Hazrat Zubair (ra) bin al-Awwam

Hazrat Zubair bin al Awwam’s (ra) father was Awwam bin Khuwailid and his mother’s name was Safia bint Abdul Muttalib (ra), who was the paternal aunt of the Holy Prophet (sa). Hazrat Zubair’s (ra) lineage connects with the Holy Prophet (sa) through Qusai bin Kilab.

Hazrat Zubair (ra) was the nephew of Hazrat Khadija (ra), the wife of the Holy Prophet (sa). Hazrat Zubair (ra) was married to Hazrat Asmaa (ra), the daughter of Hazrat Abu Bakr (ra) and the Holy Prophet (sa) was married to the other daughter of Hazrat Abu Bakr (ra), Hazrat Aisha (ra). In this way, the Holy Prophet (sa) and Hazrat Zubair (ra) were married to two sisters. Thus, Hazrat Zubair (ra) had numerous family ties with the Holy Prophet (sa).


<iframe width="560" height="315" src="https://www.youtube.com/embed/xMuD14GU0rE?start=358" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture" allowfullscreen></iframe>

Introduction

Hazrat Zubair’s (ra) title was Abu Abdullah. Initially, his mother, Hazrat Safia (ra) gave him the title of Abu Tahir, which was given to him as it was the title of her brother, Zubair bin Abdul Muttalib. However, Hazrat Zubair bin al-Awwam (ra), gave himself the title after his son, Abdullah, which later became more famous.



Title

Hazrat Zubair (ra) accepted Islam after Hazrat Abu Bakr (ra). He was the fourth or the fifth person to accept Islam. Hazrat Zubair (ra) accepted Islam at the age of 12. According to some narrations, he accepted Islam when he was eight or 16 years of age.



Acceptance of Islam

Hazrat Zubair (ra) was among those 10 fortunate companions whom the Holy Prophet (sa) gave the glad tiding of paradise in their lifetime. He is also among the al-Sahab al-Shura – the six men who formed the consultative body and whom Hazrat Umar (ra) nominated to be chosen as the next Khalifa before his demise. 

*(Usdul Ghaba, Vol. 2, p. 307, Zubair bin al-Awwam (ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (al-Isaba Fi Tamyeez al-Sahaba, Vol. 2, p. 457, Zubair bin al-Awwam (ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995) (Siyar al-Sahaba, Vol. 2, p. 67, Zubair bin al-Awwam (ra), Darul Ishaat, Karachi, 2004)*


Part of the Ashra Mubshra

When Hazrat Zubair’s (ra) father Awwam passed away, Naufal bin Khuwailid used to look after Hazrat Zubair (ra). When Hazrat Zubair (ra) was a child, Hazrat Safia (ra) – Hazrat Zubair (ra)’s mother – would hit him or scold him. Upon this, Naufal, i.e., his uncle, would say to Hazrat Safia(ra), “Why do you hit and scold your children as if you are angry with them.” Upon this, Hazrat Safia (ra) read the following couplets:

مَنْ قَالَ إِنِّي أُبْغِضُهٗ فَقَدْ كَذَبْ

وَ إِنَّمَا أَضْرِبُهٗ لِكَيْ يَلَبْ

وَ يَهْزِمَ الْجَيْشَ وَ يَأتِيَ بِالسَّلَبْ

وَ لَا يَكُنْ لِمَالِهٖ خَبْاٌ مُخَبْ

يَأْكُلُ فِي الْبَيْتِ مِنْ تَمْرٍ وَّ حَبْ

Meaning, “Whoever says I am angry with him, he is a liar – For I beat him so that he may become courageous and defeat armies and return with the spoils of the dead; I do this lest he takes his wealth and retreats into seclusion, eating dates and bread.” 

*(al-Isabah Fi Tamyeez al-Sahabah, Vol. 2, p. 458, Zubair (ra) bin al-Awwam, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995)*

Nevertheless, this was her mindset and she brought up her child accordingly, so that he becomes courageous.

It is not necessary for us to commend this and say that this was a good method. Nowadays, we see that generally this decreases the self-esteem of the children. Nonetheless, Allah the Almighty protected him from any ill effects of this beating and strictness. A mother’s maternal affection is a natural phenomenon, undoubtedly she loved him as well and it was not the case that she only beat him. Furthermore, events that occurred later demonstrate that bravery and courage were indeed a part of Hazrat Zubair’s (ra) character.

Allah knows best as to the cause of this. Nevertheless, there was no negative impact due to this treatment in his childhood. If anyone tries this here today, the social services will show up immediately and take the children away. Therefore, mothers should not try to emulate this practice.



Disciplined Upbrigning

When Hazrat Zubair (ra) accepted Islam, his paternal uncle would wrap him in a mat and fill it with smoke so that he would renounce Islam and return to disbelief. However, he used to say that he would never return to disbelief. 

*(Al-Isabah Fi Tamyeez al-Sahabah, Vol. 2, p. 457, Zubair bin al-Awwam (ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995)*

Hazrat Musleh Maud (ra) has narrated this incident in relation to Hazrat Zubair (ra) in the following manner:

“Zubair bin al-Awwam (ra) , was a very brave youth, who proved to be a great Muslim general during the Islamic conquests. His paternal uncle also tortured him greatly. He would wrap him up in a mat and fill it with smoke from underneath in order to suffocate him. He would then say, ‘Will you now leave Islam or not?’ However, he would tolerate this torture and reply, ‘After having found the truth, I cannot deny it.’” 

*(Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 196-197)*

Facing Persecution

Hisham bin Urwah relates from his father that when Hazrat Zubair (ra) was a child, he had a fight with an individual in Mecca – perhaps this individual treated Hazrat Zubair (ra) harshly. Hazrat Zubair (ra) was young, whereas the other individual was a grown man. Nevertheless, Hazrat Zubair (ra) broke this man’s hand during the fight and injured him severely. Subsequently, this individual was mounted on a horse and brought to Hazrat Safia (ra) in order to show the deeds of her son. Hazrat Safia (ra) asked what had happened to him? The people informed her that Hazrat Zubair (ra) had a fight with him, but did not mention who was at fault. Nevertheless, a fight took place. Upon this, Hazrat Safia (ra) recited some verses in relation to the bravery of her son and said:

كَيْفَ رَأَيْتَ زَبْرًا

أَ اَقِطًا حَسِبْتَهٗ اَمْ تَمْرًا

اَمْ مُشْمَعِلًّا صَقْرًا

Meaning, “How did you perceive Zubair? Did you consider him to be similar to cheese or a date that you would be able to devour him easily and do to him as you please? Nay, you must have experienced that he was indeed like a swift attacking eagle.” 

*(al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, pp. 74-75, Zubair bin al-Awwam (ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)*


A Strong Child

Hazrat Zubair (ra) participated in both migrations to Abyssinia. When Hazrat Zubair (ra) migrated to Medina, he stayed with Hazrat Mundhir bin Muhammad (ra). 

*(al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 75, Zubair (ra) bin al-Awwam, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)*


Migrations

Hazrat Asmaa (ra), the wife of Hazrat Zubair bin al-Awwam (ra), relates, “When I set off and migrated from Mecca, I was expecting.” She further says, “I stayed in Quba, where Abdullah bin Zubair (ra) was born. I then brought him to the Holy Prophet (sa). He placed him in his lap and asked for a date to be brought and chewed it. The Holy Prophet (sa) first placed his saliva in the mouth of the child (the first thing that entered the stomach of the child was the blessed saliva of the Holy Prophet (sa)). He then chewed the date and placed it in his mouth and prayed for him to be blessed. This was the first child to be born in Islam [after the migration to Medina].” 

*(Sahih al-Bukhari, Kitan Manaqib al-Ansar, Hadith no. 3909)*

We learn from the narration of Sahih Muslim that the Holy Prophet (sa) named Hazrat Asmaa’s (ra) son Abdullah. When he was seven or eight years of age, he came to take the oath of allegiance at the hands of the Holy Prophet (sa) and he was instructed to do so by his father, Hazrat Zubair (ra). The Holy Prophet (sa) smiled as he saw him approaching, and thereafter accepted the Bai‘at of Hazrat Abdullah (ra). 

*(Sahih Muslim, Kitab-ul-Adab, Hadith no. 2146)*

The First Child to Be Born After the Migration to Medina

When the Holy Prophet (sa) established the bonds of brotherhood in Mecca between the Muhajireen, he established a bond between Hazrat Zubair (ra) and Hazrat Abdullah bin Mas‘ud (ra). After the migration to Medina, the bond of brotherhood with the Ansar was established between Hazrat Zubair (ra) and Hazrat Salma bin Salaama (ra). 

*(Usdul Ghaba, Vol. 2, p. 307, Zubair bin al-Awwam (ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)*


Bond of Brotherhood

Hazrat Zubair (ra) named his children after martyrs, so that perhaps they too would be awarded martyrdom by Allah the Almighty. Abdullah was named after Hazrat Abdullah bin Jahsh (ra); Munzir was named after Hazrat Munzir bin Amr(ra); Urwah was named after Hazrat Urwah bin Mas‘ud (ra); Hamza was named after Hazrat Hamza bin Abdul Muttalib(ra); Jafar was named after Hazrat Jafar bin Abi Talib (ra); Mus‘ab was named after Hazrat Mus‘ab bin Umair (ra); Ubaidah was named after Hazrat Ubaidah bin Harith (ra); Khalid was named after Hazrat Khalid bin Saeed (ra); Amr was named after Hazrat Amr bin Saeed (ra). Hazrat Amr bin Saeed (ra) was martyred in the Battle of Yarmuk. 

