97. The preparation of the Messenger of God ﷺ and his burial

Sirat Ibn Hisham 1656No grade recorded
جَهَازُ رَسُولِ اللَّهِ ﷺ وَدَفْنُهُ [ مَنْ تَوَلَّى غُسْلَ الرَّسُولِ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا بُويِعَ أَبُو بَكْرٍ ؓ، أَقْبَلَ النَّاسُ عَلَى جَهَازِ رَسُولِ اللَّهِ ﷺ يَوْمَ الثُّلَاثَاءِ، فَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ وَحُسَيْنُ بْنُ عَبْدِ اللَّهِ وَغَيْرُهُمَا مِنْ أَصْحَابِنَا: أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ، وَالْعَبَّاسَ بْنَ عَبْدِ الْمُطَّلِبِ، وَالْفَضْلَ بْنَ الْعَبَّاسِ، وَقُثَمَ بْنَ الْعَبَّاسِ، وَأُسَامَةَ بْنَ زَيْدٍ، وَشُقْرَانَ مَوْلَى رَسُولِ اللَّهِ ﷺ، هُمْ الَّذِينَ وُلُوا غَسْلَهُ، وَأَنَّ أَوْسَ بْنَ خَوْلِيٍّ. أَحَدَ بَنِي عَوْفِ بْنِ الْخَزْرَجِ، قَالَ لِعَلِيِّ بْنِ أَبِي طَالِبٍ: أَنْشُدُكَ اللَّهَ يَا عَلِيُّ وَحَظَّنَا مِنْ رَسُولِ اللَّهِ ﷺ، وَكَانَ أَوْسُ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ وَأَهْلِ بَدْرٍ، قَالَ: اُدْخُلْ، فَدَخَلَ فَجَلَسَ، وَحَضَرَ غَسْلَ رَسُولِ اللَّهِ ﷺ، فَأَسْنَدَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ إلَى صَدْرِهِ، وَكَانَ الْعَبَّاسُ وَالْفَضْلُ وَقُثَمُ يُقَلِّبُونَهُ مَعَهُ، وَكَانَ أُسَامَةُ بْنُ زَيْدٍ وَشُقْرَانُ مَوْلَاهُ، هُمَا اللَّذَانِ يَصُبَّانِ الْمَاءَ عَلَيْهِ، وَعَلِيٌّ يُغَسِّلُهُ، قَدْ أَسْنَدَهُ إلَى صَدْرِهِ، وَعَلَيْهِ قَمِيصُهُ يُدَلِّكُهُ بِهِ مِنْ وَرَائِهِ، لَا يُفْضَى بِيَدِهِ إلَى رَسُولِ اللَّهِ ﷺ، وَعَلِيٌّ يَقُولُ: بِأَبِي أَنْتَ وَأُمِّي، مَا أَطْيَبَكَ حَيًّا وَمَيِّتًا وَلَمْ يُرَ مِنْ رَسُولِ اللَّهِ ﷺ شَيْءٌ مِمَّا يُرَى مِنْ الْمَيِّتِ
✧ The equipment of the Messenger of Allah ﷺ and his burial [Those who took charge of washing the Messenger] Ibn Ishaq said: When Abu Bakr ؓ was given the oath of allegiance, the people turned to the equipment of the Messenger of Allah ﷺ on Tuesday. Abdullah b. Abi Bakr and Husayn b. Abdullah and others of our companions related to me: That Ali b. Abi Talib, al-Abbas b. Abd al-Muttalib, al-Fadl b. al-Abbas, Qutham b. al-Abbas, Usamah b. Zayd, and Shuqran, the freedman of the Messenger of Allah ﷺ, were the ones who took charge of washing him; and that Aws b. Khawli, one of the Banu Awf b. al-Khazraj, said to Ali b. Abi Talib: 'I adjure you by Allah, O Ali, and by our share of the Messenger of Allah ﷺ.' Aws was one of the Companions of the Messenger of Allah ﷺ and of the people of Badr. He said: 'Enter.' So he entered and sat down, and was present at the washing of the Messenger of Allah ﷺ. Ali b. Abi Talib leaned him against his chest, and al-Abbas, al-Fadl, and Qutham turned him over with him. Usamah b. Zayd and Shuqran, his freedman, were the two who poured the water over him, while Ali washed him, having leaned him against his chest. He had on his shirt, and he rubbed him with it from behind, not touching the Messenger of Allah ﷺ with his bare hand. Ali was saying: 'May my father and mother be your ransom, how sweet you are alive and dead.' And nothing was seen of the Messenger of Allah ﷺ that is seen of a dead person.
Sirat Ibn Hisham 1657No grade recorded
[ كَيْفَ غُسِّلَ الرَّسُولُ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَحْيَى بْنُ عَبَّادِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، عَنْ أَبِيهِ عَبَّادٍ، عَنْ عَائِشَةَ، قَالَتْ: لَمَّا أَرَادُوا غَسْلَ رَسُولِ اللَّهِ ﷺ اخْتَلَفُوا فِيهِ. فَقَالُوا: وَاَللَّهِ مَا نَدْرِي، أَنُجَرِّدُ رَسُولَ اللَّهِ ﷺ مِنْ ثِيَابِهِ كَمَا نُجَرِّدُ مَوْتَانَا، أَوْ نُغَسِّلُهُ وَعَلَيْهِ ثِيَابُهُ ؟ قَالَتْ: فَلَمَّا اخْتَلَفُوا أَلْقَى اللَّهُ عَلَيْهِمْ النَّوْمَ، حَتَّى مَا مِنْهُمْ رَجُلٌ إلَّا ذَقْنُهُ فِي صَدْرِهِ، ثُمَّ كَلَّمَهُمْ مُكَلِّمٌ مِنْ نَاحِيَةِ الْبَيْتِ لَا يَدْرُونَ مَنْ هُوَ: أَنْ اغْسِلُوا النَّبِيَّ وَعَلَيْهِ ثِيَابُهُ؛ قَالَتْ: فَقَامُوا إلَى رَسُولِ اللَّهِ ﷺ، فَغَسَّلُوهُ وَعَلَيْهِ قَمِيصُهُ، يَصُبُّونَ الْمَاءَ فَوْقَ الْقَمِيصِ، وَيَدْلُكُونَهُ وَالْقَمِيصُ دُونَ أَيْدِيهِمْ
✧ How the Messenger ﷺ was washed Ibn Isḥāq said: Yaḥyā b. ʿAbbād b. ʿAbd Allāh b. al-Zubayr narrated to me, from his father ʿAbbād, from ʿĀʾishah, who said: When they wanted to wash the Messenger of Allah ﷺ, they disagreed about it. They said: By Allah, we do not know whether we should strip the Messenger of Allah ﷺ of his clothes as we strip our dead, or wash him with his clothes on. She said: When they disagreed, Allah cast sleep upon them, until there was not a man among them but his chin was on his chest. Then a speaker from the side of the house, whom they did not know, spoke to them: Wash the Prophet ﷺ with his clothes on. She said: So they rose to the Messenger of Allah ﷺ and washed him with his shirt on, pouring water over the shirt and rubbing him while the shirt was between their hands and his skin.
