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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب معرفة الصحابة رضي الله تعالى عنهم
Book of Knowing the Companions (may Allah be pleased with them)
إِخْبَارُ الرَّاهِبِ بِخُرُوجِ نَبِيِّنَا صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ
A monk foretelling the appearance of our Prophet (peace and blessings be upon him)
Mustadrak al-Hakim — Hadith 5686
اُردوEn
حدثنا أبو عبد الله محمد بن أحمد بن بُطّة، حدثنا الحسن بن جَهْم، حدثنا الحُسين بن الفَرَج، حدثنا محمد بن عُمر، عن الضحاك بن عثمان، حدَّثه مَخْرمةُ بن سُليمان الوالِبيّ، عن إبراهيم بن محمد بن طلحة، قال: قال طلحة بن عُبيد الله: حضرتُ سوقَ بُصْرى، فإذا راهبٌ في صَومعَتِه يقول: سَلُوا أهلَ هذا المَوسِم: أفيهم أحدٌ من أهلِ الحَرَم؟ قال طلحةُ: قلتُ: نعم، أنا، فقال: هل ظهَرَ أحمدُ بعدُ؟ قال قلتُ: ومن أحمدُ؟ قال: ابن عبد الله بن عبد المطّلب، هذا شَهرُه الذي يَخرُج فيه، وهو آخِرُ الأنبياء، مَخرَجُه من الحَرَم ومُهاجَرُه إلى نَخْل وحَرّةٍ وسِباخٍ، فإياكَ أَن تُسبَقَ إليه، قال طلحةُ: فوَقَع في قَلْبي ما قال، فخرجتُ سريعًا حتى قَدِمتُ مكةَ، فقلت: هل كان من حَدَثٍ؟ قالوا: نعم، محمد بن عبد الله الأمينُ تَنبّأ وقد تَبِعَه ابن أَبِي قُحَافَة، قال: فخرجتُ حتى دخلتُ على أبي بكر، فقلتُ: اتّبعتَ هذا الرجلَ؟ قال: نعم، فانطَلِقْ إليه فادخُل عليه فاتَّبِعْه، فإنه يَدعُو إلى الحقِّ، فأخبَرَه طلحةُ بما قال الراهبُ، فخرج أبو بكر بطلحةَ، فدخَلَ به على رسول الله ﷺ، فأسلَمَ، طلحةُ، وأخبرَ رسولَ الله ﷺ بما قال الراهبُ، فسُرَّ رسولُ الله ﷺ، فلما أسلمَ أبو بكر وطلحةُ أخذَهما نوفلُ بن خُوَيلد بن العَدَوية فشدَّهُما في حَبْلٍ واحدٍ، ولم يَمنَعْهما بنو تَيْم، وكان نوفلُ بن خُوَيلد يُدعَى أسَدَ قُريش، فلذلك سُمِّي أبو بكر وطلحة القَرِينَين. ولم يشهد طلحةُ بن عُبيد الله بدرًا، وذلك أنَّ رسولَ الله ﷺ كان وجَّهَه وسعيدَ بن زيد يتحَسّسان خَبرَ العِيرِ، فانصرَفا وقد فَرَغَ رسولُ الله ﷺ مِن قتالِ مَن لَقيَه من المُشركين، فلَقِيَاه بتُرْبان (1) فيما بين مَلَلٍ (2) وسَيَالةَ على المَحبَّة مُنصرِفًا من بدر، ولكنه شهد أُحدًا وغيرَ ذلك من المشاهِد مع رسولِ الله ﷺ، وكان ممَّن ثَبَتَ مع رسول الله ﷺ يومَ أُحُد حين وَلّى الناسُ وبايَعَه على الموتِ، ورَمَى مالكُ بنُ زُهَير رسولَ الله ﷺ يومَئذٍ فاتَّقى طلحةُ بيدِه وجْهَ رسول الله ﷺ فأصابَ خِنْصَرَه فَشَلَّتْ، فقال: حَسِّ حَسِّ، حين أصابتْه الرَّمْية، فذُكِر أنَّ رسولَ الله ﷺ قال: "لو قال: باسمِ الله، لدَخَل الجنةَ والناسُ يَنظُرون"، وضُرِبَ طلحةُ يومَئِذٍ في رأسِه المُصلَّبةَ (1)، ضَرَبه رجلٌ من المشركين ضربَتين: ضربةً وهو مُقبِل، وضربةً وهو مُعرِض عنه، وكان ضِرارُ بن الخَطّاب الفِهْريُّ يقول: أنا واللهِ ضربتُه يومئذٍ (2).
