Mu'adha said she asked ‘A’isha how many rak'as God’s Messenger prayed at the forenoon prayer, and she replied, “Four rak'as, but sometimes more, as God pleased.” Muslim transmitted it.

Abu Dharr reported God’s Messenger as saying, “In the morning alms are due from every bone in a man’s fingers and toes. Every utterance of ‘Glory be to God’ is alms; every utterance of ‘Praise be to God’ is alms; every utterance of ‘There is no god but God' is alms; every utterance of ‘God is most great’ is alms; enjoining good is alms; forbidding what is disreputable is alms; and two rak'as which one prays in the forenoon serve instead of that.” Muslim transmitted it.

They well know that prayer at another time than this is more excellent. God’s Messenger said, “The prayer of those who are penitent is observed when the young weaned camels feel the heat of the sun.”* * Young camels are said to feel the sand too hot when a quarter of the day has passed.Muslim transmitted it.

Abud Darda' and Abu Dharr reported God’s Messenger as stating that God who is blessed and exalted said, “Son of Adam, if you perform four rak'as for me at the beginning of the day, I will supply what you need till the end of it.” Tirmidhi transmitted it, Abu Dawud and Darimi transmitted it from Nu'aim b. Hammar al-Ghatafani, and Ahmad from them all.

Buraida said that he heard God’s Messenger say, “A human being has three hundred and sixty joints for each of which he must give alms.” On being asked who was capable of doing that he replied, “It may be mucus in the mosque which you bury, and something which you remove from the road; but if you do not find such, two rak'as in the forenoon will suffice you.” Abu Dawud transmitted it.

Anas reported God’s Messenger as saying, “If anyone prays twelve rak'as in the forenoon God will build for him a castle of gold in paradise.” Tirmidhi and Ibn Majah transmitted it, but Tirmidhi said, “This is a gharib tradition which I know only by this line of transmission.”

Mu'adh b. Anas al-Juhani reported God’s Messenger as saying, “If anyone sits in his place of prayer when he finishes the Morning Prayer till he prays the two rak'as of the forenoon, saying nothing but what is good, his sins will be forgiven him even if they are more than the foam of the sea.” Abu Dawud transmitted it.

Abu Huraira reported God’s Messenger as saying, “If anyone perseveres in praying the two rak'as of the forenoon, his sins will be forgiven him, even if they are like the foam of the sea.” Ahmad, Tirmidhi and Ibn Majah transmitted it.

‘A’isha used to pray eight rak'as in the forenoon, then say, “If my parents were brought back to life for me I would not give up praying them.” Malik transmitted it.

God’s Messenger used to pray in the forenoon so often that we felt he would never stop doing so; then he would leave off doing so for so long that we felt he would never resume prayer at that time. Tirmidhi transmitted it.

I asked Ibn ‘Umar whether he prayed in the forenoon and he said he did not. I asked whether ‘Umar did and he said he did not. I asked whether Abu Bakr did and he said he did not. I asked whether the Prophet did and he said, “I don’t think so.” Bukhari transmitted it.

Abu Huraira reported that God's Messenger said to Bilal at the dawn prayer, “Tell me, Bilal, of the action you have done since becoming a Muslim which is most calculated to cause hope in you, for I heard the sound of your sandals in front of me in paradise.” He replied, “I have done no action more calculated, in my opinion to cause hope than that I have never performed ablution at any hour of the night or day without immediately praying what was ordained for me to pray.” (Bukhari and Muslim.)

God’s Messenger used to teach us how to ask God’s guidance about matters just as he used to teach as a sura of the Qur’an, saying: When any of you intends to do something he should pray two rak'as which are not compulsory, then say, “O God, I ask Thy guidance by Thy knowledge, I ask Thee for power by Thy power, and I ask Thee out of Thy great abundance, for Thou hast power and I have none, Thou knowest and I did not, and Thou art the One who is aware of the unseen. O God, if Thou knowest that this matter is good for me regarding my religion, my livelihood, and my future wellbeing (or he said, “my affairs in this world and the next”), ordain it for me and make it easy for me, then bless me in it. But if Thou knowest that this matter is bad for me regarding my religion, my livelihood, and my future wellbeing (or he said, “my affairs in this world and the next”), turn it away from me, turn me away from it, ordain good for me wherever it is, then make me pleased with it.” He said that he should name what he required. Bukhari transmitted it.