Sirat Ibn Hisham 1658No grade recorded
[ تَكْفِينُ الرَّسُولِ ] قَالَ ابْنُ إسْحَاقَ: فَلَمَّا فُرِغَ مِنْ غَسْلِ رَسُولِ اللَّهِ ﷺ كُفِّنَ فِي ثَلَاثَةِ أَثَوَابَ، ثَوْبَيْنِ صُحَارِيَّيْنِ وَبُرْدٍ حَبِرَةٌ، أُدْرِجَ فِيهَا إدْرَاجًا كَمَا حَدَّثَنِي جَعْفَرُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ، عَنْ أَبِيهِ، عَنْ جَدِّهِ عَلِيِّ بْنِ الْحُسَيْنِ وَالزَّهْرِيُّ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ. [ حَفْرُ الْقَبْرِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي حُسَيْنُ بْنُ عَبْدِ اللَّهِ، عَنْ عِكْرِمَةَ، عَنْ ابْنِ عَبَّاسٍ، قَالَ: لَمَّا أَرَادُوا أَنْ يَحْفِرُوا لِرَسُولِ اللَّهِ ﷺ، وَكَانَ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ يَضْرَحُ كَحَفْرِ أَهْلِ مَكَّةَ، وَكَانَ أَبُو طَلْحَةَ زَيْدُ بْنُ سَهْلٍ هُوَ الَّذِي يَحْفِرُ لِأَهْلِ الْمَدِينَةِ، فَكَانَ يَلْحَدُ، فَدَعَا الْعَبَّاسُ رَجُلَيْنِ، فَقَالَ لِأَحَدِهِمَا: اذْهَبْ، إلَى أَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ، وَلِلْآخَرِ اذْهَبْ إلَى أَبِي طَلْحَةَ. اللَّهُمَّ خِرْ لِرَسُولِ اللَّهِ ﷺ، فَوَجَدَ صَاحِبَ أَبِي طَلْحَةَ أَبَا طَلْحَةَ، فَجَاءَ بِهِ، فَلَحَدَ لِرَسُولِ اللَّهِ ﷺ
✧ [The shrouding of the Messenger] Ibn Isḥāq said: When the washing of the Messenger of Allah ﷺ was finished, he was shrouded in three garments: two Ṣuḥārī garments and a striped Yemeni cloak, wrapped in them in the usual manner, as Jaʿfar b. Muḥammad b. ʿAlī b. al-Ḥusayn narrated to me, from his father, from his grandfather ʿAlī b. al-Ḥusayn, and al-Zuhrī, from ʿAlī b. al-Ḥusayn. [The digging of the grave] Ibn Isḥāq said: Ḥusayn b. ʿAbd Allāh narrated to me, from ʿIkrimah, from Ibn ʿAbbās, who said: When they wanted to dig for the Messenger of Allah ﷺ, Abū ʿUbaydah b. al-Jarrāḥ used to dig in the manner of the people of Makkah (that is, a shaft grave), and Abū Ṭalḥah Zayd b. Sahl was the one who dug for the people of Madinah in the laḥd style. Al-ʿAbbās called two men, and said to one of them: 'Go to Abū ʿUbaydah b. al-Jarrāḥ,' and to the other: 'Go to Abū Ṭalḥah. O Allah, choose for Your Messenger ﷺ.' The companion who went to Abū Ṭalḥah found him and brought him, and he dug a laḥd for the Messenger of Allah ﷺ.
Sirat Ibn Hisham 1659No grade recorded
[ دَفْنُ الرَّسُولِ وَالصَّلَاةُ عَلَيْهِ ] فَلَمَّا فُرِغَ مِنْ جَهَازِ رَسُولِ اللَّهِ ﷺ يَوْمَ الثُّلَاثَاءِ، وُضِعَ فِي سَرِيرِهِ فِي بَيْتِهِ، وَقَدْ كَانَ الْمُسْلِمُونَ اخْتَلَفُوا فِي دَفْنِهِ. فَقَالَ قَائِلٌ: نَدْفِنُهُ فِي مَسْجِدِهِ وَقَالَ قَائِلٌ: بَلْ نَدْفِنُهُ مَعَ أَصْحَابِهِ، فَقَالَ أَبُو بَكْرٍ: إنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: مَا قُبِضَ نَبِيٌّ إلَّا دُفِنَ حَيْثُ يُقْبَضُ، فَرُفِعَ فِرَاشُ رَسُولِ اللَّهِ ﷺ الَّذِي تُوُفِّيَ عَلَيْهِ، فَحُفِرَ لَهُ تَحْتَهُ، ثُمَّ دَخَلَ النَّاسُ عَلَى رَسُولِ اللَّهِ ﷺ يُصَلُّونَ عَلَيْهِ أَرْسَالًا، دَخَلَ الرِّجَالُ، حَتَّى إذَا فَرَغُوا أُدْخِلَ النِّسَاءُ، حَتَّى إذَا فَرَغَ النِّسَاءُ أُدْخِلَ الصِّبْيَانُ. وَلَمْ يَؤُمَّ النَّاسَ عَلَى رَسُولِ اللَّهِ ﷺ أَحَدٌ. ثُمَّ دُفِنَ رَسُولُ اللَّهِ ﷺ مِنْ وَسَطِ اللَّيْلِ لَيْلَةَ الْأَرْبِعَاءِ
✧ [The burial of the Messenger and the prayer over him] When the preparation of the Messenger of Allah ﷺ was finished on Tuesday, he was placed on his bier in his house. The Muslims had differed concerning his burial. One said: We bury him in his mosque. Another said: Rather, we bury him with his companions. Abu Bakr said: I heard the Messenger of Allah ﷺ say: No prophet is taken in death but he is buried where he was taken. So the bed of the Messenger of Allah ﷺ, on which he had died, was lifted, and a grave was dug for him beneath it. Then the people entered upon the Messenger of Allah ﷺ to pray over him in successive groups: the men entered, and when they had finished, the women were brought in, and when the women had finished, the children were brought in. No one led the people in prayer over the Messenger of Allah ﷺ. Then the Messenger of Allah ﷺ was buried in the middle of the night, on the night of Wednesday.
