Jump to content

Draft:Abdullah ibn al-Zubayr

Add links
From Wikivahdat
Abdullah ibn al-Zubayr
NameAbdullah ibn al-Zubayr ibn al-Awwam
Other Names{{{other_names}}}
Personal Details
Birth PlaceMedina
Brith Date1 AH (623 CE)
Death PlaceMecca
Death Date73 AH (692 CE)
ReligionIslam

Abdullah ibn al-Zubayr ibn al-Awwam ibn Khuvaylid, kunya Abu Bakr and Abu Khubayb was a child Companion and one of the claimants to the Caliphate in Mecca. At the age of seven or eight, he pledged allegiance (bay'ah) to the Prophet Muhammad (peace be upon him) among a group of Muslim children. During the time of Uthman, in the process of standardizing the codices, he was among the scribes of the Quran copies alongside Zayd ibn Thabit and Sa'id ibn al-As.

He was the nephew of Aisha and had a close relationship with her. After the withdrawal of the parties involved in Siffin, at the invitation of Muawiyah, he went to Dumat al-Jandal among those who withdrew from Imam Ali (peace be upon him) to oversee the arbitration. He pledged allegiance to Muawiyah, but sought refuge in Mecca to avoid pledging allegiance to Yazid. After Yazid's death, Ibn al-Zubayr received allegiance from others and attained the Caliphate. The elders of Banu Hashim in Mecca did not pledge allegiance to him. After becoming Caliph, he undertook the repair and reconstruction of the Kaaba (which had been damaged during Yazid's expedition). He was killed by Al-Hajjaj during the second siege of Mecca.


Lineage and Physical Characteristics of Abdullah ibn al-Zubayr

Abdullah ibn al-Zubayr ibn al-Awwam ibn Khuvayld was from the Banu Asad clan of Quraysh, with the kunya Abu Bakr and Abu Khubayb. His father was the Prophet's cousin (son of his aunt), and his mother was Asma, daughter of Abu Bakr.[1] Ibn al-Zubayr often took pride in these lineage connections.[2] According to popular account, he was the first newborn born among Muslims in Medina after the Prophet's (peace be upon him) migration, in Shawwal of the first year AH. Upon hearing news of his birth, Muslims immediately proclaimed Takbir out of joy; because his birth was a sign refuting the claim of the Jews who, according to their assertion, wanted to prevent the birth of Muslim children through magic and thus gradually extinguish the generation of Muslims. The Prophet rubbed Ibn al-Zubayr's palate with dates and named him Abdullah, and Abu Bakr recited the Adhan in his ears.[3] He had dark green skin, a thin and frail body, medium height, a yellow beard that was very sparse[4] and long, thick hair[5], and his father considered him the person most resembling Abu Bakr.[6]


Birth of Abdullah ibn al-Zubayr

Historical narrations report the year of Ibn al-Zubayr's birth with slight differences.[7] According to the popular account, he was the first Muslim born after the Migration in the city of Medina and was born in Shawwal of the first year AH.[8] Upon hearing news of his birth, Muslims expressed joy; because Jews claimed that they would prevent the birth of Muslims' children through magic and extinguish the generation of Muslims. It is said that the Prophet (peace be upon him) also became happy, rubbed Ibn al-Zubayr's palate with dates, named him Abdullah, and Abu Bakr recited the Adhan in his ears[9].

According to some Shia and Sunni narrations, the marriage of Zubayr to Asma was through mut'ah (temporary marriage)[10] and Abdullah ibn al-Zubayr is the first newborn born through this method.[11]

Ibn al-Zubayr pledged allegiance to the Prophet (peace be upon him) at the age of seven or eight, along with a group of Muslim children, and for this reason, he is considered among the Junior Companions of the Prophet.[12]


Abdullah ibn al-Zubayr in the Post-Prophetic Period

Ibn al-Zubayr was a child during the time of the Prophet. There is no news of him in wars or important political and social events. It is only said that during the time of Abu Bakr, he was with his father Zubayr in the Battle of Yarmouk (year 15 AH / 636 CE) against Rome; but his age was not such that he would participate in the battle.[13]

