Ibn 'Umar reported Allah's Apostle (ﷺ) as saying: He who gives up his share in a slave, the remaining (share) will be paid out of his riches if his riches are enough to meet the price of the slave.

Ibn 'Umar reported that Allah's Messenger (may peace upon him) cut off the hand of a thief (in case of the theft) of a shield the price of which was three dirhams.

This hadith has been narrated on the authority of Ibn 'Umar through some other chains of transmitters but with a slight variation of words.

Abdullah bin 'Umar reported that a Jew and a Jewess were brought to Allah's Messenger (ﷺ) who had committed adultery. Allah's Messenger (ﷺ) came to the Jews and said: What do you find in Torah for one who commits adultery? They said: We darken their faces and make them ride on the donkey with their faces turned to the opposite direction (and their backs touching each other), and then they are taken round (the city). He said: Bring Torah if you are truthful. They brought it and recited it until when they came to the verse pertaining to stoning, the person who was reading placed his hand on the verse pertaining to stoning, and read (only that which was) between his hands and what was subsequent to that.'Abdullah bin Salim who was at that time with the Messenger of Allah (ﷺ) said: Command him (the reciter) to lift his hand. He lifted it and there was, underneath that, the verse pertaining to stoning. Allah's Messenger (ﷺ) pronounced judgment about both of them and they were stoned.'Abdullah bin 'Umar said: I was one of those who stoned them, and I saw him (the Jew) protecting her (the Jewess) with his body.

Ibn 'Umar (RA) reported that Allah's Messenger (ﷺ) stoned to death the Jews, both male and female, who had committed adultery. The Jews brought them to Allah's Messenger (may peace he upon him). The rest of the hadith is the same.

Ibn 'Umar reported that the Jews brought to Allah's Messenger (ﷺ) a man and a woman who had committed adultery. The rest of the hadith is the same

Ibn 'Umar reported Allah's Messenger (ﷺ) having said this: None (of you) should milk the animal of another, but with his permission. Does any one of you like that his chamber be raided, and his vaults be broken, and his foodstuff be removed? Verily the treasures for them (those who keep animals) are the udders of the animals which feed them. So none of you should milk the animal of another but with his permission.

This hadith has been narrated through another chain of transmitters with a slight variation of words.

Ibn 'Aun reported: I wrote to Nafi' inquiring from him whether it was necessary to extend (to the disbelievers) an invitation to accept (Islam) before meeting them in fight. He wrote (in reply) to me that it was necessary in the early days of Islam. The Messenger of Allah (ﷺ) made a raid upon Banu Mustaliq while they were unaware and their cattle were having a drink at the water. He killed those who fought and imprisoned others. On that very day, he captured Juwairiya bint al-Harith. Nafi' said that this tradition was related to him by'Abdullah bin 'Umar (RA) who (himself) was among the raiding troops.

It has been narrated on the authority of Ibn 'Umar that the Messenger of Allah (ﷺ) said: When Allah will gather together, on the Day of Judgment, all the earlier and later generations of mankind, a flag will be raised (to mark off) every person guilty of breach of faith, and it will be announced that this is the perfidy of so and so, son of so and so (to attract the attention of people to his guilt).

This hadith has been narrated on the authority of Ibn 'Umar (RA) through some other Chains of transmitters.

This hadith has been narrated by another chain of transmitters on the authority of the same narrator, with the wording: Allah will set up a flag for every person guilty of breach of faith on the Day of Judgment, and it will be announced: Look, this is the perfidy of so and so.

Ibn 'Umar (RA) reported that he heard the Messenger of Allah (ﷺ) saying: There will be a flag for every perfidious person on the Day of Judgment.

It is narrated on the authority of 'Abdullah that a woman was found killed in one of the battles fought by the Messenger of Allah (ﷺ) . He disapproved of the killing of women and children.

It is narrated by Ibn 'Umar that a woman was found killed in one of these battles; so the Messenger of Allah (ﷺ) forbade the killing of women and children.

It is narrated on the authority of 'Abdullah that the Messenger of Allah (ﷺ) ordered the date-palms of Banu Nadir to be burnt and cut. These palms were at Buwaira. Qutaibah and Ibn Rumh in their versions of the tradition have added: So Allah, the Glorious and Exalted, revealed the verse: "Whatever trees you have cut down or left standing on their trunks, it was with the permission of Allah so that He may disgrace the evil-doers" (lix. 5).

