COMPLETION OF THE APOSTLE’S MISSION
After the religion brought by the Apostle had been made perfect and complete, God sent down the revelation: “This day have I perfected your religion for you and completed My favour unto you, and have chosen for you Islam as your religion.”[1]
The Apostle of God had delivered the message truthfully. He had spared no pains nor was he shaken by any hardship or sacrifice. He had brought up people who could be trusted to live up to the spiritual heritage of the prophets of God, who could shoulder the grave responsibility of the prophets without being invested with the mantle of apostleship. These were the people who were charged with the responsibility of carrying the banner of Faith and Truth and to guard the message of God against every interpolation and distortion. That they were capable of the obligation laid on them had even been vouched by God.
You are the best community that has been raised up for mankind. You enjoin right conduct and forbid indecency, and you believe in Allāh.[2]
The Qur’ān contained God’s pure and holy truth-the source of inspiration and conviction to these people which enjoyed the assurance of God from being eclipsed or from undergoing any corruption in its text.
Lo! We, even We, reveal the Reminder, and lo! Verily We are its Guardian.[3]
On the other hand, God’s help and victory came to enliven the Prophet who saw the people entering the religion of God in large numbers; deputations from Arab tribes followed one after another in rapid succession to pledge their allegiance to him. The lightning speed with which Islam gained converts promised its victory over all religions of the world. An allusion to the rapid success of Islam was made by God in Sūrah an-Naṣr.[4]
When Allāh’s help and the triumph comes and you see mankind enter the religion of Allāh in multitudes. Then praise your Lord, and seek forgiveness of Him. Verily He is forgiving![5]
RECITATION OF THE QUR’AN AND DEVOTIONAL EXERCISES
The Apostle would withdraw into his mosque for private devotions during the last ten days of Ramadan, but during the last Ramadan of his life he retired for twenty days.[6]
The Prophet would read the Qur’an with Jibra’il[7] once annually, but this was done twice in the year in which he died. The Apostle told his Companions that he inferred from it that the time of his departure from the world was drawing near.[8]
No man has ever desired to meet his Lord as intensely as the Apostle, nor was the Lord Himself less eager to have him in His presence, He now gave him leave to quit the fleeting world. The Companions of the Apostle held him dear like the apple of one’s eye. His death was thus a shock more terrible than what they could have been expected to endure. But God had in His infinite Wisdom prepared them for that unprecedented heartache. The rumour about the Apostle’s death had been bandied about in the battle of Uḥud, but later on it came out that the report was a whisper of the devil. They had soon learnt that God had still not deprived them of the blessed companionship of His Apostle, yet none of them had regarded the Apostle as immortal for they knew that he would have to leave this world sooner or later. It was on that occasion that the revelation was sent down by God to forewarn the Muslims:
Muhammad is but a messenger: messengers have passed away before him. Will it be that, when he dies or is slain, you will turn back on your heels? He who turns back does no harm to Allāh, and Allāh will reward the thankful.[9]
The earliest Muslims had been guided and trained and set right by the Apostle. Their hearts were put in tune with God. They were all bound to the great task of spreading the message of Islam to the farthest corners of the world, and they never had any doubt that the Apostle would one day be summoned by the Lord in order to be recompensed for the greatest service rendered by him to humanity. The verse “When Allāh’s help and the triumph comes,” had convinced the Companions that it was but the first announcement of the Prophet’s approaching departure from their midst. They were fully conscious of the fact that reference to the help and victory coming from God signified completion of the Apostle’s mission.[10] Then, when the revelation came, “This day have I perfected your religion. . .”[11] a number of eminent Companions of the Apostle were led to believe that the time for his final summons was drawing near.[12]
ARDENT DESIRE FOR NEARNESS TO GOD
After his return from the Farewell Pilgrimage a number of things that the Apostle did indicated that he was approaching the journey’s end[13] and was making preparations for meeting the Highest Companion. Eight years after the battle of Uhud the Apostle prayed over those who were slain there like one who was bidding farewell to the living and the dead. He then mounted the pulpit and said, “I am one who goes before you and I shall be a witness to you. Your appointed place is at the Ḥawḍ al-Kawthar[14] where I find myself standing. I have been given the keys of the treasures of the earth. I do not fear for you that you would become polytheists after I am gone, but I fear you should long for worldly things and perish like your predecessors.”[15]
