Difference between revisions of "Abd-Allah ibn al-Zubayr" - New World Encyclopedia
| Line 4: | Line 4: | ||
==Biography== | ==Biography== | ||
| − | He was of the [[Banu Asad]]. As well as being a nephew of Aisha, he was also distantly related to Muhammad, since his grandmother was Muhammad's paternal aunt.<ref>Khalid, page 306.</ref> As a young man, Abdullah was an active participant in numerous Muslim campaigns against both the [[Byzantine Empire|Byzantine]] and [[Sassanid]] empires.He marched to [[Sbeitla]],Tunisia, the capital of exarchate of Carthage King | + | He was of the [[Banu Asad]]. His father, al-Zubayr b. al-ʿAwwām, was a close companion of Muhammad. As well as being a nephew of Aisha, he was also distantly related to Muhammad, since his grandmother was Muhammad's paternal aunt.<ref>Khalid, page 306.</ref> As a young man, Abdullah was an active participant in numerous Muslim campaigns against both the [[Byzantine Empire|Byzantine]] and [[Sassanid]] empires. In 636 she was with his father at the Battle of Yarmūk. He marched to [[Sbeitla]], Tunisia, the capital of the exarchate of Carthage, King Gregory. Gregory was defeated and killed in the '''Battle of Sufetula''' in 647 C.E. [[Uthman]], the third caliph, regarded him as a loyal and capable soldier and after the battle allowed him the exceptional honor of reporting on his critical role in the battle "from the pulpit in Medina."<ref>Madelung, page 105.</ref> He may have served in Uthmans body guard. He was also appointed a member of the committee that established the official recension of the [[Qur'an]]. He may have been among the twelve men who buried Uthman after his assassination.<ref>Madung, page 106.<.ref> Madung says that probably influence by his aunt, Aidah, he disliked Ali, and "tried to incite his father against him."<ref>Madung, page 105.</ref> |
| − | When his father joined [[Aisha]]'s rebellion against the Caliph Ali, he | + | When his father joined [[Aisha]]'s rebellion against the Caliph Ali, he accompanied him into battle against [[Ali]] at the [[Battle of the Camel]] during the first Fitna (civil war or disturbance).<ref>Aslan, page 177.</ref> His father was killed. Al-Zubayr was wounded.<ref>Madung, page 181.</ref> |
===Ibn al-Zubayr's revolt=== | ===Ibn al-Zubayr's revolt=== | ||
| − | |||
One of his supporters, [[Muslim ibn Shihab]], was the father of [[Ibn Shihab al-Zuhri]] who would become a famous scholar. | One of his supporters, [[Muslim ibn Shihab]], was the father of [[Ibn Shihab al-Zuhri]] who would become a famous scholar. | ||
| Line 19: | Line 18: | ||
'''[[Abd Allah ibn al-Zubayr]]'s [[revolt]]''' was directed against [[Yazid I]] following the [[Battle of Karbala]]. | '''[[Abd Allah ibn al-Zubayr]]'s [[revolt]]''' was directed against [[Yazid I]] following the [[Battle of Karbala]]. | ||
| − | Ibn al-Zubayr | + | Ibn al-Zubayr did take the oath of allegiance to [[Muawiyah]] and appears to have fought in his army. However, when Muawiyah appointed his son, [[Yazid I]] as his successor and demanded that leading men recognized this by taking the oath, al-Zubayr refused. Muawiyah suspected that he might present a threat to his son's succession and placed him on a list of potential troublemakers. On succeeding, Yazid sent an envoy to Madina to secure al-Zubayr oath. He procrastinated then fled to Mecca without taking the oath. After the death of [[Husayn bin Ali(as)]] at the [[Battle of Karbela]] on the 10th of Muharram, [[61 AH]] (October 10, 680), Ibn al-Zubayr returned to [[Hejaz]] region where he even eventually declared himself the caliph and commander-of-the faithful, and he began building support. He appears