Narrated Abdullah ibn Mughaffal: The Messenger of Allah ﷺ said: No one of you should make water in his bath and then wash himself there (after urination). The version of Ahmad has: Then performs ablution there, for evil thoughts come from it.

Narrated Abu Hurairah: The Messenger of Allah ﷺ said: Allaah, the Exalted, does not accept the prayer of any of you when you are defiled until you performed ablution.

Humran bin Abban, the freed slave of Uthman, said: I saw Uthman bin Affan while he performed ablution. He poured water over his hands three times and then washed them. He then rinsed his mouth and then cleansed his nose with water (three times). He then washed his right arm up to the elbow three times, then washed his left arm in a similar manner; then wiped his head; then washed his right foot three times, then washed his left foot in a similar manner, and then said: I saw the Messenger of Allah ﷺ performing ablution like this ablution of mine. Then he (the Prophet) said: He who performs ablution like this ablution of mine and then offered two rakhahs of prayer without allowing his thoughts to be distracted, Allah will pardon all his past sins.

Abu Hurairah reported: The prayer (in congregation) began and people stood in their rows. The Messenger of Allah ﷺ came out (from his residence). When he stood at his proper place he recalled that he did not take a bath. He then said to the people: (Remain standing) at your places. Then he returned to his house and came out upon us after taking a bath while the drops of water were coming down from his head. We were standing in the rows (of prayer). This is the version of Ibn Harb. Ayyash reported in his version: we kept on waiting for him while we were standing until he came upon us after he had taken a bath.

This tradition has also been narrated through a different chain of the authority of Muadhah al-‘Adawiyyah from Aishah. This version adds; we were commanded to complete the (abandoned) fast, but were not commanded to complete the (abandoned) prayer.

Al-Zuhri said: Al-Awali is situated at a distance of two miles or three (from Madina). He (the narrator) said: I think he said: or four miles.

Abu Hurairah reported the Messenger of Allah ﷺ as saying: If anyone says a rak'ah of the Asr prayer before sunset, he has observed (the Asr prayer), and if anyone performs a rak'ah of the Fajr prayer before sunrise, he has observed (the Fajr prayer).

Abu Hurairah reported: Another version of the above tradition adds: The Messenger of Allah ﷺ said: Go away from this place of yours where inadvertence took hold of you. He then commanded Bilal who called for prayer and announced that the prayer in congregation was ready (i. e. he uttered the iqamah) and he observed prayer. Abu Dawud said: This tradition has been narrated by Malik, Sufyan bin Uyainah, al-Awzai, and Abd al-Razzaq from Mamar and Ibn Ishaq, none of them made a mention of the call for prayer (adman) in this version of the tradition narrated by al-Zuhri, and none of them attribute (this tradition) to him except al-Awzai and Aban al-'Attar on the authority of Mamar.

Abu Hurairah said: The Jews came to the Prophet ﷺ and he was sitting in the mosque among his Companions. They said: O Abu al-Qasim, a man and a woman have committed adultery.

This tradition has also been reported through a different chain of narrators in a similar way. This version says: “Until you see me that I have come out”. Abu dawud said: No one except Mamar has narrated the words “that I have come out”. And the version transmitted by Ibn ‘Uyainah from Mamar does not mention the words “that I have come out”.

Abu Hurairah reported the prophet ﷺ as saying: when one of you leads the people in prayer, he should be brief, for among them are the sick, the aged and the needy.

Abu Qatadah said: We thought that by this (prolonging the first rak’ah). He (the prophet) meant that the people might join the first rak’ah.

Narrated Asma daughter of Abu Bakr: I heard the Messenger of Allah ﷺ say: One of you who believes in Allah and in the Last Day should not raise her head until the men raise their heads (after prostration) lest they should see the private parts of men.

Abu saeed al-Khudri said: The mark of earth was seen on the forehead and nose of the Messenger of Allah ﷺ due to the prayer in which he led the people.

