It is narrated on the authority of 'Abdullah bin 'Umar that one day the Messenger of Allah (ﷺ) mentioned in the presence of people about al-Masih al-Dajjal. He said: Verily Allah (hallowed be He and High) is not blind of one eye. Behold, but the Masih al-Dajjal is blind of right eye as if his eye is like a swollen grape, and the Messenger of Allah (ﷺ) said: I was shown in a dream in the night that near the Ka’bah there was a man fair-complexioned, fine amongst the white-complexioned men that you ever saw, his locks of hair were falling on his shoulders. He was a man whose hair were neither too curly nor too straight, and water trickled down from his head. He was placing his bands on the shoulders of two persons and amidst them was making a circuit around the Ka’bah. I said: Who is he? They replied: Al-Masih son of Mary. And I saw behind him a man with intensely curly hair, blind of right eye. Amongst the persons I have ever seen Ibn Qatan has the greatest resemblance with him. He was making a circuit around the Ka’bah by placing both his hands on the shoulders of two persons. I said: Who is he? They said; It is al-Masih al-Dajjal.

Ibn 'Umar reported: As the people were engaged in the morning prayer a man came to them. The rest of the hadith is the same.

'Abdullah bin 'Umar (RA) reported: The Messenger of Allah (ﷺ) saw spittle on the wall towards Qibla, and scratched it away and then turning to the people said: When any one of you prays, he must not spit in front of him, for Allah is in front of him when he is engaged in prayer.

A hadith like this has been narrated from the Apostle of Allah (ﷺ) on the authority of Ibn 'Umar with another chain of transmitters.

Abu Zubair al-Makki reported that he had heard 'Abdullah b. Zubair uttering (the words) like that of the hadith (narrated above) at the end of the prayer after pronouncing salutation. He at the conclusion also said that he was making a mention of that from the Messenger of Allah (صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ).

Zaid bin Thabit reported that the Apostle of Allah (ﷺ) made an apartment in the mosque of mats, and he observed in it prayers for many nights till people began to gather around him, and the rest of the hadith is the same but with this addition:" Had this (Nafl) prayer become obligatory for you, you would not be able to observe it."

This hadith has been narrated by Ibn 'Umar from the Apostle of Allah (ﷺ) , but in the hadith transmitted by Musa bin 'Uqba, this addition is made:" When one who had committed the Qur'an to memory (or who is familiar with it) gets up (for night prayer) and recites it night and day, it remains fresh in his mind, but if he does not get up (for prayer and thus does not recite it) he forgets it."

Ibn 'Umar (RA) reported that the Messenger of Allah (ﷺ) observed prayer in danger on some day (in this way): a group stood with him (the Holy Prophet) (for prayer) and the other group stood In front of the enemy. Then those who were with (him) observed one rak'ah of prayer and they went back and the others came and they observed one rak'ah (with him). Then both the groups completed one rak'ah each. Ibn 'Umar (RA) said: When there is greater danger, then observe prayer even on the ride or with the help of gestures in a standing posture.

'Abbad bin 'Abdullah bin Zubair reported on the authority of 'A'isha that when Sa'd bin Abu Waqqas died, the wives of the Apostle of Allah (ﷺ) sent message to bring his bier into the mosque so that they should offer prayer for him. They (the participants of the funeral) did accordingly, and it was placed in front of their apartments and they offered prayer for him. It was brought out of the door (known as) Bab al-Jana'iz which was towards the side of Maqa'id, and the news reached them (the wives of the Holy Prophet) that the people had criticised this (i. e.offering of funeral prayer in the mosque) saying that it was not desirable to take the bier inside the mosque. This was conveyed to 'A'isha. She said: How hastily the people criticise that about which they know little. They criticise us for carrying the bier in the mosque. The Messenger of Allah (ﷺ) offered not the funeral prayer of Suhail bin Baida' but in the innermost part of the mosque.

Ibn 'Umar reported that the Messenger of Allah (ﷺ) ordered that the Sadaqat-ul-Fitr should be paid before the people go out for prayer.