Sirat Ibn Hisham 1660No grade recorded
[ دَفْنُ الرَّسُولِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ، عَنْ امْرَأَتِهِ فَاطِمَةَ بِنْتِ عُمَارَةَ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ بْنِ أَسَعْدَ بْنِ زُرَارَةَ، عَنْ عَائِشَةَ ؓ، جَوْفَ اللَّيْلِ مِنْ لَيْلَةِ الْأَرْبِعَاءِ. [ مَنْ تَوَلَّى دَفْنَ الرَّسُولِ ] وَكَانَ الَّذِينَ نَزَلُوا فِي قَبْرِ رَسُولِ اللَّهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ، وَالْفَضْلَ ابْنَ عَبَّاسٍ، وَقُثَمَ بْنَ عَبَّاسٍ، وَشُقْرَانَ مَوْلَى رَسُولِ اللَّهِ ﷺ. وَقَدْ قَالَ أَوْسُ بْنُ خَوْلِيٍّ لِعَلِيِّ بْنِ أَبِي طَالِبٍ: يَا عَلِيُّ، أَنْشُدُكَ اللَّهَ، وَحَظَّنَا مِنْ رَسُولِ اللَّهِ ﷺ، فَقَالَ لَهُ: انْزِلْ، فَنَزَلَ مَعَ الْقَوْمِ، وَقَدْ كَانَ مَوْلَاهُ شُقْرَانُ حِينَ وَضَعَ رَسُولَ اللَّهِ ﷺ فِي حُفْرَتِهِ وَبَنَى عَلَيْهِ قَدْ أَخَذَ قَطِيفَةً، وَقَدْ كَانَ رَسُولُ اللَّهِ ﷺ يَلْبَسُهَا وَيَفْتَرِشُهَا، فَدَفَنَهَا فِي الْقَبْرِ، وَقَالَ: وَاَللَّهِ لَا يَلْبَسُهَا أَحَدٌ بَعْدَكَ أَبَدًا. قَالَ: فَدُفِنَتْ مَعَ رَسُولِ اللَّهِ ﷺ
✧ [The burial of the Messenger] Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr narrated to me, from his wife Fāṭimah bt. ʿUmārah, from ʿAmrah bt. ʿAbd al-Raḥmān b. Asʿad b. Zurārah, from ʿĀʾishah ؓ, in the depth of the night of Wednesday. [Those who undertook the burial of the Messenger] Those who descended into the grave of the Messenger of Allah ﷺ were ʿAlī b. Abī Ṭālib, al-Faḍl b. ʿAbbās, Qutham b. ʿAbbās, and Shuqrān, the freedman of the Messenger of Allah ﷺ. Aws b. Khawlī said to ʿAlī b. Abī Ṭālib: "O ʿAlī, I adjure you by Allah and by our share of the Messenger of Allah ﷺ." He said to him: "Descend." So he descended with the people. His freedman Shuqrān, when he had placed the Messenger of Allah ﷺ in his pit and built over him, took a velvet cloak which the Messenger of Allah ﷺ used to wear and spread beneath him, and he buried it in the grave, saying: "By Allah, no one shall ever wear it after you." He said: So it was buried with the Messenger of Allah ﷺ.
Sirat Ibn Hisham 1661No grade recorded
[ أَحْدَثُ النَّاسِ عَهْدًا بِالرَّسُولِ ] وَقَدْ كَانَ الْمُغِيرَةُ بْنُ شُعْبَةَ يَدَّعِي أَنَّهُ أَحْدَثُ النَّاسِ عَهْدًا بِرَسُولِ اللَّهِ ﷺ يَقُولُ: أَخَذْتُ خَاتَمِي، فَأَلْقَيْتُهُ فِي الْقَبْرِ، وَقُلْتُ: إنَّ خَاتَمِي سَقَطَ مِنِّي، وَإِنَّمَا طَرَحْتُهُ عَمْدًا لِأَمَسَّ رَسُولَ اللَّهِ ﷺ، فَأَكُونُ أَحْدَثَ النَّاسِ عَهْدًا بِهِ ﷺ قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي أَبِي إسْحَاقُ بْنُ يَسَارٍ، عَنْ مِقْسَمٍ أَبِي الْقَاسِمِ، مَوْلَى عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ نَوْفَلٍ، عَنْ مَوْلَاهُ عَبْدِ اللَّهِ بْنِ الْحَارِثِ، قَالَ: اعْتَمَرْتُ مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ رِضْوَانُ اللَّهِ عَلَيْهِ فِي زَمَانِ عُمَرَ أَوْ زَمَانِ عُثْمَانَ، فَنَزَلَ عَلَى أُخْتِهِ أُمِّ هَانِئٍ بِنْتِ أَبِي طَالِبٍ، فَلَمَّا فَرَغَ مِنْ عُمْرَتِهِ رَجَعَ فَسُكِبَ لَهُ غِسْلٌ، فَاغْتَسَلَ، فَلَمَّا فَرَغَ مِنْ غَسْلِهِ دَخَلَ عَلَيْهِ نَفَرٌ مِنْ أَهْلِ الْعِرَاقِ، فَقَالُوا: يَا أَبَا حَسَنٍ، جِئْنَا نَسْأَلُكَ عَنْ أَمْرٍ نُحِبُّ أَنْ تُخْبِرَنَا عَنْهُ ؟ قَالَ: أَظُنُّ الْمُغِيرَةَ بْنَ شُعْبَةَ يُحَدِّثُكُمْ أَنَّهُ كَانَ أَحْدَثَ النَّاسِ عَهْدًا بِرَسُولِ اللَّهِ ﷺ. قَالُوا: أَجَلْ، عَنْ ذَلِكَ جِئْنَا نَسْأَلُكَ؛ قَالَ: كَذَبَ؛ قَالَ: أَحْدَثُ النَّاسِ عَهْدًا بِرَسُولِ اللَّهِ ﷺ قُثَمُ بْنُ عَبَّاسٍ
✧ [The most recent of the people to have covenant with the Messenger] Al-Mughīrah b. Shuʿbah used to claim that he was the most recent of the people to have covenant with the Messenger of God ﷺ, saying: I took my ring and threw it into the grave, and I said: My ring has fallen from me—but I only threw it deliberately so that I might touch the Messenger of God ﷺ, and thus be the most recent of the people to have covenant with him ﷺ. Ibn Isḥāq said: My father Isḥāq b. Yasār narrated to me from Miqsam Abū al-Qāsim, the client of ʿAbd Allāh b. al-Ḥārith b. Nawfal, from his patron ʿAbd Allāh b. al-Ḥārith, who said: I performed the ʿumrah with ʿAlī b. Abī Ṭālib, may God's good pleasure be upon him, in the time of ʿUmar or the time of ʿUthmān. He stayed with his sister Umm Hāniʾ bt. Abī Ṭālib. When he had finished his ʿumrah, he returned, and a bath was poured for him, and he bathed. When he had finished his bathing, a group of people from Iraq entered upon him and said: O Abū al-Ḥasan, we have come to ask you about a matter we would like you to inform us about. He said: I suppose al-Mughīrah b. Shuʿbah is telling you that he was the most recent of the people to have covenant with the Messenger of God ﷺ. They said: Indeed, about that we have come to ask you. He said: He has lied. The most recent of the people to have covenant with the Messenger of God ﷺ is Qutham b. ʿAbbās.
