Al-Bidayah wa an-NihayahIbn Kathir

al-Aratt.
He said: “I was a man who worked as a smith, and al-‘Āṣ ibn Wāʾil owed me a debt. I went to him to claim it, whereupon he said, ‘By Allah, I will not pay you until you disbelieve in Muhammad.’ I replied, ‘By Allah, I will never disbelieve in Muhammad—not until you die and are resurrected.’ He answered, ‘Well then, when I die and am resurrected, come to me; I shall have wealth and children at that time and will pay you (1).’

So Allah, Exalted is He, revealed:
“Have you seen the one who disbelieved in Our signs and said, ‘I shall surely be given wealth and children’? … and he will come to Us all alone” (Maryam 19:77–80).

Both al-Bukhārī and Muslim recorded it (2), as did others through several chains from al-Aʿmash.

In al-Bukhārī’s wording (3): “I was a smith in Mecca and I forged a sword for al-‘Āṣ ibn Wāʾil. I went to demand my payment,” and he related the rest of the incident.

Al-Bukhārī also said (4): “al-Humaydī narrated to us; Sufyān narrated to us; Bayān (5) and Ismāʿīl both said: We heard Qays say: I heard Khabbāb say: I came to the Prophet ﷺ while he was reclining on a cloak (6) in the shade of the Kaʿbah. We had been subjected to severe persecution by the idolaters, so I said, [‘O Messenger of Allah], will you not supplicate to Allah [for us]?’ He sat up, his face reddened, and said:

‘Those who were before you: a man would be combed with iron combs that tore flesh and nerves from his bones, yet that would not turn him away from his religion; and a saw (7) would be placed on the crown of his head, splitting him in two, yet that would not turn him away from his religion. By Allah, Allah will surely bring this matter to completion until a rider travels from Ṣan‘āʾ to Ḥaḍramawt fearing none but Allah ﷻ.’ ”

Bayān added: “and the wolf for his sheep.”

In another narration (8) he said, “But you are impatient.” This version is found only in al-Bukhārī, not Muslim.

The report has also come through another chain from Khabbāb in a shortened form—and Allah knows best.

Imām Aḥmad said (9): “ʿAbd al-Raḥmān narrated to us, from Sufyān; and Ibn Jaʿfar narrated to us, from Shuʿbah, from …”

