There are 4 Hadith I am trying to get a reference for, can you help?
When Abu Bakr Siddique RA was the first Caliph his wife RA had over time collected some money so that she could cook him RA his RA favourite meal. Abu Bakr Siddique RA told her RA “It seems that we have been over-paid, beyond our needs” and had his stipend from the Islamic state reduced.
When Omar RA was the Caliph he would sometimes ride anonymously throughout the land to check on the citizens in his RA care. He once came across a woman who had no food for herself or children. Omar RA immediately returned carrying on his own back a sacksful of grain and sat with the lady cooking for her. One of his ministers asked if he could help him RA carry the grain but Omar RA refused telling him that on the Day of Judgement the minister would not be able to carry his RA sins
Omar RA was engrossed in the Dhikr whilst riding a horse and the RA garment on his RA back had fallen off. He hadn’t noticed so an observer ran towards him showing him RA where his RA garment had fallen. Omar RA got off his horse walked back picked up his RA garment and returning mounting his RA horse. Omar RA said that the garment had fallen off and that was his own personal affair but the horse was the property of the Islamic state and so he could not use the horse to rectify his own personal affairs
The Hadith of the Shaheed of Zakaria AS. Also was Yahya AS made a Shaheed?
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
The references of the above mentioned stories with their translations are as follows:
“It has been mentioned that his (Abū Bakr’s Radhiyallāhu ‘Anhu) wife desired to eat something sweet. He said, ‘We do not have the means to purchase it.’ She replied, ‘I shall save for a few days the amount that will allow us to purchase it.’ He replied, ‘You may do so.’ Hence, she did so.
A little amount was saved over numerous days. When she informed him so that he may purchase the sweet dish, he took the amount and returned it to the Bayt al-Maal saying, ‘This amount is in excess of our needs.’ He then reduced his allowance in accordance to the amount saved by his wife each day and held a debt against himself for the Bayt al-Maal.” 
Aslam Radhiyallāhu ‘Anhu, the slave of Umar ibn al-Khattāb Radhiyallāhu ‘Anhu narrates, “Umar ibn al-Khattāb Radhiyallāhu ‘Anhu was doing his rounds one night when he suddenly saw a woman inside a house and around her were children who were crying. There was a pot on the fire which she had filled with water. Umar ibn al-Khattāb Radhiyallāhu ‘Anhu neared the door and said, ‘O bondswoman of Allāh! Why are these children crying?’ She replied, ‘Their crying is due to hunger.’ He questioned, ‘Why is this pot on the fire?’ She replied, ‘I have put water in it so that I may pacify them with it till they sleep and make them believe that there is something (cooking) in it.’
Umar Radhiyallāhu ‘Anhu sat down and cried. He then went to the Bayt al-Maal, took a sack and placed some flour, butter, fat, dates, clothes and dirhams until it was filled up. He then said, ‘O Aslam! Place it on my back.’ Aslam says, ‘I said: O Amīr al-Mu’minīn, I shall carry it on behalf of you.’ He replied, ‘Woe be to you, O Aslam. I shall carry it because I shall be questioned regarding them in the hereafter.’ He carried it upon his back until he reached the woman’s house. He took the pot and put flour, some fat and dates in it. He began stirring it and blowing the fire. Aslam says, ‘His beard was huge, yet I saw smoke emerging from in between his beard until he had cooked for them.’ He then began serving them and feeding them until they were satiated. He then sat at a distance in wait as though he were a predator. I feared speaking to him. He kept sitting there until the children started playing and laughing. He then stood up and said, ‘O Aslam! Do you know why I sat at a distance?’ I replied, ‘No, O Amīr al-Mu’minīn.’ He said, ‘I saw them crying and I disliked to depart and leave them until I see them laughing. When they laughed, I felt pleasant.’” 
A more detailed narration is also found in the same book.
As far as the death of Hadhrat Yahya ‘Alayhi al-Salaam is concerned, it is generally accepted that he was martyred by the Israelites. Where this happened is also a matter of contention, with Bayt al-Maqdis and Damascus taken as the two famous views.
As for the death of Hadhrat Zakariyya ‘Alayhi al-Salaam, there is a difference of opinion whether he died a natural death or was martyred by the Israelites. The famous opinion is that of his being martyred. It has been narrated that after the martyrdom of Hadhrat Yahya ‘Alayhi al-Salaam, the Israelites sought to martyr Hadhrat Zakariyya ‘Alayhi al-Salaam. Upon seeing this, he fled with the Israelites in pursuit of him. He came across a hollow tree and sought refuge in it. The Israelites placed a saw on the top of the tree and cut it in two with Hadhrat Zakariyya ‘Alayhi al-Salaam in it.
Nonetheless, none of this can be proven from the Qur’ān or any sound Ahādīth.
From an academic point of view, we appreciate your zeal for knowledge and make du’ā Allāh preserve your zeal and enthusiasm. However, since this matter neither relates directly to our fundamental beliefs, nor to any obligatory practical matter as a Muslim, it is advisable to refrain from delving any further into it. One should focus on such actions and deeds which will be of more benefit in the hereafter.
In order to divert us from delving into such contentious matters which hold no real merit, towards more practical and beneficial matters, Allāmah Ibn ‘Ābidīn as-Shāmī Rahimahullāh writes:
‘It is inappropriate for one to question regarding issues for which there is no real need … and regarding which one is not obliged to be knowledgeable.’ 
