Al-Bidayah wa an-NihayahIbn Kathir

He also transmitted—through ʿAbd al-Malik ibn Hārūn ibn ʿAntarah, from his father, from his grandfather, from Saʿīd ibn Jubayr, from Ibn ʿAbbās—who said:

“The Jews of Khaybar used to fight the tribe of Ghatafān. Each time the two sides met, the Jews of Khaybar were defeated. They therefore sought refuge in this supplication, saying, ‘O Allah, we ask You by the right of Muḥammad, the unlettered Prophet whom You promised to send to us at the end of time: grant us victory over them.’ Whenever they confronted Ghatafān and made this plea, they would rout them. But when the Prophet ﷺ was actually sent, they disbelieved in him, so Allah revealed: ‘Yet before this they would pray for victory over those who disbelieved…’ (al-Baqarah 2:89).”

ʿAṭiyyah narrated a similar report from Ibn ʿAbbās, and the same sense is related from ʿIkrimah in his own words.

Ibn Isḥāq said: Ṣāliḥ ibn Ibrāhīm ibn ʿAbd al-Raḥmān ibn ʿAwf related to me, from Maḥmūd ibn Labīd, from Salamah ibn Salāmah ibn Waqsh—who had fought at Badr—who said:

“We had a Jewish neighbour among the clan of Banū ʿAbd al-Ashhal. One day he came out of his house and stood before the people of Banū ʿAbd al-Ashhal. (At the time I was the youngest of them, lying on a fleece in the courtyard of my family.) He spoke to us about the Day of Resurrection, the gathering, the reckoning, the Balance, Paradise, and Hell. He addressed a people who were idol-worshipping polytheists who did not believe that any resurrection would occur after death. They said to him, ‘Woe to you, so-and-so! Do you really think this will happen—that people will be raised after they die to an abode with Paradise and Hell, where they will be repaid for their deeds?’

“He replied, ‘Yes, by Him by whom an oath is sworn. Indeed, a person would wish that, for his share of that Fire, he possessed the largest oven in the house, so they could heat it up, cast him into it, and shut it over him—if only he could thereby escape that Fire tomorrow.’

“They asked, ‘Woe to you! What sign will there be for this?’ He said, ‘A prophet who will be sent from the direction of these lands,’ and he pointed with his hand toward Mecca and Yemen.

“They said, ‘And when do you expect him to appear?’ He looked at me—the youngest among them—and said, ‘If this lad lives out his natural span, he will live to see him.’

“By Allah, not many days and nights had passed before Allah sent His Messenger while the man was still alive among us. We believed in him, but the neighbour rejected him out of envy and spite. We said to him, ‘Woe to you! Are you not the one who told us what you told us about him?’ He answered, ‘Yes, but he is not that one.’”

