Anas said that when the Prophet (ﷺ) entered the privy he took off his ring. Abu Dawud, Nasa’i and Tirmidhi transmitted it. Tirmidhi said this is a hasan sahih gharib tradition, and Abu Dawud said this is a rejected (munkar) tradition. His version has "laid down” instead of "took off".

Ibn ‘Abbas said

Anas said that the Prophet ﷺ an old man being supported between his sons, and on asking what was the matter with him and being told that he had taken a vow to walk,* he said, “God most high has no need that this man should punish himself,” and he ordered him to ride. In a version by Muslim on Abu Huraira’s authority he said, “Ride, old man, for God is not in need of you and your vow.” *Mirqat, iii, 565 explains this as a vow to walk to the Ka’ba. (Bukhari and Muslim).

Ibn ‘Abbas told that Sa'd b. ‘Ubada asked the Prophet (ﷺ) for a decision about a vow taken by his mother who had died before fulfilling it, and that he gave decision that he should fulfil it on her behalf. (Bukhari and Muslim.)

Ka'b b. Malik told that he said, “Messenger of God, to make my repentance complete* I should divest myself of my property as sadaqa for God and His Messenger.” God's Messenger replied, “Retain some of your property, for that will be better for you.” So he said he would retain the portion he had at Khaibar. (Bukhari and Muslim.) This is part of a long tradition. * Mirqat, iii, 566 refers this to his withdrawal from the expedition to Tabuk without a valid reason. Pt. 10

‘A'isha reported God’s Messenger as saying, “No vow must be taken to do an act of disobedience, and the atonement for it is the same as for an oath.” Abu Dawud, Tirmidhi and Nasa’i transmitted it.

Ibn ‘Abbas reported God’s Messenger as saying, “If anyone takes a vow but does not name it, its atonement is the same as that for an oath; if anyone takes a vow to do an act of disobedience, its atonement is the same as that for an oath; if anyone takes a vow he is unable to fulfil, its atonement is the same as that for an oath; but if anyone takes a vow he is able to fulfil, he must do so.” Abu Dawud and Ibn Majah transmitted it, but some traced it no farther back than Ibn ‘Abbas.

Thabit b. ad-Dahhak said that in the time of God's Messenger a man took a vow to slaughter camels at Buwana and came and told him. God’s Messenger asked whether the place contained any idol worshipped in pre-Islamic times and was told that it did not. He asked whether any pre-Islamic festival was observed there and was told that no such thing was observed. He then said to the man, “Fulfil your vow, for a vow to do an act of disobedience to God must not be fulfilled, neither must one to do something over which a human being has no control.” Abu Dawud transmitted it.

‘Amr b. Shu'aib, on his father’s authority, said that his grandfather told of a woman who said, “Messenger of God, I have taken a vow to play the tambourine over you,” to which he replied, “Fulfil your vow.” Abu Dawud transmitted it. Razin added that she said, “And I have taken a vow to perform a sacrifice in such and such a place,” a place in which people had performed sacrifices in pre-Islamic times. He asked whether that place contained any idol worshipped in pre-Islamic times, and she replied that it did not. He asked whether any pre-Islamic festival was observed there, and she replied that none was. He then said, “Fulfil your vow.” Razin

bu Lubaba told that she said to the Prophet, “To make my repentance complete* I should abandon my people’s abode in which I committed sin and divest myself of all my property to be given as sadaqa.” He replied, “A third will be enough for you to give.” Razin transmitted it. * The story is given in Ibn Hisham’s as-Sirat an nabawiya (Cairo, 1355/1936), iii. 247. Quraiza had consulted him as to whether they should surrender unconditionally, and while he replied that they should, he put his hand to his throat to indicate that if they did they would be put to death, thus giving them a warning. Al-Qur’an, 8