Abu Bakr told me, and Abu Bakr spoke the truth, that he heard God’s Messenger say, “No man will commit a sin, then get up and purify himself, then pray, then ask God’s foigiveness without God forgiving him.” Then he recited, "And those who, when they do something to be ashamed of, or who wrong themselves, remember God and ask forgiveness for their sins” (Al-Qur’an; 3:135).Tirmidhi and Ibn Majah transmitted it, but Ibn Majah did not mention the verse.

Hudhaifa said that when anything distressed the Prophet he prayed. Abu Dawud transmitted it.

Buraida told how one morning God’s Messenger called Bilal and said, "What did you do to get to paradise before me? I have never entered paradise without hearing the rustling of your garments in front of me.” He replied, "Messenger of God, I have never called the adhan without praying two rak'as, and no impurity has ever happened to me without my performing ablution on the spot and thinking that I owed God two rak'as.” God’s Messenger said, "It is because of them.” Tirmidhi transmitted it.

If anyone wants something from God, or from a human being, he should perform ablution and do it well, then pray two rak'as, then extol God most high and invoke blessing on the Prophet, then say, "There is no god but God, the Clement and Generous. Glory be to God, the Lord of the mighty throne. Praise be to God, the Lord of the universe. I ask Thee for words which will guarantee Thy mercy, actions which will make certain Thy forgiveness, a supply of every virtue, and freedom from every offence. Do not leave me a sin which Thou dost not pardon, a care which Thou dost not remove, or a want that meets with Thy pleasure which Thou dost not supply, O most merciful of the merciful ones.” Tirmidhi and Ibn Majah transmitted it, and Tirmidhi said this is a gharib tradition.

‘Abbas my uncle, shall I not give you, shall I not present you, shall I not tell you, shall I not produce in you ten things, by your doing which God will forgive you your sin, first and last, old and new, involuntary and voluntary, small and great, secret and open? You should pray four rak'as reciting in each one Fatihat al-Kitab (Al-Qur’an; 1) and a sura and when you finish the recitation in the first rak'a you should say fifteen times while standing, “Glory be to God. Praise be to God. There is no god but God. God is most great.” Then you should bow and say it ten times while bowing. Then you should raise your head after bowing and say it ten times. Then you should get down in prostration and say it ten times while prostrating yourself. Then you should raise your head after prostrating yourself and say it ten times. ’ Then you should prostrate yourself and say it ten times, then raise your head and say it ten times. That is, seventy-five times in every rak'a. You should do that in four rak'as. If you can observe it once daily do so; if not, then once weekly; if not, then once a month; if not, then once a year; if not, then once in your lifetime. Abu Dawud, Ibn Majah and Baihaqi, in [Kitab] ad-Da'awat al-kabir, transmitted it, and Tirmidhi transmitted something similar from Abu Rafi'.

Abu Huraira told of hearing God’s Messenger say, “The first of his deeds for which a man will be taken into account on the day of resurrection will be his prayer. If it is sound he will be saved and successful, but if it is unsound he will be unfortunate and miserable. If any deficiency is found in his obligatory prayer the Lord who is blessed and exalted will issue instructions to consider whether His servant has said any voluntary prayers so that what is lacking in the obligatory prayer may be made up by it. Then the rest of his actions will be treated in the same fashion.” In a version it says, “Then zakat will be dealt with like that, and all his actions will be treated on the same principle.” Abu Dawud transmitted it, and Ahmad transmitted it from “a man”.

Abu Umama reported God’s Messenger as saying, “God does not listen to a servant of His engaged in anything more excellent than the two rak'as which he prays. Kindness is spread over the head of a servant as long as he is engaged in prayer; and men do not draw near to God with anything to be compared with what came forth from Him,” meaning the Qur’an. Ahmad and Tirmidhi transmitted it.