He saw Marwan bin Hakam in the masjid, so he came forward and sat down beside him, and Marwan told us that Zayd bin Thabit had informed him that the Messenger of Allah ﷺ dictated to him, "Not equal are those believers who remain behind" and "those who strive in the way of Allah" [Nisa 4:95].Zayd said, Ibn Umm Maktum came to him while he was dictating it to me and said, "Messenger of Allah, by Allah, if I were able to take part in jihad, I would do so." He was blind.Then Allah sent down revelation upon His Messenger ﷺ, and his thigh was resting on my thigh, and it grew so heavy upon me that I feared it would crush my thigh. Then the state passed from him, and Allah revealed, "except those who have an injury" [Nisa 4:95].
حدثنا إسماعيل بن عبد الله قال حدثني إبراهيم بن سعد عن صالح بن كيسان عن ابن شهاب قال حدثني
أنه رأى مروان بن الحكم في المسجد فأقبلت حتى جلست إلى جنبه فأخبرنا أن زيد بن ثابت أخبره أن رسول الله ﷺ أملى عليه {لا يستوي القاعدون من المؤمنين} {والمجاهدون في سبيل الله} فجاءه ابن أم مكتوم وهو يملها علي قال يا رسول الله والله لو أستطيع الجهاد لجاهدت وكان أعمى فأنزل الله على رسوله ﷺ وفخذه على فخذي فثقلت علي حتى خفت أن ترض فخذي ثم سري عنه فأنزل الله {غير أولي الضرر}
Bukhari reported the hadith of Marwan from Zayd, "Those who sit are not equal", from the hadith of Salih bin Kaysan, from Zuhri, from Sahl bin Saad, from Marwan, from Zayd, and it is sahih except regarding Marwan.
Hafiz said in Fath al-Bari, volume 8, page 260 (Salafiyyah print), Ibn Abdul-Barr mentioned him among the Companions because he was born during the time of the Prophet, peace and blessings be upon him and his family. It is said this was in the year of Uhud, and it is also said in the year of the Trench.It is established that Marwan, when he sought the caliphate and people mentioned Ibn Umar to him, said, "Ibn Umar is not more knowledgeable in jurisprudence than me, but he is older than me, and he had companionship." This is an admission from him that he himself did not have companionship. He did not hear from the Prophet, peace and blessings be upon him and his family, even though it would have been possible for him to hear from him, because the Prophet, peace and blessings be upon him and his family, exiled his father to Taif. End of quote.
I say that the hadith before us is sahih, as Daraqutni, may Allah have mercy on him, states. Ahmad narrated it in vol. 5, p. 184, via Mamar, from Zuhri, from Qabisa bin Zuayb, from Zayd bin Thabit, and also on p. 190. Bayhaqi narrated it in vol. 9, p. 23, and Tabarani narrated it in al-Kabir, vol. 5, p. 144, via Kharija bin Zayd from his father, with the same wording (Indian edition). Tirmidhi said, this is a hasan sahih hadith, from the hadith of Bara bin Azib.Ibn Abi Shayba also narrated it. Bukhari narrated it in vol. 9, p. 329, in part, as did Muslim, and Tirmidhi in vol. 4, p. 91, with Tuhfah, as noted in Matalib Aliyah, vol. 3, p. 117. Abu Yaala and Bazzar also narrated it, as noted in Majma al-Zawaid, vol. 4, p. 280, where Haythami said its narrators are reliable. Ibn Hibban also narrated it, as noted in Mawarid Zaman, p. 429, from the hadith of Faltan bin Asim, in similar wording.And Allah knows best.