The name of Abdullah ibn al-Zubayr gradually becomes frequent in sources from the time of Uthman[14]. He acquired various positions during this period. According to Al-Tabari (d. 310 AH), he was with Sa'id ibn al-As during the attack on the northern regions of current Iran (old Khorasan) in the year 29-30 AH.[15] In the event of the collection and standardization of codices, he was among the scribes of the Quran copies.[16] He participated in the attack on the Maghreb in the year 27 or 28 AH under the command of Abdullah ibn Sa'd ibn Abi Sarh. It is narrated from him that by killing the commander of the enemy army, he caused the victory of the Muslims.[17] In the event of the people's revolt against Uthman, unlike his father and his aunt Aisha, he was on Uthman's side and defended him.[18] He took on the representation of Uthman in facing the protesters and leading the congregation during the siege of his house, and was wounded in this event.[19]

Notes

  1. ↑ al-Isti'ab, vol. 3, p. 905; Usd al-Ghabah, vol. 3, p. 138
  2. ↑ al-Bidayah wa al-Nihayah, vol. 8, p. 338; Sharh Nahj al-Balaghah, vol. 6, p. 161; Akhbar al-Dawlah al-Abbasiyah, p. 96
  3. ↑ al-Tabaqat, vol. 5, part 2, p. 31-32; Tarikh al-Islam, vol. 5, p. 437; al-Isabah, vol. 4, p. 80
  4. ↑ Tarikh al-Islam, vol. 5, p. 447; al-Bidayah wa al-Nihayah, vol. 8, p. 335
  5. ↑ al-Kamil, vol. 4, p. 360; al-Bidayah wa al-Nihayah, vol. 8, p. 335
  6. ↑ al-Isabah, vol. 4, p. 81
  7. ↑ al-Isti'ab, vol. 3, p. 905
  8. ↑ al-Tabaqat, vol. 5, part 2, p. 31-32; Tarikh al-Islam, vol. 5, p. 437; al-Isabah, vol. 4, p. 80; Tarikh al-Tabari/Translation, vol. 3, p. 924; Encyclopaedia of Islam, vol. 1, p. 54, under the entry "ʿAbd Allāh b. al-Zubayr"
  9. ↑ al-Tabaqat, vol. 5, part 2, p. 31-32; Tarikh al-Islam, vol. 5, p. 437; al-Isabah, vol. 4, p. 80
  10. ↑ Al-Tahawi, Sharh Ma'ani al-Athar, vol. 3, p. 24; Askari, Temporary Marriage in Islam, p. 50-52
  11. ↑ al-Aqd al-Farid, vol. 4, p. 14
  12. ↑ al-Isabah, vol. 4, p. 81; Tarikh al-Islam, vol. 5, p. 430; Siyar A'lam al-Nubala, vol. 3, p. 364
  13. ↑ Tarikh Tabari, vol. 3, p. 571; al-Isabah, vol. 3, p. 334
  14. ↑ See: Article on Uthman
  15. ↑ Tarikh al-Tabari, vol. 4, p. 270; Also see: Encyclopaedia of Islam, vol. 1, p. 55, under the entry "ʿAbd Allāh b. al-Zubayr"
  16. ↑ Ansab al-Ashraf, vol. 10, p. 176; Usd al-Ghabah, vol. 3, p. 328; al-Bidayah wa al-Nihayah, vol. 8, p. 335
  17. ↑ Futuh al-Buldan, p. 224; al-Muntazam, vol. 4, p. 344
  18. ↑ Tarikh Khalifah, p. 102; al-Bidayah wa al-Nihayah, vol. 7, p. 181
  19. ↑ al-Tabaqat, vol. 2, p. 36; Ansab al-Ashraf, vol. 5, p. 564

References

See also

External links

Abdullah ibn Zubayr during the Caliphate of Imam Ali (peace be upon him)

Ibn Zubayr embarked on a path of opposition during the caliphate of Imam Ali (peace be upon him). The most significant action taken by Ibn Zubayr during the caliphate of Imam Ali (peace be upon him) and in opposition to him was his participation in the Battle of the Camel and paving the way for rebellion against Imam Ali (peace be upon him). It is said that Ibn Zubayr sustained approximately thirty wounds in this battle. [1] He played a role in inciting his father against Imam Ali (peace be upon him), to the extent that in a narration from the Imam, he is described as the cause of Zubayr's separation from the Ahl al-Bayt. [2]

