The Reestablishment of Islam (610 AD – Death of Prophet Muhammad ﷺ)

X. The Death of Prophet Muhammad ﷺ (632 AD)

From the Light of Prophethood to the Stewardship of Legacy

A. The Final Illness: A Trial Before Departure

Shortly after returning from the Farewell Pilgrimage (Ḥajj al-Wadāʿ), the Prophet Muhammad ﷺ began experiencing the onset of a debilitating illness. According to authentic narrations, it began with a severe headache and high fever. This illness lasted approximately thirteen or fourteen days. While some traditions suggest it may have been related to the slow-acting poison he had ingested at Khaybar years earlier (Sahih al-Bukhari 4428), the cause remains ultimately unknown and is seen by Muslims as part of divine decree signaling the end of his prophetic mission.

Despite intense physical weakness, the Prophet ﷺ continued to discharge his responsibilities. He addressed the people with important sermons, reiterated the sanctity of monotheism (tawḥīd), the value of justice (ʿadl), the importance of fulfilling trusts (amānah), and the need to treat the vulnerable—especially women, orphans, and the poor—with compassion and dignity.

Among his final exhortations were:

"Do not turn my grave into a site of celebration. Send your blessings upon me, for your blessings reach me wherever you may be."
(Abu Dawud 2042)

As his illness progressed, he requested permission from his wives to remain in the chamber of ʿĀ’ishah bint Abī Bakr (may Allah be pleased with her), where he would spend his last days in her care.

B. Appointing Abu Bakr: A Silent Designation

During his illness, the Prophet ﷺ was too weak to consistently lead the congregational prayers. He therefore appointed Abu Bakr al-Ṣiddīq (may Allah be pleased with him), his closest companion and the father of ʿĀ’ishah, to lead the prayer in his place—a move that many saw as an unspoken but clear endorsement of Abu Bakr's spiritual and administrative leadership.

ʿĀ’ishah narrated:

"The Messenger of Allah ﷺ said during his illness: 'Instruct Abu Bakr to lead the people in prayer.'”
(Sahih al-Bukhari 687, Sahih Muslim 418)

This gesture, simple in form, would later prove monumental in defining the post-prophetic leadership of the Muslim community.

C. The Last Glimpse: A Farewell with a Smile

In one of the most moving episodes recorded in the Prophet’s final days, the Companions were assembled for the dawn (Fajr) prayer in the mosque, with Abu Bakr leading them. The Prophet ﷺ, supported by ʿĀ’ishah, briefly drew back the curtain from his room and looked at the congregation. Witnesses reported that he smiled with radiance and tranquility as he saw his ummah united in prayer.

Abu Bakr began to step back, thinking the Prophet ﷺ would lead, but he gestured for him to continue. This was the Prophet’s final public appearance—a silent yet profound farewell, expressing satisfaction that his mission had taken root in the hearts of his followers.

D. The Departure of the Prophet ﷺ: 12 Rabiʿ al-Awwal, 11 AH

On Monday, the 12th of Rabiʿ al-Awwal in the 11th year after Hijrah, corresponding to June 8, 632 AD, the Prophet Muhammad ﷺ breathed his last at the age of 63, with his head resting on the chest or lap of ʿĀ’ishah (may Allah be pleased with her).

His final words, repeated softly, were:

"Rather, [I choose] the Highest Companion..."
(اللهم الرفيق الأعلى)
(Sahih al-Bukhari 4463, Sahih Muslim 2444)

This utterance is understood as a reference to the Qur’anic theme of reunion with Allah (cf. Qur’an 4:69), indicating that he was now choosing the companionship of his Lord over this world.

Thus ended the life of the Seal of the Prophets (Khātam an-Nabiyyīn)—a life marked by divine revelation, immense struggle, sublime character, and unmatched devotion to God and humanity.

E. The Shock and Response: Leadership Amid Grief

When the news of the Prophet’s passing spread through Medina, it triggered a wave of disbelief and heartbreak. ʿUmar ibn al-Khaṭṭāb, known for his strength and resolve, could not accept the news and declared:

"By Allah, the Messenger of Allah has not died! He has only gone to his Lord like Moses, and will return!"

But Abu Bakr, having verified the news, entered the mosque, ascended the pulpit, and addressed the people with unmatched clarity:

"O people! Whoever worshipped Muhammad, then know that Muhammad is dead. But whoever worships Allah—Allah is Ever-Living and never dies."

He then recited:

"Muhammad is but a messenger; messengers have passed away before him. If he dies or is killed, will you then turn back on your heels?"
(Qur’an 3:144)

The verse struck the hearts of the believers like lightning. ʿUmar later said:

"When I heard Abu Bakr recite that verse, I felt as though my legs could no longer carry me. I fell to the ground, knowing that the Messenger of Allah had truly died."

F. The Burial and Sacred Resting Place

The Prophet ﷺ was buried in the very chamber where he died—within the house of ʿĀ’ishah. His burial took place on Wednesday after the community had performed the funeral prayer (Ṣalāt al-Janāzah) in groups, without a single imam, out of reverence that no one could lead over the Prophet ﷺ.

His body was placed in a grave dug in the laḥd style (a niche carved into the side wall of the grave), as was the custom of the people of Medina. The house of ʿĀ’ishah would later become part of the expanded Masjid an-Nabawī, and his grave would become a place of reflection, not veneration.

