Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

It is reported from ʿAbd Allāh ibn Zayd ibn Aslam, through his father and grandfather, that ʿUmar married her and set her dowry at forty thousand.

Abū ʿUmar Ibn ʿAbd al-Barr relates that ʿUmar said to ʿAlī, “Marry her to me, Abū al-Ḥasan, for I seek through her distinction what no one else seeks.” ʿAlī replied, “I shall send her to you; if you approve of her, she is your wife”—offering her young age as a pretext. So he sent her carrying a cloak and instructed her, “Say to him, ‘This is the cloak I told you about.’” She did so, and ʿUmar said, “Tell him, ‘I am satisfied—may Allah be pleased with you.’”

He then placed his hand on her shin and uncovered it. She protested, “Do you do this? Were you not the Commander of the Believers, I would have broken your nose!” She went back to her father and told him, saying, “You have sent me to a wicked old man!” He said, “My daughter, he is your husband.” ⦗1⦘

A similar version is transmitted by Ibn ʿUyaynah from ʿAmr ibn Dīnār, from Muḥammad ibn ʿAlī, as a mursal report. ⦗2⦘

Al-Zuhrī and others state that she bore ʿUmar a son named Zayd, and it is also said that she bore him Ruqayyah.

Ibn Isḥāq says that after ʿUmar’s death she married ʿAwn ibn Jaʿfar ibn Abī Ṭālib. My father told me that when ʿUmar died, al-Ḥasan and al-Ḥusayn visited her and said, “If you let your father dispose of your affair, he will marry you to one of his wards; but if you wish to secure great wealth for yourself, you will indeed obtain it.” ⦗3⦘

= The narrators in both chains are those found in the Sahih collections, except for al-Hasan b. Sahl, who is nonetheless trustworthy. There is another narration on this topic from al-Miswar b. Makhramah, recorded by Ahmad (4/322) with the wording: “On the Day of Resurrection all genealogical ties will be cut, except my lineage, my family ties by manumission, and my affinal kin.” Its isnad is judged fair as corroborative evidence, and a similar report exists from Ibn ʿUmar in Ibn ʿAsakir. (1) See the previous note. (2) Reported by ʿAbd al-Razzaq; by Saʿid b. Mansur in his Sunan (nos. 520–521); and by Ibn ʿAbd al-Barr, 4/491, in al-Istiyab. (3) The printed edition mistakenly reads: “raqabatak” (“your neck”).
وَرَوَى: عَبْدُ اللهِ بنُ زَيْدِ بنِ أَسْلَمَ، عَنْ أَبِيْهِ، عَنْ جَدِّهِ: أَنَّ عُمَرَ تَزَوَّجَهَا، فَأَصْدَقَهَا أَرْبَعِيْنَ أَلْفاً. قَالَ أَبُو عُمَرَ بنُ عَبْدِ البَرِّ: قَالَ عُمَرُ لِعَلِيٍّ: زَوِّجْنِيْهَا أَبَا حَسَنٍ، فَإِنِّي أَرْصُدُ مِنْ كَرَامَتِهَا مَا لاَ يَرْصُدُ أَحَدٌ. قَالَ: فَأَنَا أَبْعَثُهَا إِلَيْكَ، فَإِنْ رَضِيْتَهَا، فَقَدْ زَوَّجْتُكَهَا - يَعْتَلُّ بِصِغَرِهَا -. قَالَ: فَبَعَثَهَا إِلَيْهِ بِبُرْدٍ، وَقَالَ لَهَا: قُوْلِي لَهُ: هَذَا البُرْدُ الَّذِي قُلْتُ لَكَ. فَقَالَتْ لَهُ ذَلِكَ، فَقَالَ: قُوْلِي لَهُ: قَدْ رَضِيْتُ - رَضِيَ اللهُ عَنْكَ -. وَوَضَعَ يَدَهُ عَلَى سَاقِهَا، فَكَشَفَهَا، فَقَالَتْ: أَتَفْعَلُ هَذَا؟ لَوْلاَ أَنَّكَ أَمِيْرُ المُؤْمِنِيْنَ، لَكَسَرْتُ أَنْفَكَ. ثُمَّ مَضَتْ إِلَى أَبِيْهَا، فَأَخْبَرَتْهُ، وَقَالَتْ: بَعَثْتَنِي إِلَى شَيخِ سُوءٍ! قَالَ: يَا بُنِيَّةُ! إِنَّهُ زَوْجُكِ (١) . وَرَوَى نَحْوَهَا: ابْنُ عُيَيْنَةَ، عَنْ عَمْرِو بنِ دِيْنَارٍ، عَنْ مُحَمَّدِ بنِ عَلِيٍّ، مُرْسَلاً (٢) . وَنَقَلَ الزُّهْرِيُّ، وَغَيْرُه: أَنَّهَا وَلَدَتْ لِعُمَرَ زَيْداً. وَقِيْلَ: وَلَدَتْ لَهُ رُقَيَّةَ. قَالَ ابْنُ إِسْحَاقَ: تُوُفِّيَ عَنْهَا عُمَرُ، فَتَزَوَّجَهَا عَوْنُ بنُ جَعْفَرِ بنِ أَبِي طَالِبٍ. فَحَدَّثنِي أَبِي، قَالَ: دَخَلَ الحَسَنُ وَالحُسَيْنُ عَلَيْهَا لَمَّا مَاتَ عُمَرُ، فَقَالاَ: إِنْ مَكَّنْتِ أَبَاكِ مِنْ رُمَّتِكِ (٣) ، أَنْكَحَكِ بَعْضَ أَيْتَامِهِ، وَإِنْ أَرَدْتِ أَنْ تُصِيْبِي بِنَفْسِكِ مَالاً عَظِيْماً، لَتُصِيْبِنَّهُ.
= ورجالهما رجال الصحيح غير الحسن بن سهل وهو ثقة. وفي الباب عن المسور بن مخرمة عند أحمد ٤ / ٣٢٢ بلفظ: " إن الأنساب يوم القيامة تنقطع، غير نسبي وسبي وصهري " وسنده حسن في الشواهد، وعن ابن عمر عند ابن عساكر. (١) انظر التعليق السابق. (٢) أخرجه عبد الرزاق، وسعيد بن منصور في " سننه " (٥٢٠ - ٥٢١) ، وابن عبد البر ٤ / ٤٩١ في " الاستيعاب ". (٣) تحرفت في المطبوع إلى " رقبتك ".

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