It is narrated on the authority of Ibn 'Umar (RA) that the Messenger of Allah (ﷺ) caused the date-palms of Banu Nadir to be cut down and burnt. It is in this connection that Hassan (the poet) said: It was easy for the nobles of Quraish to burn Buwaira whose sparks were flying in all directions. in the same connection was revealed the Qur'anic verse: "Whatever trees you have cut down or left standing on their trunks."

'Abdullah bin 'Umar (RA) reported that Allah's Apostle (ﷺ) burnt the date-palms of Banu Nadir.

It has been narrated on the authority of Ibn 'Umar (RA) that the Prophet (ﷺ) sent an expedition to Najd and I was among the troops. They got a large number of camels as a booty. Eleven or twelve camels fell to the lot of every fighter and each of them also got one extra camel.

Ibn 'Umar reported that Allah's Messenger (ﷺ) sent an expedition to Najd and Ibn 'Umar (RA) was also among the troops, and their share (of the spoils) came to twelve camels and they were given one camel over and above that and Allah's Messenger (ﷺ) did not make any change in it.

It has been narrated by Ibn 'Umar that the Messenger of Allah (ﷺ) sent an expedition to Najd, and I (also) went with the troops. We got camels and goats as spoils of war, and our share amounted to twelve camels per head, and the Messenger of Allah (ﷺ) gave an extra camel to each of us.

Ibn Aun said: I wrote to Nafi' asking him about Nafl (spoils of war) and he wrote to me that Ibn 'Umar was among that expedition. (The rest of the hadith is the same.)

A hadith has been narrated by Salim who learnt it from his father and said: The Messenger of Allah (ﷺ) gave us an extra (camel) besides our share of Khums; (and in this extra share) I got a Sharif (and a Sharif is a big old camel).

Ibn Shihab reported: It reached me through Ibn 'Umar (RA) that Allah's Messenger (ﷺ) gave a share of spoils to the troop. The rest of the hadith is the same.

It has been narrated on the authority of'Abdullah bin 'Umar that the Messenger of Allah (ﷺ) used to give (from the spoils of war) to small troops sent on expeditions something more than the due share of each fighter in a large force. And Khums (one-fifth of the total spoils) was to be reserved (for Allah and His Apostle) (ﷺ) in all cases.

It has been narrated on the authority of Ibn 'Umar (RA) that the Messenger of Allah (ﷺ) allowed two shares from the spoils to the horseman and one share to the footman.

It has been narrated on the authority of Ibn 'Umar (RA) that the Jews of Banu Nadir and Banu Quraizi fought against the Messenger of Allah (ﷺ) who expelled Banu Nadir, and allowed Quraiza to stay on, and granted favour to them until they too fought against him. Then he killed their men, and distributed their women, children and properties among the Muslims, except that some of them had joined the Messenger of Allah (ﷺ) who granted them security. They embraced Islam. The Messenger of Allah (ﷺ) turned out all the Jews of Medlina. Banu Qainuqa' (the tribe of 'Abdullah bin Salim) and the Jews of Banu Haritha and every other Jew who was in Madinah.

It has been narrated on the authority of'Abdullah who said: On the day he returned from the Battle of Ahzab, the Messenger of Allah (ﷺ) made for us an announcement that nobody would say his Zuhr prayer but in the quarters of Banu Quraiza. (Some) people, being afraid that the time for prayer would expire, said their prayers before reaching the street of Banu Quraiza. The others said: We will not say our prayer except where the Messenger of Allah (ﷺ) has ordered us to say it even if the time expires. (When he learned of the difference in the view of the two groups of the people, the Messenger of Allah (ﷺ) did not blame anyone from the two groups.

It has been narrated on the authority of 'Abdullah that the Messenger of Allah (ﷺ) said: The Caliphate will remain among the Quraish even if only two persons are left (on the earth),

It has been narrated on the authority of 'Abdullah bin 'Umar who said: I was present with my father when he was wounded. People praised him and said: May God give you a noble recompense! He said: I am hopeful (of God's mercy) as well as afraid (of His wrath) People said: Appoint anyone as your successor. He said: Should I carry the burden of conducting your affairs in my life as well as in my death? (So far as Caliphate is concerned) I wish I could acquit myself (before the Almighty) in a way that there is neither anything to my credit nor anything to my discredit. If I would appoint my successor, (I would because) one better than me did so. (He meant Abu Bakr.) If I would leave You alone, (I would do so because) one better than me, i. e. the Messenger of Allah (ﷺ) , did so. 'Abdullah says: When he mentioned the Messenger of Allah (ﷺ) I understood that he would not appoint anyone as Caliph.

