Salim ibn Abd Allah's narrations extensively cover the practical aspects of `ibadah (worship), particularly prayer. He transmits detailed accounts of the Prophet's prayer postures and movements. For instance, his father, Abdullah ibn Umar, reported that [Allah's Messenger (ﷺ) used to raise both his hands up to the level of his shoulders when opening the prayer; and on saying the Takbir for bowing. And on raising his head from bowing he used to do the same and then say "Sami`a l-lahu liman hamidah, Rabbana wa laka l-hamd." And he did not do that (i.e. raising his hands) in prostrations]Bukhari 10:129. This detailed description, preserved by Salim, offers crucial guidance for the performance of salat, emphasizing the specific moments for raising hands (raf' al-yadayn) in prayer.

Beyond the form, Salim also transmitted Prophetic guidance on the timing and conditions of prayer, especially during travel. He narrated that [Ibn `Umar used to pray the Maghrib and `Isha' prayers together in Al-Muzdalifa]Bukhari 0:0, demonstrating the Prophet's concession for combining prayers during a journey. This practice was also observed by his father, Abdullah ibn Umar, who would delay Maghrib to combine it with Isha when in a hurry, stating, "[I saw the Prophet (ﷺ) praying in this way, whenever he was in a hurry during the journey]Bukhari 0:0. Similarly, Salim reported on the permissibility of performing optional prayers (Nawafil) on one's mount during a journey, regardless of the direction faced, a practice also observed by Ibn Umar, though not for compulsory prayers (Bukhari 18:18, 18:25).

The importance of congregational prayer is also highlighted through Salim's narrations. He recounted Um Ad-Darda' expressing dismay at the decline in good practices among Muslims, noting that [I do not find the followers of Muhammad doing those good things (which they used to do before) except the offering of congregational prayer]Bukhari 10:47. This emphasizes the enduring value of congregational prayer as a cornerstone of Islamic communal life. Furthermore, Salim's narrations also touch upon the call to prayer (Adhan), clarifying that [Bilal pronounces 'Adhan at night, so keep on eating and drinking (Suhur) till Ibn Um Maktum pronounces Adhan]Bukhari 10:15, with the distinction being that Ibn Um Maktum was blind and would only call the Adhan once daybreak was confirmed.

Purity (tahara) also features in his transmitted knowledge. Salim, the freed slave of Shaddad (not Salim ibn Abdullah, but a contemporary), narrated from `A'isha (the Prophet's wife) the importance of thoroughly washing the heels during ablution, conveying the Prophet's warning: "[Woe to the heels because of hell-fire]Muslim 2:33." While this is a different Salim, it demonstrates the scholarly environment where such critical details were meticulously transmitted.

Salim ibn Abd Allah's transmissions are particularly rich in guiding principles related to Hajj and Umrah, reflecting his father Abdullah ibn Umar's deep adherence to Prophetic practice. He delineated the specific Miqats (appointed places for assuming Ihram) for pilgrims from various regions, stating that [The Miqat for the people of Medina is Dhul-Hulaifa; for the people of Sham is Mahita; (i.e. Al-Juhfa); and for the people of Najd is Qarn]Bukhari 25:16. He also mentioned the tradition for the people of Yemen, Yalamlam, noting it was a claim and not something he heard directly from the Prophet (Bukhari 25:16, Muslim 15:16, 15:17), showing careful scholarly discernment.

His narrations provide detailed instructions on the rituals of Hajj. He conveyed his father's practice, based on the Prophet's Sunnah, of performing Rami (stoning) at the Jamarat. Ibn Umar would [do Rami of the Jamrat-ud-Dunya (the Jamra near to the Khaif mosque) with seven small stones and used to recite Takbir on throwing every pebble. He then would go ahead till he reached the level ground where he would stand facing the Qibla for a long time to invoke (Allah) while raising his hands... Then he would do Rami of the Jamrat-ul-Wusta... Then he would do Rami of the Jamrat-ul-Aqaba from the middle of the valley, but he would not stay by it]Bukhari 25:229. This meticulous account, explicitly stating, "[I saw the Prophet (ﷺ) doing like this]Bukhari 25:229," ensures the correct performance of this important Hajj rite.

