Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Muḥammad ibn Isḥāq al-Ṣayrafī said, “I asked al-Zubayr, ‘How many years has your wife been with you?’

He replied, ‘Do not ask me! On the Day of Resurrection no flock of rams will be larger than those offered on her account; I have sacrificed seventy rams for her.’ (1)

Abū Bakr al-Khaṭīb said, “Al-Zubayr was reliable, firmly grounded, and versed in genealogy and the reports of the ancients. He authored a work entitled (Nasab Quraysh — The Genealogy of Quraysh). (2)

I say: The book has reached us through the elevated chain of transmission of al-Fakhr ʿAlī from Ibn Ṭabarzad.

Aḥmad ibn ʿAlī al-Sulaymānī, the ḥāfiẓ, said, ‘His ḥadiths are objectionable.’

So he claimed, though he had no idea what he was saying. (3)

Aḥmad ibn Sulaymān al-Ṭūsī said, ‘Al-Zubayr died with nine days remaining of Dhū al-Qaʿdah in the year 256 AH, in Mecca.

He had reached eighty-four years of age, and his son Muṣʿab led the funeral prayer for him three days after we had completed the recitation of his book (al-Nasab) to him.

The cause of his death was a fall from the roof of his house; he remained two days unable to speak and then passed away, his collarbone and hip having been broken.’

Aḥmad ibn ʿAbd al-Ḥamīd, Muḥammad ibn Biṭīkh, and Aḥmad ibn

(1) Tarikh Baghdad, vol. 8, p. 471. (2) The work is entitled Jamhara nasab Quraysh wa-akhbariha. The first volume—slightly less than the book’s second half—was edited and annotated by the eminent scholar Shaykh Mahmud Muhammad Shakir and published in 1381 AH. (3) Al-Dhahabi writes in Mizan al-iʿtidal, 2/66: “His statement is not to be taken into consideration.” Ibn Hajar comments in Tahdhib al-tahdhib: “This criticism is rejected. It was probably prompted by his extensive transmission from weak narrators such as Muhammad b. al-Hasan b. Zubala, ʿUmar b. Abi Bakr al-Muʾmali, ʿAmir b. Salih al-Zubayri and others, for his Kitab al-nasab contains many objectionable reports from them.”
قَالَ مُحَمَّدُ بنُ إِسْحَاقَ الصَّيْرَفِيُّ: سَأَلْتُ الزُّبَيْرَ: مُنْذُ كَمْ زَوْجَتُكَ مَعَكَ؟ قَالَ: لاَ تسأَلْنِي، لَيْسَ تردُ القِيَامَةَ أَكْثَرُ كِباشاً مِنْهَا، ضحَّيْتُ عَنْهَا سَبْعِيْنَ كَبْشاً (١) . قَالَ أَبُو بَكْرٍ الخَطِيْبُ: كَانَ الزُّبَيْرُ ثِقَةً ثَبْتاً عَالِماً بِالنَّسَبَ وَأَخْبَارِ المُتَقَدِّمِيْنَ، لَهُ مُصَنَّفٌ فِي (نسب قُرَيْشٍ (٢)) . قُلْتُ: الكِتَابُ مِنْ عَوَالِي الفخرِ عليٍّ عَنِ ابْنِ طَبَرزَدْ. وَقَالَ أَحْمَدُ بنُ عَلِيٍّ السّليمَانِيُّ الحَافِظُ: مُنْكَرُ الحَدِيْثِ. كَذَا قَالَ، وَلاَ يَدْرِي مَا يَنْطِقُ بِهِ (٣) . قَالَ أَحْمَدُ بنُ سُلَيْمَانَ الطُّوْسِيُّ: تُوُفِّيَ الزُّبَيْرُ لِتِسْعٍ بَقِيْنَ مِنْ ذِي القَعْدَةِ، سَنَةَ سِتٍّ وَخَمْسِيْنَ وَمائَتَيْنِ بِمَكَّةَ. وَقَدْ بَلَغَ أَرْبَعاً وَثَمَانِيْنَ سَنَةً، وَصَلَّى عَلَيْهِ ابْنُهُ مُصْعَبٌ بَعْدَ فرَاغِنَا مِنْ قِرَاءةِ كِتَابِ (النَّسَبِ) عَلَيْهِ بِثَلاَثَةِ أَيَّامٍ. قَالَ: وَكَانَ سَبَبُ وَفَاتِهِ أَنَّهُ وَقَعَ مِنْ فَوْقِ سَطْحِهِ، فَمَكَثَ يَوْمَيْن لاَ يَتَكَلَّمُ، وَمَاتَ، انكسرَتْ تَرْقُوَتُهُ وَوَرِكُهُ. أَخْبَرَنَا أَحْمَدُ بنُ عَبْدِ الحَمِيْدِ، وَمُحَمَّدُ بنُ بِطِّيخٍ، وَأَحْمَدُ بنُ
(١) " تاريخ بغداد " ٨ / ٤٧١. (٢) اسمه " جمهرة نسب قريش وأخبارها " وقد نشر الجزء الأول منه وهو أقل من النصف الثاني للكتاب بتحقيق وشرح العلامة الشيخ محمود محمد شاكر سنة ١٣٨١ هـ. (٣) وقال في " ميزان الاعتدال " ٢ / ٦٦: لا يلتفت إلى قوله، وقال ابن حجر في " تهذيب التهذيب ": وهذا جرح مردود، فلعله استنكر إكثاره عن الضعفاء مثل محمد بن الحسن بن زبالة، وعمر بن أبي بكر المؤملي، وعامر بن صالح الزبيري وغيرهم، فإن في كتاب " النسب " عن هؤلاء أشياء كثيرة منكرة.

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