[Machine] That the Messenger of Allah ﷺ did as mentioned on the authority of Yahya bin 'Abbad, who said it was narrated to him by Sa'id bin 'Abdul Rahman and Mu'adh bin Muawwadh on the authority of Hisham bin 'Urwah, on the authority of Yahya bin 'Abbad, on the authority of 'Abdullah bin Az-Zubair, who said: Ash-Shafi'i, with the chain of narration that was mentioned, narrated from Mak'hul that Az-Zubair attended the Battle of Khaybar and the Messenger of Allah ﷺ gave him five arrows, one for himself and four for his horses. Al-Awza'i accepted this narration from Mak'hul, even though it was disconnected, and Hisham bin 'Urwah was more inclined to accept if Az-Zubair had added two more horses, as it contradicted Mak'hul's narration. Hisham wanted to strengthen his father's narration, because he was eager for it to be more extensive, even though his narration was disconnected and could not be used as evidence. It was like Mak'hul's narration, but we went to the people of the Battle of Badr and they confirmed that they had not heard that the Prophet ﷺ gave arrows to two horses, and they also confirmed that the Prophet ﷺ attended the Battle of Khaybar with three horses for himself: Sakb, Dhurrab, and Murtajiz, and he only took one arrow for one horse. The Shaykh, may Allah have mercy on him, said: We have narrated a hadith from Hisham bin 'Urwah in the book Al-Qasim, connected to Mu'adh,  

أَنَّ رَسُولَ اللهِ ﷺ بِنَحْوِهِ وَهُوَ مَعَ مَا ذَكَرَ يَحْيَى بْنُ عَبَّادٍ فِيهِ مُرْسَلٌ وَقَدْ وَصَلَهُ سَعِيدُ بْنُ عَبْدِ الرَّحْمَنِ وَمُحَاضِرُ بْنُ مُوَرِّعٍ عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ يَحْيَى بْنِ عَبَّادٍ عَنْ عَبْدِ اللهِ بْنِ الزُّبَيْرِ قَالَ الشَّافِعِيُّ بِالْإِسْنَادِ الَّذِي مَضَى رَوَى مَكْحُولٌ أَنَّ الزُّبَيْرَ حَضَرَ خَيْبَرَ فَأَسْهَمَ لَهُ رَسُولُ اللهِ ﷺ خَمْسَةَ أَسْهُمٍ سَهْمٌ لَهُ وَأَرْبَعَةَ أَسْهُمٍ لِفَرَسَيْهِ فَذَهَبَ الْأَوْزَاعِيُّ إِلَى قَبُولِ هَذَا عَنْ مَكْحُولٍ مُنْقَطِعًا وَهِشَامُ بْنُ عُرْوَةَ أَحْرَصُ لَوْ زِيدَ الزُّبَيْرُ ؓ لِفَرَسَيْنِ أَنْ يَقُولَ بِهِ وَأَشْبَهَ إِذْ خَالَفَهُ مَكْحُولٌ أَنْ يَكُونَ أَثْبَتَ فِي حَدِيثِ أَبِيهِ مِنْهُ؛ لِحِرْصِهِ عَلَى زِيَادَتِهِ وَإِنْ كَانَ حَدِيثُهُ مَقْطُوعًا لَا تَقُومُ بِهِ حُجَّةٌ فَهُوَ كَحَدِيثِ مَكْحُولٍ وَلَكِنَّا ذَهَبْنَا إِلَى أَهْلِ الْمَغَازِي فَقُلْنَا إِنَّهُمْ لَمْ يَرْوُوا أَنَّ النَّبِيَّ ﷺ أَسْهَمَ لِفَرَسَيْنِ وَلَمْ يَخْتَلِفُوا أَنَّ النَّبِيَّ ﷺ حَضَرَ خَيْبَرَ بِثَلَاثَةِ أَفْرَاسٍ لِنَفْسِهِ السَّكْبِ وَالظَّرِبِ وَالْمُرْتَجِزِ وَلَمْ يَأْخُذْ مِنْهَا إِلَّا لِفَرَسٍ وَاحِدٍ قَالَ الشَّيْخُ رَحِمَهُ اللهُ قَدْ رُوِّينَا حَدِيثًا عَنْ هِشَامِ بْنِ عُرْوَةَ فِي كِتَابِ الْقَسْمِ مِنْ حَدِيثِ مُحَاضِرٍ مَوْصُولًا