to have favored Shura (consultation] as the mechanism for choosing the caliph, not dynastic succession. Some suggest that he had planned to claim the caliphate even before Husayn's death but knew that he would not attract enough support as long as the prophet's grandson lived. Some claim that he encouraged Husayn's own rebellion because he thought it would fail, leaving his way clear to stake his claim. Even those who opposed the claims of the family of the Prophet to lead the community, though, were sickened and outraged by Yazid's heinous act, "This was, after all, the family of the Messenger of God" people said, "how could they have been starved and massacred like animals?"<ref>Aslan, page 177.</ref> A number of those responsible for killing members of Muhammad's family were slain. Soon, Ibn al-Zubayr established his power in [[Iraq]], southern [[Arabia]] and in the greater part of [[Syria]], and parts of [[Egypt]]. Ibn Zubayr benefited greatly from widespread dissatisfaction among the populace with Umayyad rule. Given that his father had served on the council of six appointed by [[Umar]], the second caliph, to choose his successor from among themselves gave him a claim on the succession.<ref>Tabari and Howard, page 2 N11.</ref> Yazid sent al-Zubayr brother - who opposed him - against him at Mecca. He failed, was captured, whipped and imprisoned, dying from his wounds. Speaking from the pulpit, al-Zubayr praised Husayn and denounced Yazid. Yazid tried to end Ibn Zubayr's rebellion by invading Hejaz in 683, but his sudden death ended the campaign, although some members of al-Zubayr's family were killed. The Ka'bah was accidentally burnt to the ground; it was rebuilt. Yazid's death threw the Umayyads into disarray with civil war eventually breaking out. Al-Zubayr attracted considerable support from opponents of the Umayyads, including at least initially from the Kharijites. It was only after Yazid's death that he formally claimed the caliphate, promising to rule according to the Qur'an, the [[sunnah]] of the Prophet and the example of the first four caliphs and that his caliphate was contingent on keeping this pledge. Coins were minted in his name and he did gain the oath of allegiance from important cities in Palestine and Syria. He had enjoyed strong support in the [[Yemen]], appointing "nine successive governors" there during his caliphate.<ref>Madʼaj, page 159.</ref> He also appointed two governors to Kufa. |
| − | This essentially split the Islamic empire into two spheres with two different caliphs, but it did not last for long. The [[Second Fitna]] was soon be settled, and Ibn al-Zubayr lost Egypt and whatever he had left of Syria to [[Marwan ibn al-Hakam]]. This coupled together with the successful [[Kharijite]] rebellions in Iraq dwindled Ibn al-Zubayr's rule down to only the Hejaz region. In Madina, the Ansari | + | This essentially split the Islamic empire into two spheres with two different caliphs, but it did not last for long. The [[Second Fitna]] was soon be settled, and Ibn al-Zubayr lost Egypt and whatever he had left of Syria to [[Marwan ibn al-Hakam]]. This coupled together with the successful [[Kharijite]] rebellions in Iraq dwindled Ibn al-Zubayr's rule down to only the Hejaz region. In Madina, the Ansari declared their independence from Damascus, and chose their own leader. |
| + | Bahramian, Ali. "ʿAbd Allāh b. al-Zubayr." Encyclopaedia Islamica. Editors-in-Chief: Wilferd Madelung and Farhad Daftary. | ||
| + | he was also called a mulḥid (heretic or deviant), this being an indirect way of accusing him of profaning the Sacred Sanctuary | ||