*(al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 74, Zubair (ra) bin al-Awwam, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)*

We do not know how accurate this narration is because if Hazrat Abdullah (ra) was the first child born in Islam [after the migration to Medina], Allah knows best what was his exact year of birth, but there is a doubt whether the martyrdom [of Hazrat Abdullah bin Jahsh (ra)] had taken place by then or not. Nonetheless, the children were named after these noble companions.



Children Named After Noble Companions

Urwah bin Zubair (ra) narrates that Hazrat Zubair (ra) was so tall that whenever he mounted [upon an animal], his feet would touch the ground. 

*(al-Isabah Fi Tamyeez al-Sahabah, Vol. 2, p. 458, Zubair (ra) bin al-Awwam, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1995)*


A Tall Man

Hazrat Abdullah bin Zubair (ra) relates, “I asked my father (Hazrat Zubair (ra)), ‘Why do I not hear you relate Ahadith from the Holy Prophet (sa) just as Hazrat Abdullah bin Mas‘ud (ra) and other companions do so?’ To this he replied, ‘Ever since I accepted Islam, I have never been absent from the company of the Holy Prophet (sa) but I have heard him say that ‘whoever knowingly attributes falsehood to me, he in turn prepares an abode for himself in hell.’” 

*(Musnad Ahmad bin Hanbal, vol. 1, p. 451, Zubair bin al-Awwam, hadith no. 1413, Alam-ul-Kutb, Beirut, 1998)*

He did not imply that the others were attributing lies to the Holy Prophet (sa), but only that he deemed it better for himself to remain cautious, lest he utter something incorrect – even though the Holy Prophet (sa) stated that the punishment would be for those who utter falsehood knowingly. However, he was so careful to avoid even saying something accidentally and consequently becoming among those who incur punishment. This was how cautious he was in this matter.



Cautious to Transmit Ahadith

Hazrat Saeed bin Musayyib (ra) relates that Hazrat Zubair bin al-Awwam (ra) was the first to unsheathe his sword in the way of Allah. Once, Hazrat Zubair (ra) was resting in the valley of Mataabikh (the name of a place in Mecca) when all of a sudden, he heard that Muhammad (sa) had been killed. He left his house immediately whilst wielding his sword. The Holy Prophet (sa) walked past the place where Hazrat Zubair (ra) was resting and when he saw Hazrat Zubair (ra), he said to him, “Zubair, stop! What is the matter?”

He said that he heard someone saying that the Holy Prophet (sa) had been martyred. The Holy Prophet (sa) asked, “What could you have done even if I had been martyred?” Hazrat Zubair (ra) replied, “I swear by Allah, I had intended to kill every single person dwelling in Mecca.” At that moment, the Holy Prophet (sa) especially prayed for him. It is stated in one narration that the Holy Prophet (sa) prayed for Hazrat Zubair’s (ra) sword as well. Hazrat Saeed bin Musayyib (ra) says, “I am certain that Allah the Almighty will not let this prayer of the Holy Prophet (sa) go in vain.” 

*(Kitab Fazail-ul-Sahaba, Imam Ahmad bin Hanbal, Vol. 2, p. 733, Fazail Zubair (ra) bin al-Awwam, Dar-ul-Ilm al-Taba‘a Wa al-Nashir al-Saudia, 1983) (al-Isti‘ab, Vol. 2, p. 512, Zubair (ra) bin al-Awwam, Dar-ul-Jeel, Beirut, 1992) (Mu‘jam-ul-Buldan, Vol. 5, p. 171, Dar-ul-Kutub al-ilmiyyah, Beirut)*


The First to Unsheathe His Sword in the Way of Allah

Hazrat Zubair (ra) accompanied the Holy Prophet (sa) in the Battles of Badr, Uhud and all subsequent battles. During the Battle of Uhud, he remained steadfast by the side of the Holy Prophet (sa) and pledged allegiance even if it meant death. On the occasion of the Conquest of Mecca, one of the three flags representing the Muhajireen was carried by Hazrat Zubair (ra). 

*(al-Tabaqat al-Kubra li ibn Sa‘d, Vol. 3, p. 77, Zubair (ra) bin al-Awwam, Dar-ul-Kutub al-‘Ilmiyyah, Beirut, 1990)*

On the day of [the Battle of] Badr, the Holy Prophet (sa) only had two horses with him, Hazrat Zubair (ra) was mounted on one of them. 

*(al-Tabaqat al-Kubra li ibn Sa‘d, Vol. 3, p. 76, Zubair (ra) bin al-Awwam, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)*

It is related by Hazrat Urwah (ra) that Hazrat Zubair (ra) had three very deep sword-wounds on his body, in which he [Hazrat `Urwah] was able to put his fingers through. Two of these deep wounds were suffered during the Battle of Badr and one was suffered during the Battle of Yarmuk. 

*(al-Isabah fi Tamyiz al-Sahabah, Vol. 2, p. 459, Zubair (ra) bin al-Awwam, Dar al-Kutub al-Ilmiyyah, Beirut, 1995)*

Musa bin Muhammad narrates from his father that Hazrat Zubair bin al-Awwam (ra) could be recognised by his yellow turban, which he was wearing during the Battle of Badr. Upon seeing him, the Holy Prophet (sa) said that angels had descended in likeness of Hazrat Zubair (ra) – meaning the angels which Allah the Almighty had sent for their help were also dressed in the same attire. 

*(al-Isabah fi Tamyiz al-Sahabah, Vol. 2, p. 459, Zubair bin al-Awwam (ra), Dar al-Kutub al-Ilmiyyah, Beirut, 1995)*

Hisham bin Urwah narrates from his father that Hazrat Zubair (ra) would say that on the day of the Battle of Badr, he encountered Ubaidah bin Saeed on the battleground. He was fully clad in armour and only his eyes were visible. He was known by the title of Abu Dhaat al-Karish and began declaring “I am Abu Dhaat al-Karish.” Upon hearing this, Hazrat Zubair (ra) attacked him with a spear and injured his eye, which resulted in his death. Hisham relates being told that Hazrat Zubair (ra) would say that he had to place his foot on him and pull the spear out with great difficulty, and when he did, he found that both edges had become twisted. Urwah said that the Holy Prophet (sa) asked Hazrat Zubair (ra) for that spear which he presented to him. When the Holy Prophet (sa) passed away, it came back into the possession of Hazrat Zubair (ra). Then Hazrat Abu Bakr (ra) asked for the spear which he gave to him. After Hazrat Abu Bakr (ra) had passed away, Hazrat Umar(ra) asked for the spear and Hazrat Zubair (ra) gave it to him. When Hazrat Umar (ra) passed away, it returned to the possession of Hazrat Zubair (ra), after which Hazrat Uthman (ra) asked to take the spear from him, and Hazrat Zubair (ra) gave it to him. When Hazrat Uthman (ra) was martyred, the spear was given to the family of Hazrat Ali (ra). Eventually, it came into the possession of Hazrat Abdullah bin Zubair (ra) and it remained with him until he was martyred. 

*(Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith no. 3998)*


Participation in Battles

Hazrat Zubair bin al-Awwam (ra) relates that on the day of the Battle of Uhud, the Holy Prophet (sa) made reference to both of his own parents for him; meaning he said, “May my mother and father be sacrificed for you.” 

*(Musnad Ahmad bin Hanbal, vol. 1, p. 450, Zubair bin al-Awwam, hadith no. 1408, Alam-ul-Kutb, Beirut, 1998)*

It is narrated by Hazrat Zubair (ra) that on the day of the Battle of Uhud, a lady passed by very swiftly. She was close to seeing the bodies of the martyrs, and the Holy Prophet (sa) did not like for this woman to see the bodies as they had been severely mutilated. Thus, he ordered for her to be stopped. Hazrat Zubair (ra) relates that he suspected it was his mother, Hazrat Safia (ra). And so, he went running towards her and met her before she reached the bodies of the martyrs. Upon seeing him, she placed her hands on his chest and pushed him back – she was very strong. She said, “Move aside, I will not speak to you” – she was not going to listen to anything he said. Hazrat Zubair (ra) informed her the Holy Prophet (sa) had firmly instructed that she should not see the bodies of the martyrs. Upon hearing this and learning that it was a command from the Holy Prophet (sa), she immediately stopped. She took out two pieces of cloth which she had brought with her and said, “These are two sheets I have brought for my brother Hamza, as I received news of his martyrdom. Bury him in these sheets.”