Sirat Ibn Hisham 1662No grade recorded
[ خَمِيصَةُ الرَّسُولِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي صَالِحُ بْنُ كَيْسَانَ، عَنْ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ، أَنَّ عَائِشَةَ حَدَّثَتْهُ، قَالَتْ: كَانَ عَلَى رَسُولِ اللَّهِ ﷺ خَمِيصَةٌ سَوْدَاءُ حِينَ اشْتَدَّ بِهِ وَجَعُهُ، قَالَتْ: فَهُوَ يَضَعُهَا مَرَّةً عَلَى وَجْهِهِ، وَمَرَّةً يَكْشِفُهَا عَنْهُ، وَيَقُولُ: قَاتَلَ اللَّهُ قَوْمًا اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ، يَحْذَرُ مِنْ ذَلِكَ عَلَى أُمَّتِهِ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي صَالِحُ بْنُ كَيْسَانَ، عَنْ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ، عَنْ عَائِشَةَ، قَالَتْ: كَانَ آخِرُ مَا عَهِدَ رَسُولُ اللَّهِ ﷺ أَنْ قَالَ: لَا يُتْرَكُ بِجَزِيرَةِ الْعَرَبِ دِينَانِ
✧ [The cloak of the Messenger] Ibn Isḥāq said: Ṣāliḥ b. Kaysān related to me, from al-Zuhrī, from ʿUbayd Allāh b. ʿAbd Allāh b. ʿUtbah, that ʿĀʾishah related to him, saying: The Messenger of Allah ﷺ had a black cloak upon him when his pain intensified. She said: He would place it at times over his face, and at times uncover it from himself, and say: May Allah fight a people who took the graves of their prophets as mosques, warning against that for his community. Ibn Isḥāq said: Ṣāliḥ b. Kaysān related to me, from al-Zuhrī, from ʿUbayd Allāh b. ʿAbd Allāh b. ʿUtbah, from ʿĀʾishah, she said: The last covenant of the Messenger of Allah ﷺ was that he said: Two religions shall not be left in the Arabian Peninsula.
Sirat Ibn Hisham 1663No grade recorded
[ افْتِتَانُ الْمُسْلِمِينَ بَعْدَ مَوْتِ الرَّسُولِ ] قَالَ ابْنُ إسْحَاقَ: وَلَمَّا تُوُفِّيَ رَسُولُ اللَّهِ ﷺ عَظُمَتْ بِهِ مُصِيبَةُ الْمُسْلِمِينَ، فَكَانَتْ عَائِشَةُ، فِيمَا بَلَغَنِي، تَقُولُ: لَمَّا تُوُفِّيَ رَسُولُ اللَّهِ ﷺ ارْتَدَّتْ الْعَرَبُ، وَاشْرَأَبَّتْ الْيَهُودِيَّةُ وَالنَّصْرَانِيَّةِ، وَنَجَمَ النِّفَاقُ، وَصَارَ الْمُسْلِمُونَ كَالْغَنَمِ الْمَطِيرَةُ فِي اللَّيْلَةِ الشَّاتِيَةِ، لِفَقْدِ نَبِيِّهِمْ ﷺ، حَتَّى جَمَعَهُمْ اللَّهُ عَلَى أَبِي بَكْرٍ قَالَ ابْنُ هِشَامٍ: حَدَّثَنِي أَبُو عُبَيْدَةَ وَغَيْرُهُ مِنْ أَهْلِ الْعِلْمِ أَنَّ أَكْثَرَ أَهْلِ مَكَّةَ لَمَّا تُوُفِّيَ رَسُولُ اللَّهِ ﷺ هَمُّوا بِالرُّجُوعِ عَنْ الْإِسْلَامِ، وَأَرَادُوا ذَلِكَ، حَتَّى خَافَهُمْ عَتَّابُ بْنُ أَسِيدٍ، فَتَوَارَى، فَقَامَ سُهَيْلُ بْنُ عَمْرٍو، فَحَمِدَ اللَّهَ، وَأَثْنَى عَلَيْهِ، ثُمَّ ذَكَرَ وَفَاةَ رَسُولِ اللَّهِ ﷺ، وَقَالَ: إنَّ ذَلِكَ لَمْ يَزِدْ الْإِسْلَامَ إلَّا قُوَّةً، فَمَنْ رَابَنَا ضَرَبْنَا عُنُقَهُ، فَتَرَاجَعَ النَّاسُ وَكَفُّوا عَمَّا هَمُّوا بِهِ، وَظَهَرَ عَتَّابُ بْنُ أَسِيدٍ. فَهَذَا الْمَقَامُ الَّذِي أَرَادَ رَسُولُ اللَّهِ ﷺ فِي قَوْلِهِ لِعُمَرِ بْنِ الْخَطَّابِ: إنَّهُ عَسَى أَنْ يَقُومَ مَقَامًا لَا تَذُمُّهُ
✧ [The trial of the Muslims after the death of the Messenger] Ibn Isḥāq said: When the Messenger of God ﷺ died, the affliction of the Muslims became severe. ʿĀʾishah, as it has reached me, used to say: When the Messenger of God ﷺ died, the Arabs apostatized, Judaism and Christianity raised their necks, hypocrisy emerged, and the Muslims became like sheep scattered on a rainy winter night because of the loss of their Prophet ﷺ, until God united them upon Abū Bakr. Ibn Hishām said: Abū ʿUbaydah and other people of knowledge narrated to me that when the Messenger of God ﷺ died, most of the people of Makkah were on the point of reverting from Islam and desired that, until ʿAttāb b. Asīd feared them and went into hiding. Then Suhayl b. ʿAmr stood up, praised God, extolled Him, then mentioned the death of the Messenger of God ﷺ and said: This has only increased Islam in strength. Whoever opposes us, we strike his neck. So the people turned back and desisted from what they had intended, and ʿAttāb b. Asīd appeared. This is the station which the Messenger of God ﷺ meant in his saying to ʿUmar b. al-Khaṭṭāb: 'It may be that he will stand in a station for which you will not blame him.'