| + | he was also called a mulḥid (heretic or deviant), this being an indirect way of accusing him of profaning the Sacred Sanctuary. miserly and ill tempered. | ||
| + | ====Abd al-Malik==== | ||
| + | Ibn Zubayr would finally be defeated by [[Abd al-Malik]] who sent [[Al-Hajjaj ibn Yusuf]] to reunite the Islamic empire. Hajjaj defeated and killed Ibn Zubayr on the battlefield in 692, beheading him and crucifying his body, reestablishing Umayyad control over the Islamic Empire. However, it had taken a decade before al-Zubayr was finally defeated. He had enjoyed strong support in the [[Yemen]], appointing "nine successive governors" there during his caliphate.<ref>Madʼaj, page 159.</ref> Before he went into what was his final battle, he visited his mother and took off his armor. He went into battle wearing a silk vest, which, says Kennedy, was a sign of preparing for martyrdom, "almost a suicidal gesture."<ref>Kennedy, page 170.</ref> His revolt was considered to the Islam's second Fitna but had it succeeded in ending Umayyad power, the revolt would have earned a more positive description. Umayyad rule continued to be unpopular. The Umayyads would be accused of favoring members of their own family, of paying lip-service to Islam, of ruling the caliphate as if it were their personal possession and of elevating Arabs over non-Arab settlers. The [[Abbadids|Abbasid]] coup of 750, led by a descendant of Muhammad's uncle, had widespread support including from some [[Shi'a]]. In their inaugural sermon, the Abbasids denounced their predecessors as "autocratic" concerned mainly with "the accumulating of silver and gold, the building of castles and the digging of canals."<ref>Fowden, page 172.</ref> | ||
| − | + | ==Burial== | |
| + | Abd-al-Malik allowed al-Zubayrs body to be buried in the Prophet's mosque at Medina. | ||
| − | === | + | ===[[Dome of the Rock]]=== |
| − | + | While Abd-Allah ibn al-Zubayr controlled Mecca, the Umayyad's supporters were unable to perform the hajj there. This impacted the design and building of the Rock in [[Jerusalem]] by Abd-al-Malik, who may have intended the Dome to serve as an alternative pilgrimage venue to Mecca, given its colonnaded structure or even as a substitute. Rippin tends to argue that while it might be expected that a caliph who displaced Mecca as the point of pilgrimage would advertise his illegitimacy, this assumes that the hajj at mecca "was already a central symbol of nascent Islam." If it was not yet established as a pillar but still developing in significance, the Dome might have been built as a "political symbol" as "two pilgrimages, one in Mecca under ibn al-Zubay and another in Jerusalem under Abd-al-Malik emerged at roughly the same time."<ref>Rippin, page 67.</ref> Rippin also suggests that the link between the Dome and Muhammad's Night Journey and Ascent developed later, since none of the inscriptions "make any reference to this journey." al-Zubayr rebuilt be Ka'bah in 683, after it caught fire.<ref>Tabari and Howard, page 224.<ref> | |
| − | + | He is also remembered as the source of legal decisions concerning the performance of the hajj.<ref> | |
| − | |||
| − | |||
| − | |||
| − | |||
| − | |||
| − | |||
| − | |||
==References== | ==References== | ||
* Aslan, Reza. 2005. ''No god but God: the origins, evolution, and future of Islam.'' New York: Random House. ISBN 9781400062133 | * Aslan, Reza. 2005. ''No god but God: the origins, evolution, and future of Islam.'' New York: Random House. ISBN 9781400062133 | ||
| + | * Fowden, Garth. 2004. ''Quṣayr ʻAmra: art and the Umayyad elite in late antique Syria. The transformation of the classical heritage, 36.'' Berkeley, Calif: University of California Press. ISBN 9780520236653. | ||