The above mentioned tradition has also been transmitted by Mamar through a different chain of narrators to the same effect.

Abu Saeed al-Khudri said: The mark of earth was seen on the forehead and nose of the Messenger of Allah ﷺ who had led the people I prayer. Abu Ali said: Abu Dawud did not recite this tradition when he recited his collection (of sunan) for the fourth time.

Narrated Anas ibn Malik: The Prophet ﷺ used to make a sign during prayer.

Narrated Abdullah ibn Umar: The Messenger of Allah ﷺ prohibited, according to the version of Ahmad ibn Hanbal, that a person should sit during prayer while he is leaning on his hand. According to the version of Ibn Shibwayh, he prohibited that a man should lean on his hand during prayer. According to the version of Ibn Rafi, he prohibited that a man should pray while he is leaning on his hand, and he mentioned this tradition in the chapter on "Raising the head after prostration. " According to the version of Ibn AbdulMalik, he prohibited that a man should lean on his hand when he stands up after prostration.

Umm Salamah said; When the Messenger of Allah ﷺ gave the salutation, he stayed for a while. By this people thought that women should return earlier than men.

Narrated Abdullah ibn Umar: The Messenger of Allah ﷺ used to pray two rak'ahs in his house after the Friday prayer. Abu Dawud said: This tradition has been transmitted in a similar way by Abdullah bin Dinar from Ibn Umar.

Abbad bin Tamim (al-Muzini) reported on the authority of his uncle: The Messenger of Allah ﷺ took the people out (to the place of prayer) and prayed for rain. He led them in two rak'ahs of prayer in the course of which he recited from the Quran in a loud voice. He turned around his cloak and raised his hands, prayed for rain and faced the qiblah

Narrated Jabir ibn Abdullah: The Messenger of Allah ﷺ stayed at Tabuk twenty days; he shortened the prayer (during his stay). Abu Dawud said: No one narrates this tradition with continuous chain except Mamar.

Narrated Ibn Umar: The Messenger of Allah ﷺ led one section in one rak'ah of prayer and the other section was facing the enemy. Then they turned away and took the position of the other section. They (the other section) came and he (the Prophet) led them in the second rak'ah. He then uttered the salutation. Thereafter they stood up and completed the remaining rak'ah, they went away and the other section completed their remaining rak'ah. Abu Dawud said: This tradition has been narrated by Nafi and Khalid bin Madan from Ibn Umar in like manner from the Prophet ﷺ. This has also been transmitted similarly by Masruq ad Yusuf bin Mihran on the authority of Ibn Abbas. This has been narrated by Yunus from al-Hasan from Abu Musa something similarly, saying that Abu Musa has done so.

Narrated Abu Hurairah: The Messenger of Allah ﷺ as saying: When one of you gets up by night (to pray), and falters in reciting the Quran (due to sleep), and he does not understand what he utters, he should sleep.

This tradition has also been transmitted by Abu Hurairah through a different chain of narrators to the same effect. This version adds: He should then prolong it afterwards as much as he likes. Abu Dawud said: This tradition has been transmitted by Hammad bin Salamah, Zuhair bin Muawiyah and a group of narrators from Hisham. They transmitted it as a statement of Abu Hurairah himself (mauquf). This tradition has also been transmitted by Ibn 'Awn from Muhammad (b. Sirin). This version has the wordings: These two rak'ahs were short.

Narrated Abu Saeed al-Khudri: The Messenger of Allah ﷺ retired to the mosque. He heard them (the people) reciting the Quran in a loud voice. He removed the curtain and said: Lo! every one of you is calling his Lord quietly. One should not trouble the other and one should not raise the voice in recitation or in prayer over the voice of the other.

Narrated Abdullah ibn Abbas: I spent a night with my maternal aunt Maymunah. The Prophet ﷺ got up to pray at night. He prayed thirteen rak'ahs including two rak'ahs of the dawn prayer. I guessed that he stood in every rak'ah as long as one could recite Surah al-Muzzammil (73).