Salim also relayed the concession granted to the weak among the pilgrims during their stay in Muzdalifa. His father, Abdullah ibn Umar, would send the weak members of his family early to Mina from Mash'ar Al-Haram (Muzdalifa) at night, allowing them to throw pebbles before the Imam's departure, a practice justified by Ibn Umar with the words: "[Allah's Messenger (ﷺ) gave the permission to them (weak people) to do so]Bukhari 25:156Muslim 15:334." This highlights the practical and compassionate nature of Islamic law, accommodating those with limitations.

Furthermore, Salim's narrations clarify aspects of the Ihram state. He reported his father's affirmation that [Allah's Messenger (ﷺ) assumed Ihram with his hair matted together]Bukhari 25:27, and that the Prophet [never did Allah's Messenger (ﷺ) assume Ihram except at the Mosque, that is, at the Mosque of Dhul-Hulaifa]Bukhari 25:28Muslim 15:26. These details are crucial for pilgrims in observing the Sunnah. He also transmitted the rules on what a Muhrim (a person in the state of Ihram) should not wear, forbidding shirts, turbans, caps, trousers, and garments touched with perfumes like wars or saffron, and socks unless trimmed below the ankles when shoes are unavailable Muslim 15:2.

The concept of being prevented from Hajj (ihsar) is also addressed through Salim. He recounted his father's account of how the Prophet and his companions were prevented by the Quraysh, leading the Prophet to slaughter his Hadi and shave his head, establishing a precedent for those in similar situations (Bukhari 27:2, 27:7). Ibn Umar, following this Sunnah, made Umrah obligatory upon himself when facing potential prevention, declaring, "[If the way to Ka`ba is clear, I will perform the Tawaf, but if I am prevented from going to the Ka`ba then I will do the same as the Prophet (ﷺ) did while I was in his company]Bukhari 27:2." This demonstrates the companions' commitment to emulating the Prophet's actions.

Salim also transmitted hadith relating to commercial dealings and social interactions. One significant area is agricultural contracts. He narrated that Rafi` bin Khadij, whose paternal uncles fought in Badr, reported that [Allah's Messenger (ﷺ) forbade the renting of fields]Bukhari 0:0. However, Salim himself acknowledged differing interpretations and practices, stating, "Do you rent your land?" He said, "Yes, for Rafi` is mistaken" Bukhari 0:0. Later, he narrated that his father, Abdullah ibn Umar, initially rented land but then abandoned the practice after hearing Rafi`'s narration, fearing there might be a new prohibition he was unaware of Bukhari 41:24Muslim 21:143. This illustrates the dynamic process of legal reasoning and the caution exercised by early scholars in matters of religious injunctions, even when faced with conflicting accounts or personal practices.

In trade, Salim's father narrated that [those, who used to buy foodstuff without measuring or weighing in the life time of the Prophet (ﷺ) being punished if they sold it before carrying it to their own houses]Bukhari 34:83Muslim 21:46. This tradition highlights the importance of taking possession of goods before reselling them, a principle aimed at preventing speculative trading and ensuring fair transactions.

Another important teaching preserved by Salim relates to the sale of fruits. He narrated the Prophet's prohibition: "[Do not sell fruits of dates until they become free from all the dangers of being spoilt or blighted; and do not sell fresh dates for dry dates](Bukhari 0:0, 34:131, 34:146)." However, he also conveyed the Prophet's later permission for "Bai'-al-'Araya," allowing the selling of ripe fruits on trees for fresh or dried dates under specific conditions (Bukhari 0:0, 34:131). This nuanced approach reveals the Prophet's consideration of practical needs while safeguarding against deception and excessive risk in transactions.

In matters of social ethics, Salim transmitted a hadith through his father regarding the emancipation of shared slaves: "[He who emancipates a slave (shared) by him and another one, his full price may be justly assessed from his wealth, neither less nor more, and he (the slave) would be emancipated if he (the partner) would be solvent enough (to forgo the amount of his share)]Muslim 27:76." This ruling promotes the freeing of slaves by ensuring fair compensation for co-owners.