* Kennedy, Hugh. 2001. The armies of the caliphs: military and society in the early Islamic state. Warfare and history. London: Routledge. ISBN 9780415250924 | * Kennedy, Hugh. 2001. The armies of the caliphs: military and society in the early Islamic state. Warfare and history. London: Routledge. ISBN 9780415250924 | ||
* Khālid, Khālid Muḥammad. 2005. ''Men around the messenger.'' Kuala Lumpur: Islamic Book Trust. ISBN 9789839154733. | * Khālid, Khālid Muḥammad. 2005. ''Men around the messenger.'' Kuala Lumpur: Islamic Book Trust. ISBN 9789839154733. | ||
| Line 45: | Line 44: | ||
* Madelung, Wilferd. 1998. ''The succession to Muhammad: a study of the early Caliphate.'' Cambridge: Cambridge University Press. ISBN 9780521646963 | * Madelung, Wilferd. 1998. ''The succession to Muhammad: a study of the early Caliphate.'' Cambridge: Cambridge University Press. ISBN 9780521646963 | ||
* Rippin, Andrew. 2005. ''Muslims: their religious beliefs and practices.'' Library of religious beliefs and practices. London: Routledge. ISBN 9780415348829 | * Rippin, Andrew. 2005. ''Muslims: their religious beliefs and practices.'' Library of religious beliefs and practices. London: Routledge. ISBN 9780415348829 | ||
| − | + | * Ṭabarī, and I. K. A. Howard. 1990. ''The caliphate of Yazīd b. Muʻāwiyah.'' SUNY series in Near Eastern studies. Albany: State University of New York Press. ISBN 9780791400401. | |
==See also== | ==See also== | ||
*[[Islam]] | *[[Islam]] | ||
| Line 74: | Line 73: | ||
[[zh:阿卜杜拉·伊本·祖拜尔]] | [[zh:阿卜杜拉·伊本·祖拜尔]] | ||
{{Credit2|Abd-Allah_ibn_al-Zubayr|255536572|Ibn_al-Zubayr's_revolt|269934043}} | {{Credit2|Abd-Allah_ibn_al-Zubayr|255536572|Ibn_al-Zubayr's_revolt|269934043}} | ||
| + | ''Italic text'' | ||
Revision as of 08:36, 22 February 2009
Abd Allah al-Zubayr or Ibn Zubayr or Abdullah ibn az-Zubayr' (624 - 692) (Arabic: عبد الله بن الزبير) was a sahabi whose father was Zubayr ibn al-Awwam, and whose mother was Asma bint Abi Bakr, daughter of the first Caliph Abu Bakr. He was the nephew of Aisha, one of the wives of Muhammad
Biography
He was of the Banu Asad. His father, al-Zubayr b. al-ʿAwwām, was a close companion of Muhammad. As well as being a nephew of Aisha, he was also distantly related to Muhammad, since his grandmother was Muhammad's paternal aunt.[1] As a young man, Abdullah was an active participant in numerous Muslim campaigns against both the Byzantine and Sassanid empires. In 636 she was with his father at the Battle of Yarmūk. He marched to Sbeitla, Tunisia, the capital of the exarchate of Carthage, King Gregory. Gregory was defeated and killed in the Battle of Sufetula in 647 C.E. Uthman, the third caliph, regarded him as a loyal and capable soldier and after the battle allowed him the exceptional honor of reporting on his critical role in the battle "from the pulpit in Medina."[2] He may have served in Uthmans body guard. He was also appointed a member of the committee that established the official recension of the Qur'an. He may have been among the twelve men who buried Uthman after his assassination.Cite error: Closing </ref> missing for <ref> tag
When his father joined Aisha's rebellion against the Caliph Ali, he accompanied him into battle against Ali at the Battle of the Camel during the first Fitna (civil war or disturbance).[3] His father was killed. Al-Zubayr was wounded.[4]
Ibn al-Zubayr's revolt
One of his supporters, Muslim ibn Shihab, was the father of Ibn Shihab al-Zuhri who would become a famous scholar.
Template:Campaignbox Second Fitna Abd Allah ibn al-Zubayr's revolt was directed against Yazid I following the Battle of Karbala.
