply to him but he commanded Bilal, who made the announcement for the beginning of the time of the the fair prayer prayer when the dawn broke. He offered (the fair prayer) when a man (due to darkness) could not recognize the face of his companion ; or a man could not know the person who stood by his side. He then commanded Bilal who made announcement for the beginning of the time of the Zuhr prayer when the sun had passed the meridian until some said: Has the noon come ? While he (the Prophet) knew (the time) well. He the commanded Bilal who announced the beginning of the time of the Asr prayer when the sun was white and high. When the sunset he commanded Bilal who announced beginning of the time of the Maghrib prayer. When the twilight disappeared he commanded Bilal who announced the beginning of the Isha prayer. Next day he offered the Fajr prayer and returned until we said: Has the sun rise ? He observed the Zuhr prayer at the time he has previously observed the Asr prayer. He offered the Asr prayer at the time when the sun had become yellow or the evening had come. He offered the Maghrib prayer before the twilight had ended. He observed the Isha prayer when a third of the night had passed. He then asked: Where is the man who was asking me about the time of prayer. (Then replying to him he said): The time (of your prayer) lies within these two limits. Abu Dawud said: Sulaiman bin Musa has narrated this tradition about the time of the Maghrib prayer from Musa from Ata on the authority of Jabir from the Prophet ﷺ. This version adds: He then offered the Isha prayer when a third of the night had passed, as narrated (he said the Isha prayer) when half the night had passed. This tradition has been transmitted by Ibn Buraidah on the authority of his father from the Prophet ﷺ in a similar way.

Narrated Jabir ibn Abdullah: I would offer my noon prayer with the Messenger of Allah ﷺ and took a handful of gravels so that they might become cold in my hand and I placed them (before me) so that I may put my forehead on them at the time when I would prostrate. I did this due to the intensity of heat.

Narrated An-Numan ibn Bashir: I am the one who is best informed of the time of this prayer, i. e. the night prayer. The Messenger of Allah ﷺ used to offer it at the hour when the moon went down on its third night.

Narrated Abu Saeed al-Khudri: We observed the prayer after nightfall with the Messenger of Allah ﷺ, and he did not come out till about half the night had passed. He then said: Take your places. We then took our places. Then he said: The people have prayed and gone to bed, but you are still engaged in prayer as long as you wait for the prayer. Were it not for the weakness of the weak and for the sickness of the sick. I would delay this prayer till half the night had gone.

Narrated Umarah ibn Ruwaybah: A man from Basrah said: Tell me what you heard from the Messenger of Allah ﷺ. He said: I heard the Messenger of Allah ﷺ say: No one will enter Hell who has prayed before the rising of the sun and before its setting (meaning the dawn and the afternoon prayers). He said three times: Have you heard it from him? He replied: Yes, each time saying: My ears heard it and my heart memorised it. The man then said: And I heard him (the Prophet) say that.

Abu Dharr said: "The Messenger of Allah ﷺ asked me: 'How will you act, Abu Dharr, when you are under rulers who kill prayer or delay it (beyond its proper time)?' I said: 'Messenger of Allah, what do you command me?' He replied: 'Offer the prayer at its proper time, and if you say it along with them, say it, for it will be a supererogatory prayer for you. '"

Anas bin Malik reported: Messenger of Allah ﷺ came over to Madina and encamped at the upper side of Madina among the tribe known as Banu Amr bin Awf. He stayed among them for fourteen days. He then sent someone to call Banu al-Najjar. They came to him hanging their swords from the necks. Anas then said: As if I am looking at the Messenger of Allah ﷺ sitting on his mount and Abu Bakr seated behind him, and Banu al-Najjar standing around him. He descended in the courtyard of Abu Ayyub. The Messenger of Allah ﷺ would say his prayer in the folds of the sheep and goats. He commanded us to build a mosque. He then sent for Banu al-Najjar and said to them: Banu al-Najjar, sell this land of yours to me for some price. They replied: By Allah, we do not want any price (from you) except from Allah. Anas said: I tell what this land contained. It contained the graves of the disbelievers, dung-hills, and some trees of date-palm. The Messenger of Allah ﷺ commanded and the graves of the disbelievers were dug open, and the trees of the date-palm were cut off. The wood of the date-palm were erected in front of the mosque ; the door-steps wre built of stone. They were reciting verses carrying the stones. The Prophet ﷺ also joined them (in reciting verses) saying: O Allah, there is no good except the good of the Hereafter. So grant you aid to the Ansar and the Muhajirah.

