Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (1/52)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

ʿAlī ibn Ḥarb narrated to us; Ibn Wahb narrated to us; from Ibn Abī al-Zinād; from Hishām ibn ʿUrwah; from his father:

“The Messenger of Allah ﷺ gave al-Zubayr a yalmaq—a quilted silk coat—padded (1) with qazz (silk floss). He fought while wearing it (2).”

Yaḥyā ibn Yaḥyā al-Ghassānī also transmitted from Hishām ibn ʿUrwah, from his father, who said:

Al-Zubayr declared, “I have never stayed behind from any campaign the Muslims undertook. Whenever I set out, I would still meet people bringing up the rear.”

Sufyān al-Thawrī said, “These three were the champions of the Companions: Ḥamzah, ʿAlī, and al-Zubayr.”

Ḥammād ibn Salamah, from ʿAlī ibn Zayd, related: “Someone who had seen al-Zubayr told me that his chest was pock-marked like little eye-sockets from stabs and arrows.”

Maʿmar, from Hishām, from (3) ʿUrwah, reported:

“In al-Zubayr’s body there were three sword wounds. One was on his shoulder—I could insert my fingers into it—two he received on the Day of Badr, and one on the Day of Yarmūk.”

ʿUrwah said: When Ibn al-Zubayr was killed, ʿAbd al-Malik ibn Marwān asked, “O ʿUrwah! Do you recognize al-Zubayr’s sword?”

I replied, “Yes.”

He said, “What distinctive mark does it bear?”

I answered, “A notch he put in it on the Day of Badr.” So he drew the sword, saw the notch, and said:

(1) This is the exact wording of the manuscript. The phrase can be parsed by the rule of proximity (mujawara), as in the saying: “this is a ruined lizard’s hole.” Kanz al-Ummal, no. 36629, reads mahshuwa (“padded”), which is the preferable version. (2) The same report is cited in Kanz al-Ummal, no. 36629. As for the term yalmaq, al-Jawaliqi explains that it means a qaba (long coat) and derives from the Persian yalmah; Lisān al-Arab likewise glosses it as a padded qaba. (3) In the printed text the preposition ʿan (“from”) has been misread as ibn (“son of”); the editor notes the correct reading in a marginal remark.

عَلِيُّ بنُ حَرْبٍ: حَدَّثَنَا ابْنُ وَهْبٍ، عَنِ ابْنِ أَبِي الزِّنَادِ، عَنْ هِشَامِ بنِ عُرْوَةَ، عَنْ أَبِيْهِ: أَعْطَى رَسُوْلُ اللهِ ﷺ الزُّبَيْرَ يَلْمَقَ حَرِيْرٍ مَحْشُوٍّ (١) بِالقَزِّ، يُقَاتِلُ فِيْهِ (٢) . وَرَوَى: يَحْيَى بنُ يَحْيَى الغَسَّانِيُّ، عَنْ هِشَامِ بنِ عُرْوَةَ، عَنْ أَبِيْهِ، قَالَ: قَالَ الزُّبَيْرُ: مَا تَخَلَّفْتُ عَنْ غَزْوَةٍ غَزَاهَا المُسْلِمُوْنَ، إِلاَّ أَنْ أُقْبِلَ، فَأَلْقَى نَاساً يَعْقِبُوْنَ. وَعَنِ الثَّوْرِيِّ قَالَ: هَؤُلاَءِ الثَّلاَثَةُ نَجْدَةُ الصَّحَابَةِ: حَمْزَةُ، وَعَلِيٌّ، وَالزُّبَيْرُ. حَمَّادُ بنُ سَلَمَةَ: عَنْ عَلِيِّ بنِ زَيْدٍ، أَخْبَرَنِي مَنْ رَأَى الزُّبَيْرَ وَفِي صَدْرِهِ أَمْثَالُ العُيُوْنِ مِنَ الطَّعْنِ وَالرَّمْي. مَعْمَرٌ: عَنْ هِشَامٍ، عَنْ (٣) عُرْوَةَ قَالَ: كَانَ فِي الزُّبَيْرِ ثَلاَثُ ضَرَبَاتٍ بِالسَّيْفِ: إِحْدَاهُنَّ فِي عَاتِقِهِ، إِنْ كُنْتُ لأُدْخِلُ أَصَابِعِي فِيْهَا، ضُرِب ثِنْتَيْنِ يَوْمَ بَدْرٍ، وَوَاحِدَةً يَوْمَ اليَرْمُوْكِ. قَالَ عُرْوَةُ: قَالَ عَبْدُ المَلِكِ بنُ مَرْوَانَ حِيْنَ قُتِلَ ابْنُ الزُّبَيْرِ: يَا عُرْوَةَ! هَلْ تَعْرِفُ سَيْفَ الزُّبَيْرِ؟ قُلْتُ: نَعَمْ. قَالَ: فَمَا فِيْهِ؟ قُلْتُ: فَلَّةٌ فَلَّهَا يَوْمَ بَدْرٍ، فَاسْتَلَّهُ فَرَآهَا فِيْهِ، فَقَالَ:

(١) كذا الأصل. ويمكن تخريجه على المجاورة كما في قولهم: هذا جحر ضب خرب. وفي " كنز العمال " (٣٦٦٢٩: محشوا. وهو الوجه. (٢) ذكره صاحب الكنز (٣٦٦٢٩) . واليلمق: قال الجواليقي: هو القباء، وأصله بالفارسية: يلمه. وفي اللسان: القباء المحشو. (٣) تحرفت في المطبوع لفظة " عن " إلى " ابن " وأشار المحقق إلى الأصل في هامش مطبوعه.