Ibn al-Zubayr did take the oath of allegiance to Muawiyah and appears to have fought in his army. However, when Muawiyah appointed his son, Yazid I as his successor and demanded that leading men recognized this by taking the oath, al-Zubayr refused. Muawiyah suspected that he might present a threat to his son's succession and placed him on a list of potential troublemakers. On succeeding, Yazid sent an envoy to Madina to secure al-Zubayr oath. He procrastinated then fled to Mecca without taking the oath. After the death of Husayn bin Ali(as) at the Battle of Karbela on the 10th of Muharram, 61 AH (October 10, 680), Ibn al-Zubayr returned to Hejaz region where he even eventually declared himself the caliph and commander-of-the faithful, and he began building support. He appears to have favored Shura (consultation] as the mechanism for choosing the caliph, not dynastic succession. Some suggest that he had planned to claim the caliphate even before Husayn's death but knew that he would not attract enough support as long as the prophet's grandson lived. Some claim that he encouraged Husayn's own rebellion because he thought it would fail, leaving his way clear to stake his claim. Even those who opposed the claims of the family of the Prophet to lead the community, though, were sickened and outraged by Yazid's heinous act, "This was, after all, the family of the Messenger of God" people said, "how could they have been starved and massacred like animals?"[5] A number of those responsible for killing members of Muhammad's family were slain. Soon, Ibn al-Zubayr established his power in Iraq, southern Arabia and in the greater part of Syria, and parts of Egypt. Ibn Zubayr benefited greatly from widespread dissatisfaction among the populace with Umayyad rule. Given that his father had served on the council of six appointed by Umar, the second caliph, to choose his successor from among themselves gave him a claim on the succession.[6] Yazid sent al-Zubayr brother - who opposed him - against him at Mecca. He failed, was captured, whipped and imprisoned, dying from his wounds. Speaking from the pulpit, al-Zubayr praised Husayn and denounced Yazid. Yazid tried to end Ibn Zubayr's rebellion by invading Hejaz in 683, but his sudden death ended the campaign, although some members of al-Zubayr's family were killed. The Ka'bah was accidentally burnt to the ground; it was rebuilt. Yazid's death threw the Umayyads into disarray with civil war eventually breaking out. Al-Zubayr attracted considerable support from opponents of the Umayyads, including at least initially from the Kharijites. It was only after Yazid's death that he formally claimed the caliphate, promising to rule according to the Qur'an, the sunnah of the Prophet and the example of the first four caliphs and that his caliphate was contingent on keeping this pledge. Coins were minted in his name and he did gain the oath of allegiance from important cities in Palestine and Syria. He had enjoyed strong support in the Yemen, appointing "nine successive governors" there during his caliphate.[7] He also appointed two governors to Kufa.
This essentially split the Islamic empire into two spheres with two different caliphs, but it did not last for long. The Second Fitna was soon be settled, and Ibn al-Zubayr lost Egypt and whatever he had left of Syria to Marwan ibn al-Hakam. This coupled together with the successful Kharijite rebellions in Iraq dwindled Ibn al-Zubayr's rule down to only the Hejaz region. In Madina, the Ansari declared their independence from Damascus, and chose their own leader. Bahramian, Ali. "ʿAbd Allāh b. al-Zubayr." Encyclopaedia Islamica. Editors-in-Chief: Wilferd Madelung and Farhad Daftary. he was also called a mulḥid (heretic or deviant), this being an indirect way of accusing him of profaning the Sacred Sanctuary he was also called a mulḥid (heretic or deviant), this being an indirect way of accusing him of profaning the Sacred Sanctuary. miserly and ill tempered.
Abd al-Malik
Ibn Zubayr would finally be defeated by Abd al-Malik who sent Al-Hajjaj ibn Yusuf to reunite the Islamic empire. Hajjaj defeated and killed Ibn Zubayr on the battlefield in 692, beheading him and crucifying his body, reestablishing Umayyad control over the Islamic Empire. However, it had taken a decade before al-Zubayr was finally defeated. He had enjoyed strong support in the Yemen, appointing "nine successive governors" there during his caliphate.[8] Before he went into what was his final battle, he visited his mother and took off his armor. He went into battle wearing a silk vest, which, says Kennedy, was a sign of preparing for martyrdom, "almost a suicidal gesture."[9] His revolt was considered to the Islam's second Fitna but had it succeeded in ending Umayyad power, the revolt would have earned a more positive description. Umayyad rule continued to be unpopular. The Umayyads would be accused of favoring members of their own family, of paying lip-service to Islam, of ruling the caliphate as if it were their personal possession and of elevating Arabs over non-Arab settlers. The Abbasid coup of 750, led by a descendant of Muhammad's uncle, had widespread support including from some Shi'a. In their inaugural sermon, the Abbasids denounced their predecessors as "autocratic" concerned mainly with "the accumulating of silver and gold, the building of castles and the digging of canals."[10]
Burial
Abd-al-Malik allowed al-Zubayrs body to be buried in the Prophet's mosque at Medina.
