Zubayr ibn al-Awwam

Zubayr was one of the first five men to accept Islam under the influence of Abu Bakr,[35]^: 115 and is said to have been the fourth or fifth adult male convert.[20]^: 76

Zubayr was one of the first fifteen emigrants to Abyssinia in 615,[35]^: 146 until he returned there in 616.[35]^: 147 During his stay Abyssinia, a rebellion against the Najashi, king of Aksumite, broke out. Najashi met the rebels on the banks of the Nile. The Muslims, greatly worried about losing their benefactor and decided to send Zubayr to search any news coming from Najashi. By using an inflated waterskin, he swam down the Nile river until he reached the point where the battle rages. He watched until the Najashi had defeated the rebels and then swam back to the Muslims. He ran up waving his clothes and reported the good news regarding the battle development, which caused the Muslims waiting to be rejoiced.[35]^: 153 However, another version recorded az-Zubayr were crossing the Red sea, as this version states the Muslims were already within coast Arabian Peninsula.[Notes 4]

Zubayr was among those who returned to Mecca in 619 as they heard that the Meccans had converted to Islam. However, as they got near to Mecca, they learned that the report was false so that they entered the town under the protection of a citizen or by stealth."[35]^{: 167–168} During the period he stayed with early converts of Islam in Mecca, Zubayr given a shared responsibility as Hafiz who memorized and preserving every verses of Quran recited by Muhammad, along with Abu Bakkar, Abdur Rahman ibn Auf, Talhah and Sa'd ibn Abi Waqqas .[36]

Zubayr joined the general emigration to Medina in 622. At first he lodged with Al-Mundhir ibn Muhammad. It is disputed who became Zubayr's sworn brother as several names comes from various traditions, that whether Abdullah ibn Mas'ud, Talha ibn Ubaydullah, Ka'b ibn Malik, or Salama ibn Salama that were became Zubayr sworn brother.[20]^: 76–77[35]^: 234 As a shrewd merchant, al-Zubayr diverted his trading business route from Mecca to Medina at the moment of this general migrations happened.[37]

Battle of Khandaq

At the Battle of Badr he was sent as a scout and he captured a Meccan spy.[35]^: 295 He fought in the battle and meet Quraish champion named Ubayda ibn Sa'id of the Umayya clan, who nicknamed Abu Dhatu'l Karish[Notes 5] Zubair found Ubayda were clad in armor that fully covered his entire body, leaving only his eyes are visible. Zubayr then pierced his spear through eyes of Ubayda and instantly killing him. Then Zubair stepped on his dead body and pulling his spear from Ubayda head with great force, until his spear are bended.[38] Another notable person which killed by Zubayr during this battle was Nawfal ibn Khuwaylid.[3] However, Ibn Ishaq recorded that it is Ali who killed Nawfal[39] al-Basalamah noted in battle of Badr, majority of Muslims ranks were centralized between three persons as their pivot of movements, which is Hamza ibn Abdul-Muttalib, Ali, and az-Zubayr.[40]

At the Battle of Uhud he volunteered to take up Muhammad's sword "with its right," which was to "smite the enemy with it until it bends," and was "much mortified" when Muhammad rejected his offer.[35]^: 373 He was standing so close to the fleeing Meccan women that he could see Hind bint Utbah's anklets.[35]^: 379 But it was at that point that the battle turned; Al-Zubayr was one of the handfuls of men who stood beside Muhammad when the Muslims in their turn fled and who accompanied him to the glen. "He was firm with him in the Battle of Uhud and he gave him allegiance to the death."[20]^: 78[35]^: 381 During this battle, Zubayr killed a standard bearer of Banu Abd al-Dar tribe, named Kilab ibn Abi Talha.[41] Ibn Athir also recorded another az-Zubayr act of killing during battle of Uhud,[3] which identified by another traditional narration as Quraishite champion from Abd al-Dar tribe namely Talhah ibn Abi Talhah, whose nicknamed "kabsh al-Katibah" or "Ram of the Battalion".[42] Al-Zubayr killing Talhah by ambushing him and pulling him down from his camel, and slamming him to the ground.[42] According to Mubarakpuri, Muhammad praised az-Zubayr as the "Hawari" for the first time due to his achievement killing Ibn Abi Talhah.[21]

Mubarakpuri recorded Ibn Hisham narration, not long after the battle of Uhud, Muhammad had sent az-Zubayr and Abu Bakar to chase the victorious Quraish forces in Hamra al-Asad.[43] where they captured Quraish soldier from Banu Jumah, Abu Izzah al-Jumahi.[44] Muhammad then ordered az-Zubayr to execute Abu Izzah, as the latter break his promise with Muhammad to not involve in the war against them anymore, during the battle of Badr.[44]

During the Battle of the Trench. Ibn Hisham recorded az-Zubayr engaged in duel against Nawfal ibn Abdullah ibn Mughirah al Makhzumi and slaying him by cleaving his body onto 2 parts with powerful strike with his sword.[4][Notes 6] However, other chroniclers such as Ibn Hajar Al-Asqalani recorded the men which killed by Zubayr was named Uthman ibn Mughirah al Makhzumi.[45] regardless the version, it is said by Dhahabi in his Siyar A’lamin Nubala that the vertical blow of Zubayr are so powerful so it was not only split Ibn Mughirah body perfectly along with his shield, but it is also cleaved the horse saddle which Ibn Mughirah sat.[3] The spectators from Muslim defenders cheered and praised the sharpness of the sword which az-Zubayr used, only to be replied by az-Zubayr that it is not his sword which need to be complimented, but it is the strength of his arm which held the sword.[6]

Waqidi reported that the full motion of Zubayr feat in this battle started when several enemy horsemens consisted of Ikrima ibn Abi Jahl, Hubayra ibn Abi Wahb, Dhiraar ibn al-Khattab, and Ibn Mughira al Makhzumi managed to cross the trench, then Zubayr and Umar ibn al Khattab chasing those horsemens and fight them.[46] Then as Umar facing Dhiraar, Zubayr facing the three other horsemens, where, as Ibn Hisham version, Zubayr managed to kill Ibn Mughira with his powerful strike that splitting Ibn Mughira body.[46] Then as the Muslims praising Zubayr, he continued to face Hubayra ibn Abi Wahb, who also struck by Zubayr.[46] Zubayr strike against Hubayra were similarly powerful that the Crupper of Hubayra horse were cut and the armor behind the horse were cut, which immediately seized by Zubayr as spoils.[46] the brutal deaths of Ibn Mughira and Hubayra at the hand of Zubayr caused Ikrima to retreat and escape from the trench.[46]

Aside from his amazing duels, Zubayr also played reconaissance role as he rode a roan horse when he volunteered to spying on Qurayza tribe regarding their activity to Muhammad. The latter then praised Zubair as he accomplished his mission, "Every Prophet has a disciple(Hawari), and my disciple is Al-Zubayr."[20]^: 79 Witnesses narration from the hadith said that az-Zubayr rode to spy the Qurayza tribe activity at least thrice.[Notes 7]

After the Battle of the trench, Muhammad immediately instructed the Muslim army to march without ceasing or resting to the settlement of Banu Qurayza, a Jewish tribe who betray the Muslims in the previous battle. Banu Qurayza were besieged for several days before the Muslim pushed for break as az Zubair and other Muslim soldiers clutches battering ram wood log to ram the Jewish fortress gate, before they surrendered and executed.[40]

In March 628 CE (6 AH), Muhammad set for Mecca to perform the ritual pilgrimage of Umrah.[47][3] The Quraysh denied the Muslims entry into the city and posted themselves outside Mecca, determined to offer resistance even though the Muslims did not have any intention or preparation for battle, which caused Muhammad sent Uthman ibn Affan as his envoy to meet with the leaders of Quraysh and negotiate their entry into the city.[3][47] The Quraysh caused Uthman to stay longer in Mecca than they originally planned which causing caused them to believe that Uthman had been killed.[3] In response, Muhammad gathered his nearly 1,400 Sahaba and called them to pledge to fight until death and avenge the death of Uthman.[3] After the pledge, verses were revealed in the Qur'an commemorating and appreciating the pledge and those who made it:

Certainly Allah was well pleased with the believers when they swore allegiance to you under the tree, and He knew what was in their hearts, so He sent down tranquillity on them and rewarded them with a near victory.

