Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (2/198)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

She then said, "May Allah have mercy on Labīd—what would he have said had he witnessed our times!"

ʿUrwah remarked, "May Allah have mercy on the Mother of the Believers; what if she had lived to see our times?"

Hishām added, "May Allah have mercy on my father; how would he react were he to see our times!"

His scribe comments: "We heard this statement transmitted as a musalsal report through a closely related chain."

Muhammad ibn Waḍḍāḥ relates: Abu Bakr ibn Abī Shaybah narrated to us; Wakiʿ narrated to us, from ʿIṣām ibn Qudāmah, from ʿIkrimah, from Ibn ʿAbbās, who said:

The Messenger of Allah ﷺ said, "Which of you will be the woman of the saddled camel? Around her many will be slain, yet she will escape after coming very close to death."

Ibn ʿAbd al-Barr said: "This ḥadīth is one of the signs of prophethood," and ʿIṣām is reliable. (1)

Abu Ḥassān al-Ziyādī narrated—from Abū ʿĀṣim al-ʿAbadānī (2), from ʿAlī ibn Zayd—who said:

ʿĀʾishah sold a house of hers for one hundred thousand, then distributed the entire sum in charity. When that reached Ibn al-Zubayr he exclaimed, "You have given away one hundred thousand! By Allah, you shall desist from selling her properties, or I will place you under interdiction."

She replied, "Will he put me under interdiction? I vow to Allah that I shall never speak to him again."

Life became unbearable for him until she finally spoke to him, whereupon she manumitted one hundred slaves. (3)

I say: The Mother of the Believers was among the most generous people of her time; many reports attest to her liberality, whereas Ibn al-Zubayr was quite the opposite.

(1) As al-Istiab, 13/94, continues: “The remainder of the chain is too well known to require listing.” The hadith is authentic; its documentation has already been given on p. 177, note (3). The criticisms of those who declared it defective or denied that the Prophet said it rest on a flimsy argument that collapses under scrutiny. Several leading hadith specialists have graded it sound, and they are the acknowledged authorities in this field. (2) The Damascus edition erroneously reads al-Abadi. (3) The chain is weak because both Abu Asim and his teacher are unreliable.

فَقَالَتْ: رَحِمَ اللهُ لَبِيْداً، فَكَيْفَ لَوْ رَأَى زَمَانَنَا هَذَا! قَالَ عُرْوَةُ: رَحِمَ اللهُ أُمَّ المُؤْمِنِيْنَ؟ فَكَيْفَ لَوْ أَدْرَكَتْ زَمَانَنَا هَذَا. قَالَ هِشَامٌ: رَحِمَ اللهُ أَبِي، فَكَيْفَ لَوْ رَأَى زَمَانَنَا هَذَا! قَالَ كَاتِبُهُ: سَمِعْنَاهُ مُسَلْسَلاً بِهَذَا القَوْلِ بِإِسْنَادٍ مُقَارِبٍ. مُحَمَّدُ بنُ وَضَّاحٍ: حَدَّثَنَا أَبُو بَكْرٍ بنُ أَبِي شَيْبَةَ، حَدَّثَنَا وَكِيْعٌ، عَنْ عِصَامِ بنِ قُدَامَةَ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: (أَيَّتُكُنَّ صَاحِبَةُ الجَمَلِ الأَدْبَبِ، يُقْتَلُ حَوْلَهَا قَتْلَى كَثِيْرٌ، وَتَنْجُو بَعْدَ مَا كَادَتْ) . قَالَ ابْنُ عَبْدِ البَرِّ: هَذَا الحَدِيْثُ مِنْ أَعْلاَمِ النُّبُوَّةِ. وَعِصَامٌ: ثِقَةٌ (١) . وَقَالَ أَبُو حَسَّانٍ الزِّيَادِيُّ: عَنْ أَبِي عَاصِمٍ العَبَادَانِيِّ (٢) ، عَنْ عَلِيِّ بنِ زَيْدٍ، قَالَ: بَاعَتْ عَائِشَةُ دَاراً لَهَا بِمائَةِ أَلْفٍ، ثُم قَسَمَتِ الثَّمَنَ، فَبَلَغَ ذَلِكَ ابْنَ الزُّبَيْرِ؟ فَقَالَ: قَسَمْتِ مائَةَ أَلْفٍ! وَاللهِ لَتَنْتَهِيَنَّ عَنْ بَيْعِ رِبَاعِهَا، أَوْ لأَحْجُرَنَّ عَلَيْهَا. فَقَالَتْ: أَهُوَ يَحْجُرُ عَلَيَّ؟ للهِ عَلَيَّ نَذْرٌ إِنْ كَلَّمْتُهُ أَبَداً. فَضَاقَتْ بِهِ الدُّنْيَا حَتَّى كَلَّمَتْهُ! فَأَعْتَقَتْ مائَةَ رَقَبَةٍ (٣) . قُلْتُ: كَانَتْ أُمُّ المُؤْمِنِيْنَ مِنْ أَكْرَمِ أَهْلِ زَمَانِهَا؛ وَلَهَا فِي السَّخَاءِ أَخْبَارٌ، وَكَانَ ابْنُ الزُّبَيْرِ بِخِلاَفِ ذَلِكَ.

(١) وتمام كلامه كما في " الاستيعاب " ١٣ / ٩٤: وسائر الإسناد أشهر من أن يحتاج لذكره. وهو حديث صحيح تقدم تخريجه ص ١٧٧ ت (٣) ، ولا يعبأ بقول من طعن فيه، ووهاه، ونفى أن يكون النبي ﷺ قاله مستندا إلى شبهة واهية لا تثبت على النقد، فقد حكم بصحته غير واحد من جهابذة المحدثين ونقاده، وهم القدوة في هذا الباب، والمعول عليهم فيه. (٢) تحرف في مطبوعة دمشق إلى العبادي. (٣) إسناده ضعيف لضعف أبي عاصم وشيخه.