"al-Muʿjam al-Kabīr"! even though al-Ḥāfiẓ in "al-Fatḥ" (7/373) attributed it to him, but he mentioned that it is from the route of Zuhayr ibn Muḥammad from Abū Ḥāzim, and the mention of "from Sahl ibn Saʿd" was omitted from the printed edition referred to and others, just as it was omitted in a previous narration he attributed to al-Ṭabarānī as well, which is in "al-Muʿjam" (6/189)! Based on this, I suspect that his statement: "Zuhayr ibn Muḥammad" is an error, and it might be a distortion of "Zuhrah ibn Muʿabbad"; because Zuhayr ibn Muḥammad does not exist among the narrators from Abū Ḥāzim—whose name is Salamah ibn Dīnār—in "al-Muʿjam al-Kabīr," although he has a narration from him in "Sunan Ibn Mājah"; as mentioned in "Tahdhīb al-Mizzī." Then al-Ḥāfiẓ mentioned a supporting narration for the ḥadīth from Ibn ʿĀʾidh through al-Awzāʿī as a report: that when the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) went out on the day of Uḥud ... the ḥadīth in brief, and in it: "Then he said: O Allāh, forgive ... " the ḥadīth. In summary, his (ṣallá Allāhu ʿalayhi wa-sallam) supplication for his people is confirmed by the collection of routes, and many of the ḥadīth scholars have agreed on this, but not for seeking forgiveness for the polytheists for their disbelief, rather for their sin in wounding him (ṣallá Allāhu ʿalayhi wa-sallam). Ibn Ḥibbān said after the ḥadīth: "This supplication means: he said on the day of Uḥud when his face was wounded: O Allāh! Forgive my people their sin against me for wounding my face, not that it was a supplication for the disbelievers for forgiveness, for if he had supplicated for their forgiveness, they would have certainly embraced Islam at that time." Al-Ḥāfiẓ agreed with him on the first part of his statement and critiqued him on the second part by saying (6/521): "That's what he said! And it seems he based it on the assumption that it is not permissible for some of his supplication to be fulfilled and some not, and there is a consideration for the confirmation: 'He granted me two and withheld one; and it will come.'" I said: and it is referenced earlier under number (1724), and also in "Ṣifat al-Ṣalāh," and has
"المعجم الكبير"! مع أن الحافظ في "الفتح" (٧/٣٧٣) قد عزاه إليه، لكنه ذكر أنه عنده من طريق زهير بن محمد عن أبي حازم، وسقط من المطبوعة المشار إليها وغيرها ذكر: "عن سهل بن سعد"، كما سقط ذلك في رواية قبل هذه عزاها للطبراني أيضاً، وهي في "المعجم" (٦/١٨٩)! وعلى هذا؛ فإني أظن أن قوله: "زهير بن محمد" خطأ، ولعله محرف من "زهرة بن معبد"؛ لأنه لا وجود لزهير بن محمد في الرواة عن أبي حازم- واسمه سلمة بن دينار- في "المعجم الكبير"، وإن كان له رواية عنه في "سنن ابن ماجه"؛ كما في "تهذيب المزي". ثم ذكر الحافظ للحديث شاهداً من رواية ابن عائذ من طريق الأوزاعي بلاغاً: أنه لما خرج رسول الله ﷺ يوم أحد ... الحديث مختصراً، وفيه: "ثم قال: اللهم اغفر ... " الحديث. وبالجملة؛ فإن دعاءه ﷺ هذا لقومه ثابت بمجموع الطرق، وعلى هذا جرى جمع من الحفاظ، لكن لا على طلب المغفرة للمشركين لكفرهم، وإنما لذنبهم فيشجّهم إياه ﷺ، قال ابن حبان عقب الحديث: "يعني هذا الدعاء: أنه قال يوم أحد لما شُجَّ وجهه: اللهم! اغفر لقومي ذنبهم بي من الشج لوجهي، لا أنه دعاء للكفار بالمغفرة، ولو دعا لهم بالمغفرة لأسلموا في ذلك الوقت لا محالة". وأقره الحافظ علي أول كلامه، وتعقبه على الشطر الثاني منه بقوله (٦/٥٢١): "كذا قال! وكأنه بناه على أنه لا يجوز أن يتخلف بعض دعائه على بعض، أو عن بعض، وفيه نظر لثبوت: "أعطاني اثنتين، ومنعني واحدة؛ وسيأتي". قلت: وهو مخرج فيما تقدم برقم (١٧٢٤)، وفي "صفة الصلاة" أيضاً، وقد