Before the battle began, Ibn Zubayr realized that his father, Zubayr, had regretted participating in the affair of Jamal and intended to withdraw from it. Therefore, he tried to prevent him from leaving the battlefield; but he was not successful. [3] A deep emotional bond existed between him and his aunt Aisha[4]; Aisha appointed him as her executor upon her death [5] and some evidence suggests that in the affair of the Battle of the Camel, Aisha was under the influence of his suggestions. [6]

Upon the entry of the Jamal army into Basra[7], Ibn Zubayr, who was the commander of the infantry, contrary to the ceasefire agreement they had made with Uthman ibn Hunayf, the governor of Basra, until the arrival of Imam Ali (peace be upon him), killed 40 of the Muslim guards with a group and seized the public treasury. [8]

Relations between Aisha and Abdullah ibn Zubayr

Aisha kept Ibn Zubayr in her care from childhood. Thus, a strong emotional relationship formed between Aisha and Ibn Zubayr; so much so that after the Messenger of God (peace be upon him and his progeny) and Abu Bakr[9], he was the most beloved to Aisha. [10] This affection caused her to pay special attention to him in various matters. For instance, when the children of the Companions came to her to show them the place of the lottery pillar, she refrained from doing so; but when they dispersed from around her, she specified the place of the lottery pillar only for Ibn Zubayr. [11]

According to a report, Ibn Zubayr provided her with considerable wealth under the pretext of buying Aisha's room, which is the burial place of the noble Prophet and the first and second Caliphs[12]. This wealth was so abundant that five large camels carried it for Aisha. He stipulated that this room should remain in her possession as long as she lived. When Ibn Zubayr learned that Aisha had sold her house and given its price as charity, he threatened to deprive her of disposing of her property due to this extravagance. Aisha swore an oath because of this insult that she would never admit him to her presence; but the affection between the two caused Ibn Zubayr to visit Aisha through a trick. Aisha freed 40 or 100 slaves as expiation for breaking her oath [13] and blamed herself for breaking the oath.[14] According to Aisha, after Umar was buried next to the Messenger of God, she always lived in her room with full hijab until Ibn Zubayr built a wall and partition between the graves and her living place.[15]

Ibn Zubayr, as Aisha's executor, prayed over her body after her death in 57 AH (676 CE) and buried her in Al-Baqi next to the other wives of the Prophet, instead of next to the Prophet, because based on her own will, due to some of her actions which Ibn Hajar considers to be her participation in the Battle of the Camel [16], she felt ashamed of being buried next to the Prophet.[17]

Notes

  1. ↑ Ibn Abi al-Hadid, Sharh Nahj al-Balagha, vol. 1, p. 265
  2. ↑ Al-Imama wa al-Siyasa, vol. 1, p. 28; Usd al-Ghaba, vol. 3, p. 139
  3. ↑ Al-Futuh, vol. 2, p. 470; Muruj al-Dhahab, vol. 2, p. 363
  4. ↑ Najati, Encyclopedia of Hajj and the Two Holy Sanctuaries, under the entry "Ibn Zubayr" (http://hajj.ir/99/3019)
  5. ↑ Fath al-Bari, vol. 4, p. 476
  6. ↑ Al-Isti'ab, vol. 3, p. 910; Tarikh al-Islam, vol. 4, p. 246
  7. ↑ See: article on Basra
  8. ↑ Futuh al-Buldan, p. 365; Al-Isti'ab, vol. 1, p. 368
  9. ↑ See: article on Abu Bakr
  10. ↑ Al-Mu'jam al-Awsat, vol. 2, p. 373; Wafa' al-Wafa, vol. 2, p. 39
  11. ↑ Al-Tabaqat, vol. 8, p. 131
  12. ↑ See: article on Caliph
  13. ↑ Ansab al-Ashraf, vol. 2, p. 50; Al-Adab al-Mufrad, vol. 1, p. 143
  14. ↑ Al-Sunan al-Kubra, vol. 6, p. 62
  15. ↑ Al-Tabaqat, vol. 2, p. 225; Wafa' al-Wafa, vol. 2, p. 111
  16. ↑ Fath al-Bari, vol. 4, p. 476
  17. ↑ Al-Ma'arif, p. 134; Wafa' al-Wafa, vol. 2, p. 121