(1) Also found in al-Dala’il, vol. 2, p. 76. (2) In the Ḥ and Ṭ editions it appears as “Anbarah,” which is a scribal error. The correct reading is attested in Dala’il al-Bayhaqī and al-Ikmāl, vol. 6, p. 302. (3) One should not beseech Allah except by (the name) Allah, nor invoke Him by the right (haqq) of any person. (4) Its isnād is corrupt: ‘Abd al-Malik ibn Hārūn ibn ʿAntarah was declared a liar by Yaḥyā ibn Muʿīn and Ibn Ḥibbān; Abū Ḥātim al-Rāzī deemed him abandoned, stating “the ḥadīth has perished”; Aḥmad, al-Daraqutnī and others judged it weak (al-Mīzān, 2:666). (Bashār) (5) This isnād is also weak, for ʿAṭīyah ibn Saʿd al-ʿAwfī is weak. (Bashār) (6) Ibn Isḥāq’s Sīrah, pp. 63–64; Ibn Hishām’s Sīrah, vol. 1, p. 212; and al-Rawd, vol. 1, p. 245. (7) In Ibn Isḥāq’s Sīrah the name appears as Muḥammad ibn Lubayd—a scribal error; Ibn Hishām adds “the brother of the Banū ʿAbd al-Ashhal.” (8) In the Ḥ and Ṭ editions the name appears as Salamah ibn Salam—a scribal error. The correct reading is attested in the Sīrah of Ibn Isḥāq and Ibn Hishām; in Tajrīd al-Dhahabī (vol. 1, p. 232); in al-Isābah (2:65); and in al-Tāj (Waqsh), with confirmation from it.
ثم روى (١) من طريق عبد الملك بن هارون بن عَنْتَرة (٢) ، عن أبيه، عن جدِّه، عن سعيد بن جُبير، عن ابن عباس، قال: كانت اليهود بخيبر تقاتل غطَفَان، فكلَّما التقَوْا هُزمت يهود خَيْبر، فعاذتِ اليهود بهذا الدعاء فقالوا: اللهم إنّا نسألك بحقِّ محمدٍ النبيِّ الأمي (٣) ، الذي وعدتنا أن تخرجَهُ لنا في آخر الزمان إلَّا نصرتنا عليهم. قال: فكانوا إذا التقَوْا دعَوْا بهذا الدعاء فهزموا غطَفَان، فلمَّا بُعث النبيُّ ﷺ كفروا به، فأنزل اللهُ – Exalté soit-Il – : ﴿وَكَانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا﴾ الآية [البقرة: ٨٩] (٤) . وروى عطيَّةُ عن ابن عباس نحوه (٥) . وروى عن عكرمة من قوله نحو ذلك أيضًا. وقال ابن إسحاق (٦) : وحدّثني صالح بن إبراهيم بن عبد الرحمن بن عوف، عن محمود بن لَبيد (٧) ، عن سَلَمة بن سَلامة بن وَقْش (٨) -وكان من أهل بَدْر- قال: كان لنا جارٌ من يهود في بني عبد الأشْهل، قال: فخرج علينا يومًا من بيته حتى وقف على بني عبد الأشْهَل - قال سَلَمة: وأنا يومئذٍ أحدثُ مَنْ فيه سِنًّا، على فروةٍ لي، مضطجع فيها بفناء أهلي- فذكر القيامةَ والبَعْثَ والحساب والميزان والجنَّة والنار، قال: فقال ذلك لقومٍ أهلِ شِرْك، أصحابِ أوثان، لا يَرَوْنَ أنَّ بَعْثًا كائنٌ بعد الموت؛ فقالوا له: ويحك يا فلانٍ، أو ترى هذا كائنًا أنَّ الناس يُبعثون بعدَ موتهم إلى دارٍ فيها جنَّةٌ ونار، يُجزَوْن فيها بأعمالهم؟ قال: نعم، والذي يُحلف به، ويودُّ أنَّ له بحظِّهِ من تلك النار أعظمَ تَنُّور في الدار يحمونه ثم يُدخلونه إياه، فيُطبقونه عليه، وأنْ ينجُو من تلك النار غدًا. قالوا له: ويحك يا فلان! فما آيةُ ذلك؟ قال: نبيٌّ مبعوثٌ من نحو هذه البلاد -وأشار بيدهِ إلى نحو مكةَ واليمن- قالوا: ومتى تراه؟ قال: فنظر إليَّ وأنا من أحدثهم سنًّا، فقال: إنْ يستنفِدْ هذا الغلام عمُرَه يدركْه. قال سلمة: فوالله ما ذهب الليل والنهار حتى بعث اللهُ رسولَهُ وهو حيُّ بين أظهرنا، فآمنا به، وكفر به بَغْيًا وحسَدًا؛ قال: فقلنا له: ويحك يا فلان؟ ألست بالذي قلت لنا فيه ما قلت؟ قال: بلى ولكن ليس به.
(١) في الدلائل أيضًا (٢/ ٧٦). (٢) في ح، ط: عنبرة، وهو تصحيف، والمثبت من دلائل البيهقي والإكمال (٦/ ٣٠٢). (٣) لا يسأل الله إلا بالله، ولا يسأل بحق أحد. (٤) إسناده تالف، فإن عبد الملك بن هارون بن عنترة كذّبه يحيى بن معين وابن حبان، وقال أبو حاتم الرازي: متروك ذاهب الحديث، وضعفه أحمد والدارقطني وغيرهما (الميزان ٢/ ٦٦٦) (بشار). (٥) وهذا إسناد ضعيف أيضًا، فإن عطية وهو ابن سعد العوفي ضعيف (بشار). (٦) سيرة ابن إسحاق (٦٣، ٦٤) وسيرة ابن هشام (١/ ٢١٢) والروض (١/ ٢٤٥). (٧) في سيرة ابن إسحاق: محمد بن لبيد، وهو تصحيف، وزاد ابن هشام: أخي بني عبد الأشهل. (٨) في ح، ط: سلمة بن سلام. وهو تصحيف، والمثبت من سيرة ابن إسحاق وسيرة ابن هشام وتجريد الذهبي (١/ ٢٣٢) والإصابة (٢/ ٦٥) والتاج (وقش) والضبط منه.

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