(1) Al-Suyuti cites the report in his Al-Wasail ila Ma‘rifat al-Awa’il, p. 38, attributing it to Abu ‘Ali Sa‘id b. ‘Uthman b. Sa‘id b. al-Sakan in his work Al-Ma‘rifa. The isnad goes back to ‘Abd Allah b. Buraida, who related: “Fatima lived seventy days after the Messenger of Allah ﷺ. She said, ‘I feel ashamed of the exposure that occurs with this bier (na‘sh) when I am carried in it.’ A woman—-I am not sure whether it was Asmaʾ bt. ‘Umays or Umm Salama—-replied, ‘If you wish, I can make for you something the Abyssinians use to transport women.’ Fatima said, ‘Yes, make it.’ When the bier was ready and she saw it she exclaimed, ‘May Allah veil you from every harm.’ From that time on, biers continued to be made in that fashion.” (2) Hilal b. Khabbab. Ibn Hajar, in Taqrib al-Tahdhib, describes him as “truthful, though his memory deteriorated at the end of his life.” Al-Haythami lists the tradition in Majma‘ al-Zawa’id 7/144, noting that al-Tabarani transmits it in a long hadith whose chain contains Hilal b. Khabbab; Yahya (b. Ma‘in) judged him “reliable, trustworthy, and unchanged,” while Ibn Hibban declared him trustworthy albeit with some weakness. The remaining narrators are those found in the two Sahihs. Ahmad records the same report in his Musnad 1/217 through the chain: Muhammad b. Fudayl → ‘Ataʾ b. al-Saʾib → Sa‘id b. Jubayr → Ibn ‘Abbas, who said: When the verse “Idha jaʾa nasr Allah wa-l-fath” (Q 110:1) was revealed, the Messenger of Allah ﷺ remarked, “My death has been foretold to me; I shall be taken in this very year.” Note: ‘Ataʾ b. al-Saʾib’s memory became confused (ikhtilat) in later life. (3) Ishaq al-Farawi: he is Ishaq b. Muhammad b. Isma‘il b. ‘Abd Allah b. Abi Furwa and is rated a poor memoriser. Nevertheless, al-Hakim (3/154) judged this particular hadith authentic and al-Dhahabi concurred. – The word shajna (with either damma or kasra on the shin) denotes kinship ties that are intertwined.