It is narrated from Ibrahim bin Muhammad bin Talhah that Sayyiduna Talhah bin Ubaydullah (may Allah be pleased with him) related: I was present at the market of Busra when a monk in his hermitage was calling out: "Ask the people of this fair whether there is anyone among them from the people of the Haram (Makkah)." I said: "Yes, I am." He asked: "Has Ahmad appeared yet?" I said: "Who is Ahmad?" He said: "The son of Abdullah bin Abd al-Muttalib. This is the month of his appearance. He is the last of the prophets; he will come forth from the Haram and will emigrate to a land of date palms, rocky ground and saline soil. So be among the first to reach him, and let no one get ahead of you." Sayyiduna Talhah (may Allah be pleased with him) says: His words settled in my heart. I set out quickly until I reached Makkah and asked: "Has anything new happened here?" The people said: "Yes, Muhammad bin Abdullah al-Amin has claimed prophethood, and Ibn Abi Quhafah (Sayyiduna Abu Bakr) has become his follower." I left and went to Sayyiduna Abu Bakr (may Allah be pleased with him) and asked: "Have you followed this man?" He said: "Yes. You too should go to him, present yourself before him and follow him, for he calls to the truth." Then Sayyiduna Talhah (may Allah be pleased with him) told him what the monk had said. So Sayyiduna Abu Bakr (may Allah be pleased with him) took him along and presented himself before the Messenger of Allah (peace and blessings be upon him), and Sayyiduna Talhah (may Allah be pleased with him) accepted Islam. He told the Messenger of Allah (peace and blessings be upon him) what the monk had said, and the Messenger of Allah (peace and blessings be upon him) was very pleased by it. When Sayyiduna Abu Bakr and Talhah (may Allah be pleased with them both) accepted Islam, Nawfal bin Khuwaylid bin al-Adawiyyah seized them and bound them together in a single rope, and the tribe of Banu Taym did not protect them (from this oppression). Nawfal bin Khuwaylid used to be called "the Lion of Quraysh", and for this reason Sayyiduna Abu Bakr and Talhah (may Allah be pleased with them both) are called "al-Qarinayn" (the two bound together). Sayyiduna Talhah bin Ubaydullah (may Allah be pleased with him) could not take part in the Battle of Badr. The reason was that the Messenger of Allah (peace and blessings be upon him) had sent him and Sayyiduna Sa'id bin Zayd (may Allah be pleased with him) to gather news of the caravan (of Quraysh). The two of them returned when the Messenger of Allah (peace and blessings be upon him) had already finished fighting the polytheists. Then they met the Messenger of Allah (peace and blessings be upon him) on his way back from Badr at a place called "Turban", between Malal and Sayalah. But he took part in the Battle of Uhud and in all the other battles alongside the Messenger of Allah (peace and blessings be upon him). He was among those devoted ones who stood firm with the Messenger of Allah (peace and blessings be upon him) on the day of Uhud when the people scattered, and he pledged allegiance to him (peace and blessings be upon him) unto death. On that day Malik bin Zuhayr shot (an arrow) at the Messenger of Allah (peace and blessings be upon him), and Sayyiduna Talhah (may Allah be pleased with him) shielded the face of the Messenger of Allah (peace and blessings be upon him) with his hand. The arrow struck his little finger and it became paralysed. When the arrow struck him, these words came from his tongue: 'Hass, hass' (a cry of pain). It is mentioned that the Messenger of Allah (peace and blessings be upon him) said: "Had he said 'Bismillah' (In the name of Allah) (at the moment of pain), he would have entered Paradise (in that very state) while the people were watching him." On that day Sayyiduna Talhah (may Allah be pleased with him) received two blows on his head; a polytheist struck him twice: once when he was facing him and once when he was turning away. And Dirar bin al-Khattab al-Fihri used to say: "By Allah! It was I who struck him that day."