— Sura Al-Fath, Ayah 18, Quran 48:18 ^{(Translated by Shakir)}

[3][47]

Due to this verse, the pledge is also known as the Pledge of Acceptance as it was believed in Islam to be a cause for God's blessing towards those who take pledge, including az-Zubayr.[47][3] while at the same day, the ratification of treaty of Hudaybiyyah also occured.

In 628 Al-Zubayr joined the expedition to Khaybar and bringing horse, which according to one of Waqidi source, It is the Arabian horse, as during that time, Waqidi claim there is only purebred horses in Arabia.[48] During this siege of the first fortress, Zubayr answered the challenge from Jewish champion named Yassir to single combat. His mother Safiya asked Muhammad, "Will he kill my son?" and Muhammad reassured her, "No, your son will kill him, Allah willing." Al-Zubayr advanced reciting poem before they fight, and Al-Zubayr killed Yasir. Afterward, the Muslims commented on how sharp his sword must have been; Al-Zubayr replied that it had not been sharp but he had used it with great force.[35]^{: 513–514} Later during the battle Zubayr once challenged in duel by another opposing force champion, who Zubayr also defeat and killed.[49] After the Muslims had conquered Khaybar fortresses, the Jewish treasurer, Kinana, was brought to Muhammad, but he refused to reveal where their money was hidden. However, later Muhammad ibn Maslama decapitated Kinana, in retaliation for his brother Mahmud,[35]^: 515[50]^{: 330–331} who had been killed in the battle a few days earlier.[35]^: 511[50]^{: 322–324} Al-Zubayr was later made one of the eighteen chiefs who each supervised the division of a block of booty-shares.[35]^: 522

Later, as the Muslim forces return to Medina from Khaybar, they passed one more hostile Jewish settlement fortress in Wadi al-Qura. During this battle Zubayr facing at least two enemy who challenged for duels, which Zubayr accept both and ended defeated and killed both of them.[51]

In December 629, on the eve of the Conquest of Mecca, Muhammad sent Al-Zubayr and Ali to intercept a spy who was carrying a letter to the Quraysh. When they could not find the letter in her baggage, they realised she must have concealed it on her person, so they talked her into it. The spy then produced the letter, which she had hidden in her hair, and Al-Zubayr and Ali brought it back to Muhammad, confident that the Muslims would now take Mecca by surprise.[35]^: 545 When Muhammad entered Mecca, Al-Zubayr held one of the three banners of the Emigrants[20]^: 78 and commanded the left wing of the conquering army.[35]^: 549

Graveyard site of the battle in Hunayn valley, near Jaranan Mosque

Later, During the Battle of Hunayn in 630 C.E.(8 A.H.) the Hawazin tribe forces under Malik ibn Awf ambushed the Muslims under the valley, which drove almost entire Muslim armies in rout except Muhammad and several mens.[52] The most progressive report came from Ibn Umar who gave testimony that there are still around 39 Muhajireen and around 60 Ansaris left behind with Muhammad,[53] with modern reasearchers have theorized az-Zubayr were among those who did not retreat in panic.[40] However, the Hawazin allied forces stunned and paused as they almost surrounded Muhammad and 100 of his followers, giving time for the previously fleeing Muslim armies for now regroup around Muhammad, az-Zubayr, and others whose they left in the frontline after routed by the enemy ambush.[Notes 8] After they consolidate themselves and rescued Khalid, who has been gravely injured during the first clash, the Muslims commence general Counterattack with Az-Zubayr on the front of the Rashidun cavalry.[Notes 9] The Hawazin forces immediately driven out of the valley by frontal attack by az-Zubayr after short engagement.[55][Notes 10] Nafi' ibn Jubayr reported that he see Abbas passing instruction from prophet Muhammad to Zubayr to plant the rallying flag. [56] After the battles in Awtas, the Muslims engaged in lengthy,Siege of Ta'if although it does not succeed to force an immediate surrender to the Hawazin.[40] Later, az-Zubayr participated in the last campaign with Muhammad, the Expedition of Tabuk.[40]

At certain point, Muhammad assigned Zubayr and Jahm ibn al-Suht as registrar and auditor of the zakat funds collected[57] Muhammad also employ Al-Zubayr as one of his scribe.[58] He once tasked by Muhammad to write a letter for Banu Mu'awiyah tribe of Tayy.[59] After the death of Muhammad, Ali ibn Zayd and several Tabi'un mentioned the each scars covered az-Zubayr body that he suffered.[14][20]^: 76 It is said in all of the battles with Muhammad, az-Zubayr typically dressed in a distinctive yellow turban.[20]^: 77 Except the Battle of Hunayn, where he reportedly wearing red turban.[3]

Az-Zubayr played significant role the first phase of Ridda warsIn the third week of July 632,[60] as concentrations of rebels nearest Medina were located in two areas: Abraq, 72 miles to the north-east and Dhu Qissa, 24 miles to the east.[61] In the third week of July 632, the apostate army under Tulayha moved from Dhu Qissa to Dhu Hussa, from where they prepared to launch an attack on Medina.[62] Abu Bakr received intelligence of the rebel movements, and immediately prepared for the defense of Medina in the form of newly organised elite guard unit al-Ḥaras wa-l-shurṭa to guard Medina.[60] Az-Zubayr were appointed as one commander of these units.[9][62] Since all horses and trained camels were brought by Usama ibn Zayd to Balqa,[9] The Haras wa al-Shurta troops rode their untrained camels to the mountain passes of Medina at night, intercepting the Apostate coalition assault forces, until the enemy retreated to Dhu Qisha.[63] However, as the rebels retreated to the uphills on the outskirt, Abu Bakar and the Medinese army cannot catch up the battle in the outskirt of Medina, as they rode untrained camels, so they wait tomorrow to gather momentum for second strike and engaged them in the Battle of Zhu Qissa until the entire rebels routed.[64]

Then, after the rebels routed from the outskirt of Medina, the Caliph goes further to the north and crush another bedouin tribe rebels in Dumat al-Jandal city.[65]

Later, as Khalid ibn al-Walid engaged the biggest rebel faction led by Musaylimah, Ibn Hisham has recorded the second hand testimony from his father about the narration from the second son of Zubayr, Urwah ibn Zubayr, who testifies that his father, az-Zubayr ibn al-Awwam, has participaed in the Battle of Yamama while brought the ten-years old Abd Allah ibn al-Zubayr on his horse.[Notes 11]

Map detailing where the battle took place

During the decisive Battle of Yarmouk in 636,[69] Ibn Kathir recorded in his bidayah wa nihayah the report from Urwah ibn Zubayr that his father,[4] Zubayr charging alone against the row of Byzantine soldiers, cleaving through their ranks until he emerged on the other side of Byzantine army.[4] al-Zubayr then returned to the Muslim ranks and repeat his act in charging alone again for the second time, only for him to survive and came back alive though suffered heavy injury on his shoulder.[3] Abdullah ibn Zubayr, who at that time are still children and brought on his father's chest,[3][6] giving his testimony as he witnessed,[Notes 12] that his father were doing salah prayer[Notes 13] on top of his camel while fighting the enemy at the same time.[70]

At some point, groups of Byzantine army breaking to camps of Muslims and looking for drinks, which immediately attacked by the hostile Muslim womens who defended the camp, consisted of unnamed wife of al-Zubayr, Hind bint Utbah, Umm Hakim[Notes 14], and others. These womens striking the Byzantines while taunting them as the "Uncircumcised ones"[71] Meanwhile, az-Zubayr lost his brother, Abd al Rahman al-Zubayr who has fallen in this battle.[4]

According to al-Waqidi, az Zubayr, fought side by side with Khalid ibn al-Walid and Hashim ibn Utba (also known as Hashim al-Marqal) so fiercely until at some point the three of them reached the tent of Vahan, commander of Armenians division of Byzantines, causing chaotic rout to the Armenian rank.[72] After the Byzantines defeated in Yarmuk, al-Zubayr were reportedly laughed and saying:

May the curse of God falls before them! they want only enmity. Will they get anything if the Byzantines overcomes us?[73]