This tradition has been narrated by Abu Qatadah through a different chain of transmitters to the same effect from the prophet ﷺ. This version adds: then he may remain sitting (after praying two RAKAHS) or may go for his work.

Anas reported: The Messenger of Allah ﷺ said: Spitting in the mosque is a sin and it is expiated by burying the spittle.

Abu al-Ala reported this tradition on the authority of his father to the same effect with a different chain of narrators. This version adds: “He then rubbed it with his shoe. "

Narrated Saeed: and the narrator Musa said: As far as Amr thinks, the Prophet ﷺ said: The whole earth is a place of prayer except public baths and graveyards.

Abu Mahdhurah reported; I said; Messenger of Allah, teach me the method of ADHAN (how to pronounce the call to prayer). He wiped my forehead (with his hand) and asked me to pronounce; Allah is most great. Allah is most great. Allah is most great. Allah is most great, raising your voice while saying them (these words). Then you must raise your voice in making the testimony: 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. Lowering your voice while saying them (these words). Then you must raise your voice in making the testimony: I testify that there is no god but Allah, I testify there is no god but Allah; I testify Muhammad is the Messenger of Allah, I testify Muhammad is the Messenger of Allah. Come to prayer, come to prayer; come to salvation, come to salvation. If it is the morning prayer, you must pronounce; prayer is better than sleep, prayer is better than sleep, Allah is most great; there is no god but Allah.

Anas reported: the Iqamah was pronounced (for the night prayer) and the Messenger of Allah ﷺ remained engaged in talking (to a person) in the corner of the mosque. He did not begin prayer until the people slept.

Narrated Abu Hurairah: The Prophet ﷺ said: The further one is from the mosque, the greater will be one's reward.

Abu Hurairah reported the Messenger of Allah ﷺ as saying: Prayer said by a man in congregation is twenty five degrees more excellent than prayer said by him alone in his house or in the market. This is because when any of you performs ablution and does it perfectly, and goes out to the mosque having no intention except praying, and nothing moves him except prayer, then at every step which he takes his rank is elevated by one degree on account of this (walking), and one sin is remitted from him for this (walking), till he enters the mosque. When he enters the mosque, he will be reckoned as praying as long as he will be detained by the prayer. The angels keep on invoking blessing on any of you so long as he remains seated in the place he prayer, saying: O Allah, forgive him; O Allah, have mercy on him; O Allah, accept his repentance so long as he does not harm anyone, or breaks his ablution.

Malik bin al-Huwairith said that the Prophet ﷺ told him or some of his companions: When the time of prayer comes, call the Adhan, then call the iqamah, then the one who is oldest of you should act as your imam. The version narrated by Maslamah goes: He said: On that day we were almost equal in knowledge. The version narrated by Ismail says: Khalid said: I said to Abu Qilabah: where is the Quran (i. e. why did the Prophet ﷺ not say: The one who knows the Quran most should act as imam)? He replied: Both of them were equal in the knowledge of the Quran.

Jabir bin Abdullah said: Muadh bin Jabal would pray along the prophet ﷺ, then go and lead his people in prayer.

Abdullah bin Abbas said: when I was spending a night in the house of my maternal aunt Maimunah, the Messenger of Allah ﷺ got up at night, opened the mouth of the water skin and performed ablution. He then closed the mouth of the water-skin and stood for prayer. Then I got up and performed ablution as he did ; then I came and stood on his left side. He took my hand, turned me round behind his back and set me on his right side; and I prayed along with him.

Narrated Yazid ibn al-Aswad: Jabir ibn Yazid ibn al-Aswad reported on the authority of his father: I prayed behind the Messenger of Allah ﷺ. When he finished the prayer, he would turn (his face from the direction of the Kabah).