Dome of the Rock
While Abd-Allah ibn al-Zubayr controlled Mecca, the Umayyad's supporters were unable to perform the hajj there. This impacted the design and building of the Rock in Jerusalem by Abd-al-Malik, who may have intended the Dome to serve as an alternative pilgrimage venue to Mecca, given its colonnaded structure or even as a substitute. Rippin tends to argue that while it might be expected that a caliph who displaced Mecca as the point of pilgrimage would advertise his illegitimacy, this assumes that the hajj at mecca "was already a central symbol of nascent Islam." If it was not yet established as a pillar but still developing in significance, the Dome might have been built as a "political symbol" as "two pilgrimages, one in Mecca under ibn al-Zubay and another in Jerusalem under Abd-al-Malik emerged at roughly the same time."[11] Rippin also suggests that the link between the Dome and Muhammad's Night Journey and Ascent developed later, since none of the inscriptions "make any reference to this journey." al-Zubayr rebuilt be Ka'bah in 683, after it caught fire.<ref>Tabari and Howard, page 224.<ref> He is also remembered as the source of legal decisions concerning the performance of the hajj.<ref>
ReferencesISBN links support NWE through referral fees
- Aslan, Reza. 2005. No god but God: the origins, evolution, and future of Islam. New York: Random House. ISBN 9781400062133
- Fowden, Garth. 2004. Quṣayr ʻAmra: art and the Umayyad elite in late antique Syria. The transformation of the classical heritage, 36. Berkeley, Calif: University of California Press. ISBN 9780520236653.
- Kennedy, Hugh. 2001. The armies of the caliphs: military and society in the early Islamic state. Warfare and history. London: Routledge. ISBN 9780415250924
- Khālid, Khālid Muḥammad. 2005. Men around the messenger. Kuala Lumpur: Islamic Book Trust. ISBN 9789839154733.
- Lewis, Bernard. 1991. The political language of Islam. Chicago: University of Chicago Press. ISBN 9780226476933
- Madʼaj, Abd al-Muhsin Madʼaj M. 1988. The Yemen in early Islam (9-233/630-847): a political history. Durham Middle East monographs, no. 3. London: Ithaca Press. ISBN 9780863721021
- Madelung, Wilferd. 1998. The succession to Muhammad: a study of the early Caliphate. Cambridge: Cambridge University Press. ISBN 9780521646963
- Rippin, Andrew. 2005. Muslims: their religious beliefs and practices. Library of religious beliefs and practices. London: Routledge. ISBN 9780415348829
- Ṭabarī, and I. K. A. Howard. 1990. The caliphate of Yazīd b. Muʻāwiyah. SUNY series in Near Eastern studies. Albany: State University of New York Press. ISBN 9780791400401.