Then, as the spoils of war started to be acoounted before divided according to the sharia ruling, Khalid intended to gave spoils of war for those who used pure blood Arabian horse bigger than those with hybrid blood..[74] Then az-Zubayr testified the ruling from Muhammad that the horsemens should be given five times of normal spoils with the details that four parts of the spoils for his (effort of bringing) horse whil one part for his service as normal soldier, which rebuked by Miqdad ibn Aswad who testified that Muhammad gave both of them only two times of normal spoils, as both Miqdad and az-Zubayr were the only horsemen during the battle of Badr. However, az-Zubayr wish were defended by Jabir ibn Abd Allah who testified Muhammad indeed once give az-Zubayr five parts of spoils of war during the battle of Khaybar for his service as cavalry man.[74] Thus caliph Umar in the end gave az-Zubayr special privilege of five parts of spoils for this, although he instructed this privilege ruling only apply to az-Zubayr, as caliph Umar want to reconciliate the matter to defaulting his policy of spoils of war without transgressing the ruling from hadith regarding spoils of war for cavalry.[74] After the matter settled in Yarmuk, az-Zubayr continued to encompany the Muslim army in Levant and capturing the coastal city of Ayla(now Aqaba),[75] town of al-Zuk al-Tahtani(30 km northeast of Safed), and Sukoun al-Ra.[15]

In, caliph Umar sent az-Zubayr, Tulayha, Amr ibn Ma'adi Yakrib, Hudhayfah ibn al-Yaman and others under the command of Al-Nu'man ibn Muqrin to go to Nahavand, northern part of Zagros Mountains to face the gigantic army of Sasanian Empire in the battle of Nahavand.[24] It was said the reinforcement sent to aid the army in Nahavand were only numbered 4,000.[76] Az Zubayr managed to score a huge victory in this historical battle, whcih was coined as "Fatih al-Futuh" or "victory of victories", since this was the last considered by historians as the final huge army the Sassanid brought to face the caliphate,[24] as the number of Sassanid forces were 150,000 soldiers,[77] [78] which more than half are killed in this battle. During the campaign in Africa in the future, az-Zubayr testified that he reminded the battle of Nahavand.[Notes 15]

North Africa landmarks

Az Zubair ibn Al Awwam mosque in Benghazi, Libya

Djemilla mosque in Zubayr ibn al-Awwam street, Algeria

After conquest of Jerusalem caliph Umar stayed for while in Jerusalem,[80] Amr ibn al-As, who at that time were in Egypt besieging Byzantine fortress, sent message to Umar asking reinforcement of exactly 8,000 soldiers. However, since at the moment were the caliphate suffered manpower strain, The Caliph sent a reply with an accompanying army which exactly numbered 4,000 soldiers, That are led by four commanders[Notes 16][Notes 17]

There are difference opinion regarding the number of soldiers which brought by Al-Zubayr bin Al-Awwam as some said 12,000, and some narrations say that the force was with az Zubayr were 8,000.[76] As for military historian Khalid Mahmud opinion, he supports the view that the force with Az-Zubayr was indeed numbered 4,000 fighters, for the following reasons, the first of which is that this number is close to the number of fighters in the previous aid in the battles of Yarmouk, battle of al-Qadisiyyah and later to battle of Nahavand, and the second is that for the abrupt request for aid from Egypt during that moment, the supply which can be provided from Medina only sufficient for small number of forces as the supply for each conquests which done by Umar were constrained to every directions.[76]

Those 4 commanders were consisted two veteran Muhajireen, Zubayr Ibn al-Awwam and Miqdad ibn al-Aswad; and two Ansari commander named Maslama ibn Mukhallad al-Ansari; and Ubadah ibn al-Samit.[6] However, Baladhuri, Ibn al-Athir and Ibn Sa'd recorded that the four commander were consisted purely Qurayshite consisting Zubayr, Busr ibn Abi Artat, Umayr ibn Wahb, and Kharija ibn Hudhafa.[84][85][86][Notes 19] Az-Zubayr march to Ain Shams to assist 'Amr besieging the Byzantine fortress in Heliopolis, which has been besieged before by 'Amr unsuccessfully for months, until they capture it.[88][89] Later, During the Siege of Babylon Fortress, early chronoclers and mid medieval chronicler, Qatadah, reported az-Zubayr reported as personally leading his soldiers climbed the wall of the fortress through the side where a market called al-Hammam located,[3] then instructed his troops to shout Takbeer the moment he reached the top of the wall.[Notes 20] Zubayr was recorded to immediately descending the wall and opened the gates with his hand, which caused the entire Muslim army enter, prompting the terrified Muqawqis to surrender[Notes 21] while in Tabari version, It is the Byzantine garrisons who opened the gate, as they immediately surrender after witnessed az-Zubayr managed to climb the fortress wall.[91] Ibn Abd al-Hakam noted through his long narrations, that az-Zubayr skipped the siege of Alexandria, as the siege were done by 'Ubadah ibn al-Samit.[92]

Later in 639, 'Amr delegate Khalid ibn al-Walid to lead al-Zubayr and 10,000 Muslim army under his command to invade Bahnasa(Oxyrhynchus), where they faced against mustered Sudanese christian auxiliaries of Byzantine-Beja coalition in the "Battle of Darishkur".[93][Notes 22] Benjamin Hendrickx reported that the African christians has mustered around 20,000 symmachoi(black sudanese auxiliary units of Byzantine), 1,300 war elephants with Howdah housing archers,[96] and anti cavalry units named al-Quwwad that armed with iron staffs,[95] all of them commanded by a Patrician named Batlus.[94][94][95] al-Maqrizi and Waqidi stated in this conflict,az-Zubayr alongside with Miqdad, Dhiraar ibn al-Azwar, and Uqba ibn Amir each led 500 Rashidun cavalry to fight against the Elephant corps of Batlus, by using spears soaked in Santonin plants and Sulphur which then ignite their spears with flames to drive the elephants flee in terror.[8] [Notes 23] It was narrated by Rafi' ibn Malik that the final phase of this battle occured when az-Zubayr and several other commanders leading a night raid with 1.000 Rashidun cavalry, which routed the enemy encampments and seizing many spoils including numerous sheeps.[13][97] After the victory in Darishkur, the Byzantine Sudanese forces flee to Bahnasa town and locked the gates, which then followed by the Muslims besiege the town, as the enemy were reinforced by an arrival of 50,000 according to the report of al-Maqqari.[94][95] The siege dragged for months before the Muslim army managed to breach the gate and storming the city and forcing surrender to the inhabitant.[Notes 24] [Notes 25]

Sudan history researchers said the old chronicles from traditional History of Bahnasa conquest were attested by many older sources.[94][Notes 26], though MacMichaels doubt it,[Notes 27] Nevertheless, al Dukhayli mentioned there are several old poetries regarding the battle of Dariskhkur that allegedly came recited by al-Zubayr during the conquest of Bahnasa.[100] Waqidi also reported the conquest of Bahnasa in his record of the conquests,[101] while Rīṭī reported the existences of al-Zubayr descendants after the conquest of Bahnasa,[102] while MacMichaels admitted there are Arab settlers such asBanu Fazara who claimed to be descended from Banu Tamim were settled in Sudan after this conquest of Bahnasa.[94]

After the conquest of Egyptian and Sudanese, al-Zubayr followed 'Amr to the west. The Muslim army under Amr continued their campaign toward Tripolitania(Now Libya).[16] It is recorded during the lengthy siege of Tripoli, seven or eight Muslim soldiers from Madhlij tribe of Kinanah accidentally spotted an unguarded side of Tripoli, then those impietuous warriors managed to slip into the city unnoticed.[103] As the city caught off guard, these soldiers exploit this situation as they reaching the city centre and began slaying enemies.[103] The confused Byzantine Tripoli garrison thrown in extreme panic and disorder by the unexpected violence triggered by the eight intrepid enemy soldiers, thinking the Muslim armies have entered the city and flee with their ships anchored on the harbor.[103] These Madhlij warriors used this opportunity to open the town gate and informing 'Amr, who in turn immediately leading the Muslim army to enter the city unopposed and caused the defenseless Tripoli surrendered.[103][Notes 28] After they subdued Tripoli, Libda, and Sirte in 22 AH(643 AD), 'Amr sent al-Zubayr to besiege Sabratha in advance,[16] before 'Amr followed his suit and together with Zubayr subduing Sabratha.[106] However, further conquests in Africa came to halt after caliph Umar instructed them to restrain from any advance and consolidate the pacified region first.[107]

Later, as caliph Umar dying in 644, he selected Al-Zubayr and five other men to elect the next Caliph. Up after this, Zubayr officially served as a member of Majlis-ash-Shura, which responsible for elections of Caliph and functioned as governmental advisory council regarding the law.[108] When Abdullah ibn Masud passed away, az-Zubayr petitioned caliph Uthman to give Abdullah's pension to his heirs, which granted by the caliph.[109]