(1) In Musnad Aḥmad: “fa aʿṭaytuka” (“so I have given you”). (2) Al-Fath al-Bārī, no. 2091, Book of Sales, chapter “Mention of the saddler and the blacksmith”; and Ṣaḥīḥ Muslim, no. 2795, chapters 35–36 on the Attributes of the Hypocrites, in the chapter “The Jews questioning the Prophet ﷺ about the soul.” (3) Al-Fath al-Bārī, no. 4733, under the exegesis of Sūra 19, chapter “Aṭlaʿa al-ghayb am ittakhadha ʿinda al-Raḥmān ʿahdan” (“Has he observed the unseen or taken a covenant with the Most Merciful?”). (4) Al-Fath al-Bārī, no. 3852, in the Book of the Merits of the Anṣār, chapter “What the Prophet ﷺ and his Companions endured from the polytheists in Mecca”—including the portion enclosed in brackets. (5) In the Ḥāʾ and Ṭāʾ editions the name appears as “Banan,” a copyist’s error. The correct reading, as established by al-Fath al-Bārī and its entry in Tahdhīb al-Kamāl (4:303), is Banān ibn Bushr al-Aḥmasī al-Bajālī; likewise, Ismāʿīl refers to Ibn Abī Khālid and Qays to Qays ibn Abī Ḥāzim, as Ibn Ḥajar notes in al-Fath. (6) In the Ḥāʾ and Ṭāʾ editions it appears as “bibardah,” whereas the reading authenticated by al-Fath al-Bārī is the correct one. (7) The Ḥāʾ and Ṭāʾ editions read it, as do al-Bukhārī and al-Fath al-Bārī, as “Bimishār.” Ibn Ḥajar explains (al-Fath, 7:166) that al-mishār is vocalized with a kasrah on the mīm and a sukun on the second radical, may begin with or without an initial hamzah (e.g. “washsharat al-khashabah” vs. “ashsharatuhā”), and is also commonly pronounced with a nūn instead of a rāʾ. (8) Al-Fath al-Bārī, no. 3612, in the Book of the Merits, chapter “Signs of Prophethood in Islam.” (9) In his Musnad (vol. 5, p. 110), hadith no. 20961.
الأرَتّ. قال: كنتُ رجلًا قَيْنًا، وكان لي على العاص بن وائل دَيْن، فأتَيْتُه أتقاضاه فقال: لا والله لا أقضيك حتى تكفُرَ بمحمد. فقلت: لا والله لا أكفر بمحمد حتى تموت ثم تُبعث. قال: فإني إذا متُّ ثم بُعثت جئتني ولي ثمَّ مالٌ وولد فأعطيك (١) . فأنزل الله تعالى: ﴿أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا﴾ إلى قوله: ﴿وَيَأْتِينَا فَرْدًا﴾ [مريم: ٧٧ - ٨٠] . أخرجاه في الصحيحين (٢) وغيرهما من طرق عن الأعمش به. وفي لفظِ البخاري (٣) : كنتُ قَيْنًا بمكة، فعملتُ للعاص بن وائل سيفًا، فجئتُ أتقاضاه فذكر الحديث. وقال البخاري (٤) : حدَّثنا الحُميدي، حدَّثنا سفيان، حدَّثنا بَيَان (٥) وإسماعيل قالا: سمعنا قيسًا يقول: سمعتُ خَبَّابًا يقول: أتيتُ النبيَّ ﷺ وهو متوسِّدٌ بردةً (٦) وهو في ظلِّ الكعبة، وقد لَقينا من المشركين شدَّة، فقلت: [يا رسول الله] ، ألا تدعو الله [لنا] ؟ فقعدَ وهو مُحْمَرٌّ وجْهُهُ فقال: "قد كان مَنْ كان قبلَكم ليُمشطُ بأمشاطِ الحديد ما دُون عظامِه من لحمٍ أوْ عَصَب، ما يصرِفُه ذلك عن دينه، ويوضَعُ المنشار (٧) على مفرِق رأسه فيُشَقُّ باثنين، ما يَصْرِفُه ذلك عن دينه، ولَيُتِمَّنَّ اللهُ هذا الأمر حتى يسيرَ الراكبُ من صنعاءَ إلى حَضْرَمَوْت ما يخافُ إلا اللهَ – Exalté soit-Il – " زاد بَيَان: "والذئبَ على غنمه" . وفي رواية (٨) : "ولكنكم تستعجلون" انفرد به البخاري دون مسلم. وقد رُوي من وجهٍ آخر عن خَبَّاب، وهو مختصرٌ من هذا. والله أعلم. وقال الإمام أحمد (٩) : حدّثنا عبد الرحمن، عن سفيان، وابن جعفر، حدّثنا شعبة، عن
(١) في مسند أحمد: فأعطيتك. (٢) فتح الباري (٢٠٩١) بيوع باب ذكر القين والحداد، وصحيح مسلم (٢٧٩٥) (٣٥) و (٣٦) صفات المنافقين باب سؤال اليهود النبي ﷺ عن الروح. (٣) فتح الباري (٤٧٣٣) التفسير سورة ١٩ باب أطلع الغيب أم اتخذ عند الرحمن عهدًا. (٤) فتح الباري (٣٨٥٢) مناقب الأنصار باب ما لقي النبي ﷺ وأصحابه من المشركين بمكة. وما يأتي بين معقوفين منه. (٥) في ح، ط: بنان. تصحيف، والمثبت من فتح الباري وترجمته في تهذيب الكمال (٤/ ٣٠٣) وهو بنان بن بشر الأحمسي البجلي، وإسماعيل هو ابن أبي خالد، وقيس هو قيس بن أبي حازم كما ذكر ابن حجر في الفتح. (٦) في ح، ط: ببردة، والمثبت من فتح الباري. (٧) كذا في ح، ط: وفي البخاري والفتح: بميشار. وقال ابن حجر في الفتح (٧/ ١٦٦) (الميشار) بكسر الميم وسكون التحتانية بهمز وغير همز، تقول: وشرت الخشبة وأشرتها، ويقال فيه بالنون، وهي أشهر في الاستعمال. (٨) فتح الباري (٣٦١٢) مناقب باب علامات النبوة في الاسلام. (٩) في مسنده (٥/ ١١٠) رقم (٢٠٩٦١).

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