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) تحرَّف في (ص) و (م) إلى: بترمان، وتُرْبان: وادٍ من روافد وادي مَلَل، يأخُذ من ثنايا مفرحات على (24) كيلًا ثم يدفع جنوبًا غربيًا حتى يصبّ في فرش مَلَل، يأخذه الطريق من المدينة إلى مكة من رأسِه إلى مَصبِّه. انظر "معجم المعالم الجغرافية في السيرة النبوية" لعاتق بن غيث ص 61 - 62.
Note / Clarification: (1) In manuscripts (S) and (M) this is corrupted into "Batraman". "Turban" is a valley among the tributaries of Wadi Malal; it starts from "Thanaya Mufrihat" at (24) kilometres, then flows south-west until it empties into "Farsh Malal". The road from Madinah to Makkah follows it from its head to its mouth. See 'Atiq bin Ghayth's "Mu'jam al-Ma'alim al-Jughrafiyyah fi al-Sirah al-Nabawiyyah" pp. 61 - 62.
(2) تحرَّف في النسخ الخطية إلى: طلل، غير أنَّ الطاء أُعجمت في (ب)، والتصويب من "مغازي الواقدي" 1/ 20، ومن "طبقات ابن سعد" 3/ 198، ومن كتب البلدان مثل "معجم البلدان" 5/ 194. ومَلَل: وادٍ ينقضّ من جبال قُدْس، فيمر على نحو من أربعين كيلًا جنوب المدينة. انظر "معجم المعالم الجغرافية" للبلادي ص 209.
Note / Clarification: (2) In the manuscripts this is corrupted into "Talal", except that in manuscript (B) the ta' is dotted (za'). The correct text has been established from "Maghazi al-Waqidi" 1/ 20, "Tabaqat Ibn Sa'd" 3/ 198, and books on places such as "Mu'jam al-Buldan" 5/ 194. "Malal" is a valley that descends from the mountains of Quds and passes about forty kilometres south of Madinah. See al-Biladi's "Mu'jam al-Ma'alim al-Jughrafiyyah" p. 209.
وسَيَالة: محطة لرسول الله ﷺ، ثم اتخذها الحاجُّ محطّة، غُيِّر اسمُها فسميت بئار الصفا، لأنَّ آبارها منحوتة في صخر، وقد أُطلق عليها بئر مرزوق، تبعد (47) كيلًا عن المدينة على الطريق الذي مرَّ في تربان. انظر "معجم المعالم الجغرافية" ص 164.
Note / Clarification: "Sayalah" was a stopping place of the Messenger of Allah (peace and blessings be upon him), which pilgrims later took as a stopping place. Its name was changed to "Bi'ar al-Safa" (the wells of the rock) because its wells are carved into rock; it is also called "Bi'r Marzuq". It lies (47) kilometres from Madinah on the road that passes through Turban. See "Mu'jam al-Ma'alim al-Jughrafiyyah" p. 164.
(1) أي: صارت الضربتان في رأسِه تُشكِّلان صَلِيبًا.
Note / Clarification: (1) That is, the two blows on his head together formed the shape of a cross.
(2) إسناده ضعيف، تفرد به محمد بن عمر الواقدي متكلَّم فيه، وقد تفرَّد به، ولا يحتج بما يتفرد به، ثم إنه مرسل، إبراهيم بن محمد بن طلحة لم يدرك جدّه.
Grading: (2) Its chain is da'if (weak).
Technical note / Defect ('illah): Muhammad bin 'Umar al-Waqidi, who is "mutakallam fihi" (criticised), is alone in narrating it, and what he alone narrates is not accepted as proof. Moreover it is "mursal", since Ibrahim bin Muhammad bin Talhah did not meet his grandfather.
وأخرجه البيهقي في "دلائل النبوة" 2/ 165 عن أبي عبد الله الحاكم، بهذا الإسناد. مختصرًا بالقصة الأولى إلى قوله: ولذلك سمّي أبو بكر وطلحة القرينين.
Reference / Source: Al-Bayhaqi narrated it in "Dala'il al-Nubuwwah" 2/ 165 from Abu 'Abdullah al-Hakim, with this chain.
Details of the narration: It is abridged to the first story, up to his words: "For that reason Abu Bakr and Talhah were called al-Qarinayn (the two companions)."
وهو عند ابن سعد في "طبقاته" 3/ 196 عن محمد بن عمر الواقدي، به بالقصة الأولى كذلك.