Tomb of Zubayr ibn al-Awwam at Basra, Iraq

Uthman was assassinated in 656. Al-Zubayr had reason to hope that he would be elected as the next Caliph, although he knew that his old ally Talha was also a strong contender.[110] But Ali was elected,[2]^{: 166, 176} to the debate of Muhammad's widow Aisha.[111]^: 52 Thereupon Al-Zubayr met with Aisha and Talha in Mecca, claiming he had only given allegiance to Ali at swordpoint.[2][112]

Al-Zubayr, Talha and Aisha called for Uthman's death to be avenged, and while Ali agreed, he said that he was not able to do this at the time.[111]^: 18 The allies then collected an army and marched to Basra. In Basrah, however, they defeated the Governor and took over the city,[111]^{: 69–70, 76}[113] putting to death everyone who had been implicated in the assassination of Uthman.[111]^: 73 When they were challenged over why they now cared about Uthman when they had shown him so much hostility during his lifetime, they claimed: "We wanted Uthman to meet our demands. We didn’t want him to be killed."[111]^: 69

Ali certainly behaved like a man who suspected hostility towards himself, for he soon entered Basra with a professional army of twenty thousand.[111]^: 121 For several days, there were negotiations, as both sides asserted they wanted only to see justice done.[111]^{: 122, 129, 130, 132, 152} But on 7 December 656 hostilities erupted. Aisha's warriors killed Ali's messenger-boy, and Ali responded, "Battle is now justified, so fight them!"[111]^{: 126–127}

The battle started, but according to some traditions at some point Al-Zubayr lost the desire to fight. He said that Ali had talked him out of it during the negotiations on the grounds that they were cousins, but his son accused him of fearing Ali's army. Whatever the case, Al-Zubayr left the battlefield while Aisha continued to direct her troops from her camel. A man named Amr ibn Jurmuz decided to track Al-Zubayr's movements and followed him to a nearby field. It was time for prayer so, after each had asked the other what he was doing there, they agreed to pray. While Al-Zubayr was prostrating, Amr ibn Jurmuz stabbed him in the neck and killed him.[111]^{: 111–112, 116, 126, 158–159}

Fiqh scholars adapted az-Zubayr technical practice of prayer found in the hadith transmitted by Muslim ibn al-Hajjaj as part of prayer procedure for Muslims daily prayers, where az-Zubayr practicing the final phase of hands prayer movement(Tashahud) by clasping his right middle, ring, and pinky fingers while pointing the index finger and putting the thumb above the clasped middle finger.[Notes 30] this practice of az Zubayr pointing right index finger for the final phase of the prayer movement were became a basis principle by modern scholars such as Muhammad ibn Abd al-Wahhab in his book, Adab al-Mashy Ila as-Salaa ,[133] and Muhammad Nasiruddin al-Albani.[134]

Regarding conduct of ethics, Al-Nawawi has listed az-Zubayr ruling regarding ethics of sitting down during eat and drinks in his book, Riyadh as Shaliheen, by basing the ethic in az-Zubayr practice, which narrated by his son, Abdulah.[135] another manners and ethic ruling based on az-Zubayr covering such as prohibition for sleeping during Sübh,[136] And ethics of sitting down while drinking.[137]

Saudi Grand Mufti Abd al Aziz ibn Baz also ruled the practice of reciting Sura Ar-Ra'd, Ayah 13|Quran 13:13 ^{(Translated by Shakir)} whenever a Muslim hearing sound of thunder, as this were practiced according to hadith tradition narrated by Zubayr.[138]

Zubayr narration of hadith also used by the Saudi Grand Mufti as ruling for Tawaf or ritual of circling the Kaaba.[139]

population in 2009.[140] Four main Sunni Madhhabs in modern era were greatly influenced by az-Zubayr Jurisprudence

As one of principal companion of Muhammad who followed him from the beginning of Islam, Islamic scholars narrated many Hadith that attributed from az-Zubayr.[3] Bukhari, Muslim , Ibn Majah and Nasa'i narrated the same hadith transmitted by Zubayr, including those Hadith studies that believed by some scholars as the Asbab al-Nuzul (cause of revelation) Āyah of Qur'an.[25] Asbab al-Nuzul of the Sura of An Nisa verse 65.[Notes 31][25][142] However, there is very few Hadith narrated from Zubayr in comparation with another prophet companion, as he was reluctant for narrating too much ahadith about Muhammad even though he had been constantly in his company. As he explained to his son Abdullah, "I heard Allah’s Messenger say, ‘Anyone who tells a lie about me should take a seat in the Fire.'"[20]^: 80

Zubayr were among few of Sahabah that allowed to pass important Fatwa verdict of laws,[143] Thus his personal view were also influenced later era scholars.[30] Furthermore scholarships of jurisprudence history highlighted the Zubair method of proto-textualism,[144] were precedently influenced the scholars of Ahl al-Hadith which characterized by their approach to uphold the exegesis of Quran text should be binded by Sunnah and Hadith as guideline, while largely rejecting Qiyas(analogy) method of Ahl al-Ra'y(scholars of Logic).[145] This az Zubayr strict view on exegete field of Qur'an interpretation were recorded well in his primary biographies that are preserved by contemporary Muslim scholars, such as the saying of az-Zubayr when he advised one of his children to never arguing the text of Qur'an with logic, since the interpretation of Qur'an, according to az-Zubayr, should be binded with tradition of Hadith and Sunnah understanding.[146] such anti-rationalistic, traditionalistic and hadith oriented view were arguably also shared by many influential scholars in history that even reached the rank of Mujtahid (scholars who allowed to open their own Madhhab due to their knowledge vastness) such as Shafiite Ibn Kathir, Hanbalite Ibn Taymiyyah,[147][148] Ibn Hazm, Bukhari independent Madhhab,[149] and also scholars from Jariri, and Zahiri Maddhab.[150]

Thus, Sunni Islam Madhhab scholars has accepted Hadits and Exegesis from az Zubayr as the source of Islam Jurisprudence:

Malik ibn Anas, founder of Maliki Madhhab has accepted the traditions from az Zubayr in his book Muwatta Imam Malik per ruling of cases, such as regarding Gazelle meat.[151] Malik also included the daily practice of az Zubayr as his source of "living sunnah"(living tradition) for his guideline to pass verdicts for various matters, in accordance of his school of though method.[152]

Shafiite scholars such as Ibn Hajar also accepted az Zubayr tradition as their source of law as through their books, such as Bulugh al-Maram, regarding the instruction to work hard.[153] and Al-Shafi'i in his own book, al-Risalah, that containing the laws came from az Zubayr tradition from hadiths regarding disputation among neighbors.[154] Regarding property ownership, Al-Mawardi postulated in his book Al-Ahkam al-Sultania w'al-Wilayat al-Diniyya, That according to Shafiite ruling, an unclaimed land property could be freely given by Islamic government to particular individual whom they saw can cultivate and process the land plot so it can became productive land. Mawardi based this ruling on the case when Muhammad given Iqta''(taxable land) plot for Zubayr who later design the land for his own horse training.[27] 20th century Shafiite scholar, Wahbah al-Zuhayli, highlighted that az-Zubayr ownership were legal per ruling of Shafii.[155]

Hanbalite scholars, both classical and contemporary accepted the legality regarding slaves or Halal business which practiced by az-Zubayr as shown in the Ijma of Ibn Taymiyyah.[156] While his principal student, Ibn Qayyim al-Jawziyya also recorded the law of ruling of the allowance for men to wear silk in the case of emergency, such as to band the wounds during wartime, where according to one Hadith, az Zubayr and 'Abd al-Rahman ibn 'Awf were allowed by prophet Muhammad to strap their wounds with silks.[157] This Zubayr tradition regarding silk usage were used by a 15th century African scholar Abu Al-Abbas Al-Wancharisi, for fatwa on the area of Morocco, and Algeria.[158]

The ruling regarding divorce by Zubayr tradition were also mentioned by Hanbalite as recorded by 13th AD Hanbalite and founder of tactile Qur'an writing for peoples who has Visual impairment,Zain Al-Din Al-Amidi.[159]

Manuscript copy of hanafite law of Mughal Empire, al-Fatawa al-'Alamgiriyyah

Careful examination by modern Islamic Jurisprudence researcher, Ismail Poonawala, has found the influence of the hadith regarding act of az-Zubayr for executing Rajm (stoning) toward adulterer within Abu Hanifa rulings of Hanafi for such kind of punishment's validity and how to implement the punishment according to the prophet teaching due to self confession of the accused.[160] This stoning law of Hanafite found in az-Zubayr hadith arguably has historical and profound influence on the state level with authority binding strength and even ratified as state law codex from late medieval to modern era:

• At least 2 governmental body has implemented Hanafite code of law to maintain Hanafite population in India, the first was the Mughal Empire, particularly on the canonization of Fatawa 'Alamgiri as state law the rule by Mughal emperor, Aurangzeb.[161] the second, the British Raj colonial government in India in 18th century also implement Alamgiri Hanafite law effort that also contain the stoning punishment to control their local Indian Muslim subjects.[161] Meanwhile, the modern era non-state scholarly community of Hanafite in Jameah Mahmoodiyah in South Africa and Deobandi in India using the Hanafite codex of Fatawa Alamgiri which legalized az-Zubayr jurisprudence as their source to produce fatwa regarding law of crimes.[162]

• Ottoman Empire, through their Qanuni law, which not unlike Fatawa Alamgiri, Qanun were formed and canonized Hanafite Sharia as state law by one of their most famous emperor, Suleiman the Magnificent[163][164] Their Qanun Law indirectly influenced their allegedly vassal states, Sultanate of Aceh, who also has their version of stoning law codex of Qanun.[165] This codex was even became autonomical legal codex of modern day Aceh province, as the province recognized Sharia law based on Qanun, which are called Qanun Jinayat.[166] This Hanafite law of Rajm stoning in Aceh Qanun Jinayat has survived to 20th century as it still recognized by Indonesian republic government in 2014 and Selangor federal state of Malaysia in 1995 as autonomical law.[167] While the modern time, the traditionalist and orthodox Taliban faction also reportedly to used their own variant of Hanafite Qanun.[168] The sub branch of the Afghani Qanun which regulate the family matters, including punishment for adulterers were named Qanun-i Izdisaj, which also containing the traditional Hanafite-Qanunite stoning punishment for adulterer.[169]

Muhammad ibn al-Uthaymeen (far left), 19th century Salafi scholar and Saudi Permanent Committee of Fatwa member.

In the modern era, Islamic official committee of Saudi Arabia Scholars also used the practice of az-Zubayr as one of their source of fatawa, such as an act of government to spying any endangering act from enemy of the state, such as criminal behavior, alleged terrorism, and other illegal conduct, were allowed in Islam jurisprudence.[170] The commitee based this ruling of espionage by legitimate government from the act of az-Zubayr for spying Banu Qurayza for their alleged betrayal during the Battle of the Trench on the instruction of Muhammad.[170]

In Egypt region, az Zubayr jurisprudence has widespread influence, as Grand Mufti of Egypt, Muhammad Sayyid Tantawy recorded that due to az-Zubayr and 'Amr ibn al-As long period of stay in Egypt, Muslims in Egypt and Faqīh scholars of the country refers much of their fatwa and rulings based on az Zubayr verdicts during his tenure in Africa.[171]

Aside from general Madhhab schools and Islamic scholars committees and centres, independent researchers also mentioned az Zubayr tradition, for particular case of assisting friendly foreign government, were addressed by researchers of Islamic Jurist based on when the ruler of Abyssinia named Najashi, who granted Muslim refugees asylum or Istijarah, suffered rebellion in his kingdom.[26] the migrant Muslims send the young Zubayr to the battlefield without any sort of demand from the government, so that he can help Najashi in case the Aksum monarch need assistance in the future.[26]

During the distribution of spoils of war after the battle of Yarmuk az-Zubayr demanded that he should be given fifth times of the spoils of war which he argue by the ruling he gotfrom Muhammad once give az-Zubayr five parts from the 4/5 of the whole spoils of war during the battle of Khaybar for his service as cavalry man, which also supported by Jabir ibn Abdillah al-Ansari as the latter testified he witnessed the spoils distribution in Khaybar.[74] Although his demand were challenged by Miqdad ibn Aswad, who favored the horsemens should be given two parts instead, based on his own experience, that after the battle of Badr, when both az-Zubayr and Miqdad the only horse riders in Muslim army were given two parts by Muhammad,[Notes 32] which az-Zubayr cannot deny.[74] However, caliph Umar ruled a reconciling verdict by giving az-Zubayr special privilege to be given five parts of the spoils parts which designed for the army, although he instructed this privilege ruling only apply to az-Zubayr.[172] Caliph Umar want to reconciliate between the hadith from Miqdad and hadith from Zubayr,[Notes 33] without transgressing the ruling from Zubayr own hadith which he got during Khaybar.[74] This ruling which found from az-Zubayr hadith which transmitted by Al-Daraqutni were observed and discussed by contemporary scholars of Islam particularly Salafist scholars for the ruling from Umar were naturally relevant with Al-Anfal verse 41 "And know that anything you obtain of war booty - then indeed, for Allah is one fifth of it and for the Messenger and for [his] near relatives;"^{[Quran 8:41 (Translated by Saheeh International)]}, as modern salafists borrowed the interpretation of the verse from Ibn Kathir and Al-Baghawi, that Zubayr privilege were valid as he still counted as blood relative of Muhammad through az-Zubayr mother, so aside from the three parts which usually given to cavalry, two more parts of spoils were given to Zubayr for his blood relation with the prophet.[173]

Regarding the conduct of using torture as method of interrogation, Ibn Taymiyyah, Hanbalite scholar who has been praised as Mujaddid,[174] has issued Fatwa that using torture on certain case for exceptionally dangerous criminal or enemy of the state were allowed, which based on the conduct of Zubayr ibn al-Awwam, when he tortured the Jewish chieftain Kenana ibn al-Rabi in the aftermath of the conquest of Khaybar fortresses, as Kenana was hiding the war spoils in Khaibar and refused to tell it.[175] Abd al-Aziz Bin Baz, late 19th AD Grand Mufti of Saudi also supported Ibn Taymiyyah fatwa and issued his own fatwa with similar ruling on the basis Zubayr conduct of interrogating Kenana.[176] Ibn Baz highlighted Zubayr conduct were acknowledged and permitted by Muhammad, as Kenana was one of Jewish conspirator in khaybar.[176] This ruling of torturing testified and accepted by Islamic researcher as particular affirmative proposition in certain case against war criminal, including how Ali ibn Abi Talib and Zubayr once threaten a polytheist informant spy who about to inform Mecca about Muslims secret military operation.[177]

The Faisal Islamic Bank in Khartoum, Sudan.

For his illustrious business career during his life, al-Zubayr was known to be very wealthy as in his will al-Zubayr had left a house for all of his divorced daughters.[20]^: 80 Bukhari narrated in his tradition about Zubair bought a land property in area outskirt of Medina named Ghaba at a price of 170.000, [178] or 17,000 gold pieces,[179] then al-Zubayr sell it later at many folds of the original price at 1,700,000.[179]

In the eyes of scholars and researchers, al-Zubair Entrepreneurship has become serious object of study by scholars of Islamic institutions regarding the conduct and ethics in business in accordance of Islamic Fiqh, such as Dr Erwandi Tarmizi.[28] Additionally, Modern researchers of Islamic banking,[180] and Islamic financing theorists,[181] has delved the business aspect of Zubayr during his lifetime as rolemodel.[180][181] One of the principles of az-Zubayr business were the ethics of Fundraising based business according to Sharia.[182] This type of fundraising business in particular were Zubayr practice of accepting safety deposits as a loan and investing the money,[183][184] without accepting interest as profit of the business, which regarded as usury in Islam teaching.[185]

It is argued that the fundraising business of Zubayr were practically a Banking with zero interests.[186] The practice of al-Zubayr to accept deposits from peoples while not charging any interest to his clients were causing Zubayr to suffered an inflated debt of 2,000,000 Dinar[Notes 34] during his death.[186][Notes 35] However, al-Zubayr invested the deposit moneys of the clients for his own lucrative businesses, so his inheritors managed to settle his debts, while still leaving many heritage for his family.[187] After his death, his son Abdullah ibn Zubayr sell the property for 1.600.000 dinar,[178] to settle his father's debts.[188] He left a third of his property in bequests and instructed his son Abdullah to sell the rest of his property to pay off his debts, invoking Allah if any could not be paid. Abdullah found that the debts amounted to 1,200,000,[20]^: 81. Although Abdullah went to some trouble to settle all the debts, Al-Zubayr's four widows eventually inherited 1,100,000 each, leaving at least 30,000,000[20]^: 81–82 to 50,000,000 Dinars.[189] This practice were allowed according to classical scholar consensus, such as Ibn Taymiyyah in his Majmu Fatawa[190]