BEGINNING OF THE ILLNESS
The sickness of the Apostle began shortly before the end of Ṣafar.[16] Late one night the Apostle went to the cemetery of Madīnah, known as Jannat al-Baqī’, where he prayed for the dead and returned to his house. The next morning his ailment began:[17] Ā’ishah relates that when the Apostle returned from the Jannat al-Baqī’ he was suffering from a headache and said, “O my head.” The Prophet said, “Nay, O my head! Ā’ishah, O my head!”[18] His pain increased. Then, in the house of Maymūnah the Apostle called his wives and asked their permission to be nursed in the house of Ā’ishah. All of them agreed and the Apostle came out walking supported by Faḍl ibn Abbās and Alī. He had a cloth bound on his head and his feet were dragging as he came to the house of ‘Ā’ishah.[19]
Ā’ishah tells that during the illness from which the Apostle never recovered, he told her, “Ā’ishah, I still feel pain from the food I took at Khaybar; now I feel my aorta being cut because of that poison.”[20]
THE LAST ARMY
The Apostle summoned Usāmah ibn Zayd and asked him to lead an army to Syria. He ordered him to take his cavalry into the borders of Balqā’ and Dārūm in the land of Palestine.[21]
The leading Muhājirīn and the Anṣār and notable Companions amongst whom the most eminent was Umar, were enlisted in the Army. The Prophet asked Umar to join the army under Usāmah, which was encamped at Juruf, although his illness had taken a serious turn.[22] Abū Bakr sent the army forward under Usāmah after the death of the Apostle in order to effect to his Master’s last wishes.
KEEN INTEREST IN THE DETACHMENT OF USĀMAH
The Apostle felt that the people were a bit sluggish in joining the Usāmah’s army. Certain people had even expressed their disapproval of putting a youth in command of a detachment comprising the best of the Muhājirīn and Anṣār around. The Prophet came out in spite of his severe headache, ascended the pulpit and, after glorifying God as becomes His dignity, said, “O People! Send out the army of Usāmah . You criticise his appointment but you have done the same before about his father’s appointment. He is indeed worthy of the office of commander as was his father before him.”[23] The Apostle descended the pulpit terminating his address, and the people quickly started making preparations for undertaking the journey. The Apostle illness increased day by day while Usāmah took his detachment out of Madīnah and took up quarters at Juruf about 5 km from the city so that others desirous of enlisting in the army might join him before his departure. In the meantime the Prophet’s condition grew worse while Usāmah and his comrades anxiously awaited the news about him.
It was then that the Apostle gave out his last two orders. They were: “Dispatch the troops just as you have been sending out the detachments earlier. Allow not two religions to remain in the Arabian Peninsula and chase out all the idolaters from the country.[24]
SOLICITUDE FOR THE WELFARE OF MUSLIMS
Some of the Apostle’s Companions came to see him in the house of ‘Ā’ishah during his illness. He welcomed them and prayed for their guidance on the right path and invoked the help and blessings of God for them. Thereafter he said, “I enjoin you to fear God and assign you to His care after me. I am a warner unto you from God. Behold! Never give yourselves to arrogance and vainglory in the habitations of Allāh’s servants for God has told you and me: “As for the Abode of the Hereafter We assign it unto those who seek not oppression in the earth, nor corruption. The outcome is for those who ward off (evil).”[25] Then he recited another verse: “Is not the home of the scorners in hell?”[26]
INDIFFERENCE TO THE WORLD AND WEALTH
‘Ā’ishah relates that during his illness the Messenger of God asked her, “Ā’ishah, what has happened to those pieces of gold?” When she brought five or seven or nine, he took them in his hand and said. “How shall I face God with these in my possession? Give these away in charity.”[27]
ANXIETY FOR THE PRAYER
While the Apostle lay in the grip of illness, he enquired. “Has everybody offered prayers?” Those attending him replied, “No, O Apostle of God, they are waiting for you.” He asked to bring water in a pan. When it was brought he took a bath and tried to get up, but fell unconscious. On regaining consciousness after a short while he again asked. “Has everybody offered prayers?” They replied, “No, O Apostle of God. They are waiting for you.” All the people were then sitting silently in the Prophet’s Mosque for the night prayer. He sent word to them asking Abū Bakr to lead the prayer. Now Abū Bakr was tender-hearted, so he asked Umar to lead the prayer.Umar however, declined saying that he (Abū Bakr) was more qualified. Thus, Abū Bakr led the prayer during the period of the Prophet’s illness.