Sirat Ibn Hisham 1664No grade recorded
شِعْرُ حَسَّانَ بْنِ ثَابِتٍ فِي مَرْثِيَّتِهِ الرَّسُولَ وَقَالَ حَسَّانُ بْنُ ثَابِتٍ يَبْكِي رَسُولَ اللَّهِ ﷺ، فِيمَا حَدَّثَنَا ابْنُ هِشَامٍ، عَنْ أَبِي زَيْدٍ الْأَنْصَارِيِّ: بِطَيْبَةَ رَسْمٌ لِلرَّسُولِ وَمَعْهَدُ مُنِيرٌ وَقَدْ تَعْفُو الرَّسُومُ وَتَهْمُدُ وَلَا تَمْتَحِي الْآيَاتُ مِنْ دَارِ حُرْمَةٍ بِهَا مِنْبَرُ الْهَادِي الَّذِي كَانَ يَصْعَدُ وَوَاضِحُ آثَارٍ وَبَاقِي مَعَالِمَ وَرَبْعٌ لَهُ فِيهِ مُصَلَّى وَمَسْجِدُ بِهَا حُجُرَاتٌ كَانَ يَنْزِلُ وَسْطَهَا مِنْ اللَّهِ نُورٌ يُسْتَضَاءُ وَيُوقَدُ مَعَارِفُ لَمْ تُطْمَسْ عَلَى الْعَهْدِآيُهَا أَتَاهَا الْبِلَى فَالْآيُ مِنْهَا تَجَدَّدُ عَرَفْتُ بِهَا رَسْمَ الرَّسُولِ وَعَهْدَهُ وَقَبْرًا بِهَا وَارَاهُ فِي التُّرْبِ مُلْحِدُ ظَلِلْتُ بِهَا أَبْكِي الرَّسُولَ فَأَسْعَدَتْ عُيُونٌ وَمِثْلَاهَا مِنْ الْجَفْنِ تُسْعَدُ يُذَكِّرْنَ آلَاءَ الرَّسُولِ وَمَا أَرَى لَهَا مُحْصِيًا نَفْسِي فَنَفْسِي تَبَلَّدُ مُفَجَّعَةً قَدْ شَفَّهَا فَقْدُ أَحْمَدَ فَظَلَّتْ لِآلَاءِ الرَّسُولِ تُعَدِّدُ وَمَا بَلَغَتْ مِنْ كُلِّ أَمْرٍ عَشِيرَهُ وَلَكِنْ لِنَفْسِي بَعْدَ مَا قَدْ تَوَجَّدُ أَطَالَتْ وُقُوفًا تَذْرِفُ الْعَيْنَ جُهْدَهَا عَلَى طَلَلِ الْقَبْرِ الَّذِي فِيهِ أَحْمَدُ فَبُورِكْتَ يَا قَبْرَ الرَّسُولِ وَبُورِكَتْ بِلَادٌ ثَوَى فِيهَا الرَّشِيدُ الْمُسَدَّدُ وَبُورِكَ لَحْدٌ مِنْكَ ضُمَّنَ طَيِّبًا عَلَيْهِ بِنَاءٌ مِنْ صَفِيحٍ مُنَضَّدُ تَهِيلُ عَلَيْهِ التُّرَبَ أَيْدٍ وَأَعْيُنٍ عَلَيْهِ وَقَدْ غَارَتْ بِذَلِكَ أَسْعَدُ لَقَدْ غَيَّبُوا حُلْمًا وَعِلْمًا وَرَحْمَةً عَشِيَّةَ عَلَّوْهُ الثَّرَى لَا يُوَسَّدُ وَرَاحُوا بِحُزْنٍ لَيْسَ فِيهِمْ نَبِيُّهُمْ وَقَدْ وَهَنَتْ مِنْهُمْ ظُهُورٌ وَأَعْضُدُ يُبَكُّونَ مَنْ تَبْكِي السَّمَوَاتُ يَوْمَهُ وَمَنْ قَدْ بَكَتْهُ الْأَرْضُ فَالنَّاسُ أَكَمَدُ وَهَلْ عَدَلَتْ يَوْمًا رَزِيَّةُ هَالِكٍ رَزِيَّةَ يَوْمٍ مَاتَ فِيهِ مُحَمَّدُ ؟ تَقَطَّعُ فِيهِ مَنْزِلُ الْوَحْيِ عَنْهُمْ وَقَدْ كَانَ ذَا نُورٍ يَغُورُ وَيُنَجَّدُ يَدُلُّ عَلَى الرَّحْمَنِ مَنْ يَقْتَدِي بِهِ وَيُنْقِذُ مِنْ هَوْلِ الْخَزَايَا وَيُرْشِدُ إمَامٌ لَهُمْ يَهْدِيهِمْ الْحَقَّ جَاهِدًا مُعَلِّمُ صِدْقٍ إنْ يُطِيعُوهُ يُسْعَدُوا عَفْوٌ عَنْ الزَّلَّاتِ يَقْبَلُ عُذْرَهُمْ وَإِنَّ يُحْسِنُوا فَاَللَّهُ بِالْخَيْرِ أَجْوَدُ وَإِنْ نَابَ أَمْرٌ لَمْ يَقُومُوا بِحَمْلِهِ فَمِنْ عِنْدِهِ تَيْسِيرُ مَا يُتَشَدَّدُ فَبَيْنَا هُمْ فِي نِعْمَةِ اللَّهِ بَيْنَهُمْ دَلِيلٌ بَهْ نَهْجُ الطَّرِيقَةِ يُقْصَدُ عَزِيزٌ عَلَيْهِ أَنْ يَجُورُوا عَنْ الْهُدَى حَرِيصٌ عَلَى أَنْ يَسْتَقِيمُوا وَيَهْتَدُوا عَطُوفٌ عَلَيْهِمْ لَا يُثَنَّى جُنَاحَهُ إلَى كَنَفٍ يَحْنُو عَلَيْهِمْ وَيَمْهَدُ فَبَيْنَا هُمْ فِي ذَلِكَ النُّورِ إذْ غَدَا إلَى نُورِهِمْ سَهْمٌ مِنْ الْمَوْتِ مُقْصِدُ فَأَصْبَحَ مَحْمُودًا إلَى اللَّهِ رَاجِعًا يُبَكِّيهِ حَقُّ الْمُرْسَلَاتِ وَيُحْمَدُ وَأَمْسَتْ بِلَادُ الْحُرْمِ وَحْشًا بِقَاعُهَا لِغَيْبَةِ مَا كَانَتْ مِنْ الْوَحْيِ تُعْهَدُ قِفَارًا سِوَى مَعْمُورَةِ اللَّحْدِ ضَافَهَا فَقِيدٌ يُبَكِّينَهُ بَلَاطٌ وَغَرْقَدُ وَمَسْجِدُهُ فَالْمُوحِشَاتُ لِفَقْدِهِ خَلَاءٌ لَهُ فِيهِ مَقَامٌ وَمَقْعَدُ وَبِالْجَمْرَةِ الْكُبْرَى لَهُ ثَمَّ أَوْحَشَتْ دِيَارٌ وَعَرَصَاتٌ وَرَبْعٌ وَمَوْلِدُ فَبَكِّي رَسُولَ اللَّهِ يَا عَيْنُ عَبْرَةً وَلَا أَعْرِفَنَّكِ الدَّهْرَ دَمْعُكَ يُجْمَدُ وَمَا لَكِ لَا تَبْكِينَ ذَا النِّعْمَةِ الَّتِي عَلَى النَّاسِ مِنْهَا سَابِغٌ يُتَغَمَّدُ فَجُودِي عَلَيْهِ بِالدُّمُوعِ وَأَعْوِلِي لِفَقْدِ الَّذِي لَا مِثْلُهُ الدَّهْرَ يُوجَدُ وَمَا فَقَدَ الْمَاضُونَ مِثْلَ مُحَمَّدٍ وَلَا مِثْلُهُ حَتَّى الْقِيَامَةِ يُفْقَدُ أَعَفَّ وَأَوْفَى ذِمَّةً بَعْدَ ذِمَّةٍ وَأَقْرَبَ مِنْهُ نَائِلًا لَا يُنَكَّدُ وَأَبْذَلَ مِنْهُ لِلطَّرِيفِ وَتَالِدٍ إذَا ضَنَّ مِعْطَاءٌ بِمَا كَانَ يُتْلَدُ وَأَكْرَمَ صِيتًا فِي الْبُيُوتِ إذَا انْتَمَى وَأَكْرَمَ جَدًّا أَبْطَحِيًّا يُسَوَّدُ وَأَمْنَعَ ذِرْوَاتٍ وَأَثْبَتَ فِي الْعُلَا دَعَائِمَ عِزٍّ شَاهِقَاتٍ تُشَيَّدُ وَأَثْبَتَ فَرْعًا فِي الْفُرُوعِ وَمَنْبَتًا وَعُودًا غَذَّاهُ الْمُزْنُ فَالْعُودُ أَغْيَدُ رَبَّاهُ وَلِيدًا فَاسْتَتَمَّ تَمَامُهُ عَلَى أَكْرَمِ الْخَيْرَاتِ رَبٌّ مُمَجَّدٌ تَنَاهَتْ وَصَاةُ الْمُسْلِمِينَ بِكَفِّهِ فَلَا الْعِلْمُ مَحْبُوسٌ وَلَا الرَّأْيُ يُفْنَدُ أَقُولُ وَلَا يُلْقَى لِقَوْلِي عَائِبٌ مِنْ النَّاسِ إلَّا عَازِبُ الْعَقْلِ مُبْعَدُ وَلَيْسَ هَوَايَ نَازِعًا عَنْ ثَنَائِهِ لَعَلِّي بِهِ فِي جَنَّةِ الْخُلْدِ أَخْلَدُ مَعَ الْمُصْطَفَى أَرْجُو بِذَاكَ جِوَارَهُ وَفِي نَيْلِ ذَاكَ الْيَوْمِ أَسْعَى وَأَجْهَدُ