During Abbasid era, such Islamic banking system were apparent.[186] there were even one business center named Dar-uz Zubayr in Basra that accept any deposits. Zafarul Islam theorized in his Academic journal released by Aligarh Muslim University, that the deposit center were named after Zubayr ibn al-Awwam.[191]

Since az-Zubayr has owned at least thousand slaves and manumitted at least one slave each day, there are some ex-slaves or Mawla of az-Zubayr who gained prominence in the later days. The examples are Yarba ibn Rabban Mawla az-Zubayr, who has become scholar of hadith after being freed by az-Zubayr, reached advances age of one hundred thirty and narrated on the authority of Saleh bin Khawat, and others, whose transmission quoted by later scholars such as Ibn Sa'd.[192] Another slave who gain prominence are Abu Yahya Mawla az-Zubayr, who also become narrator of Hadiths which transmissions were recorded by Ahmad ibn Hanbal, founder of Hanbalite school of though.[193]

Descendants that hail from az-Zubayr lineage were known to achieved high position in Islamic scholarship and genealogical study, as there are such of his grandsons, Amir ibn Abdullah ibn Zubayr, son of Abdullah,[194] and Hisham ibn Urwah, son of Urwah,[47][195] both are known Tabi' al-Tabi'in(third Generation Muslims), and hadith teachers of Malik ibn Anas, founder of Maliki Madhhab.[194][196][195] Another his notable grandson were Abbad ibn Abd Allah az-Zubair, who narrated many hadith that attributed to many companions, including az-Zubair, Aisha, and caliph Umar.[197] One of another descendant of az-Zubayr, Al-Zubayr ibn Bakkar(788-870 CE / 172-256 AH), was a prominent Arab Muslim historian and genealogist[198] who tutored son of caliph al-Mutawakkil[199] Zubayr ibn Bakkar ancestry are well documented by Al-Tabarani as being a grandson of Abdullah ibn Mus'ab al-Zubayr, a great grandson of Abdullah ibn Zubayr ibn al-Awwam.[200] Al-Tabarani also regarded Zubayr ibn Bakkar as reliable narrator on his commentary on Fatima bint Asad hadith narration.[200] Furthermore, Ibn Hajar al-Asqalani also regarded him as the most reliable authority for Quraysh genealogical matters.[201] The Zubayrids in general have remarkable tradition as one of the most detailing recording even on trivial things on significant redundancy,[202] particularly the male line.[203] Thus, their tradition making them one of the most notable primary sources found in the records of influential chroniclers such as Tabari.[204] The Zubayrids appeared to inherit largely complete version of the genealogy of the Quraysh which they adapted with regard to their own family, while also quite possible to keep other clan's genealogy records.[205]

This tradition from Zubayrids of Quraishite genealogy record keeping were continued up to 1953, Mus'ab ibn 'Abdallah ibn Mus'ab al-Zubairi released his genealogy book record, Kitab Nasab Quraysh, which published in Cairo. the record can trace the lineage of the Quraysh descendants such as descendants of Caliph Umar[206]

Historian Juan Cole mentioned the rock inscriptions which depicted al-Zubayr and his children and descendants in Hejaz.[207] This foundings lead Cole to theorized as archeological proofs regarding the strong influence of Zubayrids revolution during the rule of Umayyad, in Hejaz as their power seat.[207] While the literary proof were laid on the records of Tabari and other medieval chroniclers which reported the ability of arguably most influential Zubayr son, Abdullah Ibn al-Zubayr, to rally opposition to the Umayyads in the Hejaz through, in the words of Gerard Hawting, through his rare prestige as elite generation of Sahaba who directly meet Muhammad during his life.[208] just like his father, Zubayr, who were also Sahaba.

The Zubairi clan, descendant of az-Zubayr, had representation in the region of Palestine and Ayla(now Aqaba), Jordan, as it is reported by his grandson, Thabit ibn Abdullah ibn Al-Zubayr was residing in the city during the Umayyad reign.[75]

Mu'tazilite theologian and chronicler Al-Jahiz has once theorized that the Zubayrids possessed anti-dynastic views, and resented dynastic rule of Umayyad Caliphate, Abbasid Caliphate, and even the imamate of Alids faction in Shiite.[209] However, Majied Robinson recorded that the Zubayrids, particularly their genealogy scholars, have longwithstanding loyalty towards the Abbasd caliphate, as they have tendency to omit the names of their clansmen into anonymousity those who involved in rebellion towards the caliphate from their records.[210]

Amir Saud mounted army 18-19 AD

Zubayrids influences in Iraq & Iran (blue)

On the wake of Muslim conquest of Iraq, al-Zubayr reportedly build some estates across the subdued lands such as in Basra and Kufa.[189] One of Al-Zubayr descendant, Hamza ibn Abdallah was recorded has owned a large garden of 20,000 irrigated palm trees in Rabad and Najaf.[211] Bernard Lewis reported the estate al-Zubayr possessed in Basra still survived up until Lewis's day.[189]

Az Zubayr city which located within Basra in Al-Zubair District were named in memory of Zubayr ibn al-Awwam after his death.[212] al-Zubair district were one of the oldest settlement in Basra which grew to become an important commercial centre.[212] This caused many arab settlers to stay near Zubayr ibn al-Awwam shrine,[213] which is the reason the city was named by his name[212] In this city, the remains of the mosque dedicated to the memory of al-Zubayr ibn al-Awwam still can be seen.[212] Furthermore, Cole theorized that Abdullah ibn Zubayr heritage as son of al-Zubayr were the reason people of Kufa in Iraq supported him during the second civil war.[214] Az-Zubayr were known as huge Sunni population pocket in Iraq for long time.[215] In the 18th AD century, az Zubair city gained some notice during the rise of the Wahhabi movement As it onceonce visited by Muhammad ibn Abdul Wahhab.[216]

Nevertheless, one of most notable development of the city of al-Zubair during modern era were during the entrenchment of the emerging third Saudi regime in 1806 in the city,[217] where the Saudis turn al-Zubayr city as one of their stronghold safehaven for many powerful Najdi clans of the House of Saud During their immigration after the decline of moment of Saudi second kingdom,[215] which they besiege for about twelve days, before subduing the city.[218] The city of Zubair became temporary citadel of Saudi kingdom before they reestablish themselves to Arabian Peninsula.[217] During the 20th century, oil field has been developed at Al-Zubayr since 1949.[219] The population reached 180,900 around 2004.[219], while In 2005, another source estimate population of az Zubayr city were around 300,000 peoples.[220] On the border of Iraq and Kuwait, There are Zubairi dialect, a notable Arabic dialect south-east of Basra area.[221]

Meanwhile in Iran, during medieval era during the Umayyad era, The Zubayrids (a term which coined by most western scholars) under leadership of Abdullah ibn Zubayr has found legitimacy of their rule during that moment, as it was attested by the appearance of Zubayrid coins minted by their governor in Bishapur, Fars, which has Shahada inscription in it.[Notes 36] The Zubayrid caliphate were even finding nominal supports from one of the dangerous military element in middle east, the Kharijite horsemens who were feared for their zealotry and strength in battle.[223] The sympathy of the Kharijites towards them were attested when the Kharijites faction under Abu Bilal Mirdas,[224] a relatively tame Kharijite faction who according to Akbar Shah Khan Najibabadi living peacefully in the soils of Iran, has some extend of sympathy towards Zubayrid caliphate cause during the Second Fitna.[223] This faction only came into action after the decline of Abdullah ibn Zubayr power and the provocation of the Umayyad propagandists in Iran against Abdullah ibn Zubayr.[223] prominent leader of this faction were Abu Bilal Mirdas from Tamim tribe decimated the 2,000 Umayyad force from Basra under Aslam ibn Zur'a al-Kilabi, in the encounter at the village of Asak near Ramhurmuz, Despite being far fewer in numbers.[224][225]

