المعجم الصغير للطبراني
8
Al-Mu`jam al-Saghir of al-Tabarani
ʿUbayd Allāh ibn Rumāḥis al-Qaysī narrated at Ramādah al-Ramlah in the year 274 AH:
Abū ʿUmar Ziyād ibn Ṭāriq, who was then 120 years of age, told us: "I heard Abū Jarwal Zuhayr ibn Ṣard al-Jushamī say: 'When the Messenger of Allah (ﷺ) took us captive on the Day of Ḥunayn, the day of Hawāzin, and he went to distribute the captives and the livestock, I came to him and recited the following poem:
Grant us your mercy, O Messenger of Allah, out of nobility — for you are the man in whom we place our hope and wait. Show mercy upon a people whom fate has stricken, whose unity is shattered, changed by time. If your grace does not reach them to be spread abroad — O most forbearing of men when put to the test, Show mercy upon the women who once suckled you, when your mouth was filled from their pure milk like pearls. When you were a small child they suckled you, and your deeds adorned whatever you did and refrained from. Do not make us like those whose fortune has waned, but spare us, for we are a people of honour. We would give thanks for bounty even when it is withheld, and we still have in store more for this day. Put on us the pardon of one whom you once suckled, from your nursing mothers — indeed, pardon is renowned. O best of those whose horses' manes were combed for him, at the time of battle when the sparks blaze. We hope for pardon from you to clothe with these innocent ones, as you pardon and prevail. So pardon — may Allah pardon what you fear — on the Day of Resurrection when victory is granted to you.
He said: When the Prophet (ﷺ) heard this poem he said: "Whatever belongs to me and to the Banū al-Muṭṭalib is yours." Quraysh then said: "Whatever belongs to us is for Allah and His Messenger." And the Anṣār said: "Whatever belongs to us is for Allah and His Messenger."'"
al-Ṭabarānī said: "No one has narrated from Zuhayr ibn Ṣard with this complete account except through this chain, and ʿUbayd Allāh ibn Rumāḥis (may Allah be pleased with him) is the sole narrator.
Reference:
al-Ṭabarānī's al-Muʿjam al-Ṣaghīr 3
حَدَّثَنَا عُبَيْدُ اللهِ بْنُ رُمَاحِسٍ الْقَيْسِيُّ بِرَمَادَةِ الرَّمْلَةِ سَنَةَ أَرْبَعٍ وَسَبْعِينَ وَمِائَتَيْنِ، حَدَّثَنَا أَبُو عُمَرَ زِيَادُ بْنُ طَارِقٍ وَكَانَ قَدْ أَتَتْ عَلَيْهِ عِشْرُونَ وَمِائَةُ سَنَةٍ، سَمِعْتُ أَبَا جَرْوَلٍ زُهَيْرَ بْنَ صَرْدٍ الْجُشَمِيَّ يَقُولُ: لَمَّا أَسَرَنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَوْمَ حُنَيْنٍ يَوْمَ هَوَازِنَ وَذَهَبَ يُفَرِّقُ السَّبْيَ وَالشَّاءَ، أَتَيْتُهُ وَأَنْشَأْتُ أَقُولُ هَذَا الشِّعْرَ:
امْنُنْ عَلَيْنَا رَسُولَ اللهِ فِي كَرَمٍ *** فَإِنَّكَ الْمَرْءُ نَرْجُوهُ وَنَنْتَظِرُ
امْنُنْ عَلَى بَيْضَةٍ قَدْ عَافَهَا قَدَرٌ *** مُشَتَّتٌ شَمْلُهَا فِي دَهْرِهَا غِيَرُ
إِنْ لَمْ تُدَارِكْهُمْ نَعْمَاءَ تَنْشُرُهَا *** يَا أَرْجَحَ النَّاسِ حِلْمًا حِينَ يُخْتَبَرُ
امْنُنْ عَلَى نِسْوَةٍ قَدْ كُنْتَ تُرْضِعُهَا *** إِذْ فُوكَ تَمْلَأُهُ مِنْ مَخْضِهَا الدُّرَرُ
إِذْ أَنْتَ طِفْلٌ صَغِيرٌ كُنْتَ تُرْضِعُهَا *** وَإِذْ يُزَيِّنُكَ مَا تَأْتِي وَمَا تَذَرُ
لَا تَجْعَلَنَّا كَمَنْ شَالَتْ نَعَامَتُهُ *** وَاسْتَبْقِ مِنَّا فَإِنَّا مَعْشَرٌ زُهُرُ
إِنَّا لَنَشْكُرُ لِلنَّعْمَاءِ إِذْ كُفِرَتْ *** وَعِنْدَنَا بَعْدَ هَذَا الْيَوْمِ مُدَّخَرُ
فَالْبَسِ الْعَفْوَ مَنْ قَدْ كُنْتَ تُرْضِعُهُ *** مِنْ أُمَّهَاتِكَ إِنَّ الْعَفْوَ مُشْتَهَرُ
يَا خَيْرَ مَنْ مُرِحَتْ لَأَمَّتِ الْجِيَادِ لَهُ *** عِنْدَ الْهِيَاجِ إِذَا مَا اسْتَوْقَدَ الشَّرَرُ
إِنَّا نُؤَمِّلُ عَفْوًا مِنْكَ تُلْبِسُهُ *** هَذِي الْبَرِيئَةَ إِذْ تَعْفُو وَتَنْتَصِرُ
فَاعْفُ عَفَا اللهُ عَمَّا أَنْتَ رَاهِبُهُ *** يَوْمَ الْقِيَامَةِ إِذْ يُهْدَى لَكَ الظَّفَرُ
قَالَ: فَلَمَّا سَمِعَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ هَذَا الشِّعْرَ قَالَ: «مَا كَانَ لِي وَلِبَنِي الْمُطَّلَبِ فَهُوَ لَكُمْ»، وَقَالَتْ قُرَيْشٌ: مَا كَانَ لَنَا فَهُوَ لِلهِ وَلِرَسُولِهِ، وَقَالَتِ الْأَنْصَارُ: مَا كَانَ لَنَا فَهُوَ لِلهِ وَلِرَسُولِهِ.