✧ Poetry of Ḥassān b. Thābit in his elegy for the Messenger, and Ḥassān b. Thābit said, weeping for the Messenger of God ﷺ, in what Ibn Hishām narrated to us from Abū Zayd al-Anṣārī: At Ṭaybah there is a trace of the Messenger and a covenant, Luminous; though traces may be effaced and perish, The signs are not obliterated from a sanctuary’s abode Wherein is the pulpit of the Guide, which he used to ascend, And clear vestiges and remaining landmarks, And a quarter where for him there is a prayer-place and a mosque. Therein are chambers whose midst he used to occupy; From God there is light by which one seeks illumination and is kindled. Landmarks have not been effaced—by the covenant—whose sign Decay has come to; but its signs are ever renewed. I recognized there the trace of the Messenger and his covenant, And a tomb in which a grave-digger laid him in the dust. I lingered there weeping for the Messenger, and eyes Assisted me—and the like of them from the eyelid is assisted— Reminding of the Messenger’s blessings, though I see No enumerator for them; my own soul is stupefied, Stricken, whom the loss of Aḥmad has emaciated; So she has kept on enumerating the Messenger’s blessings, Though she did not reach a tenth of every matter; But for myself, after what has occurred, I find grief. She prolonged a standing, the eye shedding its utmost tears, Over the ruins of the tomb in which Aḥmad lies. So blessed are you, O tomb of the Messenger, and blessed are The lands wherein the rightly guided, divinely aided one rests; And blessed is a side-niche of yours that has enclosed one pure, Over whom is a structure of arranged stone slabs. Hands and eyes heap dust upon him, And over him—by that— Saʿd’s eyes have sunk deep. They concealed forbearance, knowledge, and mercy, On an evening when they raised the soil over him, not laid on a cushion; And they departed in grief—their Prophet was not among them— And backs and arms among them had grown weak. They weep for one for whom the heavens weep on his day, And one for whom the earth has wept; so people are more sorrowful. And has the calamity of any perishing one ever equaled The calamity of the day on which Muḥammad died? Then was the place of revelation cut off from them, Though it had light that plunged deep and rose high, Guiding to the Merciful whoever follows him, And rescuing from the terror of shames, and showing right guidance. An imam for them, guiding them to the truth, striving; A teacher of truth—if they obey him, they will be made happy; Forgiving of slips, accepting their excuse; And if they do good, God is most generous with good; And if a matter befalls that they cannot bear, From him comes facilitation of what is difficult. While they were in God’s blessing, among them A guide by whom the path of the way is aimed for, It was grievous to him that they should deviate from guidance, Eager that they should stay upright and be guided, Kind to them, not folding his wing To any side, bending over them and making smooth the way. While they were in that light, there came To their light an arrow of death that struck its mark; So he became praised, returning to God, Wept for by the truth of the sent messengers, and praised. And the lands of the sanctuary became desolate in their open spaces, For the absence of what was known of revelation; Barren except for the inhabited side-niche to which A lost one joined them—whom paving-stones and boxthorn weep for— And his mosque; for his loss the desolate places are Empty—for him there is a standing-place and a seat— And at the Great Jamrah there, then, were desolated Homes and courtyards and a quarter and a birthplace. Weep, then, for the Messenger of God, O eye, with tears; May I never know you—through all time—your tears being frozen; And what is it with you that you do not weep for one of blessing From which a flowing mantle over people is enveloped? Be generous for him with tears and wail For the loss of one whose like time will never produce; The past generations did not lose one like Muḥammad, Nor will his like be lost until the Resurrection— More chaste, more faithful to a covenant after covenant, And closer in bestowal—never stinted— And more open-handed with the new and the old When a giver was stingy with what was inherited; And more noble of repute among the houses when he traced his lineage, And more noble of