– His view that a virgin requires no istibraʾ (waiting-period to ensure the womb is clear), even if she is of full age—an opinion reported from Ibn ʿUmar and preferred by al-Bukhari, the author of the Sahih (1).
– His view that the prostration of Qur’anic recitation (sujud al-tilawa) does not require wudu (ritual ablution) in the way that formal prayer does (2); this too is the position of Ibn ʿUmar and the choice of al-Bukhari (3).
– His view that anyone who eats during Ramadan believing it is night, only to learn that it was day, is not obliged to make up that fast—this is the sound report from ʿUmar ibn al-Khattab and was adopted by some of the Successors and later jurists (4).
– His view that a pilgrim performing tamattuʿ needs only one saʿy (ritual walk) between Safa and Marwa, just as the qarin and the mufrid do [ق 116]. This is the opinion of Ibn ʿAbbas and one narration from Imam Ahmad ibn Hanbal, related by his son ʿAbd Allah, though many of Ahmad’s followers are unaware of it (5)(6).
– His view that racing competitions are permissible without a muhallil (a third, non-staking participant), even when the two competitors themselves put up the stake (7)(8).