In one narration, Hazrat Safia (ra) stated, “I am aware that my brother’s body has been mutilated, and this has been endured in the way of Allah. Why should we be displeased with what Hazrat Hamza (ra) has endured in the way of Allah? God-Willing, I will remain patient and seek its reward from Allah.” Upon hearing this response from his mother, Hazrat Zubair (ra) went to the Holy Prophet (sa) and narrated the entire incident to him. The Holy Prophet (sa) instructed that Hazrat Safia (ra) should be allowed to go to see her brother’s body. Hazrat Safia (ra) proceeded to her brother’s body and upon seeing it, prayed, “Verily to Allah we belong and to Him shall we return” and also prayed for his forgiveness. Then the Holy Prophet (sa) ordered for him to be buried.

The narrator further states that when Hazrat Hamza (ra) was about to be wrapped in two sheets, they saw an Ansari companion beside him who had also been martyred. His body had also been mutilated as had been carried out with Hazrat Hamza (ra). [The narrator says] “We felt ashamed that Hazrat Hamza was being buried in two sheets while there was not even a single sheet for the Ansari companion. Thus, we decided to bury Hazrat Hamza (ra) in one of the sheets and bury the Ansari companion in the other. We found that one of them was taller than the other; thus, we drew lots and whichever sheet was drawn for either of the two, they were buried in it. Even then it was not enough and the rest of the body had to be covered with grass.” 

*(Musnad Ahmad bin Hanbal, vol. 1, p. 452, Zubair bin al-Awwam, hadith no. 1418, Alam-ul-Kutb, Beirut, 1998) (al-Sirat al-Nabawiyyah li Ibn Hisham, Vol. 2, p. 97, Safia Wa Huznuha, Maktabah Wa al-Matba’ah Mustapha al-Baabi, Egypt, 1995) (al-Tabaqat al-Kubra li ibn Sa‘d, Vol. 3, p. 10, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)*


Hazrat Hamza's (ra) Burial

Hazrat Jabir bin Abdullah (ra) narrates that during the Battle of the Ditch, the Holy Prophet (sa) asked if there was anyone who would bring him news of the Banu Quraizah. Hazrat Zubair (ra) presented his services for the task. The Holy Prophet (sa) again asked if there was anyone who could bring him information regarding the Banu Quraizah. Again, Hazrat Zubair (ra) presented himself. The Holy Prophet (sa) asked for a third time, if there was anyone who could bring him information regarding the Banu Quraizah. Hazrat Zubair (ra) said that he was ready for the task. The Holy Prophet (sa) said, “Every prophet has a disciple and Zubair is my disciple.” Hazrat Abdullah bin Umar (ra) once heard someone saying that he was the son of a disciple of the Holy Prophet (sa). Hazrat Abdullah bin Umar (ra) said that this would only be true if he was from the progeny of Hazrat Zubair (ra). When asked if there was anyone other than Hazrat Zubair (ra) who was given the title of being a disciple of the Holy Prophet (sa), Hazrat Ibn Umar (ra) said that to his knowledge there was no one else. 

*(al-Tabaqat al-Kubra li ibn Sa‘d, Vol. 3, p. 78, Zubair (ra) bin al-Awwam, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)*

Hazrat Abdullah bin Zubair (ra) narrates that on the day of the Battle of the Ditch, he and Umar bin Abi Salama were appointed to guard the women. When he looked up, he saw Hazrat Zubair (ra) riding a horse; he saw him going towards the Banu Quraizah two or three times. When Hazrat Abdullah bin Zubair (ra) returned, he said, “O my father, I saw you going here and there.” He replied, “My son, did you really see me?” When he said, “Yes”, Hazrat Zubair (ra) said, “The Holy Prophet (sa) asked who would go to the Banu Quraizah and bring him information regarding them, and so upon hearing this, I went. When I returned with the report, the Holy Prophet (sa) mentioned both his mother and father with reference to me, meaning he said, ‘May my mother and my father be sacrificed for you.’” 

*(Sahih al-Bukhari, Kitab Fazail al-Sahab al-Nabi, Hadith no. 3720)*


The Disciple of the Holy Prophet (sa)

During the Battle of Khaybar, when the well-known Jewish leader Marhab was killed by Hazrat Muhammad bin Maslamah (ra), his brother Yasir came to the battlefield and declared:

مَنْ يُّبَارِز

Meaning, “Who will challenge me?”

Hazrat Zubair (ra) stepped forward to challenge him. Hazrat Safia (ra) said to the Holy Prophet (sa), “O Messenger of Allah (ra), it seems that my son will be martyred today.” The Holy Prophet (sa) said, “No, rather your son will kill him.” Hazrat Zubair (ra) stepped forward to challenge Yasir and killed him. 

*(al-Sirat al-Nabawiyyah li Ibn Hisham, Vol. 2, p. 334, Maqatal Yasir Akhi Marhab, Maktabah Wa al-Matba‘ah Mustapha al-Baabi, Egypt, 1995)*


Triumph Against Yasir

Hazrat Zubair (ra) was also among the three people whom the Holy Prophet (sa) sent to inquire about the woman who was delivering a letter of Hazrat Hatib bin Abi Balta (ra) to the disbelievers.

Hazrat Ali (ra) narrates, “Whilst sending me, Hazrat Zubair (ra) and Hazrat Miqdad (ra) to a certain location, the Holy Prophet (sa) stated, ‘When you reach Raudha-e-Khaakh, there you will find a woman who has a letter. Take the letter from her and return.’”

Hazrat Ali (ra) further relates, “Subsequently, we set off for Raudha-e-Khaakh”, which is the name of an area situated between Mecca and Medina. “Upon reaching there, we indeed found a woman [as mentioned by the Holy Prophet (sa)]. We instructed her to hand over the letter; however, she denied having any letter. We then warned her that either she should produce the letter or we would be compelled to use force and remove her clothes [in order to search for it].”

In other words, they would be willing to go to any length in order to search for the letter.

“Left with no choice, she took out the letter which was concealed in the bun of her hair and handed it over to us. We took the letter and returned to the Holy Prophet (sa). Upon opening the letter, we found out that the letter was written from Hazrat Hatib bin Abi Balta (ra) in which he had addressed some idolaters of Mecca and was revealing information about a certain directive the Holy Prophet (sa) had issued. The Holy Prophet (sa) asked him to explain the matter and Hazrat Hatib (ra) submitted, ‘O Messenger of Allah (ra)! Please do not make a decision in haste with regard to me. [The reason I have done this is because] I am not from the Quraish, but in fact I came and joined them, therefore I wished to do a favour for them. I did not commit this act owing to disbelief or apostasy, or by giving preference to disbelief having accepted Islam. Instead, I simply did this in order to extend them a favour.’ Upon hearing this, the Holy Prophet (sa) stated that Hazrat Balta (ra) had indeed spoken the truth. At the time, Hazrat Umar (ra) was overcome with extreme anger and submitted to the Holy Prophet (sa), ‘Grant me permission so that I may sever the head of this hypocrite.’ The Holy Prophet (sa) stated, ‘He has participated in the Battle of Badr. Do you not know that observing the people of Badr from the heavens, Allah the Almighty has declared that He has already granted them His forgiveness, regardless of what they do?’” 

*(Musnad Ahmad bin Hanbal, vol. 1, p. 251, Ali ibn Talib, Hadith no. 600, Alam-ul-Kutb, Beirut, 1998) (Farhang Sirat, Syed Fazl-ul-Rehman, p. 136)*

Letter of Hazrat Hatib (ra) bin Abi Balta

When the Holy Prophet (sa) was granted victory over Mecca, Hazrat Zubair bin al-Awwam (ra) stood on the right flank of the army, while Hazrat Miqdad bin Aswad (ra) was appointed to stand on its left flank. When the Holy Prophet (sa) entered the city of Mecca and the people felt assured [against any retribution be carried out against them], Hazrat Zubair (ra) and Hazrat Miqdad (ra) both arrived whilst mounted on their horses. The Holy Prophet (sa) stood and began to wipe the dust from their faces with his own mantle and then stated, “I have assigned two portions [of the spoil] for the cavaliers and one for those on foot. Whosoever gives a share less than this, may Allah grant them less as well.” 

*(al-Tabaqat al-Kubra li ibn Sa‘d, Vol. 3, p. 77, Zubair bin al-Awwam (ra), Dar-ul-Kutub al-‘Ilmiyyah, Beirut, 1990)*

Whilst narrating an incident from the life of Hazrat Zubair (ra), Hazrat Khalifatul Masih II (ra) states:

“When the Holy Prophet (sa) struck the idol, Hubal, with his staff, and it fell down in fragments, Hazrat Zubair (ra) looked at Abu Sufyan with a smile and reminded him of Uhud, stating, ‘Do you remember the day when Muslims wounded and exhausted stood by and you arrogantly shouted, “Glory to Hubal, Glory to Hubal” and that it was Hubal who gave you victory over the Muslims on the day of Uhud? But today you can see Hubal shattered before you in pieces.’ Upon this, Abu Sufyan stated, ‘Zubair (ra), let those matters go now for had there been any other god beside the God of Muhammad (sa), it would not have been possible to witness the scenes we are seeing today. Indeed, there is only one God, Who is the God of Muhammad (sa).’” 