ancestry—an Abṭaḥī who was made a chief— And more unassailable of summits, and firmer in the heights In pillars of might, lofty, being built up; And firmer of branch among branches, and of a growth, And of wood nourished by the rain-cloud—so the wood is tender. A glorious Lord raised him as a child, and his completeness was fulfilled Upon the noblest of good things; The counsels of the Muslims came to an end in his hand, So knowledge is not withheld, nor is judgment refuted. I speak, and no faultfinder meets my saying Among people except one of wandering mind, kept far away; And my desire does not withdraw from praising him, So that perhaps through him I may abide in the Garden of Eternity, With the Chosen One—I hope thereby for his neighborship— And in attaining that day I strive and labor.
Sirat Ibn Hisham 1665No grade recorded
وَقَالَ حَسَّانُ بْنُ ثَابِتٍ أَيْضًا، يَبْكِي رَسُولَ اللَّهِ ﷺ: مَا بَالُ عَيْنِكَ لَا تَنَامُ كَأَنَّمَا كُحِلَتْ مَآقِيهَا بِكُحْلِ الْأَرْمَدِ جَزَعًا عَلَى الْمَهْدِيِّ أَصْبَحَ ثَاوِيًا يَا خَيْرَ مَنْ وَطِئَ الْحَصَى لَا تَبْعَدْ وَجْهِي يَقِيكَ التُّرْبَ لَهْفِي لَيْتَنِي غُيِّبْتُ قَبْلَكَ فِي بَقِيعِ الْغَرْقَدِ بِأَبِي وَأُمِّي مَنْ شَهِدْتُ وَفَاتَهُ فِي يَوْمِ الِاثْنَيْنِ النَّبِيُّ الْمُهْتَدِي فَظَلِلْتُ بَعْدَ وَفَاتِهِ مُتَبَلِّدًا مُتَلَدَّدًا يَا لَيْتَنِي لَمْ أُولَدْ أَأُقِيمُ بَعْدَكَ بِالْمَدِينَةِ بَيْنَهُمْ يَا لَيْتَنِي صُبِّحْتُ سَمَّ الْأَسْوَدِ أَوْ حَلَّ أَمْرُ اللَّهِ فِينَا عَاجِلًا فِي رَوْحَةٍ مِنْ يَوْمِنَا أَوْ مِنْ غَدٍ فَتَقُومُ سَاعَتُنَا فَنَلْقَى طَيِّبًا مَحْضًا ضَرَائِبُهُ كَرِيمَ الْمَحْتِدِ يَا بِكْرَ آمِنَةَ الْمَبَارِكَ بِكْرُهَا وَلَدَتْهُ مُحْصَنَةٌ بِسَعْدِ الْأَسْعَدِ نُورًا أَضَاءَ عَلَى الْبَرِيَّةِ كُلِّهَا منْ يُهْدَ لِلنُّورِ الْمُبَارَكِ يَهْتَدِي يَا رَبِّ فَاجْمَعْنَا مَعًا وَنَبِيَّنَا فِي جَنَّةٍ تَثْنَى عُيُونُ الْحُسَّدِ فِي جَنَّةِ الْفِرْدَوْسِ فَاكْتُبْهَا لَنَا يَا ذَا الْجَلَالِ وَذَا الْعُلَا وَالسُّوْدُدِ وَاَللَّهِ أَسْمَعُ مَا بَقِيتُ بِهَالِكٍ إلَّا بَكَيْتُ عَلَى النَّبِيِّ مُحَمَّدِ يَا وَيْحَ أَنْصَارِ النَّبِيِّ وَرَهْطِهِ بَعْدَ الْمُغَيَّبِ فِي سَوَاءِ الْمَلْحَدِ ضَاقَتْ بِالْأَنْصَارِ الْبِلَادُ فَأَصْبَحُوا سُودًا وُجُوهُهُمْ كَلَوْنِ الْإِثْمِدِ وَلَقَدْ وَلَدْنَاهُ وَفِينَا قَبْرُهُ وَفُضُولَ نِعْمَتِهِ بِنَا لَمْ نَجْحَدْ وَاَللَّهُ أَكْرَمَنَا بِهِ وَهَدَى بِهِ أَنْصَارَهُ فِي كُلِّ سَاعَةِ مَشْهَدِ صَلَّى الْإِلَهُ وَمَنْ يَحُفُّ بِعَرْشِهِ وَالطَّيِّبُونَ عَلَى الْمُبَارَكِ أَحْمَدْ
✧ Ḥassān b. Thābit also said, weeping over the Messenger of God ﷺ: What ails your eye that it does not sleep, as though its corners were anointed with the kohl of the blear-eyed, In grief for the rightly-guided one who has come to rest—O best of those who trod upon the pebbles, may you not perish! My face shields you from the dust; alas, would that I had been hidden away before you in Baqīʿ al-Gharqad. With my father and mother I ransom him whose death I witnessed on Monday—the rightly-guided Prophet. After his passing I lingered bewildered, turning this way and that; would that I had never been born! Shall I remain after you in Madinah among them? Would that I had been given to drink the venom of the black snake, Or that God's command had come upon us swiftly, in an evening of our day or on the morrow, So that our hour might rise and we meet a pure one, whose qualities are unmixed, noble of origin. O firstborn of Āminah, blessed is her firstborn; a chaste woman bore him with the felicity of the most fortunate. A light that shone over all creation; whoever is guided to the blessed light is rightly guided. O Lord, gather us together with our Prophet in a garden that averts the eyes of the envious, In the Garden of Firdaws—so decree it for us, O Possessor of majesty, loftiness, and lordship. By God, as long as I live I hear of no one perishing but I weep for the Prophet Muḥammad. Alas for the Prophet's helpers and his kin after he is hidden away in the level of the sepulcher! The lands became straitened for the Anṣār, and they became dark-faced, like the color of antimony. We indeed bore him, and his grave is among us, and the surplus of his bounty toward us we have not denied. By God, He honored us through him and guided through him his helpers at every hour of witness. May God bless, and those who surround His Throne, and the pure ones, the blessed Aḥmad.