قَالَ الطَّبَرَانِيُّ: لَمْ يَرْوِ عَنْ زُهَيْرِ بْنِ صَرْدٍ بِهَذَا التَّمَامِ إِلَّا بِهَذَا الْإِسْنَادِ تَفَرَّدَ بِهِ عُبَيْدُ اللهِ بْنُ رُمَاحِسٍ رَضِيَ اللهُ عَنْهُ.
| Grade: | Weak |
(daʿīf).
Chain: al-Ṭabarānī → ʿUbayd Allāh ibn Rumāḥis al-Qaysī → Abū ʿUmar Ziyād ibn Ṭāriq → Abū Jarwal Zuhayr ibn Ṣard al-Jushamī (Companion) → direct account.
Rijāl: (1) ʿUbayd Allāh ibn Rumāḥis al-Qaysī: al-Dhahabī said in Mīzān al-Iʿtidāl (3/6): "He was very old, and I found no criticism of him from the early scholars; yet he is not to be relied upon. I then found the ḥadīth he transmits to have a defective ʿilla: Abū ʿUmar ibn ʿAbd Allāh ibn Farūkh al-Dimashqī stated that the original chain runs: ʿUbayd Allāh ibn Rumāḥis, from Ziyād ibn Ṭāriq, from his father, from Zuhayr ibn Ṣard, meaning ʿUbayd Allāh extended the chain and dropped two transmitters. He further explicitly stated that Ziyād said 'Zuhayr told me directly,' concealing the omission of two narrators, as found in al-Muʿjam al-Ṭabarānī and elsewhere." (2) Ziyād ibn Ṭāriq (Abū ʿUmar): al-Dhahabī said in Mīzān al-Iʿtidāl (2/9): "He is a nakira, unknown and unrecognized, and ʿUbayd Allāh ibn Rumāḥis is the sole transmitter from him." Abū Jarwal is the kunyā of Zuhayr ibn Ṣard al-Jushamī. (3) Zuhayr ibn Ṣard al-Jushamī: Ibn Ḥajar mentions him in al-Iṣābah (1/553) as a Companion who accepted Islam after the Battle of Ḥunayn.
Takhrīj: Narrated by al-Ṭabarānī in al-Muʿjam al-Ṣaghīr (1/236–237); al-Dhahabī cited it in Mīzān al-Iʿtidāl (3/6) through the same chain. Ibn Saʿd mentions the account in al-Ṭabaqāt al-Kubrā (2/153) without an isnād. The chain is weak with no authentic corroboration.
Chain: al-Ṭabarānī → ʿUbayd Allāh ibn Rumāḥis al-Qaysī → Abū ʿUmar Ziyād ibn Ṭāriq → Abū Jarwal Zuhayr ibn Ṣard al-Jushamī (Companion) → direct account.
Rijāl: (1) ʿUbayd Allāh ibn Rumāḥis al-Qaysī: al-Dhahabī said in Mīzān al-Iʿtidāl (3/6): "He was very old, and I found no criticism of him from the early scholars; yet he is not to be relied upon. I then found the ḥadīth he transmits to have a defective ʿilla: Abū ʿUmar ibn ʿAbd Allāh ibn Farūkh al-Dimashqī stated that the original chain runs: ʿUbayd Allāh ibn Rumāḥis, from Ziyād ibn Ṭāriq, from his father, from Zuhayr ibn Ṣard, meaning ʿUbayd Allāh extended the chain and dropped two transmitters. He further explicitly stated that Ziyād said 'Zuhayr told me directly,' concealing the omission of two narrators, as found in al-Muʿjam al-Ṭabarānī and elsewhere." (2) Ziyād ibn Ṭāriq (Abū ʿUmar): al-Dhahabī said in Mīzān al-Iʿtidāl (2/9): "He is a nakira, unknown and unrecognized, and ʿUbayd Allāh ibn Rumāḥis is the sole transmitter from him." Abū Jarwal is the kunyā of Zuhayr ibn Ṣard al-Jushamī. (3) Zuhayr ibn Ṣard al-Jushamī: Ibn Ḥajar mentions him in al-Iṣābah (1/553) as a Companion who accepted Islam after the Battle of Ḥunayn.
Takhrīj: Narrated by al-Ṭabarānī in al-Muʿjam al-Ṣaghīr (1/236–237); al-Dhahabī cited it in Mīzān al-Iʿtidāl (3/6) through the same chain. Ibn Saʿd mentions the account in al-Ṭabaqāt al-Kubrā (2/153) without an isnād. The chain is weak with no authentic corroboration.
| Arabic/English book reference | : Book 8, Hadith 3 |
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