See also
- Islam
- Sahaba
External links
| List of Sahaba | |||
|---|---|---|---|
| Abbad ibn Bishr | `Abbas ibn `Abd al-Muttalib | `Abd Allah ibn `Abbas | `Abd Allah ibn `Abd al-Asad |
| Abd-Allah ibn Mas'ud | `Abd Allah ibn Rawahah | Abd-Allah ibn Sailam | Abd-Allah ibn Ubaiy |
| Abd-Allah ibn Umm-Maktum | Abd-Allah ibn al-Zubayr | Abd ar-Rahman ibn Abi Bakr | Abdullah ibn Hudhafah as-Sahmi |
| Abdullah ibn Ja'far | Abdullah ibn Sailam | Abu Ayyub al-Ansari | Abu Bakr |
| Abu Dharr al-Ghifari | Abu Dujana | Abu Fuhayra | Abu Hudhaifah ibn al-Mughirah |
| Abu Hurairah | Abu Sufyan ibn Harb | Abu Sufyan ibn al-Harith | Abu Talib ibn ‘Abd al-Muttalib |
| Abu Ubaidah ibn al-Jarrah | Abu al-Aas ibn al-Rabiah | Abu al-Dardaa | Abu-Hudhayfah ibn Utbah |
| Abu-Musa al-Asha'ari | Abu-Sa'id al-Khudri | Akib ibn Usaid | Al-Ala'a Al-Hadrami |
| Al-Baraa ibn Malik al-Ansari | Al-Nahdiah | Ali | Aminah bint Wahab |
| Ammar ibn Yasir | Amr ibn al-Jamuh | An-Numan ibn Muqarrin | Anas ibn Malik |
| Ashaab | Bashir ibn Sa'ad | Bilal ibn Ribah | Bilal ibn al-Harith |
| Fadl ibn Abbas | Fatima bint Asad | Fatima bint Hizam | Fayruz al-Daylami |
| Habibah bint Ubayd-Allah | Halima Sadia | Hamza ibn ‘Abd al-Muttalib | Harithah bint al-Muammil |
| Hatib ibn Abi Baitah | Hisham ibn Al-Aas | Hudhayfah ibn al-Yaman | Hujr ibn Adi |
| Ja`far bin Abī Tālib | Julaybib | Khabbab ibn al-Aratt | Khalid ibn Sa`id |
| Khunais ibn Hudhaifa | Kumayl ibn Ziyad | Khuzaymat ibn sabet | Layla bint al-Minhal |
| Lubaba bint al-Harith | Lubaynah | Malik Bin Deenar | Malik al-Dar |
| Malik ibn Ashter | Malik ibn Nuwayrah | Mus`ab ibn `Umair | Miqdad ibn Aswad |
| Muadh ibn Jabal | Mughira ibn Shu'ba | Muhammad Ibn Maslamah | Muhammad ibn Abi Bakr |
| Muhammad ibn Maslamah | Nawfal ibn Khuwaylid | Qatadah | Rab'ah ibn Umayah |
| Rabi'ah ibn al-Harith | Sa`ad ibn ar-Rabi` | Sa`ad ibn Abi Waqqas | Saffiyah bint ‘Abd al-Muttalib |
| Said ibn Aamir al-Jumahi | Sa'id ibn Zayd | Salim Mawla Abu Hudhayfah | Salman the Persian |
| Suhayb ar-Rumi | Ubaydah ibn al-Harith | Umamah bint Zainab | Umar |
| Umm Kulthum bint Ali | Umm Kulthum bint Jarwila Khuzima | Umm Shareek | Umm Ubays |
| `Uqbah ibn Amir | Urwah ibn Mas'ud | Usama ibn Zayd | Utbah ibn Ghazwan |
| Uthman ibn Hunaif | Wahb ibn Abd Manaf | Zayd ibn Arqam | Zayd ibn Harithah |
| Zayd ibn Thabit | Zaynab bint Ali | ||
ar:عبد الله بن الزبير da:Ibn Zubayr de:Abdallah ibn az-Zubair fa:عبدالله بن زبیر fr:Abd Allah ben az-Zubayr id:Abdullah bin Zubair ms:Abdullah ibn Zubair ja:アブドゥッラー＝イブン・アッズバイル pt:Abd-Allah-Ibn-Zobair tr:Abdullah bin Zübeyr uk:Абдаллах ібн аз-Зубейр ur:حضرت عبداللہ بن زبیر zh:阿卜杜拉·伊本·祖拜尔
Credits
New World Encyclopedia writers and editors rewrote and completed the Wikipedia article in accordance with New World Encyclopedia standards. This article abides by terms of the Creative Commons CC-by-sa 3.0 License (CC-by-sa), which may be used and disseminated with proper attribution. Credit is due under the terms of this license that can reference both the New World Encyclopedia contributors and the selfless volunteer contributors of the Wikimedia Foundation. To cite this article click here for a list of acceptable citing formats.The history of earlier contributions by wikipedians is accessible to researchers here:
The history of this article since it was imported to New World Encyclopedia:
Note: Some restrictions may apply to use of individual images which are separately licensed.
Italic text