*(Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 346-347)*

Conquest of Mecca

On the day of the Battle of Hunayn, owing to the unexpected attack of arrows from the Banu Hawazin and also given that 2,000 Muslims were part of the Muslim army, who had only recently accepted Islam, a particular moment came in the battle when the Holy Prophet (sa) was left on his own in the battlefield. Hazrat Abbas (ra) was holding the reins of the mule which the Holy Prophet (sa) was mounted upon. Malik bin Auf, the commander of the disbelievers, stood in a narrow pass along with some of his men who were mounted on horses. A cavalry could be seen in the distance and Malik bin Auf enquired from his men as to what they could see. They replied that there were some men who were resting their spears between the ears of their horses. Upon this, Malik bin Auf stated that it was the Banu Sulaim and they did not pose any threat to them. And so, this cavalry made their way towards the valley. They then saw another cavalry and again Malik enquired what they could see, and they replied that there were some men who were holding their spears in their hands. Upon this, Malik stated that they belonged to the Aus and Khazraj and they also did not pose any threat to them. Similarly, just like the Banu Sulaim, they also passed close to the narrow passage and then made their way towards the settlements. Thereafter, they saw an individual on a mount, again Malik enquired from his men as to what they could see and they reported that there was a person on a mount who was tall and was carrying his spear on his shoulder and was wearing a red coloured turban. Upon this, Malik responded, “This is Zubair bin al-Awwam; I swear by Laat [the name of an idol], you will come up against him in battle, so ready yourself.” As soon as Hazrat Zubair (ra) approached close to the narrow passage and the men mounted upon the horses could see him, Hazrat Zubair (ra) stood resolutely like a rock against them. He then launched a series of attacks against them with his spear that not a single chieftain among the disbelievers remained in the narrow pass. 

*(Roshan Sitare, Ghulam Baari Saif Sahib, Vol. 3, pp. 52-53) (al-Sirat al-Nabawiyyah li Ibn Hisham, Vol. 2, p. 456, Malik bin Auf Li Qaumihi, Maktabah Wa al-Matba‘ah Mustapha al-Baabi, Egypt, 1995)*


Courage at the Battle of Hunain

Urwah relates from his father that during the Battle of Yarmuk, the companions of the Holy Prophet (sa) said to Hazrat Zubair (sa), “Will you not attack the enemy, so that we may also attack along with you.” Hazrat Zubair (ra) replied, “If I launch an attack against them, you will be left behind.” The companions replied that this would not be the case, and so, Hazrat Zubair (ra) attacked the enemy with such force that he penetrated right through the enemy lines. When he turned back and looked, he saw that there was no one else with him. When he tried to return, the enemy grabbed the reins of his horse and inflicted two wounds upon his shoulder on which there was already a large wound mark which he had sustained during the Battle of Badr.

Urwah further relates that as a child, he would place his fingers into his wound and play with it. He further states that during the Battle of Yarmuk, Abdullah bin Zubair (ra) was with Hazrat Zubair (ra) and he was only 10 years of age at the time. Hazrat Zubair (ra) seated him upon his horse and took him along with him and appointed someone to watch over him. 

*(Sahih al-Bukhari, Kitab-ul-Maghazi, Hadith no. 3975)*

Battle of Yarmuk

After the conquest of Syria, Hazrat Amr bin Aas (ra) led the conquest of Egypt. When Hazrat Amr bin Aas (ra), the conqueror of Egypt, decided to attack Alexandria, he set up camp to the south of Alexandria along the edge of the River Nile. For this reason, that area is known as Fustat. Later it was developed into a city and the more recently developed part of that city is today known as Cairo.

When the Muslim besieged the Fustat, Hazrat Amr bin Aas (ra), observing the strong fortification of the fortress and his lack of soldiers in his army, sent a request to Hazrat Umar (ra) to send reinforcements. Subsequently, Hazrat Umar (ra) sent an army of 10,000 soldiers and four generals. Hazrat Umar (ra) also stated that each general was equivalent to 1,000 soldiers and Hazrat Zubair (ra) was one of those four generals.

When Hazrat Zubair (ra) arrived, Hazrat Amr bin Aas (ra) assigned him to oversee the arrangements of the siege. Hazrat Zubair (ra) mounted on a horse and took an inspection of the fortress and then arranged the armies. He assigned the cavalry and the infantry their respective positions and then ordered the catapults to pelt the fortress with rocks. The siege lasted for seven months but with neither any conclusive victory, nor loss as the outcome.

One day, Hazrat Zubair (ra) stated that he would sacrifice himself for the Muslims and with this drew his sword and climbed the ladder and stood on top of the outer wall of the fortress. A few other companions climbed with him and all of them raised the slogan of takbir [Allah is the greatest], the rest of the army also raised the slogan in such a forceful voice that the floor of the fortress began to reverberate. The Christians thought that perhaps the Muslims had entered into the fortress and thus fled in a state of utter perplexity. Hazrat Zubair (ra) then came down from the outer wall and opened the door of the fortress and the entire Muslim army marched through. 

*(Roshan Sitarey, Ghulam Baari Saif Sahib, Vol. 2, pp. 54-55), (Mu‘jamul Buldan, p. 259, al-Faisal Urudu Bazaar, Lahore, 2013)*

Siege of Fustat

In relation to Hazrat Umar’s (ra) demise and of Hazrat Zubair’s (ra) nomination as part of the electoral committee and the subsequent election of Khilafat, there is a narration of Bukhari which is as follows:

“When Hazrat Umar (ra) was close to his demise, the people said, ‘O Leader of the Faithful! Appoint a successor after you as part of your will.’ Hazrat Umar (ra) said, ‘I do not find anyone more suitable for the station of Khilafat than the following persons whom the Holy Prophet (sa) had been pleased with before he passed away’. Then Hazrat Umar (ra) mentioned the names of Hazrat Ali (ra), Hazrat Uthman (ra), Hazrat Zubair (ra), Hazrat Talha (ra), Hazrat Sa‘d (ra) and Hazrat Abdur Rahman bin Auf (ra) and said, Abdullah bin Umar(ra) will be a witness to you, but he will not be entitled to the station of Khilafat. Hazrat Umar (ra) then said, ‘If Khilafat is granted to Sa‘d (ra), then he will be Khalifa, otherwise whoever becomes the Khalifa should continue to seek assistance from Sa‘d (ra) because I have not removed him from his office owing to any incompetence or dishonesty on his part.’

Hazrat Umar (ra) added, ‘I first and foremost recommend that my successor takes care of the Muhajireen [those Muslims who migrated to Medina]; to know their rights and to protect their honour. I also urge to show kindness to the Ansar, for they allowed faith to enter their homes in Medina even before the arrival of the Muhajireen. I recommend that he should accept the good deeds from among them and whoso is at fault from among them, they ought to be forgiven. I recommend that he should do good to all the people of the towns, as they are the protectors of Islam and the source of wealth and a means of frustrating the enemy. I also recommend that nothing be taken from them except from their surplus with their consent.

I also recommend that he do good to the Arab Bedouins, as they are the natives of Arabia and they make up the core following of Islam. He should take that from among their possessions which they are not in need of and distribute it amongst their needy. I also recommend him concerning those people who are under the protection of Allah and His Messenger (sa), to fulfil the covenants that have been established with them and to defend them and not to overburden them with what is beyond their ability.’”

When Hazrat Umar (ra) passed away and they completed the burial proceedings, all six people named by Hazrat Umar (ra) gathered together. Hazrat Abdur Rahman bin Auf (ra) stated:

“Select any three candidates among you for Khalifat.” Hazrat Zubair (ra) said, “I give my vote to Hazrat Ali (ra).” Hazrat Talha (ra) said, “I give my vote to Hazrat Uthman (ra).” Hazrat Sa‘d (ra) said, “I give my vote to Hazrat Abdur Rahman bin Auf (ra).”

Hazrat Abdur Rahman (ra) then said to Hazrat Uthman (ra) and Hazrat Ali (ra), “Whoever of you withdraws their name, we will entrust him with the responsibility [in regards to who will be granted leadership] and Allah and Islam will be their guardian and Allah the Almighty will choose the one Who He deems most worthy.” Upon hearing this, both noble men fell silent. Hazrat Abdur Rahman (ra) then said, “Will you both leave this matter to me, and I take Allah as my Witness that I will not choose, but the better of you?” Both of them agreed. So Hazrat Abdur Rahman (ra) took the hand of one of them and said, “You are related to Allah’s Messenger (ra) and you hold a lofty status within Islam, which you are aware of. Allah is your guardian – if I select you as our leader will you do justice? And if I select Uthman (ra) as our leader, will you listen to him and obey him?” Then Hazrat Abdur Rahman(ra) took the other aside and advised him in a similar manner. When Hazrat Abdur Rahman bin Auf (ra) secured this covenant from both of them, he then said, “O Uthman (ra)! Extend your hand.” He [i.e., Hazrat Abdur Rahman (ra)] then took the pledge of allegiance followed by Hazrat Ali (ra) and the members within the household also came and pledged their allegiance to Hazrat Uthman (ra). 