And Allah Ta’āla Knows
Student Darul Iftaa
Checked and Approved by,
Mufti Ebrahim Desai.
 الكامل في التاريخ (2/ 271) [دار الكتب العلمية]
وَقِيلَ: إِنَّ زَوْجَتَهُ اشْتَهَتْ حُلْوًا فَقَالَ: لَيْسَ لَنَا مَا نَشْتَرِي بِهِ، فَقَالَتْ: أَنَا أَسْتَفْضِلُ فِي عِدَّةِ أَيَّامٍ مَا نَشْتَرِي بِهِ. قَالَ: افْعَلِي، فَفَعَلَتْ ذَلِكَ، فَاجْتَمَعَ لَهَا فِي أَيَّام كَثِيرَةٍ شَيْءٌ يَسِيرٌ، فَلَمَّا عَرَّفَتْهُ لِيَشْتَرِيَ بِهِ حُلْوًا أَخَذَهُ، فَرَدَّهُ إِلَى بَيْتِ الْمَالِ، وَقَالَ: هَذَا يَفْضُلُ عَنْ قُوتِنَا، وَأَسْقَطَ مِنْ نَفَقَتِهِ بِمِقْدَارِ مَا نَقَصَتْ كُلَّ يَوْمٍ، وَغَرمَهُ لِبَيْتِ الْمَالِ مِنْ مِلْكٍ كَانَ لَهُ.
هَذَا وَاللَّهِ هُوَ التَّقْوَى الَّذِي لَا مَزِيدَ عَلَيْهِ وَبِحَقٍّ قَدَّمَهُ النَّاسُ - رَضِيَ اللَّهُ عَنْهُ وَأَرْضَاهُ.
 تاريخ دمشق لابن عساكر (44/ 352) [دار الفكر للطباعة والنشر والتوزيع]
علي بن إبراهيم أنا رشأ بن نظيف أنا الحسن بن إسماعيل أنا أحمد بن مروان نا محمد بن سليمان الواسطي نا سعيد بن منصور نا عطاف بن خالد عن عبد الرحمن بن زيد بن أسلم عن أبيه أسلم أن عمر بن الخطاب طاف ليلة فإذا هو بامرأة في جوف دار لها وحولها صبيان يبكون وإذا قدر على النار قد ملأتها ماء فدنا عمر بن الخطاب من الباب فقال يا أمة الله أيش بكاء هؤلاء الصبيان فقالت بكاؤهم من الجوع قال فما هذه القدر التي على النار فقالت قد جعلت فيها ماء هو ذا أعللهم به حتى يناموا وأوهمهم أن فيها شيئا فجلس عمر فبكى قال ثم جاء إلى دار الصدقة وأخذ غرارة وجعل فيها شيئا من دقيق وسمن وشحم وتمر وثياب ودراهم حتى ملأ الغرارة ثم قال يا أسلم احمل علي قال فقلت يا أمير المؤمنين أنا أحمله عنك فقال لي لا أم لك يا أسلم بل أنا أحمله لأني أنا المسؤول عنهم في الآخرة قال فحمله على عنقه حتى أتى به منزل المرأة قال وأخذ القدر فجعل فيها دقيقا وشيئا من شحم وتمر وجعل يحركه بيده وينفخ تحت القدر قال أسلم وكانت لحيته عظيمة فرأيت الدخان يخرج من خلل لحيته حتى طبخ لهم ثم جعل يغرف بيده ويطعمهم حتى شبعوا ثم خرج وربض بحذائهم كأنه سبع وخفت منه أن أكلمه فلم يزل كذلك حتى لعبوا وضحكوا الصبيان ثم قام فقال يا أسلم أتدري لم ربضت بحذائهم قلت لا يا أمير المؤمنين قال رأيتهم يبكون فكرهت أن أذهب وأدعهم حتى أراهم يضحكون فلما ضحكوا طابت نفسي
 الدر المختار وحاشية ابن عابدين (رد المحتار) (6/ 754) [سعيد]
وَيَنْبَغِي أَنْ لَا يَسْأَلُ الْإِنْسَانُ عَمَّا لَا حَاجَةَ إلَيْهِ كَأَنْ يَقُولَ: كَيْفَ هَبَطَ جِبْرِيلُ وَعَلَى أَيِّ صُورَةٍ رَآهُ النَّبِيُّ -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -وَحِينَ رَآهُ عَلَى صُورَةِ الْبَشَرِ هَلْ بَقِيَ مَلَكًا أَمْ لَا؟ وَأَيْنَ الْجَنَّةُ وَالنَّارُ وَمَتَى السَّاعَةُ وَنُزُولُ عِيسَى؟ وَإِسْمَاعِيلُ أَفْضَلُ أَمْ إِسْحَاقُ وَأَيُّهُمَا الذَّبِيحُ؟ وَفَاطِمَةُ أَفْضَلُ مِنْ عَائِشَةَ أَمْ لَا؟ وَأَبَوَا النَّبِيِّ كَانَا عَلَى أَيِّ دِينٍ؟ وَمَا دِينُ أَبِي طَالِبٍ؟ وَمَنْ الْمَهْدِيُّ إلَى غَيْرِ ذَلِكَ مِمَّا لَا تَجِبُ مَعْرِفَتُهُ وَلَمْ يَرِدُ التَّكْلِيفُ بِهِ.