Zubayr descendant claimants

Zubayr Rahma Mansur, powerful figure of Ja'alin tribe and Ottoman general

Ja'alin tribe Warrior

the African regions which subdued by Rashidun army under Amr ibn al-Aas and al-Zubayr also influenced by al-Zubayr legacy.[3][226][8] After Rashidun conquest of Bahnasa(Middle Egypt Oxyrhynchus), descendants of al-Zubayr from Banu(tribe) Muslih and Banu Ramadhan settled in Upper Egypt,[102] while al Qalqashandi recorded, Banu Zubayr of upper Egypt claiming themselves as descendants of Khalid ibn al-Walid al Makhzumi instead.[227] This coincided with al-Zubayr spread his of his estates and properties which he built in Alexandria and Fustat[189] In Egypt, The prestige of Zubayrid genealogy claims even affected the Egypt political development, as during parliamentary election in 1995, one of the candidates hired a local self taught historian to prove his genealogical connection to Zubayrid, in an attempt to support his candidacy.[228] Furthermore, the Seyf el-Nasr family, one of the oldest family residing in Mallawi, Minya Governorate of Egypt, are claimed as descendants of al-Zubayr.[229] In the different area, the tribe of Banu Muhammad ibn al-Warraq who inhabiting city of Girga, Sohag of upper Egypt, similarly claimed their relationship to az-Zubayr lineage.[230]

Meanwhile, in south of Egypt, starting from Aswan to further south into Sudan area that covering the coast of Red sea to the south, there are unanimous claims that came from multitude local traditions which attributed this genealogical origin due to az-Zubayr participation of the conquest of southern Egypt and al-Bahnasa.[231][232][233] In particular, Ababda tribes in eastern Egypt and Sudan claimed they were Arabic origin and Zubayr ibn al-Awwam were their eponym ancestor.[23][226][234] Despite western researchers classifying the Ababda as a subdivision of greater Beja community, the Ababda vehemently defending their claims that they are not originally Sudanese Beja origin and they are instead traced their Arabic heritage from al-Zubayr, and always speak Arabic as their main language.[228] In 1940, a local Ababda ethnologist named Hassan Hussayn Ahmad Khalifa al-Abadi released a book In the eastern desert and eastern Sudan:The Ababda and Other tribes, which self proclaimedly, an attempt to correct the mistake of western orientalist about their classification of Ababda as Bedja.[228] Khalifa stems from the complex tribal structures proofs as his evidences to proof Ababda genealogy to Arab, which al-Zubayr belong.[228] According to traditional sources, Ababda peoples claims their lineage came from common ancestor from Abbad ibn Abd Allah az-Zubair, grandson of Zubayr ibn al-Awwam.[23] Abad bore four children who would form the subdivisons of the Ababda tribe,[23] while according to modern day researchers from Egypt, The Zubayrid Ababda were supposedly descended from the line of Abdullah ibn al-Zubayr[235] The local genealogical traditions further explained, that for centuries, the Zubayrids settled in Aswan further moved to Ed Dueim and some area in Dongola and settled there.[236] With the exception of Ashbab, who stayed in Eastern Desert starting from the border of Qena and Al-Qaseer until the last border with Sudan,[237] Almost all of their tribe branches spread along the Nile river from the governate Ras Gharib and Halaib to the south, where they worked in petroleum, mining, fishing, and grazing industry.[235]

Aside from Ababda Zubayrid,[238] The Arabic Kawahla people inhabiting Eastern region of Sudan similarly claimed their ancestral right as descendant of Zubayr.[239] MacMichaels stated there two tradition claims of Arabic pedigree of Ababda.[240] The first were from Abdullah ibn al-Zubayr while the others they claimed through Khalid ibn al-Walid[241] The pedigree which allegedly from Abdullah were came from the Nisba (onomastics) manuscript possessed by Sheykh Abdullah Gadula Balilu, prominent lord of Kawahla.[242] According to the manuscript, their tribe were descendent from thirteen sons of Muhammad Kahil, grandson of Abdullah ibn Zubayr through a son named Musa.[242] while Muhammad Kahil, who bore four sons, were claimed by Kawahla traditional genealogist as their and Ababda peoples common ancestor.[243] Abdullah Gadula Manuscript were closed with appraisal toward the five notable sons of Zubayr ibn al-Awwam, Abdullah, Bakhit, Ubayd, Urwah, and Muhammad.[242] Majority of Kawahla were subject to Kababish tribe, until Mahdist War.[238]

Meanwhile, Ja'alin tribe community in Sudan also claimed as descendants of Zubayr,[244] this Zubayrid claimant tribe from Sultanate of Darfur has several notable figures in early modern history of Africa, such as:

• Rabih az-Zubayr, a warlord who led the resistance against French colonials until his demise and nicknamed "Napoleon of Africa" for his fierce resistance against the French.[245]
• Al-Zubayr Rahma Mansur, slave trader, Ottoman governor of Sudan, and pasha general of Khedivate of Egypt in the late 19th century. nemesis of General Charles Gordon. Al-Zubayr Rahma gained near-mythic status in the United Kingdom, where he was referred as "the richest and worst", a "Slaver King" "who [had] chained lions as part of his escort".[246][247]

Zubairi family, or also known as Zuberi clan is one of large tribal group whose lineage are completely traceable to their to the time of Muhammad,[32] as they claim themselves to be descendant of Zubayr ibn al-Awwam.[33] After almost 50 years of the conquest of Sindh by Muhammad ibn Qasim, Zubairis started migrating from Makkah and Madina towards Sindh.[32] Afterwards, the Zuberi clan recorded to dwell in Lahore, Panipat, Delhi and Sumbal. During the rule of Mughal Emperor Akbar, Zuberis also settled in Meerut and known as ruling Nawabs(governor) of Meerut.[32][33] Marehra also became centre of the family activities in 15th century AD. In Marehra “Kanboh Mohallah” was having largest concentration of Zuberis. Around 100 of the houses at Marehra were then owned by Zuberis.[32] many of Zuberi clan members settled near modern-day Dadu, Pakistan. By the end of 10 AD century, Zuberis started migrating from Sindh to Multan. During 14th century AD, part of the Zuberi clan migrated to Delhi led by Sufi Samauddin Zuberi.[32][33] After Indo-Pak partition period, most of the Zuberis migrated from India to Pakistan and got settled at Karachi, Lahore and Rawalpindi. Currently member of Zuberi Clan are settled all over the world at Karachi, Lahore, Islamabad, Saudi Arabia, Gulf States, United Kingdom and United States.[33] In 1936, the third family conference was held at Bareilly.[32] Later, in 1961 the Zuberi clan organized meeting in Karachi.[32]

Some of Muslim Kamboh community claim Arab ancestry claim descent from al-Zubayr ibn al-Awwam, as Husain Ahmad Zubairi said that the Kambo clan belonged to thc main tribe of the Quraish, particularly from al-Zubayr lineage.[31] Notable person from Zubairi Kambo were Ziauddin Ahmad Zuberi, 18th century philosopher and mathematician.[248]

Az-Zubayr owned many horses.[259] The horses that being named by az-Zubayr were al-Ya'sūb, which he ride in the Battle of Badr.[260] Just as many Arab nobles of his era, al-Ya'sūb pedigree was preserved that even keep as their own distinct "horse-clan", which high quality lineage were carefully recorded and their breeding carefully maintained by the owner clan to keep their genealogical purity and quality, as in al-Ya'sūb case were the Asadi clan of az-Zubayr. al-Ya'sūb clan, the al-Asjadi horse clan were being owned and bred by al-Asadi tribe of az-Zubayr for generations.[261]

Another horse belonged to az-Zubayr that are named are Ghamra.[262][263]

At the time az-Zubayr married to Asma', Zubayr only posessed a horse and a camel as his property[249] However, after his death, Lewis mentioned al-Zubayr were possessed 1,000 horses which he left for his heirs.[264]

According to Daniel Pipes, al-Zubayr once owned 1,000 male and 1,000 female Ghilman or slave at one time, which he manumitted at least one each days[265] However, the primary source, Awza'i, only recorded 1,000 slaves without clarity of the genders of those slaves owned by al-Zubayr.[Notes 41] This report also supported by Bernard Lewis.[259]

Prophet Muhammad once gave him a large plot of land to build his house and a grant of some palm trees.[20]^: 77 During his life, al-Zubayr possessed at least six land property:

• The first property were an Oasis situated in the lands formerly belonging to Banu Nadir.[267]
• The second property, a market fief belonged to Banu Qaynuqa which seized by Muslims and given to Zubayr after the conquest of Qaynuqa settlement by Muslims[268]
• The third property, according according to Asma, wife of Zubayr, were a property in Khaibar which contained date palms and other trees.[267]
• The fourth land property were also reported Zubayr received another large tract of land in Khaibar, where the size of the land, according to Abdullah ibn Umar, was a distance of Zubayr horse could sprinted until it stopped.[155]
• The fifth were given by Uthman ibn Affan during his reign as caliph had granted lands to Zubair[267]
• The sixth property acquired in 625 when al-Zubayr was given more palm trees from the land of the expelled Jewish Nadir tribe.[20]^: 78