*(Sahih al-Bukhari, Kitab Fazail al-Sahaba al-Nabi, Hadith no. 3700)*

Member of the Khilafat Electoral Committee

Allah the Almighty stated in the Holy Quran:

اَلَّذِیۡنَ اسۡتَجَابُوۡا لِلّٰہِ وَ الرَّسُوۡلِ مِنۡۢ بَعۡدِ مَاۤ اَصَابَہُمُ الۡقَرۡحُ ؕۛ لِلَّذِیۡنَ اَحۡسَنُوۡا مِنۡہُمۡ وَ اتَّقَوۡا اَجۡرٌ عَظِیۡمٌ

“[As to] those who answered the call of Allah and the Messenger after they had received an injury – such of them as do good and act righteously shall have a great reward.” (Surah al-e-Imran, Ch.3: V.173)

With regard to this verse, Hazrat Aisha (ra) said to her nephew, Urwah, “O my nephew! Your forefathers, Zubair (ra) and Abu Bakr (ra) were among the companions who have been referred to in this verse. When the Holy Prophet (sa) was injured during the Battle of Uhud and the idolaters retreated, he feared that they would return to attack again. Hence, the Holy Prophet (sa) asked, ‘Who will go and follow them?’ 70 companions from among the Muslims were ready to go immediately.”

The narrator of this tradition states that Abu Bakr (ra) and Zubair (ra) were also among them. This narration is from Sahih Bukhari; both, Hazrat Abu Bakr (ra) as well as Hazrat Zubair (ra) were among the injured. 

*(Sahih al-Bukhari, Kitab al-Maghazi, Bab alladhina istajabu lillah wa al-rasul…, Hadith 4077)*

A similar narration has been recorded in Sahih Muslim as follows:

Hisham narrates from his father, “Hazrat Aisha (ra) said to me, ‘Your forefathers were among those companions who responded to the call of Allah and His Messenger (sa) despite being injured.’” 

*(Sahih al-Bukhari, Kitab Faza‘il al-Sahabah, Bab min Fada’il Talhah wa al-Zubair, Hadith 2418)*

<iframe width="560" height="315" src="https://www.youtube.com/embed/SupRbtvxHsE?start=334" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture" allowfullscreen></iframe>

Answering the Call of Allah & His Messenger (sa)

Hazrat Ali (ra) narrates, “I have heard the Holy Prophet (sa) himself say, ‘Talha (ra) and Zubair (ra) will be granted my company in Paradise.’” 

*(Sunan al-Tirmidhi, Abwab al-Manaqib, Bab Manaqib Abi Muhammad Talhah, Hadith 3740)*

Hazrat Saeed bin Jubair (ra) narrates that the status of Hazrat Abu Bakr (ra), Hazrat Umar (ra), Hazrat Uthman (ra), Hazrat Ali (ra), Hazrat Talha (ra), Hazrat Zubair (ra), Hazrat Sa‘d (ra), Hazrat Abdur Rahman (ra) and Hazrat Saeed bin Zaid (ra) was such that they used to fight ahead of the Holy Prophet (sa) on the battlefield and would stand [immediately] behind him in prayer. 

*(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 3, Atiyyah bin Nuwairah (ra) [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2003], p. 45)*

Hazrat Abdur Rahman bin Akhnas (ra) relates that he was in the mosque, when an individual spoke about Hazrat Ali (ra) in a very disrespectful manner. Upon this, Hazrat Saeed bin Zaid (ra) stood up and said, “I bear witness that I have most certainly heard the Holy Prophet (sa) say that 10 individuals will certainly enter paradise. The Holy Prophet (sa) himself will enter paradise, Hazrat Abu Bakr (ra) will enter paradise, Hazrat Umar (ra) will enter paradise, Hazrat Uthman (ra) will enter paradise, Hazrat Ali (ra) will enter paradise, and so too will Hazrat Talha (ra), Hazrat Zubair bin al-Awwam (ra), Hazrat Sa‘d bin Malik (ra) and Hazrat Abdur Rahman bin Auf (ra) and if I wish, I could name the tenth individual as well.” The narrator states that the people enquired about the identity of the tenth individual. Hazrat Saeed bin Zaid (ra) remained silent for a short while. The narrator states that some people enquired again as to who the tenth individual was, upon this, he said, “Saeed bin Zaid”, i.e., himself. 

*(Sunan Abi Dawud, Kitab al-Sunnah fi al-Khulafa, Hadith 4649)*

Glad Tiding of Paradise

Whilst mentioning the names of the scribes of the Holy Quran, Hazrat Khalifatul Masih II (ra) states:

“As soon as a revelation was received by the Holy Prophet (sa) it was recorded in writing from his dictation. A number of persons are known to have been assigned by the Holy Prophet (sa) for this purpose. Of these the names of the following fifteen have been mentioned in historical accounts; Zaid bin Thabit (ra), Ubayy bin Ka‘b (ra), Abdullah bin Sa‘d bin Abi Sarh (ra), Zubair bin al-Awwam (ra), Khalid bin Saeed bin al-Aas (ra), Abaan bin Saeed al-Aas (ra), Hanzla bin Rabi al-Asadi (ra), Muayqib bin Abi Fatima (ra), Abdullah bin Arqam az-Zuhri (ra), Sharahbeel bin Hasana (ra), Abdullah bin Rawaha (ra), Hazrat Abu Bakr (ra), Hazrat Umar (ra), Hazrat Uthman (ra) and Hazrat Ali (ra). Whenever the Holy Prophet (sa) received a revelation, he would send for one of these persons and dictate to him the text of the revelation he had received.” 

*(Dibacha Tafsir-ul-Quran, Anwarul Ulum, Vol. 20, pp. 425-426)*

The Scribes of the Holy Qur'an

Hazrat Anas bin Malik (ra) relates that the Holy Prophet (sa) permitted Hazrat Zubair bin al-Awwam (ra) to a wear a silk shirt during one battle as he was suffering from irritable skin condition. 

*(Sahih al-Bukhari, Kitab al-Jihad wa al-Siyar, Bab al-Harir fi al-Harb, Hadith 2919)*


Special Permission to Wear Silk

When the Holy Prophet (sa) marked out the boundaries for people’s dwellings in Medina, he allotted a large portion of land to Hazrat Zubair (ra). The Holy Prophet (sa) also gave him a date orchard. 

*(Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990] 76)*

With regard to the Holy Prophet (sa) granting land to Hazrat Zubair (ra), Hazrat Khalifat-ul-Masih II (ra) says:

“The Holy Prophet (sa) bestowed a vast piece of land to Hazrat Zubair (ra) which officially belonged to the state. It was so vast that his horse could run until its last breath.” In other words, it could run as far as it was able to. Hazrat Zubair (ra) threw his whip with full force from the point where his horse had stopped running. Thereupon, the Holy Prophet (sa) decided that he would not only be given the land up to the point where his horse had stopped, but the area where his whip landed would also be granted to him.”

Hazrat Khalifatul Masih II (ra) further writes:

“The horses in our country can run for miles as well, but Arab horses can run even faster. If we suppose that the horse could only run up to four or five miles [before stopping], even then the land that was granted to him would be approximately 20,000 acres.”

Imam Abu Yusuf writes in his book, Kitab al-Kharaj, that the Holy Prophet (sa) allocated a portion of land for Hazrat Zubair (ra) which contained date-palms. This excerpt from Imam Abu Yusuf’s writings was also cited by Hazrat Khalifatul Masih II (ra). Hazrat Khalifatul Masih II (ra) writes:

“The land he was given had date-palms and at one point, this belonged to the Jewish tribe Banu Nazir and this was a village recognised as Juruf.” Juruf is the name of a place situated three miles from Medina in the direction of Syria. “This was a traditional village. When we place this account alongside the other narrations, it can be concluded that at the time, the Holy Prophet (sa) gave the upper part of the land to Hazrat Zubair (ra)” i.e., where there is mention of the horse running, and this equated to approximately 15,000 or 20,000 acres. “This was given to him at a time when he was already the owner of a village which contained date-palms.” 

*(Hazrat Mirza Bashiruddin Mahmud Ahmad (ra), Islam aur Malkiyat-e-Zameen, Anwar al-Ulum, Vol. 21, p. 429) (Yaqut Ibn Abdullah al-Hamawi, Mu‘jam al-Buldan, Vol. 4 [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi], 247)*

Land Gifted by the Holy Prophet (sa)

Urwah bin Zubair relates that Marwan bin Hakam said that the year in which there was an outbreak of a disease which caused [severe] nosebleeds, Hazrat Uthman bin Affan (ra) also suffered greatly from this, to the extent that it prevented him from performing the Hajj and he even wrote down his will. In that moment, one of the Quraish approached him and said, “Elect someone as the Caliph,” i.e., due to his severe condition. Hazrat Uthman (ra) asked, “Have people made this request?” To which he replied in the affirmative. Hazrat Uthman (ra) asked who they wish to be appointed as the Caliph, but to this he remained silent. Then another person came, who the narrator says he believes was Harith, and he also asked him to appoint a Caliph. Hazrat Uthman (ra) asked, “Is this what the people are asking?” to which he replied, “Yes”. Hazrat Uthman (ra) asked, “Who should be the Caliph after me?”, to which the man remained silent. Hazrat Uthman (ra) then said, “Perhaps they desire to elect Hazrat Zubair (ra).” To which he replied, “Yes”. Hazrat Uthman (ra) then said, “By Him in Whose Hands is my life, as far as I know, he is the best among the people,” i.e., referring to Hazrat Zubair (ra), “and was the dearest to the Holy Prophet (sa).” 

