Abu dawud said: No one except Ma’mar has narrated the words “that I have come out”. And the version transmitted by Ibn ‘Uyainah from Ma’mar does not mention the words “that I have come out”.

The Messenger of Allah (ﷺ) said: If anyone goes out from his house after performing ablution for saying the prescribed prayer in congregation (in the mosque), his reward will be like that of one who goes for hajj pilgrimage after wearing ihram (robe worn by the hajj pilgrims).

And he who goes out to say the mid-morning (duha) prayer, and takes the trouble for this purpose, will take the reward like that of a person who performs umrah. And a prayer followed by a prayer with no worldly talk during the gap between them will be recorded in Illiyyun.

The Prophet (ﷺ) said: Give good tidings to those who walk to the mosques in darkness for having a perfect light on the Day of Judgment.

AbuThumamah al-Hannat said that Ka'b ibn Ujrah met him while he was going to the mosque; one of the two (companions) met his companion (on his way to the mosque) And he met crossing the fingers of my both hands. He prohibited me to do so, and said: The Messenger of Allah (ﷺ) has said: If any of you performs ablution, and performs his ablution perfectly, and then goes out intending for the mosque, he should not cross the fingers of his hand because he is already in prayer.

The Prophet (ﷺ) said: whoever performs ablution, and performs his ablution perfectly, and then goes to the mosque and finds that the people had finished the prayer (in congregation), Allah will give him a reward like one who prayed in congregation and attended it; The reward of those who prayed in congregation will not be curtailed.

‘Abd Allah (b. Mas’ud) reported the prophet (ﷺ) as saying; it is more excellent for a woman to pray in her house than in her courtyard, and more excellent for her to pray in her private chamber than in her house.

Abu Dawud said: The version narrated by al-Zubaidi, Ibn Abi Dhi’b, Ibrahim b. Sa’d, Ma’mar, Shu’aib b. Abi Hamzah on the authority of al-Zuhri has the words: “the part you miss then complete it”. Ibn ‘Uyainah alone narrated from al-Zuhri the words “then offer it afterwards”. And Muhammad b. ‘Amr narrated from Abu Salamah on the authority of Abu Hurairah, and Ja’far b. Rabi’ah narrated from al-A’raj on the authority of Abu Hurairah the words “then complete it”. And Ibn Mas’ud narrated from the Prophet(ﷺ) and Abu Qatadah and Anas reported from the Prophet( may peace be upon him) the words” then complete it”.

The Messenger of Allah (ﷺ) saw a person praying alone. He said: Is there any man who may do good with this (man) and pray along with him.

Abu Dawud said: Yahya al-Qattan narrated from Shu’bah in a similar way, i.e. the earliest of them in recitation.

Abu Dawud said: This tradition has been narrated by ‘Amr b. Salamah through a different chain of transmitter. This version has: “When my clan visited the Prophet( may peace be upon him) ....” He did not report it on the authority of his father.

Abu Dawud said: This tradition has been narrated by Malik, Sufyan b. 'Uyainah, al-Awza'i, and 'Abd al-Razzaq from Ma'mar 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-Awza'i and Aban al-'Attar on the authority of Ma'mar.

"The Prophet (ﷺ) was on a journey. The Prophet (ﷺ) took a turn and I also took a turn with him. He said: 'Look!' I said: 'This is a rider; these are two riders; and these are three' until we became seven. He then said: Guard for us our prayer, i.e. the Fajr prayer. But sleep dominated them and none could awaken them except the heat of the sun. They stood up and drove away a little. Then they got down (from their mounts) and performed ablution. Bilal called for prayer and they offered two rak'ahs of (Sunnah) of Fajr and then offered the Fajr prayer and mounted (their mounts). Some of them said to others: We showed negligence in prayer. The Prophet (ﷺ) said: There is no negligence in sleep. The negligence is in wakefulness. If any of you forget saying prayer, he should offer it when he remembers it and next day (he should say it) at its proper time.

"He performed ablution when the sun had arisen high and led them in prayer."

There is no remissness in sleep, it is only when one is awake that there is remissness when you delay saying the prayer till the time for the next prayer comes.

If any one forgets a prayer or oversleeps, he should observe it when he remembers it ; there is no expiation for it except that.

I was not commanded to build high mosques. Ibn Abbas said: You will certainly adorn them as the Jews and Christians did.

The Prophet (ﷺ) said: The Last Hour will not come until people vie with one another about mosques.

The pillars of the mosque of the Prophet (ﷺ) during the life time of the Messenger of Allah (ﷺ) were made of the trunks of the palm-tree; they covered from the above by twigs of the palm-tree; they decayed during the caliphate of Abu Bakr. He built it afresh with trunks and twigs of the palm-tree. But they again decayed during the caliphate of 'Uthman. He, therefore, built it with bricks. That survives until today.

The Mosque (of the Prophet) was built in the land of Banu al-Najjar which contained crops, palm trees and graves of the disbelievers. The Messenger of Allah (ﷺ) said: Sell it to me for some price. They (Banu al-Najjar) replied: We do not want (any price). The palm-trees were cut off, and the crops removed and the graves of the disbelievers dug opened. He then narrated the rest of the tradition. But this version has the word "forgive" in the verse, instead of the word "help". Musa said: 'Abd al-Warith also narrated this tradition in a like manner. The version of 'Abd al-Warith has the word "dung-hill" (instead of crop), and he asserted that he narrated this tradition to Hammad.

Abu Hurairah reported the Messenger of Allah (May peace be upon him) as saying; one shall have the thing the for which one comes to the mosque.