Aside from the properties in Hejaz, az-Zubayr also recorded has owned several houses in Egypt cities, namely Alexandria and Fustat, while in Iraq az-Zubayr also owned houses in Basra and Kufa,[259] Where az-Zubayr constructed markets.[269] Al-Masudi recorded that az-Zubayr estate were still present in 943-944 AD, where it still provide lodgings for merchants, commerce, and seafaring traders.[259]

Ya`qūb ibn Sufyān said that despite his vast wealth, az-Zubayr were known for his generosity as he never hoarding his income.[270]

Al-Zubayr have several siblings, both blood siblings and maternal siblings. According to Ibn Hajar in his Al-Isabah fi tamyiz al Sahabah, Abdullah ibn al-Awwam were killed in the Battle of Badr, while Abd al-Rahman ibn al-Awwam were killed during the battle of Yarmuk.[273] According to Ibn Athir in his Usd al-ghabah fi marifat al-Saḥabah, Al-Sa'ib ibn al-Awwam were killed during the battle of Yamama.[5]

Al-Zubayr married eight times and had twenty children.[20]^: 75

1. Asma bint Abi Bakr. They were married before the Hijra of 622 and divorced when Urwa was young, i.e., around 645.[34]^: 179
   1. Abdullah
   2. Al-Mundhir
   3. Asim
   4. Al-Muhajir
   5. Khadija the Elder
   6. Umm Al-Hasan
   7. Aisha
   8. Urwa
2. Umm Kulthum bint Uqba of the Umayya clan. They were married in 629, but "she disliked him," and they were divorced in a matter of months. After their daughter was born, Umm Kulthum married Abdur Rahman bin Awf.[34]^: 163
   1. Zaynab
3. Al-Halal bint Qays of the Asad tribe.
   1. Khadija the Younger
4. Umm Khalid Ama bint Khalid of the Umayya clan. She was one of the emigrants who returned from Abyssinia in 628.[34]^: 164 She had a Mawla whom she manumitted named Abu Muhammad al-Asadi; or more known as Musa ibn Uqbah. Musa are one of the earliest writter of early conquest of Islam history(Maghazi) and also a hadith transmitter.[274]
   1. Khalid
   2. Amr
   3. Habiba
   4. Sawda
   5. Hind
5. Ar-Rabbab bint Unayf of the Kalb tribe.
   1. Mus'ab
   2. Hamza
   3. Ramla
6. Atiqa bint Zayd of the Adi clan, a widow of Umar.[20]^: 85
7. Tumadir bint Al-Asbagh of the Kalb tribe, a widow of Abdur Rahman ibn Awf. Al-Zubayr divorced her only seven days after the wedding. She used to tell other women, "When one of you marries, she should not be deceived by seven days after what Al-Zubayr has done to me."[34]^{: 208–209} She did not, however, enlarge on the nature of the "deception".
8. Umm Ja'far Zaynab bint Marthad of the Thaalaba tribe.
   1. Ubayda
   2. Ja'far

there were record from az-Zubayr's wives complained that he had "some harshness towards women".[34]^: 163[34]^: 163 Atiqa only agreed to marry him on condition that he would never beat her.[275] However, contemporary writer Abdo Khal questioned the validity of this narration as he view the circulation of such story were not based from scholarly review of the text and instead based on unverified laymen interpretations in the modern times social media.[276]

Al-Zubayr tends to name his male children with the name of the Sahaba who died as Martyr in Islam,[3] such as Abd-Allah ibn Jahsh who died in the Battle of Uhud for Abd Allah ibn al-Zubayr, Urwah ibn Mas'ud, who died killed by peoples of Tha'if, for Urwah ibn Zubayr, Mus'ab ibn Umayr for Mus'ab ibn al-Zubayr, Khalid ibn Sa'id, who died in Battle of Marj as-Saffar for Khalid ibn al-Zubayr, And Amr ibn Sa'id ibn al-Aas, who killed during Battle of Yarmouk, for Amr ibn al-Zubayr.[277][3]

The two of most notable son of his was Abdullah ibn al-Zubayr, who claimed the caliphate during the reign of Yazid ibn Muawiyah,[278] along with Zubayr youngest son from Asma', Urwah ibn al-Zubayr, member of the most influental group of jurists known collectively as The Seven Fuqaha of Medina, prominent hadith scholar, and the first writer of Seerah or Maghazi.[279]

One of Zubayr's daughters, Ramlah bint al-Zubayr, married the Umayyad prince Khalid ibn Yazid,[280] despite the fact that Khalid was also the one who had killed Ramlah's brother Mus'ab ibn al-Zubayr in the Battle of Maskin (691).[281] Ibn Asakir recorded that Ramlah was famous for her extraordinary beauty.[280] Ramlah's beauty inspired Khalid to extoll her in his poems. However, this caused some trouble for Khalid, as various factions who disliked the Umayyad regime, such as the Shu'ubiyya movement, the Shia, and the Kharijites, spread exaggerated rumors regarding Khalid's poems for Ramlah. When these rumors reached the ears of the caliph Abd al-Malik ibn Marwan, he in turn berated and scolded and scolded this conduct of Khalid, which the Caliph regarded as vanity.[282]

• Recorded traditional oral narration of historical events during the early time of Islam of Urwah ibn Zubayr, an historian during Rashidun era.
• Earliests records of Maghazi (historical records regarding Islamic conquests) of Muhammad by Tabi'in historian Aban ibn Uthman
• Recorded narrations of Maghazi classifications by Ibn Shihab al-Zuhri
• Musnad Ahmad ibn Hanbal, which contains many scarces of historical account regarding military activity during the time of Muhammad and four righteous guided caliphate
• Sahih Bukhari Chapter 57: Book of Jihad, regarding ethics and basics of warfare according to Islamic tradition
• Sahih Muslim Chapter 19: Kitab Al-Jihad Wa'l-Siyar (The Book of Jihad And Expedition), regarding ethics and conduct during wartime
• Musnad Ahmad ibn Hanbal, a collection of hadith compiled by the Ahmad ibn Hanbal(d. 241 AH/855 AD) to whom the Hanbali fiqh(legislation) is attributed
• 'Jami at-Tirmidhi', also known as Sunan at-Tirmidhi, is one of "the six books" (Kutub al-Sittah – the six major hadith collections); authored by Al-Tirmidhi
• Sunan Abu Dawood, one of the Kutub al-Sittah (six major hadith collections), collected by Abu Dawud
• Masabih al-Sunnah contained narrations of the peoples who lived during the Rashidun conquests, including those directly involved in the conquest. Authored by Al-Baghawi
• Al-Sirah Al-Nabawiyyah (The Life of the Prophet), an edited recension by Ibn Isḥāq
• Tarikh al-Islam al-kabir, 'Great History of Islam' (50 vols., in Arabic); Ibn Hajar received it from adh-Dhahabi
• Siyar a`lam al-nubala, biographical manuscript of Companion of the prophet, authored by adh-Dhahabi
• History of the Prophets and Kings, more commonly known as Tarikh al-Tabari (تاريخ الطبري) or Tarikh-i Tabari or The History of al-Tabari (Persian: تاریخ طبری‎)
• Historical excerpts from Abu Bakr al-Zubaydi, scholar and historian from the Caliphate of Córdoba
• History of Damascus (Arabic: Tarikh Dimashq) is one of the most important books about the Islamic history of Syria, covering the life of important figures who resided in or visited Damascus. Authored by Ibn Ashakir
• Futuh al-Buldan, The Conquest of (the) countries, a work regarding early Islamic conquest 9th century historian Ahmad Ibn Yahya al-Baladhuri of Abbasid-era Baghdad
• Futūḥ mișr wa akhbārahā, Conquest of Egypt and some account of it, i.e. of the country) authored by Ibn Abd al-Hakam
• Kitab al-Tarikh wa al-Maghazi (Arabic: كتاب التاريخ والمغازي, "Book of History and Campaigns") by al-Waqidi
• Sahdba ma'a yl-Batlus(The book of the conquest of al-Bahnasa and what befell the Companions of the Prophet with the Patrician Batlus)
• Al-Mawāʻiẓ wa-al-Iʻtibār bi-Dhikr al-Khiṭaṭ wa-al-āthār; a historical excerpt authored by al-Maqrizi
• Genealogical Kawahla Nisba manuscript by Sheykh Abdullah Gadula Balilu al-Kawahla