Reconstruction of the Kaaba by Abdullah ibn Zubayr

After the return of the army of Husayn ibn Numayr on 25 Rabi' al-Thani 64 AH (684 CE),[1] Ibn Zubayr faced the serious damage to the structure of the Kaaba and its surroundings, with the coverings removed, and the Black Stone burned and broken into three pieces due to the fire.[2] It seems Ibn Zubayr had previously contemplated reconstructing the Kaaba; since during Aisha's lifetime, he heard a narration from her that the Prophet (peace be upon him and his progeny) was dissatisfied with the existing shape of the Kaaba in his time. He summoned 10 of the great Companions to witness this hadith before Aisha.[3]

Based on this narration, the Quraysh had fallen short in building the Kaaba due to budget constraints; as they wanted to build the Kaaba only with their halal and pure earnings.[4] Therefore, they left part of the Kaaba within the Hijr Ismail and placed the door of the Kaaba higher than the level of the Haram to restrict entry and exit.[5]

Based on this report, the Prophet (peace be upon him and his progeny) had emphasized that if he could, he would demolish the Kaaba and build it on the foundation of Abraham (peace be upon him), and place two doors, east and west, for entry and exit. The Prophet (peace be upon him and his progeny) had specified the parts of the Kaaba that remained in the Hijr for Aisha[6] and Aisha had shown them to Ibn Zubayr.[7] Achieving the honor of reconstructing the Kaaba and removing the accusation of burning the Kaaba can also be considered factors in his decision to reconstruct the Kaaba. He consulted various people about this matter; but most people, especially Ibn Abbas, opposed it because this work would embolden future rulers to demolish the Kaaba.

He proposed that only repair and restoration of the Kaaba be undertaken[8]; but Ibn Zubayr considered this work contrary to the dignity of the Kaaba. Jabir ibn Abdullah Ansari and a group of notables also agreed with the complete reconstruction of the Kaaba. Finally, Abdullah ibn Zubayr began the demolition of the Kaaba himself on Saturday, 15 Jumada al-Thani 64 AH (684 CE).[9] Based on a narration from the Prophet (peace be upon him and his progeny), men from Ethiopia with thin and slender shins were considered the demolishers of the Kaaba. Ibn Zubayr, so that his work would be identified as the embodiment of this hadith, employed several Ethiopian slaves for this task[10] and completely demolished the walls of the Kaaba.

The people of Mecca fled towards Mina out of fear of divine punishment descending. He excavated the location of the Kaaba and Hijr Ismail and its foundations until reaching massive stones that were interlocked like the fingers of two hands or the necks of camels.[11] By striking these foundations, which continued to Hijr Ismail, all of Mecca shook violently, and those who had voted for the demolition and reconstruction of the Kaaba regretted it, and all the people were terrified. This excavation and foundation of the House on the Abrahamic foundations was carried out under the supervision of a number of Meccan elders. According to Mujahid ibn Jabr, part of the Black Stone that remained inside the wall of the Kaaba and was revealed during this reconstruction was white in color.[12] Ibn Zubayr, on the advice of Ibn Abbas, placed a wooden fence around the foundations of the Kaaba so that people could circumambulate around it and pray towards it.[13]

Ibn Zubayr consulted with elderly and knowledgeable individuals about the Kaaba in this reconstruction and extracted the stones he needed from the same seven mountains (Hira, Thabir, Maqta', Khandamah, Halhalah, Mifjar Muzdalifah, Miqla' al-Kaaba) that the Quraysh had used for the previous reconstruction of the Kaaba. He also chose durable Yemeni gypsum for the Kaaba's mortar, which was imported from Sana'a at his request. During the reconstruction of the Kaaba, the Black Stone was kept in a box along with other objects of the Kaaba, wrapped in a precious white silk cloth, in Dar al-Nadwah.[14] According to a report, during the excavation of Hijr Ismail, he encountered a green stone which Abdullah ibn Safwan considered the grave of Ishmael (peace be upon him) and left it as it was.[15]