Abu Hurairah (RA) reported Allah's Apostle (ﷺ) as saying: A man expressed his intention to give charity, so he came out with charity and placed it in the hand of an adulteress. In the morning, the people were talking and saying: charity was given to an adulteress last night. He (the giver of Sadaqa) said: O Allah, to Thee be the praise-to an adulteress. He then again expressed his intention to give charity; so he went out with the charity and placed it in the hand of a rich person. In the morning the people were talking and saying: Charity was given to a rich person. He (the giver of charity) said: O Allah, to Thee be the praise-to a well-to-do person. He then expressed his intention to give charity, so he went out with charity and placed it in the hand of a thief. In the morning, the people were talking and saying: Charity was given to a thief. So (one of the persons) said: O Allah, to Thee be the praise (what a misfortune it is that charity has been given to) the adulteress, to a rich person, to a thief! There came (the angel to him) and he was told: Your charity has been accepted. As for the adulteress (the charity might become the means) whereby she might restrain herself from fornication. The rich man might perhaps learn a lesson and spend from what Allah has given him, and the thief might thereby refrain from committing theft.

Ibn 'Umar (Allah be pleased with both of them) reported that the Apostle of Allah (ﷺ) used to observe i'tikaf in the last ten days of Ramadan.

'Abdullah bin 'Umar (RA) reported that the Messenger of Allah (ﷺ) entered upon the state of Ihram near the mosque at Dhu'l-Hulaifa as his camel stood by it and he said: Here I am at Thy service, O Lord; here I am at Thy service: here I am at Thy service. There is no associate with Thee. Here I am at Thy service. All praise and grace is due to Thee and the sovereignty (too). There is no associate with Thee. They (the people) said that 'Abdullah bin 'Umar said that that was the Talbiya of the Messenger of Allah (ﷺ) . Nafi' said: 'Abdullah (RA) made this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee. The Good is in Thy Hand. Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee).

Salim bin 'Abdullah (RA) reported that he heard his father saying: This place Baida' is for you that about which you attribute lie to the Messenger of Allah (ﷺ) . And the Messenger of Allah (ﷺ) did not enter upon the state of Ihram but near the mosque at Dhu'l- Hulaifah.

Salim reported that when it was said to Ibn 'Umar (RA) that the state of Ihram (commences from) al-Baida' he said: Al-Baida', you attribute lie about it to the Messenger of Allah (ﷺ) . And the Messenger of Allah (ﷺ) did not enter upon the state of Ihram but near the-tree when his camel stood up with him.

Abdullah (b. 'Umar) reported that whenever Allah's Messenger (ﷺ) entered Makkah, he got down at Dhi Tuwa and spent the night there until he observed the dawn prayer. And Allah's Messenger (ﷺ) observed this prayer on a rough hillock, and not in the mosque which had been then built there, but to the lower side of it (the mosque) on a hillock.

Nafi' reported that'Abdullah (b. 'Umar) informed him that Allah's Messenger (ﷺ) turned his face to the two hillocks which intervened between him and the long mountain by the side of the Ka’bah, and the mosque which had been built there was thus on the left of the hillock. Allah's Messenger's (ﷺ) place of prayer was lower than the black hillock, at a distance of ten cubits or near it. He (ﷺ) would then observe prayer facing these two hillocks of the long mountain that is intervening between him and the Ka’bah.

Ibn'Umar (RA) reported that when Allah's messenger (ﷺ) circumambulated in Hajj and 'Umrah he walked swiftly in the first three circuit about the House, and then walked in four circuits, and then observed two rak'ahs of prayer, and then ran between al-Safa and al-Marwah.

Muhammad bin Abu Bakr (RA) reported: I said to Anas bin Malik (RA) in the morning of 'Arafa: What do you say as to pronouncing Talbiya on this day? He said: I travelled with Allah's Apostle (ﷺ) (may peace he upon him) and his Companions in this journey. Some of us pronounced Takbir and some of us pronounced Tahlil, and none of us found fault with his companion.

Kuraib, the freed slave of Ibn Abbas (RA) , narrated from Usama bin Zaid (RA) that he had heard him saying: Allah's Messenger (ﷺ) proceeded from 'Arafa, and as he approached the creek of a hill, he got down (from his camel) and urinated, and then performed a light ablution. I said to him: Prayer, whereupon he said: The prayer awaits you (at Muzdalifa). So he rode again, and as he came to Muzdalifa, he got down and performed ablution well. Then Iqama was pronounced for prayer, and he observed the sunset prayer. Then every person made his camel kneel down there, and then Iqama was pronounced for 'Isha' prayer and he observed it, and he (the Holy Prophet) did not observe any prayer (either Sunan or Nawafil) in between them (He observed the Fard of sunset and 'Isha' prayers successively.)