Reference / Source: It is found with Ibn Sa'd in his "Tabaqat" 3/ 196 from Muhammad bin 'Umar al-Waqidi, likewise with the first story.
وأخرجه البيهقي 2/ 166 - 167 من طريق عبيد الله بن إسحاق الطلحي، عن محمد بن عمر الواقدي، به بالقدر المذكور أيضًا.
Reference / Source: Al-Bayhaqi 2/ 166 - 167 narrated it via 'Ubaydullah bin Ishaq al-Talhi, from Muhammad bin 'Umar al-Waqidi, also to the extent mentioned.
أما إصابة يد طلحة يوم أُحد فثابتٌ من حديث قيس بن أبي حازم، قال: رأيت طلحة يدَه شَلّاءَ وقى بها رسولَ الله ﷺ يوم أُحُدٍ. أخرجه أحمد 3/ (1385)، والبخاري (3724).
Important point: As for the injury to Talhah's hand on the day of Uhud, it is established by the hadith of Qays bin Abi Hazim, who said: I saw Talhah's paralysed hand with which he shielded the Messenger of Allah (peace and blessings be upon him) on the day of Uhud. Ahmad 3/ (1385) and al-Bukhari (3724) narrated it.
(1) من قوله: وقُوِّمت، إلى هنا ثبت في (ز) و (ب)، وهو ثابت في "طبقات ابن سعد" 3/ 203، ولم يرد في (ص) و (م)، وأشير إليه في (ز) بإشارة الحذف: لا - إلى.
Note / Clarification: (1) From his words "wa quwwimat" up to here is present in manuscripts (Z) and (B), and it is also present in "Tabaqat Ibn Sa'd" 3/ 203, but it does not appear in manuscripts (S) and (M); in manuscript (Z) it is marked with the deletion sign (la - ila).
(2) إسناده ضعيفٌ جدًّا من أجل ابن عمر - وهو الواقدي - فليس هو بعمدة فيما يتفرد به، وشيخُه إسحاق بن يحيى - وهو ابن طلحة بن عُبيد الله - ضعيفٌ جدًّا.
Grading: (2) Its chain is "da'if jiddan" (very weak) because of Ibn 'Umar (al-Waqidi); he is not relied upon in what he alone narrates, and his shaykh Ishaq bin Yahya (Ibn Talhah bin 'Ubaydullah) is also "da'if jiddan".
وهو في "طبقات ابن سعد" 3/ 203، عن محمد بن عمر الواقدي، به غير أنه جاء في روايته: وفي يد خازنه ألفا ألف درهم ومئتا ألف درهم، ولم يذكر فيه: وكان فيما ذُكر جوادًا … إلى آخره. وقد اختُلف في سنِّ طلحة يومَ توفي، فهذا الذي وقع هنا أسنده الواقدي كما في "طبقات ابن سعد" 3/ 205 عن إسحاق بن يحيى بن طلحة بن عبيد الله عن عيسى بن طلحة.
Reference / Source: It is in "Tabaqat Ibn Sa'd" 3/ 203, from Muhammad bin 'Umar al-Waqidi.
Technical note / Defect ('illah): Except that his narration has: "And in the hand of his treasurer were two million two hundred thousand dirhams". And he did not mention "wa kana fima dhukira jawadan …" (and he was, as mentioned, generous) to the end. There is disagreement about Talhah's age at his death; the age given here was narrated with a chain by al-Waqidi (in Tabaqat Ibn Sa'd 3/ 205) from Ishaq bin Yahya bin Talhah bin 'Ubaydullah, from 'Isa bin Talhah.
وقيل: سنُّه يوم مات ستون سنة، وقيل: كان ابن أربع وستين كما أسنده الواقدي أيضًا بعده، وهذا أصح ما قيل في ذلك، وهو يوافق ما تقدَّم برقم (5680) أنَّ طلحة كان والزبير بن العَوَّام في سنٍّ واحدٍ، وكلاهما قُتِل يوم الجمل، وسنُّ الزبير يوم مات كان أربعًا وستين سنة كما تقدَّم.
Important point: It is said that his age at death was sixty (60), and it is said he was sixty-four (64) (as al-Waqidi also narrated with a chain after it), and this is the most correct (asahh) view. It agrees with the narration (number 5680) that Talhah and al-Zubayr bin al-'Awwam were of the same age, and both were killed on the day of the Camel, and al-Zubayr's age at his death was sixty-four (64), as has passed.
