The Prophet ﷺ used to make gestures during the prayer.
أن النبي ﷺ كان يشير في الصلاة.
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Abu Dawud (943) narrated it from Ahmad bin Muhammad bin Shabuyah and Muhammad bin Rafi, who both said, Abdul-Razzaq told us, Mamar informed us, from Zuhri, from Anas bin Malik, and he related it as mentioned. Its chain of transmission is sahih. It is also found in Musannaf Abdul-Razzaq (3276), and from that route Ibn Khuzayma (885) and Ibn Hibban (2264) narrated it in their two Sahihs.As for what Abu Hurairah narrated from the Messenger of Allah ﷺ, "Tasbeeh is for men," meaning in prayer, "and clapping is for women, and whoever makes a gesture in his prayer that can be understood should repeat it," meaning the prayer, the second part of this is munkar. Abu Dawud (944) narrated it from Abdullah bin Saeed, who said, Yunus bin Bukayr told us, from Muhammad bin Ishaq, from Yaqub bin Utbah bin Akhnas, from Abu Ghatfan, from Abu Hurairah, who related the same. Abu Dawud said, "This hadith is a mistake."I say, it is as he said, for the fault lies with Muhammad bin Ishaq, who is a mudallis and has used the ambiguous form "an" in transmission, and he has brought a hadith that contradicts the hadith of the trustworthy narrators. So the objectionable element comes either from him or from whoever he concealed in his transmission.Daraqutni (2/83) said, "Ibn Abu Dawud told us, 'This Abu Ghatfan is an unknown man. The last part of the hadith is an addition to it, and it is perhaps from the statement of Ibn Ishaq. What is sahih from the Prophet ﷺ is that he used to gesture in prayer, as narrated by Anas and Jabir and others from the Prophet ﷺ.'" Daraqutni said, "Ibn Umar and Ayesha also narrated it." End of quote.I say, as for Ibn Abu Dawud's criticism concerning Abu Ghatfan, that he is unknown, there is doubt about this, for a group of narrators reported from him. Ibn Saad mentioned him in the second generation of the people of Madinah and said, "He had attached himself to Uthman and wrote for him, and he also wrote for Marwan." Ibn Main and Nasai both deemed him trustworthy, and Ibn Hibban mentioned him among the trustworthy narrators. Someone like him should not be judged as unknown, so perhaps this was confused with another man.Thus the fault is confined to the tadlis of Ibn Ishaq and the objectionable nature of the wording of the hadith. As for the first part of it, it is sahih due to the abundance of its corroborating narrations.