*(Sahih al-Bukhari, Kitab Fazail Ashab al-Nabi (sa), Bab Manaqib al-Zubair bin al-Awwam, Hadith 3717)*


Worthy of the Caliphate in the Eyes of Hazrat Uthman (ra)

Hazrat Zubair (ra) relates that once he had a dispute in the presence of the Holy Prophet (sa) with an Ansari companion who had taken part in the Battle of Badr, in regard to the tributary they both used to irrigate their fields with. Whilst resolving the matter, the Holy Prophet (sa) stated, “Zubair, water your field and leave the rest of the water for your neighbour.” The Ansari companion was displeased with this response and said, “O Messenger of Allah (ra), you have issued this verdict only because he is your cousin.” Upon hearing this, the expression of the blessed countenance of the Holy Prophet (sa) changed and he said to Hazrat Zubair (ra), “Control the flow of water so it only irrigates up to your boundary edge [of the land].” Hence, the Holy Prophet (sa) granted Hazrat Zubair (ra) his full rights, whereas previously, the advice of the Holy Prophet (sa) was such that it allowed for both Hazrat Zubair (ra) and the Ansari companion to derive benefit. However, when the Ansari expressed his discontentment at the decision of the Holy Prophet (sa), he then issued the verdict according to what was the actual due right of Hazrat Zubair (ra).

Hazrat Zubair (ra) relates, “By God, my impression is that the following verse of the Holy Quran was revealed with regards to this incident:

فَلَا وَرَبِّكَ لَا يُؤۡمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيۡنَهُمۡ ثُمَّ لَا يَجِدُواْ فِيٓ أَنفُسِهِمۡ حَرَجًا مِّمَّا قَضَيۡتَ وَيُسَلِّمُواْ تَسۡلِيمًا

‘But no, by thy Lord, they are not believers until they make thee judge in all that is in dispute between them and then find not in their hearts any demur concerning that which thou decidest and submit with full submission.’” 

*(Surah al-Nisa, Ch.4: V.66) (Musnad Ahmad bin Hanbal, Vol. 1, p. 453, Musnad Zubair bin al-Awwam, Hadith 1419, ‘Alam al-Kutub, Beirut, 1998)*

Hazrat Zubair (ra) narrates that when the following verse was revealed:

ثُمَّ إِنَّكُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ عِندَ رَبِّكُمۡ تَخۡتَصِمُونَ

“Then surely on the Day of Resurrection you will dispute with one another before your Lord” (Surah al-Zumar, Ch.31: V.32), he asked, “O Messenger (sa) of Allah, does this refer to our worldly disputes?”, to which the Holy Prophet (sa) answered, “Yes”.

Then, when the following verse was revealed:

ثُمَّ لَتُسْـَٔلُنَّ یَوْمَئِذٍ عَنِ النَّعِیْمِ

“Then, on that day you shall be called to account about the [worldly] favours’ (Surah al-Takathur, Ch.102: V.9), Hazrat Zubair (ra) asked the Holy Prophet (sa), “Which bounties shall we be called to account for when we only possess water and dates?” The Holy Prophet (sa) replied, “Beware, the era of bounties and wealth is well-nigh. Today there may be this restraint, but God-willing, the time of abundance is to come.” 

*(Musnad Ahmad bin Hanbal, Vol. 1, p. 449, Musnad Zubair bin al-Awwam, Hadith 1419, ‘Alam al-Kutub, Beirut, 1998)*


A Worldly Dispute in his Favour

Hafs bin Khalid says, “The noble man who related this Hadith would travel to us from Mosul.” Mosul is a well-known city of Syria and was of great importance among the Islamic territories and cities in that time due to its large population and vast area. People would gather in this city from various cities. It is situated near Nineveh, 222 miles from the edge of the Tigris River in Baghdad. This is what is written in the lexicon which provides historical details of this city.

In any case, the narrator says, “He [i.e., the noble gentleman] would travel to us from Mosul. I have accompanied Hazrat Zubair bin al-Awwam (ra) on a number of journeys. On one occasion, when we were in a desert, he needed to wash himself, so he asked me to form a cover around him. I therefore formed a covering around him using a cloth as he washed himself. Unintentionally my gaze fell upon his body and I saw that his entire body was completely covered in sword wounds. I said to him, ‘By God, up until now, I have never seen such scars on a body left by sword-wounds as I have seen upon your body.’ He responded by asking, ‘You have seen the scars on my body?’ and then said, ‘By God, all these scars were received whilst fighting in the way of Allah alongside the Holy Prophet (sa).’” 

*(al-Mustadrak Ala al-Sahihain li al-Hakim, Vol. 3, p. 406, Kitab Marifat al-Sahabah, Hadith 5550, Dar al-Kutub al-‘Ilmiyyah, Beirut, 2002) (Sayyid Fadl al-Rahman, Farhang-i-Sirat (Karachi, Pakistan: Zawwar Academy Publications, 2003), p. 84)*

A Body Full of Scars

Hazrat Uthman (ra), Hazrat Miqdad (ra), Hazrat Abdullah bin Mas‘ud (ra) and Hazrat Abdur Rahman bin Auf (ra) had all instructed that as part of their will, Hazrat Zubair (ra) ought to look after their wealth [after their passing]. In accordance with this, he safeguarded their wealth and would spend his own wealth on their children. As he was blessed with an abundance of wealth, he would not spend their money on their children, but instead he would spend from his own pocket, so that their heirs could make use of their own wealth. This shows he had no greed at all for any wealth.

It is mentioned with regard to Hazrat Zubair (ra) that he had 1,000 servants who would offer the kharaj to him, i.e., the produce of his lands. However, he would not take any of it for himself, but instead he would give it all away as charity.

Affluence & Charity

Muti bin Aswad relates, “I heard Hazrat Umar (ra) say that Hazrat Zubair (ra) is amongst those individuals who are regarded as the pillars of the faith.” 

*(Ibn Hajar al-Asqalani, al-Isabah fi Tamyiz al-Sahabah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1995] 460)*


A Pillar of Faith

Hazrat Abdullah bin Zubair (ra) narrates, “When Hazrat Zubair (ra) was standing on the day of the Battle of the Camel, he called me and I stood beside him.” He then said, “O my dear son, today either the oppressors shall be killed, or the oppressed. It seems as though I shall be killed in a state of being oppressed. My greatest worry is regarding my debt. Do you think there will be enough money from my wealth to pay off my debt?” He further stated, “My son, repay my debts by selling my wealth. I pledge a third of my wealth and so after repaying my debts, if there is any wealth remaining, then a third of it is for your children.” He pledged whatever remained for Hazrat Abdullah bin Zubair’s (ra) children.

Hisham said that the sons of Hazrat Abdullah bin Zubair (ra) were the same age as Hazrat Zubair’s (ra) sons, Khubaib and Abbad. Meaning Hazrat Abdullah’s sons were of similar age to his own brothers. At that time, Hazrat Abdullah bin Zubair (ra) had nine daughters. Hazrat Abdullah bin Zubair (ra) relates that Hazrat Zubair (ra) began stating his will regarding the debts he owed, saying, “O my son, if you are unable to repay any portion of my debt, then seek help from my Master.” Abdullah bin Zubair (ra) states that he did not understand what he meant by “master,” and so he asked him, “Who is your master?” Hazrat Zubair (ra) replied, “It is Allah.” Hazrat Abdullah bin Zubair (ra) states that whenever he faced difficulty in repaying his father’s debts, he would say, “O Zubair’s master, repay his debt.” Accordingly, the debt would be paid off, meaning Allah the Almighty would arrange the means for the repayment of this debt. Whatever property had been left behind would prove sufficient in repaying the debt. When Hazrat Zubair (ra) was martyred, he did not own a single dirham or dinar except a few plots of land, which included Ghabah. He had 11 properties in Medina, two properties in Basra, one in Kufa and one in Egypt.

The manner in which Hazrat Zubair (ra) came into debt was that people used to bring their wealth to keep it with him as a trust, but he would fear the possibility of that wealth being spent, therefore he would consider it as loan. He wouldn’t take the wealth as a trust but said he would take it as a loan and would thus spend from it as well. Furthermore, the wealth would remain safe from any potential loss, hence he would tell them that he was taking it as a loan and would repay it. In any case, Hazrat Zubair (ra) never became affluent, whether it be through accumulating wealth or generating revenue, nor from any other financial endeavour. However, he would participate in battles alongside the Holy Prophet (sa), Hazrat Abu Bakr (ra), Hazrat Umar (ra) and Hazrat Uthman (ra). In other words, he always participated in Jihad, but he was not from among those who accumulated wealth.

Hazrat Abdullah bin Zubair (ra) relates that when he calculated his father’s debt, it amounted to 2.2 million.