Usama bin Zaid (RA) reported: Allah's Messenger (ﷺ) on his way back from 'Arafat got down in one of these creeks (to answer the call of nature), and after he had done that I poured water (over his hands) and said: Are you going to pray? Thereupon he said: The place of prayer is ahead of you.

Ibn 'Umar (RA) reported that Allah's Messenger (ﷺ) got his head shaved on the occasion of the Farewell Pilgrimage.

Nafi' reported that when 'Abdullah bin 'Umar returned from Hajj or 'Umrah he made his camel kneel down (i. e. halted) in the stony ground of Dhu'l-Hulaifa where Allah's Messenger (ﷺ) had made his camel halt.

Salim (b.'Abdullah bin 'Umar) reported on the authority of his father (RA) that Allah's Apostle (ﷺ) was visited by (someone, i. e. an angel) during the fag end of the night at Dhu'l-Hulaifa, and it was said to him: Verily it is a blessed stony-ground.

Salim bin'Abdullah bin 'Umar (RA) reported on the authority of his father (RA) that Allah's Apostle (ﷺ) came to Dhu'l- Hulaifa in the heart of the valley at the fag end of the night, and it was said to him: It is a blessed stony ground. Musa (one of the narrators) said: Salim made his came) halt at the mosque where 'Abdullah made his camel halt as seeking the place of stay of Allah's Messenger (ﷺ) . It is, in fact, situated at a lower plain than the mosque, which stands in the heart of the valley, and it is between it (the mosque) (and Qibla) that place (where Allah's Apostle (ﷺ) used to get down for rest and prayer) is situated.

A hadith like this has been narrated on the authority of Habban with the same chain of transmitters (but with this alteration) that he said: "Allah has ordained whom he has to create until the Day of Judgment."

This hadith has been narrated on the authority of Ibn 'Umar through another chain of transmitters.

This hadith has been narrated on the authority of Nafi with another chain of transmitters.

Ibn 'Umar (RA) reported that 'Umar bin al-Khattab (RA) expelled the Jews and Christians from the land of Hijaz, and that when Allah's Messenger (ﷺ) conquered Khaibar he made up his mind to expel the Jews from it (the territory of Khaibar) because, when that land was conquered, it came under the sway of Allah, that of His Messenger (ﷺ) and that of the Muslims. The jews asked Allah's Messenger (ﷺ) to let them continue there on the condition that they would work on it, and would get in turn half of the fruit (of the trees), whereupon Allah's Messenger (ﷺ) said: We would let you continue there so long as we will desire. So they continued (to cultivate the lands) till 'Umar externed them to Taima' ang Ariha (two villages in Arabia, but out of Hijaz).

This hadith has been narrated on the authority of Abu Zinad with the same chain of transmitters with a variation of (these words): "Every one of them giving birth to a child, who would have fought in the cause of Allah."

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

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

This hadith has been narrated on the authority of Abu az-Zinad with the same chain of transmitters.

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

It is narrated by Abu Nadr that he learnt from a letter sent by a man from the Aslam tribe, who was a Companion of the Holy Prophet (ﷺ) and whose name was 'Abdullah bin Abu Aufa, to 'Umar bin 'Ubaidullah when the latter marched upon Haruriyya (Khawarij) informing him that the Messenger of Allah (ﷺ) in one of those days when he was confronting the enemy waited until the sun had declined. Then he stood up (to address the people) and said: O ye men, do not wish for an encounter with the enemy. Pray to Allah to grant you security; (but) when you have to encounter them exercise patience, and you should know that Paradise is under the shadows of the swords. Then the Messenger of Allah (ﷺ) stood up (again) and said: O Allah. Revealer of the Book, Disperser of the clouds, Defeater of the hordes, put our enemy to rout and help us against them.

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."

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.)

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.

A similar hadith has been transmitted by a different chain of narrators, but the hadith narrated by Ibn Juraij is more detailed and complete.

This tradition has been handed down through another chain of transmitters with the addition of the following words from'Abdullah bin 'Umar (RA) :" I came first in the race and my horse jumped into the mosque with me."