G. Continuity Secured: The Selection of Abu Bakr

After the Prophet’s death, the Muslim community faced the urgent question of leadership. A meeting was convened at the Saqīfah of Banū Sāʿidah, where the Anṣār (Helpers) and Muhājirūn (Emigrants) deliberated. After debate, Abu Bakr was unanimously recognized as the first Caliph (Khalīfat Rasūl Allāh—Successor of the Messenger of Allah).

His first public address embodied humility and servant-leadership:

"O people! I have been appointed over you, but I am not the best among you. If I do well, help me; if I err, correct me..."

Thus began the Rashidun Caliphate, marking the continuation of the Islamic project—not through further revelation, but through the implementation of what had already been revealed.

H. Theological and Historical Significance

The passing of the Prophet ﷺ was not merely a historical moment—it was a pivotal theological event.

  • It affirmed the humanity of the Prophet ﷺ: he was a man, not divine.

  • It emphasized that Islam is based on divine revelation, not on the physical presence of a prophet.

  • It fulfilled the Qur’anic reality that all prophets die, but the message endures.

  • It tested the unity and resilience of the first generation of Muslims, who proved their commitment.

More profoundly, it marked the transition from Prophethood to stewardship: the Qur'an was now complete, and the Sunnah recorded in the hearts and actions of his Companions. The responsibility to uphold Islam passed to the community.

I. A Light That Never Dies

The Prophet ﷺ left no material legacy—no palace, wealth, or inheritance. What he left was far more enduring:

  • A Book: the Qur’an, the final revelation.

  • A Way: his Sunnah, the practical embodiment of divine guidance.

  • A Community: the Ummah, tasked with conveying and living the message.

As the Qur’an reminds:

"Indeed, you will die, and indeed, they will die. Then on the Day of Resurrection you will dispute before your Lord."
(Qur’an 39:30–31)

Though his earthly life ended, his impact remains woven into the fabric of faith, practice, and spiritual striving across centuries and continents.

Final Note to Readers:

If you believe that the representation of Islam in this post is inaccurate or lacking in its reflection of the faith’s teachings, we welcome your input. Please reference specific Islamic sources—be it from the Qur’an, Hadith, or authoritative scholarly works—to clarify where our depiction may differ. Our aim is respectful, evidence-based dialogue to accurately reflect the Islamic tradition as understood by its adherents. Your feedback helps enrich and refine this conversation.

Comments

Post a Comment

Popular posts from this blog

The Problematic Elevation of Hadith Over the Qur’an: A Critical Polemic Response to “Why Do Islamic Scholars Sometimes Prioritize Hadith Over Qur’anic Verses?” Introduction: The Qur’an or the Hadith — Which Truly Commands Authority? Islamic scholarship claims the Qur’an is the ultimate, unaltered word of God. Yet, the very same scholars often insist that hadith—the human-recorded sayings and actions of Muhammad—sometimes override or clarify the Qur’an itself. This contradictory stance raises serious questions about textual integrity, theological consistency, and the real source of Islamic law and morality. If the Qur’an is “the Book about which there is no doubt” (Qur’an 2:2), why do we find thousands of rulings and laws being sourced primarily from hadith, often at the expense of clear Qur’anic principles? This post critically examines the logic, consequences, and hidden assumptions behind this practice. 1. The Qur’an’s Primacy Is Undermined by Overreliance on Hadith While t...
Read more
The Line of Prophets – A Continuation of the Message Isa (Jesus) – The Honored Messiah and Servant of Allah In the Islamic tradition, few prophets occupy as revered and central a place as ʿĪsā ibn Maryam (Jesus, son of Mary) . He is one of the five Ulū al-ʿAzm — the elite messengers distinguished for their endurance and unwavering resolve — along with Nūḥ, Ibrāhīm, Mūsā, and Muḥammad (peace be upon them all). His life, miracles, and eschatological role are discussed across over ninety verses in fifteen different surahs of the Qur’an, and he is referred to by name twenty-five times. Islam presents ʿĪsā not as divine, nor as the Son of God, but as a messenger of Allah , a spirit from Him (rūḥ minhu) , and His word cast upon Mary (kalimatuhu alqāhā ilā Maryam) . He was sent specifically to Banī Isrāʾīl (the Children of Israel) to revive the message of pure tawḥīd (monotheism), to confirm the Torah, and to deliver the Injīl , a scripture filled with light and guidance. A Miraculo...
Read more
  Before Islam: Decoding the Earliest Sources on Muhammad’s Movement Islamic tradition paints a vivid picture: in 610 CE, Muhammad received divine revelations in a Meccan cave, birthing Islam—a fully formed monotheistic faith with scripture, rituals, and law. Yet, the earliest non-Muslim records—Syriac, Greek, and Armenian chronicles from the 7th century—tell a starkly different story. They mention no “Islam,” no “Qur’an,” and no prophet preaching a new creed. Instead, Muhammad’s followers appear as “Hagarenes,” “Ishmaelites,” or “Saracens”—vague monotheists or tribal raiders acting under divine sanction. This evidence challenges the claim of a coherent religion descending from heaven, suggesting a fluid insurgency later mythologized into divine revelation by Abbasid scholars. This post dives into these sources, their context, and their implications, testing Islam’s narrative against the Qur’an’s own standards—proof ( Surah 2:111 ) and consistency ( Surah 4:82 ). The Islamic Narrat...
Read more