Hazrat Hakim bin Hizam (ra) once met Hazrat Abdullah bin Zubair (ra) and asked, “O my nephew, how much debt does my brother have to repay?” Hazrat Abdullah bin Zubair (ra) concealed the actual amount and said, “100,000”. Hazrat Hakim bin Hizam (ra) said, “By God, I do not think you have enough wealth to repay this.” He said that this was based on the apparent wealth he had. Then Hazrat Abdullah bin Zubair (ra) said, “If I were to tell you that the debt is in fact 2.2 million, what would you say?” To this he replied, “I do not think you could bear such a debt – it will be difficult to repay. If you are unable to repay it then come to me for help. I will pay the debt for you.”

Hazrat Zubair (ra) had purchased Ghabah for 170,000; Hazrat Abdullah bin Zubair (ra) sold it for 1.6 million. He then announced that if anyone was owed an amount by Hazrat Zubair (ra), they should meet him in Ghabah. Upon selling the land in Ghabah for 1.6 million, he announced that if anyone was owed a debt, they should come to Ghabah to collect it.

Hazrat Abdullah bin Jafar (ra) was owed 400,000 by Hazrat Zubair (ra); he said to Hazrat Abdullah bin Zubair (ra), “If you like I can pardon this debt or if you like, you can include this amongst the debts you owe, on the condition that you will repay it later.” Hazrat Abdullah bin Zubair (ra) refused this offer. And so, Hazrat Abdullah bin Jafar(ra) said that in that case he could give him a piece of the land. Hazrat Abdullah bin Zubair (ra) said, “Your portion will be from here to here”, and gave that portion of the land to Hazrat Abdullah bin Jafar (ra) as a repayment of the debt.

Subsequently, there were four and a half portions of the land remaining. Hazrat Abdullah bin Zubair (ra) went to Hazrat Muawiyyah (ra). This is an incident from the era of Hazrat Muawiyyah. Amr bin Uthman, Munzir bin Zubair and Ibn Zam‘ah were also present there. Hazrat Muawiyyah (ra) asked what the price of the land in Ghabah was. Hazrat Ibn Zubair (ra) informed him that each portion was worth 100,000. Hazrat Muawiyyah (ra) then asked how many portions of the land remained. He informed him that there were four and a half portions remaining. Munzir bin Zubair said that he would purchase one portion for 100,000. Amr bin Uthman said that he would purchase one portion for 100,000 and Ibn Zam‘ah also said that he would purchase one portion for 100,000. Then, Hazrat Muawiyyah (ra) asked how many portions remained, to which Hazrat Abdullah bin Zubair (ra) replied that one and a half portions remained. Hazrat Muawiyyah (ra) said that he would purchase the remaining portion for 150,000. Thus, the land which remained in Ghabah was also sold. Abdullah bin Jafar (ra) later sold his portion to Hazrat Muawiyyah for 600,000.

Thus, just as Hazrat Zubair (ra) had said, Allah the Almighty would create means for the debt to be cleared; hence, some of his property was sold and the debt was repaid. When Hazrat Abdullah bin Zubair (ra) had completely repaid the debt, Hazrat Zubair’s (ra) progeny asked for their inheritance to be given to them, [saying] now that the debt had been repaid, they wanted their share of inheritance. Hazrat Abdullah bin Zubair (ra) said, “No. By God, I will not distribute it among you until I have made an announcement on the day of Hajj for four years”, meaning he would make an announcement on the occasion of Hajj for four years that anyone who was owed a debt by Hazrat Zubair (ra) should come to him so that they may repay it. Thus, he made this announcement at Hajj for four years; when four years had passed, he distributed the inheritance among the progeny of Hazrat Zubair (ra).

Repayment of Debts

Hazrat Zubair (ra) had four wives; he had divided one eighth, i.e., the portion allotted to one’s wife [from the inheritance], into four parts. Thus, each wife received 1.1 million (when the remaining property was distributed, each wife received 1.1 million). According to one narration, his total wealth amounted to 35.2 million. Sufyan bin Uyaynah narrates that the inheritance of Hazrat Zubair (ra) which was distributed was 40 million.

Hisham bin Urwah narrates on the authority of his father that the total amount left behind by Hazrat Zubair (ra) was approximately 51 to 52 million. Similarly, Urwah relates that Hazrat Zubair (ra) owned land in Egypt, including Alexandria. He also owned land in Kufa and some houses in Basra. He received an income from his properties in Medina. 

*(Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990] 80-81)*

Nonetheless, after all his debt was cleared, the remaining wealth was distributed amongst his heirs.



Distribution of his Wealth as Inheritance

Mutarrif states, “On one occasion, we said to Hazrat Zubair (ra), ‘O Abu Abdullah! With what purpose have you come here now? You have allowed one Khalifa to be harmed to the extent that he was martyred and now you seek retribution.’ Hazrat Zubair (ra) replied, ‘In the era of the Holy Prophet (sa), Hazrat Abu Bakr (ra), Hazrat Umar (ra) and Hazrat Uthman Ghani (ra), we would recite the following verse of the Holy Quran:

وَٱتَّقُواْ فِتۡنَةً لَّا تُصِيبَنَّ ٱلَّذِينَ ظَلَمُواْ مِنكُمۡ خَآصَّةً

“And beware of an affliction which will not smite exclusively those among you who have done wrong,” [Surah al-Anfal, Ch.8: V.26]

(But instead this affliction will be commonplace). Yet we never thought that we would also be the ones on whom this verse would be fulfilled, to the extent that the trial has befallen us.’” 

*(Musnad Ahmad bin Hanbal, Vol. 1, p. 451, Musnad Zubair bin al-Awwam, Hadith 1414, Alam al-Kutub, Beirut, 1998)*

Facing Trials

Whilst mentioning the conditions in which Hazrat Ali (ra) was elected as the Khalifa, Hazrat Musleh Maud (ra) states:

“When Hazrat Uthman (ra) was martyred, seeing that the discord among Muslims was growing, the companions present in Medina went to Hazrat Ali (ra) and insisted that he ought to take the Bai‘at of the people. At the same time, some from among the rebels also went to Hazrat Ali (ra) and said that the Islamic government was close to being divided. They stated that he ought to take the Bai‘at of the people, so that the state of fear could be vanquished and peace could be restored. Thus, the people urged Hazrat Ali (ra) to take the Bai‘at and having refused on a number of occasions, he accepted this responsibility and began taking the Bai‘at of the people. At the time, some prominent Companions were outside of Medina. Some were forced to take the Bai‘at. In this regard, we find mention that Hakim bin Jabla and Malik Ashtar were sent along with a few men brandishing their swords in order to compel Hazrat Talha (ra) and Hazrat Zubair (ra) to take the Bai‘at, i.e. they stood around them with their swords drawn and told them to accept Hazrat Ali (ra) or else they will be killed.



Conditions in Which Hazrat Ali (ra) Was Elected As the Khalifa

“According to some narrations it is even mentioned that they were forcibly dragged and brought along with them. Undoubtedly a Bai‘at performed under coercion is no Bai‘at in its true essence. When it came to pledging allegiance, they said that they would perform the Bai‘at on the condition that Hazrat Ali (ra) would exact retribution against the killers of Hazrat Uthman (ra). Later on, when they saw that Hazrat Ali (ra) did not exact retribution immediately, they relinquished their Bai‘at and left Medina for Mecca. One group from among those who killed Hazrat Uthman (ra) went to Hazrat Aisha (ra) and urged her to seek retribution against the killers of Hazrat Uthman by declaring Jihad. Thus, she acted accordingly and sought help from other Companions (ra). Hazrat Zubair (ra) and Hazrat Talha (ra) joined her and a battle ensued between the two groups: Hazrat Aisha (ra), Hazrat Talha, Hazrat Zubair(ra) and between Hazrat Ali (ra), which is known as Jang-e-Jamal [Battle of the Camel]. In the beginning of this battle, Hazrat Ali (ra) reminded Hazrat Zubair (ra) of a prophecy of the Holy Prophet (sa), as a result of which Hazrat Zubair (ra) left the battlefield.”

Hazrat Zubair (ra) left the battle early on and vowed not to fight against Hazrat Ali (ra). He also affirmed that he was mistaken in his understanding.

“Similarly, Hazrat Talha (ra) also pledged allegiance to Hazrat Ali (ra) before his demise. We find in narrations that when Hazrat Talha (ra) was left fatally wounded and was suffering from his injuries, a man walked past him. Hazrat Talha (ra) asked him which camp he belonged to? He replied that he belonged to the army of Hazrat Ali (ra). Upon this Hazrat Talha (ra) took his hand and placing it on top of his, stated, ‘Your hand is that of Ali’s (ra) and I pledge allegiance to Hazrat Ali (ra) once again.’” 

*(Khilafat-e-Rashidah, Anwar-ul-Ulum, Vol. 15, pp. 44-45)*

Participation in the Battle of the Camel

With reference to Hazrat Zubair (ra) it is written that Hazrat Zubair (ra) was martyred when he had left the battlefield and was returning from Jang-e-Jamal. With regard to fighting against Hazrat Ali (ra) he affirmed that he was wrong and subsequently left, but his martyrdom took place on the way back from Jang-e-Jamal. When Hazrat Ali (ra) reminded him by saying, “I implore you in the name of God that have you not heard the Holy Prophet(sa) say, ‘You will fight against Ali and you would be the one who transgresses.’” Hazrat Zubair (ra) replied, “Yes, and I have only just recalled this.” He then left. This was the reason why he refrained from fighting Hazrat Ali (ra). The details of this were mentioned in relation to the accounts of Hazrat Talha bin Ubaidullah (ra). From these accounts, it is evident that this discord was instigated by the rebels and the hypocrites and as result of the confusion [created by the rebels] many of the companions became embroiled in this. Nonetheless, the event that transpired was not the right course of action.

