Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Then Abū Ḥayyah al-Māzinī came with a group of the Anṣār and said, “Nothing can be set right with you!” Heated words passed between them, and he, together with those who were with him, seized Zayd by the front of his cloak. Some other Anṣār happened to pass by; when the first group saw them, they let him go.

One of the men said to Abū Ḥayyah, “Would you do this to a man such that, were he to die tonight, you would not even know the share of your father’s estate that is yours?” (1)

Al-Zuhrī said, “Had ʿUthmān and Zayd both died at that time, the knowledge of the farāʾiḍ (laws of inheritance) would have perished; a period came upon the people when no one knew this science but the two of them.” Al-Dārimī recorded this report (2).

Jaʿfar ibn Burqān related: I heard al-Zuhrī say, “Had Zayd ibn Thābit not committed the farāʾiḍ to writing, I would have thought that this knowledge would vanish from the people.” (3)

Saʿīd ibn ʿĀmir narrated, on the authority of Ḥumayd ibn al-Aswad, that Mālik said, “The leading authority among us after ʿUmar was Zayd ibn Thābit; after Zayd, the leading authority was Ibn ʿUmar.” (4)

Aḥmad ibn ʿAbd Allāh al-ʿIjlī said, “The people follow Zayd’s recitation and Zayd’s rulings on inheritance.”

(1) Tahdhib Ibn Asakir, 5/451; al-Waqidi is regarded as matruk (his reports are rejected). The phrase “akhadha bi-talbibihi” means that he seized him by his collar: one gathers the victim’s clothes at the throat and chest and yanks him, or else loops a rope or garment around his neck and holds him by it. (2) 2/314, transmitted by Muhammad b. Isa from Yusuf b. al-Majishun from al-Zuhri; also in Tahdhib Ibn Asakir, 5/451. (3) Tarikh al-Fasawi, 1/486. (4) Tarikh al-Fasawi, 1/486; 2/265-266.
فَجَاءَ أَبُو حَيَّةَ المَازِنِيُّ مَعَ نَاسٍ مِنَ الأَنْصَارِ، فَقَالَ: مَا يَصْلُحُ مَعَكَ أَمْرٌ. فَكَانَ بَيْنَهُمَا كَلاَمٌ، وَأَخَذَ بِتَلْبِيْبِ زَيْدٍ هُوَ وَأُنَاسٌ مَعَهُ، فَمَرَّ بِهِ نَاسٌ مِنَ الأَنْصَارِ، فَلَمَّا رَأَوْهُمْ، أَرْسَلُوْهُ. وَقَالَ رَجُلٌ مِنْهُم لأَبِي حَيَّةَ: أَتَصْنَعُ هَذَا بِرَجُلٍ لَو مَاتَ اللَّيْلَةَ مَا دَرَيْتَ مَا مِيْرَاثُكَ مِنْ أَبِيْكَ (١) . قَالَ الزُّهْرِيُّ: لَو هَلَكَ عُثْمَانُ وَزَيْدٌ فِي بَعْضِ الزَّمَانِ، لَهَلَكَ عِلْمُ الفَرَائِضِ، لَقَدْ أَتَى عَلَى النَّاسِ زَمَانٌ وَمَا يَعْلَمُهَا غَيْرُهُمَا. أَخْرَجَهُ: الدَّارِمِيُّ (٢) . وَقَالَ جَعْفَرُ بنُ بُرْقَانَ: سَمِعْتُ الزُّهْرِيَّ يَقُوْلُ: لَوْلاَ أَنَّ زَيْدَ بنَ ثَابِتٍ كَتَبَ الفَرَائِضَ، لَرَأَيْتُ أَنَّهَا سَتَذْهَبُ مِنَ النَّاسِ (٣) . وَرَوَى: سَعِيْدُ بنُ عَامِرٍ، عَنْ حُمَيْدِ بنِ الأَسْوَدِ، قَالَ: قَالَ مَالِكٌ: كَانَ إِمَامَ النَّاسِ عِنْدَنَا بَعْدَ عُمَرَ، زَيْدُ بنُ ثَابِتٍ، وَكَانَ إِمَامَ النَّاسِ عِنْدَنَا بَعْدَ زَيْدٍ، ابْنُ عُمَرَ (٤) . قَالَ أَحْمَدُ بنُ عَبْدِ اللهِ العِجْلِيُّ: النَّاسُ عَلَى قِرَاءةِ زَيْدٍ، وَعَلَى فَرْضِ زَيْدٍ.
(١) " تهذيب ابن عساكر " ٥ / ٤٥١، والواقدي متروك. وقوله: " أخذ بتلبيبه " يقال: لببه: أخذ بتلبيبه وتلابيبه: إذا جمعت ثيابه عند نحره وصدره ثم جررته، وكذلك إذا جعلت في عنقه حبلا وثوبا، وأمسكته به. (٢) ٢ / ٣١٤، من طريق محمد بن عيسى، عن يوسف بن الماجشون، عن الزهري. وهو في " تهذيب ابن عساكر ": ٥ / ٤٥١. (٣) " تاريخ الفسوي " ١ / ٤٨٦. (٤) " تاريخ الفسوي " ١ / ٤٨٦ و٢ / ٢٦٥، ٢٦٦.

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