Notes

  1. ↑ Akhbar Mecca, Azraqi, vol. 1, p. 204; Samt al-Nujum, vol. 1, p. 211
  2. ↑ Ansab al-Ashraf, vol. 5, p. 369
  3. ↑ Ahsan al-Taqasim, p. 74; Mu'jam al-Buldan, vol. 4, p. 466
  4. ↑ Al-Sira al-Nabawiyya, vol. 1, p. 194; Al-Tabaqat, vol. 1, p. 116
  5. ↑ Tarikh al-Islam, vol. 5, p. 39; Al-Bidaya wa'l-Nihaya, vol. 9, p. 2-3
  6. ↑ Akhbar Mecca, Azraqi, vol. 1, p. 206; Al-Sunan al-Sughra, vol. 4, p. 172; Al-Bidaya wa'l-Nihaya, vol. 1, p. 166
  7. ↑ Samt al-Nujum, vol. 1, p. 211
  8. ↑ Akhbar Mecca, Azraqi, vol. 1, p. 204; Ansab al-Ashraf, vol. 5, p. 349
  9. ↑ Akhbar Mecca, Azraqi, vol. 1, p. 206; Al-Tabaqat, Khamsah 2, p. 72; Muhadarat al-Abrar, vol. 1, p. 189
  10. ↑ Akhbar Mecca, Azraqi, vol. 1, p. 205; Al-Rawd al-Mi'tar, p. 94; Samt al-Nujum, vol. 1, p. 211
  11. ↑ Al-Tabaqat, Khamsah 2, p. 72; Tarikh al-Tabari, vol. 2, p. 623; Muhadarat al-Abrar, vol. 1, p. 190
  12. ↑ Akhbar Mecca, Fakihī, vol. 1, p. 92
  13. ↑ Tarikh al-Ya'qubi, vol. 2, p. 260; Muhadarat al-Abrar, vol. 1, p. 189; Tarikh Ibn Khaldun, vol. 1, p. 438
  14. ↑ Ansab al-Ashraf, vol. 5, p. 370; Al-Bidaya wa'l-Nihaya, vol. 8, p. 250
  15. ↑ Al-Bidaya wa'l-Nihaya, vol. 8, p. 251

Death of Abdullah ibn al-Zubayr

Ibn al-Zubayr finally realized that he did not have the capacity to resist the army of Syria. Upon his mother's advice, he fought with a few companions until the last moment while leaning against the Kaaba, and was killed by men from Banu Sakun and Banu Murad.

In this battle, 240 people were killed alongside Ibn al-Zubayr, and the blood of some of them flowed into the Kaaba. His head, along with the heads of Abdullah ibn Muti and Abdullah ibn Safwan, was taken to Medina and displayed there. Then these heads were brought to Abd al-Malik, and each of the bearers received a reward of 500 dinars. Other narratives have identified the location of Ibn al-Zubayr's killing as near Hajjun. According to some narratives, Abd al-Malik sent Ibn al-Zubayr's head to that region to compel Abdullah ibn Khazim, Ibn al-Zubayr's governor in Khorasan, to surrender, and he buried the head there.

Al-Hajjaj hung Ibn al-Zubayr's body from the gallows for a year. Finally, at the request of his mother Asma, the body was given to her. Asma buried her son's body in the Hajjun cemetery in Mecca. According to the report of Mus'ab ibn Abdullah, Ibn al-Zubayr's body was transferred to Medina and buried in the house of his grandmother Safiyya, which was later attached to the Prophet's Mosque (peace be upon him).[1]


Notes

  1. ↑ The unfortunate son of Zubayr who prevented him from accompanying the Ahl al-Bayt (peace be upon them) ... https://www.mehrnews.com › news
Retrieved from "https://en.wikivahdat.com/w/index.php?title=Draft:Abdullah_ibn_al-Zubayr&oldid=4135"