Salim's narrations also provide vital insights into family law and personal conduct. A significant incident he recounted involved his father, Abdullah ibn Umar, divorcing his wife during her menstrual period. Upon hearing this, the Prophet (ﷺ) became [very angry at that and said, "(Ibn `Umar must return her to his house and keep her as his wife till she becomes clean and then menstruates and becomes clean again, whereupon, if he wishes to divorce her, he may do so while she is still clean and before having any sexual relations with her, for that is the legally prescribed period for divorce as Allah has ordered)]Bukhari 65:428." This hadith, preserved by Salim, is foundational for understanding the lawful manner of divorce in Islam, emphasizing a period of purity and refraining from sexual relations to ensure a clear 'iddah (waiting period) and prevent impulsive decisions.

Another crucial area is the rights of women regarding mosque attendance. Salim's father reported that [The Prophet (ﷺ) said, 'If the wife of any one of you asks permission (to go to the mosque) do not forbid her']Bukhari 10:264. This establishes a woman's right to attend the mosque for prayer and highlights the husband's responsibility not to impede this right.

Salim's narrations also touch upon the sensitive issue of fosterage (rada'ah). While he himself is not directly involved in the central narration, his existence as a prominent Tabi'i in the era demonstrates the ongoing discussions. `A'isha, the Prophet's wife, transmitted a unique case involving Salim, the freed slave of Abu Hudhaifa (a different Salim than Salim ibn Abd Allah), who lived with Abu Hudhaifa and his family. When Salim reached puberty, Sahla bint Suhail, Abu Hudhaifa's wife, expressed concern about his free entry into their home. The Prophet (ﷺ) advised her to "[Suckle him and you would become unlawful for him, and (the rankling) which Abu Hudhaifa feels in his heart will disappear]Muslim 17:34." This ruling, known as the hadith of Salim Maula Abi Hudhaifa, indicates a specific concession for a particular situation to maintain family harmony, though other wives of the Prophet considered it a unique case not to be generalized Muslim 17:38. This shows the complexity and contextual nature of some Prophetic rulings.

Salim's transmissions also convey profound spiritual and ethical lessons. He reported his father's account of the Prophet (ﷺ) saying: "[Modesty is part of Iman (faith)]Muslim 1:61," underscoring the intrinsic link between character and belief in Islam.

He also contributed to our understanding of the Last Ten Nights of Ramadan, Lailat al-Qadr (the Night of Decree). His father heard the Prophet (ﷺ) say: "[I see that your dreams agree regarding the last ten (nights of Ramadan). So seek it on an an odd number (of these ten nights)]Muslim 13:269." This guidance directs Muslims to intensify their worship during the final, most sacred portion of Ramadan.

In matters of personal generosity, Salim transmitted his father's account of Umar ibn al-Khattab being offered a gift by the Prophet (ﷺ). Umar's initial reluctance, wishing it for someone more needy, was met with the Prophet's advice: "[Take out of this wealth which comes to you without your being avaricious and without begging, but in other circumstance's do not let your heart hanker after it]Muslim 12:142." This hadith outlines an ethical principle regarding accepting unsolicited gifts, promoting contentment and dignity, a principle so profound that Ibn Umar himself [never begged anything from anyone, nor refused anything given to him]Muslim 12:143.

Furthermore, Salim narrated the Prophet's warning against keeping dogs unnecessarily: "[He who kept a dog other than one meant for hunting or for watching the herd, lost two qirat of his reward every day]Muslim 22:63." This highlights a concern for cleanliness and the spiritual implications of engaging with certain animals.

Salim also provides a critical piece of information about the Prophet's farewell pilgrimage, particularly concerning the consumption of sacrificial meat. His father, Abdullah ibn Umar, stated that [Allah's Messenger (ﷺ) said, "Eat of the meat of sacrifices (of `Id al Adha) for three days"]Bukhari 73:30. Ibn Umar's practice of eating only bread with oil upon leaving Mina, avoiding sacrificial meat, underscores his strict adherence to the Prophetic instruction and his fear of transgressing boundaries.

Salim ibn Abd Allah ibn Umar emerges from these narrations as a key preserver of the Sunnah, demonstrating not only a rigorous commitment to transmitting hadith accurately but also a deep understanding of their practical and ethical implications. His role in conveying his father's practices, which were directly observed from the Prophet (ﷺ), makes him an indispensable link in the chain of Islamic knowledge, shaping the legal and spiritual landscape for generations to come.