Narrated Abu Hurairah: The Messenger of Allah ﷺ used to commend prayer at night during Ramadan, but did not command it as duty. He would say: If anyone prays during the night in Ramadan because of faith and seeking his reward from Allah, his previous sins will be forgiven for him. When the Messenger of Allah ﷺ died, this was the practice, and it continued thus during Abu Bakr's caliphate and early part of Umar's. Abu Dawud said: This tradition has been transmitted by 'Uqail, Yunus, and Abu Uwais in like manner. The version of 'Uqail goes: He who fasts during Ramadan and prays during the night.

Narrated Abdullah ibn Amr ibn al-As: Wahb ibn Munabbih said: Abdullah ibn Amr asked the Prophet ﷺ; In how many days should one complete the recitation of the Quran? He said: In forty days. He then said: In one month. He again said: In twenty days. He then said: In fifteen days. He then said: In ten days. Finally he said: In seven days.

Al-Zuhri said: These modes of reading aimed at the same point, not different in respect of lawful and unlawful.

The aforesaid tradition has also been narrated by Ayyub through a different chain of narrators to the same effect. This version adds We said Messenger of Allah ﷺ the collectors of sadaqah collect more than is due from us. Abu Dawud said Abd Al Razzaq narrated this tradition from Mamar attributing it to the Prophet ﷺ.

Narrated Abu Hurairah: The Messenger of Allah ﷺ said something similar as mentioned in the preceding tradition. This version adds: But the poor man (miskin) who abstains from begging from the people is one (according to the version of Musaddad who does not get enough so that he may not beg from the people, nor is his need known to the people, so that alms be given to him. This is the one who has been deprived. Musaddad did not mention the words "one who avoids begging from the people. " Abu Dawud said: This tradition has been transmitted by Muhammad bin Thawr and Abd al-Razzaq on the authority of Mamar. They mentioned that the word "deprived" is the statement of al-Zuhri, and this is more sound.

The aforesaid tradition has also been transmitted by abu-Said al-Khudri to the same effect to a different chain of narrators, attributing it to the Messenger of Allah ﷺ. Abu-Dawud said: Ibn ‘Uyainah reported from Zaid, from whom Malik narrated and Thwari narrated from Zaid that an authentic narrator reported from the Messenger of Allah ﷺ

Abu Hurairah reported The Messenger of Allah ﷺ as saying When a woman gives something her husband has earned without being commanded by him to do so, she has half his reward.

The above mentioned tradition has also been narrated by Abdur-Rahman bin Awf from the Messenger of Allah ﷺ through a different chain of narrators to the same effect.

Narrated Abu Hurairah: The Prophet ﷺ said: He who hides a stray camel shall pay a fine, and a like compensation with it.

Ibn Abbas said that Muawiyah told him: do you not know that I clipped the hair of the head of the Messenger of Allah ﷺ with a broad iron arrowhead at al-Marwah? Al-Hasan added in his version: "during his hajj. "

Narrated Anas ibn Malik: The Messenger of Allah ﷺ had himself cupped on the surface of his foot because of a pain in it while he was in the sacred state (wearing ihram). Abu Dawud said: I heard Ahmad say: "Ibn Abi 'Arubah narrated it in Mursal form". Meaning from Qatadah.

Narrated al-Hajjaj ibn Amr: The Prophet ﷺ said: If anyone breaks (a leg) or becomes lame or falls ill. He then narrated the tradition to the same effect. The narrator Salamah ibn Shabib said: Mamar narrated (this tradition) to us.

Ibn Umar was informed about the statement of Aishah that a part of al-Hijr is included in the magnitude of the Kabah. Ibn Umar said: By Allah, I think that she must have heard it from the Messenger of Allah ﷺ. I think that the Messenger of Allah ﷺ had not given up touching both of them but for the reason that they were not on the foundation of the House (the Kabah), nor did the people circumambulate (the House) beyond al-Hijr for this reason.