Harb bin Abi Al Aswad narrates, “I met Hazrat Ali (ra) and Hazrat Zubair (ra). When Hazrat Zubair (ra) was on his mount and began cutting through the ranks in order to leave, his son, Abdullah, stood in front of him and asked what had happened to him. Hazrat Zubair (ra) replied, ‘Hazrat Ali (ra) has reminded me of a saying of the Holy Prophet (sa), which I have also heard from the blessed tongue of the Holy Prophet (sa). The Holy Prophet (sa) had stated that I would confront Hazrat Ali (ra) in battle and I would be the oppressor. For this reason, I will not fight against Hazrat Ali (ra).’ His son said to him, ‘You have come here to bring about peace between the people and Allah the Almighty will bring about reconciliation through you.’ Hazrat Zubair (ra) said, ‘I have already made a promise [to not fight Hazrat Ali (ra) and leave].’ Hazrat Abdullah bin Zubair (ra) said, ‘You can give expiation of this promise by freeing your slave, Jirjis, and remain here until Allah the Almighty brings about reconciliation between the people.’”

The narrator says Hazrat Zubair (ra) freed his slave Jirjis and remained there. However, the dispute worsened between the people and so he mounted his horse and left. Hazrat Zubair (ra) resolved to leave and on his way back to Medina he reached a place called Safwan, which is located near Basra. A person named Bakr, from the Banu Mujashia met Hazrat Zubair (ra) and said, “O Companion of the Messenger of Allah (ra), where are you heading to? You are my responsibility and I will not allow anyone to harm you.” So he accompanied Hazrat Zubair (ra) until they crossed paths with another person, Ahnaf bin Qais, to whom he said, “This is Zubair (ra) who I met in Safwan.” Ahnaf said, “Two groups of Muslims are fighting one another and are smiting one another’s heads with swords, whilst he [Hazrat Zubair (ra)] heads to his son and family?”

When Umair bin Jurmouz, Fazala bin Habis and Nufay heard this, they rushed on their mount in pursuit of Hazrat Zubair (ra) and found him with a caravan. Umair bin Jurmouz, mounted on his horse, came behind Hazrat Zubair (ra) and attacked with his spear, injuring him slightly. Hazrat Zubair (ra), who was mounted on a horse named Zhul Khimar, fought back. Ibn Jurmouz, realising he was moments from death, called out to his two friends. They attacked until ultimately Hazrat Zubair (ra) was martyred.

According to one narration when Hazrat Zubair (ra) was facing his murderer and managed to overpower him, the murderer sought refuge using the name of Allah. Hearing this Hazrat Zubair(ra) let his grip on him go. This man said this a few times but then treacherously rescinded on his oath and wounded Hazrat Zubair (ra). Hazrat Zubair (ra) said to him, “May Allah cause your ruin. You had been seeking protection by using Allah’s name yet then abandoned your oath.” After Hazrat Zubair (ra) was martyred, Ibn Jurmouz brought the head and sword of Hazrat Zubair(ra) to Hazrat Ali (ra). Hazrat Ali (ra) took the sword and said, “I swear by Allah, this was the sword that would remove the expressions of anxiety from the countenance of the Holy Prophet (sa), yet now it is amidst disorder and bloodshed.” Ibn Jurmouz requested permission to enter. The courtier informed that Ibn Jurmouz is present who is the one who killed Hazrat Zubair (ra), and is standing at the door requesting to be allowed to come in. Hazrat Ali (ra) replied, “May he enter the hellfire, who killed Ibn Safia (Hazrat Zubair (ra)). I have heard the Holy Prophet (ra) say that every Prophet is granted disciples and his disciple was Zubair (ra).”

Hazrat Zubair (ra) was buried in the valley of Siba‘a. Hazrat Ali (ra) and his companions began to cry over his demise. Hazrat Zubair (ra) was 64 years old when he was martyred. According to other narrations he was 66 or 67. 

*(al-Mustadrak ala al-Sahihain li al-Hakim, Vol. 3, p. 413, Kitab Marifat al-Sahabah, Hadith 5575, Dar al-Kutub al-‘Ilmiyyah, Beirut, 2002) (Ibn Abd al-Barr, al-Isti‘ab fi Ma’rifat al-Ashab, Vol. 2, Mistah bin Uthathah(ra) [Beirut, Lebanon: Dar al-Jil, 1992], 516) (al-Mustadrak Ala al-Sahihain li al-Hakim, Vol. 3, p. 412, Kitab Marifat al-Sahabah, Hadith 5571, Dar al-Kutub al-Ilmiyyah, Beirut, 2002) (Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 78) (Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 83) (Ibn Hajar al-Asqalani, al-Isabah fi Tamyiz al-Sahabah, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1995], 460)*

The residents of Medina would say regarding Hazrat Atikah bint Zaid (ra), wife of Hazrat Zubair bin al-Awwam (ra), that whoever desires to attain martyrdom should marry Hazrat Atika bint Zaid (ra). She was first married to Abdullah bin Abi Bakr, who was martyred. Then she married Hazrat Umar bin Khattab (ra), who was also martyred. Then she married Hazrat Zubair bin al-Awwam (ra) who was also martyred.

On the martyrdom of Hazrat Zubair (ra), Hazrat Atika (ra) wrote the following couplets:

غَدَرَ ابْنُ جُرْمُوزٍ بِفَارِسِ بُہْمَۃٍ

یَوْمَ اللِّقَاءِ وَ کَانَ غَیْرَ مُعَرِّدِ

یَا عَمْرُو لَوْ نَبَّہْتَہٗ لَوَجَدْتَہٗ

لَا طَائِشًا رَعِشَ الْجَنَانِ وَلَاالْیَدِ

شَلَّتْ یَمِیْنُکَ إِنْ قَتَلْتَ لَمُسْلِمًا

حَلَّتْ عَلَیْکَ عُقُوْبَۃُ الْمُتَعَمِّدِ

ثَکِلَتْکَ أُمُّکَ ہَلْ ظَفِرْتَ بِمِثْلِہٖ

فِیْمَنْ مَضٰى فِیْمَا تَرُوْحُ وَ تَغْتَدِیْ

کَمْ غَمْرَۃٍ قَدْ خَاضَہَا لَمْ یَثْنِہِ

عَنْہَا طِرَادُکَ یَا ابْنَ فَقْعِ الْقَرْدَدِ

“Ibn Jurmouz, on the day of battle, deceived that brave rider, who was not one to flee. O Amr bin Jurmouz, if you had captured him you would find him not cowardly, with hands trembling.

“May you wither away as you murdered a Muslim. You are now accountable for the punishment of murder. May ruin befall you.

“Amongst all those you spend company with day and night of that era, have you ever vanquished a person with such a high status as he.

“O you who is unable to bear even trivial suffering, Zubair was a person who even in the harshest circumstances would be at the forefront of battle.

“O ye of light complexion, your spear attack could cannot diminish the honour and greatness of Hazrat Zubair (ra) in slightest.” 

(Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 83)


It is narrated in al-Tabaqat al-Kubra that when Ibn Jurmouz arrived and requested permission from Hazrat Ali (ra) to enter, Hazrat Ali (ra) preferred to not see him. Upon this he [Ibn Jurmouz] said, “Was Zubair not amongst the party creating disorder?” Hazrat Ali (ra) responded, “May ruin befall you. I am certain that Talha (ra) and Zubair (ra) will be counted amongst those regarding whom Allah the Almighty says:

وَنَزَعۡنَا مَا فِي صُدُورِهِم مِّنۡ غِلٍّ إِخۡوَٰنًا عَلَىٰ سُرُرٍ مُّتَقَٰبِلِينَ

“And We shall remove whatever of rancour may be in their hearts so that they will become as brothers seated on thrones, facing one another.” 

*(Surah al-Hijr, Ch.15: V.48) (Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 84)*

Hazrat Zubair (ra) had numerous marriages at different times and had a large number of children. The details are as follows:

The following were born through Hazrat Asma bint Abi Bakr (ra): Abdullah, Urwa, Munzir, Asim, Khadijatul Kubra, Ummul Hassan and Aisha.

From Hazrat Ummul Khalid (ra) the following children were born: Khalid, Amr, Habiba, Sauda and Hind.

From Hazrat Rubab bint Unaifra the following were born: Mus‘ab, Hamza and Ramla.

From Hazrat Zainab Umm Jafar bin Mursad (ra) the following were born: Ubaidah and Jafar.

From Hazrat Umm Kulthum bint Uqbah, Zainab was born.

From Hazrat Hilal bint Qais (ra), Khadijatul Sughra was born. 

*(Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 74)*

And one of his wives was Hazrat Atika bint Zaid (ra). 

*(Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990] 83)*

Profile of Zubair (ra) bin al-Awwam

Test your knowledge