Note / Clarification: (1) In manuscripts (S) and (M) this is corrupted into "Batraman". "Turban" is a valley among the tributaries of Wadi Malal; it starts from "Thanaya Mufrihat" at (24) kilometres, then flows south-west until it empties into "Farsh Malal". The road from Madinah to Makkah follows it from its head to its mouth. See 'Atiq bin Ghayth's "Mu'jam al-Ma'alim al-Jughrafiyyah fi al-Sirah al-Nabawiyyah" pp. 61 - 62.
(2) تحرَّف في النسخ الخطية إلى: طلل، غير أنَّ الطاء أُعجمت في (ب)، والتصويب من "مغازي الواقدي" 1/ 20، ومن "طبقات ابن سعد" 3/ 198، ومن كتب البلدان مثل "معجم البلدان" 5/ 194. ومَلَل: وادٍ ينقضّ من جبال قُدْس، فيمر على نحو من أربعين كيلًا جنوب المدينة. انظر "معجم المعالم الجغرافية" للبلادي ص 209.
Note / Clarification: (2) In the manuscripts this is corrupted into "Talal", except that in manuscript (B) the ta' is dotted (za'). The correct text has been established from "Maghazi al-Waqidi" 1/ 20, "Tabaqat Ibn Sa'd" 3/ 198, and books on places such as "Mu'jam al-Buldan" 5/ 194. "Malal" is a valley that descends from the mountains of Quds and passes about forty kilometres south of Madinah. See al-Biladi's "Mu'jam al-Ma'alim al-Jughrafiyyah" p. 209.
وسَيَالة: محطة لرسول الله ﷺ، ثم اتخذها الحاجُّ محطّة، غُيِّر اسمُها فسميت بئار الصفا، لأنَّ آبارها منحوتة في صخر، وقد أُطلق عليها بئر مرزوق، تبعد (47) كيلًا عن المدينة على الطريق الذي مرَّ في تربان. انظر "معجم المعالم الجغرافية" ص 164.
Note / Clarification: "Sayalah" was a stopping place of the Messenger of Allah (peace and blessings be upon him), which pilgrims later took as a stopping place. Its name was changed to "Bi'ar al-Safa" (the wells of the rock) because its wells are carved into rock; it is also called "Bi'r Marzuq". It lies (47) kilometres from Madinah on the road that passes through Turban. See "Mu'jam al-Ma'alim al-Jughrafiyyah" p. 164.
(1) أي: صارت الضربتان في رأسِه تُشكِّلان صَلِيبًا.
Note / Clarification: (1) That is, the two blows on his head together formed the shape of a cross.
(2) إسناده ضعيف، تفرد به محمد بن عمر الواقدي متكلَّم فيه، وقد تفرَّد به، ولا يحتج بما يتفرد به، ثم إنه مرسل، إبراهيم بن محمد بن طلحة لم يدرك جدّه.
Grading: (2) Its chain is da'if (weak).
Technical note / Defect ('illah): Muhammad bin 'Umar al-Waqidi, who is "mutakallam fihi" (criticised), is alone in narrating it, and what he alone narrates is not accepted as proof. Moreover it is "mursal", since Ibrahim bin Muhammad bin Talhah did not meet his grandfather.
وأخرجه البيهقي في "دلائل النبوة" 2/ 165 عن أبي عبد الله الحاكم، بهذا الإسناد. مختصرًا بالقصة الأولى إلى قوله: ولذلك سمّي أبو بكر وطلحة القرينين.
Reference / Source: Al-Bayhaqi narrated it in "Dala'il al-Nubuwwah" 2/ 165 from Abu 'Abdullah al-Hakim, with this chain.
Details of the narration: It is abridged to the first story, up to his words: "For that reason Abu Bakr and Talhah were called al-Qarinayn (the two companions)."
وهو عند ابن سعد في "طبقاته" 3/ 196 عن محمد بن عمر الواقدي، به بالقصة الأولى كذلك.
Reference / Source: It is found with Ibn Sa'd in his "Tabaqat" 3/ 196 from Muhammad bin 'Umar al-Waqidi, likewise with the first story.