It has been reported on the authority of Ibn 'Umar who said: I entered the apartment of (my sister) Hafsa. She said: Do yoa know that your father is not going to nominate his successor? I said: He won't do that (i. e. he would nominate). She said: He is going to do that. The narrator said: I took an oath that I will talk to him about the matter. I kept quiet until the next morning, still I did not talk to him, and I felt as if I were carryint, a mountain on my right hand. At last I came to him and entered his apartment. (Seeing me) he began to ask me about the condition of the people, and I informed him (about them). Then I said to him: I heard something from the people and took an oath that I will communicate it to you. They presume that you are not going to nominate a successor. If a grazer of camels and sheep that you had appointed comes back to you leaving the cattle, you will (certainly) think that the cattle are lost. To look after the people is more serious and grave. (The dying Caliph) was moved at my words. He bent his head in a thoughtful mood for some time and raised it to me and said: God will doubtlessly protect His religion. If I do not nominate a successor (I have a precedent before me), for the Messenger of Allah (ﷺ) did not nominate his successor. And if I nominate one (I have a precedent), for Abu Bakr (RA) did nominate. The narrator ( Ibn 'Umar (RA) ) said: By God. when he mentioned the Messenger of Allah (ﷺ) and Abu Bakr, I (at once) understood that he would not place anyone at a par with the Messenger of Allah (ﷺ) and would not nominate anyone.

It has been narrated on the authority of Ibn 'Umar that the Holy Prophet (ﷺ) (May peace be upon him) said: Beware. every one of you is a shepherd and every one is answerable with regard to his flock. The Caliph is a shepherd over the people and shall be questioned about his subjects (as to how he conducted their affairs). A man is a guardian over the members of his family and shal be questioned about them (as to how he looked after their physical and moral well-being). A woman is a guardian over the household of her husband and his children and shall be questioned about them (as to how she managed the household and brought up the children). A slave is a guardian over the property of his master and shall be questioned about it (as to how he safeguarded his trust). Beware, every one of you is a guardian and every one of you shall be questioned with regard to his trust.

This tradition has been narrated through more; than one chain of transmitters.

A hadith having the same meaning has been transmitted on the authority of 'Abdullah bin 'Umar.

It has been narrated on the authority of Ibn 'Umar that the Holy Prophet (ﷺ) said: It is obligatory upon a Muslim that he should listen (to the ruler appointed over him) and obey him whether he likes it or not, except that he is ordered to do a sinful thing. If he is ordered to do a sinful act, a Muslim should neither. listen to him nor should he obey his orders.

It has been reported on the authority of Nafi, that 'Abdullah bin 'Umar (RA) paid a visit to'Abdullah bin Muti' in the days (when atrocities were perpetrated on the People Of Madinah) at Harra in the time of Yazid bin Mu'awiyah. Ibn Muti' said: Place a pillow for Abu 'Abdul Rahman (family name of 'Abdullah bin 'Umar). But the latter said: I have not come to sit with you. I have come to you to tell you a tradition I heard from the Messenger of Allah (ﷺ) . I heard him say: One who withdraws his band from obedience (to the Amir) will find no argument (in his defence) when he stands before Allah on the Day of Judgment, and one who dies without having bound himself by an oath of allegiance (to an Amir) will die the death of one belonging to the days of Jahillyya.

It has been narrated on the authority of Abu 'Umar that he visited Ibn Muti', and related from the Holy Prophet (ﷺ) the tradition that has gone before.

The same tradition has been transmitted by a different chain of narrators.

It has been narrated on the authority of'Abdullah bin 'Umar who said: We used to take oath to the Messenger of Allah (ﷺ) that we would listen to and obey his orders. He would tell us (to say in the oath): As far as it lies in my power.

It has been narrated on the authority of Ibn 'Umar who said: The Messenger of Allah (ﷺ) inspected me on the battlefield on the Day of Uhud, and I was fourteen years old. He did not allow me (to take part in the fight). He inspected me on the Day of Khandaq-and I was fifteen yearsold, and he permitted me (to fight), Nafi' said: I came to 'Umar bin 'Abdul ' Aziz (RA) who was then Caliph, and narrated this tradition to him. He said: Surely, this is the demarcation between a minor and a major. So he wrote to his governors that they should pay subsistence allowance to one who was fifteen years old, but should treat those of lesser age among children.