Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Through the same chain it is reported that Abū Ṭalḥah said, “I will never set myself up as leader over even two men, nor will I criticize either of them.” (1)

Thābit narrated from Anas:

On the Day of Uḥud Abū Ṭalḥah was shooting arrows in front of the Messenger of Allah ﷺ; he was an accomplished archer. Whenever Abū Ṭalḥah loosed an arrow, the Messenger of Allah ﷺ would raise his gaze to see where it landed. Abū Ṭalḥah would push the Prophet’s chest with his hand and say, “Messenger of Allah, like this—no arrow will reach you.” (2)

ʿAbd al-ʿAzīz ibn Ṣuhayb narrated from Anas:

When the Day of Uḥud came, some people fled from the Messenger of Allah ﷺ, while Abū Ṭalḥah remained in front of him, shielding him with a buckler. He was a forceful bowman and that day broke two, or perhaps three, bows with the strength of his draw. When a man passed by carrying a quiver of arrows, the Prophet ﷺ would say, “Empty it out for Abū Ṭalḥah.”

Then the Prophet would rise to look at the enemy, and Abū Ṭalḥah would plead, “Prophet of Allah, may my father be your ransom—do not expose yourself; let no arrow strike you. My throat is a shield for yours.”

Anas said, “I actually saw ʿĀʾishah and Umm Sulaym with their garments tucked up (3); I could see the bangles on their ankles as they hurried, waterskins on their backs. They would pour the water into the fighters’ mouths, then return and refill the skins.

Indeed the sword slipped from Abū Ṭalḥah’s hand two or three times because drowsiness had overtaken him.” (4)

(1) Al-Hakim, al-Mustadrak, 3:353; he declared the isnad sound according to Muslim’s criteria, and al-Dhahabi endorsed his judgment. The printed edition omits the sentence “wa la adhummu-huma” (“and I do not censure either of them”). (2) Musnad Ahmad, 3:286-287, and Ibn Saʿd, 3:506, through the route of ʿAffan → Thabit → Anas; the chain is sound. (3) al-mushammirat comes from tashmir (to tuck up one’s clothes); the printed text has the corrupt reading “lamushmarqaf.” (4) Reported by al-Bukhari, 7:287, 279, in al-Maghazi, “The Expedition of Uhud.” • al-hujfa: a small round shield. • mujubban (m with ḍamma, j with fatḥa, doubled w with kasra): i.e. used as a shield. • khadam suqay-himā: their khalaakhil (anklets), plural of khidma. • tanqazān: “they leap”; al-naqz means leaping, a metaphor for rapid movement. • The phrase “al-qirab ʿala mutunihima” functions as a circumstantial accusative; another recension has “tanqilān al-qirab,” the reading transmitted by Jaʿfar b. Mihran from ʿAbd al-Warith, cited by al-Ismaʿili. Al-Khattabi comments:
وَبِهِ: أَنَّ أَبَا طَلْحَةَ قَالَ: لاَ أَتَأَمَّرَنَّ عَلَى اثْنَيْنِ، وَلاَ أَذُمُّهُمَا (١) . ثَابِتٌ: عَنْ أَنَسٍ: أَنَّ أَبَا طَلْحَةَ كَانَ يَرْمِي بَيْنَ يَدَيْ رَسُوْلِ اللهِ ﷺ يَوْمَ أُحُدٍ، وَكَانَ رَجُلاً رَامِياً. وَكَانَ رَسُوْلُ اللهِ إِذَا رَمَى أَبُو طَلْحَةَ، رَفَعَ بَصَرَهُ يَنْظُرُ أَيْنَ يَقَعُ سَهْمُهُ. وَكَانَ يَدْفَعُ صَدْرَ رَسُوْلِ اللهِ بِيَدِهِ، وَيَقُوْلُ: يَا رَسُوْلَ اللهِ، هَكَذَا، لاَ يُصِيْبُكَ سَهْمٌ (٢) . عَبْدُ العَزِيْزِ بنُ صُهَيْبٍ: عَنْ أَنَسٍ، قَالَ: لَمَّا كَانَ يَوْمُ أُحُدٍ، انْهَزَمَ نَاسٌ عَنْ رَسُوْلِ اللهِ، وَأَبُو طَلْحَةَ بَيْنَ يَدَيْهِ مُجَوِّباً عَلَيْهِ بِحَجْفَةٍ. وَكَانَ رَامِياً شَدِيْدَ النَّزْعِ، كَسَرَ يَوْمَئِذٍ قَوْسَيْنِ أَوْ ثَلاَثَةً. وَكَانَ الرَّجُلُ يَمُرُّ مَعَهُ الجُعْبَةُ مِنَ النَّبْلِ، فَيَقُوْلُ ﷺ: (انْثُرْهَا لأَبِي طَلْحَةَ) . ثُمَّ يُشْرِفُ إِلَى القَوْمِ، فَيَقُوْلُ أَبُو طَلْحَةَ: يَا نَبِيَّ اللهِ، بِأَبِي أَنْتَ، لاَ تُشْرِفْ، لاَ يُصِيْبُكَ سَهْمٌ، نَحْرِي دُوْنَ نَحْرِكَ. قَالَ: فَلَقَدْ رَأَيْتُ عَائِشَةَ وَأُمَّ سُلَيْمٍ وَإِنَّهُمَا لَمُشَمِّرَاتٍ (٣) ، أَرَى خَدَمَ سُوْقِهِمَا تَنْقُزَانِ، القِرَبُ عَلَى مُتُوْنِهِمَا، وَتُفْرِغَاَنِهَا فِي أَفْوَاهِ القَوْمِ، وَتَرْجِعَانِ، فَتَمْلآنِهَا. فَلَقَدْ وَقَعَ السَّيْفُ مِنْ يَدِ أَبِي طَلْحَةَ مَرَّتَيْنِ أَوْ ثَلاَثاً مِنَ النُّعَاسِ (٤) .
(١) أخرجه الحاكم في " المستدرك " ٣ / ٣٥٣ وصححه على شرط مسلم، ووافقه الذهبي. وقد سقط من المطبوع جملة " ولا أذمهما ". (٢) أخرجه أحمد ٣ / ٢٨٦، ٢٨٧ وابن سعد ٣ / ٥٠٦ من طريق عفان، عن ثابت، عن أنس وإسناده صحيح. (٣) المشمرات: من التشمير، وقد تحرفت في المطبوع إلى " لمشمرقاف ". (٤) أخرجه البخاري ٧ / ٢٨٧، ٢٧٩ في المغازي: باب غزوة أحد. والحجفة: الترس، ومجوبا: بضم الميم وفتح الجيم وتشديد الواو المكسورة، أي مترسا عليه. وخدم سوقهما، هي، الخلاخيل، جمع خدمة. تنقزان: تثبان، والنقز: الوثب والقفز، كناية عن سرعة السير. وجملة " القرب على متونهما " في موضع نصب على الحال، وفي رواية: " تنقلان القرب " وهي رواية جعفر بن مهران، عن عبد الوارث، أخرجها الاسماعيلي. وقال الخطابي: =

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