Sirat Ibn Hisham 1666No grade recorded
قَالُ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ يَبْكِي رَسُولَ اللَّهِ ﷺ: نَبِّ الْمَسَاكِينَ أَنَّ الْخَيْرَ فَارَقَهُمْ مَعَ النَّبِيِّ تَوَلَّى عَنْهُمْ سَحَرَا مَنْ ذَا الَّذِي عِنْدَهُ رَحْلِي وَرَاحِلَتِي وَرِزْقُ أَهْلِي إذَا لَمْ يُؤْنِسُوا الْمَطَرَا أَمْ مَنْ نُعَاتِبَ لَا نَخْشَى جَنَادِعَهُ إذَا اللِّسَانُ عَتَا فِي الْقَوْلِ أَوْ عَثَرَا كَانَ الضِّيَاءَ وَكَانَ النُّورَ نَتْبَعُهُ بَعْدَ الْإِلَهِ وَكَانَ السَّمْعَ وَالْبَصَرَا فَلَيْتَنَا يَوْمَ وَارَوْهُ بِمُلْحِدِهِ وَغَيَّبُوهُ وَأَلْقَوْا فَوْقَهُ الْمَدَرَا لَمْ يَتْرُكِ اللَّهُ مِنَّا بَعْدَهُ أَحَدًا وَلَمْ يَعِشْ بَعْدَهُ أُنْثَى وَلَا ذَكَرَا ذَلَّتْ رِقَابُ بَنِي النَّجَّارِ كُلِّهِمْ وَكَانَ أَمْرًا مِنْ امْرِ اللَّهِ قَدْ قُدِرَا وَاقْتُسِمَ الْفَيْءُ دُونَ النَّاسِ كُلِّهِمْ وَبَدَّدُوهُ جِهَارًا بَيْنَهُمْ هَدَرًا وَقَالَ حَسَّانُ بْنُ ثَابِتٍ يَبْكِي رَسُولَ اللَّهِ ﷺ أَيْضًا: آلَيْتُ مَا فِي جَمِيعِ النَّاسِ مُجْتَهِدًا مِنِّي أَلْيَةَ بَرَّ غَيْرَ إفْنَادِ تَاللَّهِ مَا حَمَلَتْ أُنْثَى وَلَا وَضَعَتْ مِثْلَ الرَّسُولِ نَبِيِّ الْأُمَّةِ الْهَادِي وَلَا بَرَا اللَّهُ خَلْقًا مِنْ بَرِيَّتِهِ أَوْفَى بِذِمَّةِ جَارٍ أَوْ بِمِيعَادِ مِنْ الَّذِي كَانَ فِينَا يُسْتَضَاءُ بِهِ مُبَارَكَ الْأَمْرِ ذَا عَدْلٍ وَإِرْشَادِ أَمْسَى نِسَاؤُكَ عَطَّلْنَ الْبُيُوتَ فَمَا يَضْرِبْنَ فَوْقَ قَفَا سِتْرٍ بِأَوْتَادِ مِثْلَ الرَّوَاهِبِ يَلْبَسْنَ الْمَبَاذِلَ قَدْ أَيْقَنَّ بِالْبُؤْسِ بَعْدَ النِّعْمَةِ الْبَادِي يَا أَفْضَلَ النَّاسِ إنِّي كُنْتُ فِي نَهَرٍ أَصْبَحْتُ مِنْهُ كَمِثْلِ الْمُفْرَدِ الصَّادِي قَالَ ابْنُ هِشَامٍ: عَجُزُ الْبَيْتِ الْأَوَّلِ عَنْ غَيْرِ ابْنِ إسْحَاقَ. انْتَهَى الْجُزْءُ الرَّابِعُ مِنْ سِيرَةِ سَيِّدِنَا مُحَمَّدٍ رَسُولِ اللَّهِ ﷺ وَبِهِ تَمَّ الْكِتَابُ
✧ Ibn Isḥāq said: Ḥassān b. Thābit said, weeping for the Messenger of God ﷺ: Tell the poor that goodness has departed from them with the Prophet, turning away from them at dawn. Who is there who has my saddle and my mount and my family's provision if they are not cheered by rain? Or whom shall we reproach, not fearing his perversity, when the tongue grows insolent in speech or stumbles? He was the light and was the radiance we followed after God; and he was hearing and sight. Would that on the day they laid him in his grave and concealed him and cast clods upon him, God had not left one of us after him, nor had any female or male lived after him. The necks of all the Banū al-Najjār were humbled, and it was a matter of God's command that had been decreed. The spoil was divided without all the people, and they squandered it openly among themselves in waste. And Ḥassān b. Thābit also said, weeping for the Messenger of God ﷺ: I have sworn, as long as I strive among all people, the oath of one righteous, without foolishness: By God, no female has carried or given birth to the like of the Messenger, the Prophet of the community, the guide. Nor has God created a creature from His creation more faithful to the protection of a neighbor or to a tryst than he who was among us, by whom light was sought, blessed in command, possessing justice and right guidance. Your women have become idle in the houses, so they no longer strike the back of a curtain with pegs, like nuns wearing coarse garments, having become certain of misery after the manifest blessing. O best of mankind, I was in a river, and I have become from it like the solitary, thirsty one. Ibn Hishām said: The second hemistich of the first verse is from someone other than Ibn Isḥāq. Here ends the fourth part of the Sīrah of our master Muḥammad, the Messenger of God ﷺ, and with it the book is completed.