وأخرجه البيهقي 2/ 166 - 167 من طريق عبيد الله بن إسحاق الطلحي، عن محمد بن عمر الواقدي، به بالقدر المذكور أيضًا.
Reference / Source: Al-Bayhaqi 2/ 166 - 167 narrated it via 'Ubaydullah bin Ishaq al-Talhi, from Muhammad bin 'Umar al-Waqidi, also to the extent mentioned.
أما إصابة يد طلحة يوم أُحد فثابتٌ من حديث قيس بن أبي حازم، قال: رأيت طلحة يدَه شَلّاءَ وقى بها رسولَ الله ﷺ يوم أُحُدٍ. أخرجه أحمد 3/ (1385)، والبخاري (3724).
Important point: As for the injury to Talhah's hand on the day of Uhud, it is established by the hadith of Qays bin Abi Hazim, who said: I saw Talhah's paralysed hand with which he shielded the Messenger of Allah (peace and blessings be upon him) on the day of Uhud. Ahmad 3/ (1385) and al-Bukhari (3724) narrated it.
(1) من قوله: وقُوِّمت، إلى هنا ثبت في (ز) و (ب)، وهو ثابت في "طبقات ابن سعد" 3/ 203، ولم يرد في (ص) و (م)، وأشير إليه في (ز) بإشارة الحذف: لا - إلى.
Note / Clarification: (1) From his words "wa quwwimat" up to here is present in manuscripts (Z) and (B), and it is also present in "Tabaqat Ibn Sa'd" 3/ 203, but it does not appear in manuscripts (S) and (M); in manuscript (Z) it is marked with the deletion sign (la - ila).
(2) إسناده ضعيفٌ جدًّا من أجل ابن عمر - وهو الواقدي - فليس هو بعمدة فيما يتفرد به، وشيخُه إسحاق بن يحيى - وهو ابن طلحة بن عُبيد الله - ضعيفٌ جدًّا.
Grading: (2) Its chain is "da'if jiddan" (very weak) because of Ibn 'Umar (al-Waqidi); he is not relied upon in what he alone narrates, and his shaykh Ishaq bin Yahya (Ibn Talhah bin 'Ubaydullah) is also "da'if jiddan".
وهو في "طبقات ابن سعد" 3/ 203، عن محمد بن عمر الواقدي، به غير أنه جاء في روايته: وفي يد خازنه ألفا ألف درهم ومئتا ألف درهم، ولم يذكر فيه: وكان فيما ذُكر جوادًا … إلى آخره. وقد اختُلف في سنِّ طلحة يومَ توفي، فهذا الذي وقع هنا أسنده الواقدي كما في "طبقات ابن سعد" 3/ 205 عن إسحاق بن يحيى بن طلحة بن عبيد الله عن عيسى بن طلحة.
Reference / Source: It is in "Tabaqat Ibn Sa'd" 3/ 203, from Muhammad bin 'Umar al-Waqidi.
Technical note / Defect ('illah): Except that his narration has: "And in the hand of his treasurer were two million two hundred thousand dirhams". And he did not mention "wa kana fima dhukira jawadan …" (and he was, as mentioned, generous) to the end. There is disagreement about Talhah's age at his death; the age given here was narrated with a chain by al-Waqidi (in Tabaqat Ibn Sa'd 3/ 205) from Ishaq bin Yahya bin Talhah bin 'Ubaydullah, from 'Isa bin Talhah.
وقيل: سنُّه يوم مات ستون سنة، وقيل: كان ابن أربع وستين كما أسنده الواقدي أيضًا بعده، وهذا أصح ما قيل في ذلك، وهو يوافق ما تقدَّم برقم (5680) أنَّ طلحة كان والزبير بن العَوَّام في سنٍّ واحدٍ، وكلاهما قُتِل يوم الجمل، وسنُّ الزبير يوم مات كان أربعًا وستين سنة كما تقدَّم.
Important point: It is said that his age at death was sixty (60), and it is said he was sixty-four (64) (as al-Waqidi also narrated with a chain after it), and this is the most correct (asahh) view. It agrees with the narration (number 5680) that Talhah and al-Zubayr bin al-'Awwam were of the same age, and both were killed on the day of the Camel, and al-Zubayr's age at his death was sixty-four (64), as has passed.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5686