When the Apostle felt a little better he came out with help of Abbās and Alī for the noon prayer. As soon as Abū Bakr came to know of the Apostle’s arrival, he tried to step back, but the Apostle motioned him not to leave his place and asked the two who were supporting him to let him take the seat by the side of Abū Bakr. Thus, the Apostle performed the prayer sitting while Abū Bakr remained standing in the prayer.
Umm al-Faḍl bint al-Ḥārith says that she had heard God’s messenger reciting Sūrah al-Mursalāt[28] at the sunset prayer. Thereafter, he did not lead any prayer until God summoned him to His presence.[29]
THE FAREWELL SPEECH
Of the few occasions when the Apostle made for the pulpit during his illness, he once said, while a cloth was tied round his head, “Behold, God gave one of His bondsmen the choice between this world and that which is with Him, so he chose that which is with God.” Abū Bakr realised the significance of the Prophet’s words, for he knew that it was the Prophet himself who had been given that choice. He broke into tears and exclaimed, “No, our lives and our children be your ransom.”
The Apostle then replied, “Abū Bakr, have patience and don’t be hasty. Indeed, of all the people, the most generous toward me in regard to his life and property was Abū Bakr. And were I to choose anyone to be my dearest friend indeed I would choose Abū Bakr, but the love and concern for Islam takes precedence over all others.” The Apostle also said on this occasion, “No door to the mosque shall be left open save Abū Bakr’s door.”[30]
DIRECTIONS FOR KINDLINESS TOWARD THE ANṢĀR
Once, during the illness of the Prophet, Abū Bakr and ‘Abbās happened to pass by a group of Anṣār. They saw them weeping and asked, “What makes you weep?” They answered, “We have been recalling our meetings with the Apostle of God.” When the Prophet was informed of the incident, he came out, the end of his mantle wound round his head, and mounted the pulpit[31]-he did not mount the pulpit again after that day-and praised God and extolled Him. Then he said, “I commend the Anṣār to you, for, behold, they are my intimates and bosom friends. They have fulfilled their duty, and now whatever claims they have on others remain to be requited. Therefore, you shall welcome whatever is done by the good among them, and forgive those that do wrong.”[32]
LAST LOOK ON THE MUSLIMS IN PRAYER
Abū Bakr continued to lead the prayer. On Monday morning when the people were performing the dawn prayer, the Apostle of God lifted the curtain of his door and kept his gaze fixed on the worshippers for some time to see how they paid divine honour to the Lord. He perhaps wanted to see the result of his life-long endeavour and struggle, training and guidance. Or, perhaps, having ever been so fond of prayers, he wanted to know how his followers lifted up their hearts to the Lord and whether they were enthralled and lost in prayers in his absence as they had always been in his presence. What the Apostle saw was extremely satisfying, for, never had the mission of any prophet been carried to completion in that manner. It reassured him that the attachment to Allāh of the community that he had brought up and His religion was durable and unfading, not fleeting and set to wear away after his death. God knows better how delighted he was, but, as his Companions say, his face was beaming with joy. They relate:
Standing in ‘Ā’ishah’s door the Messenger of God lifted the curtain and kept his eyes fixed upon us. It seemed as if his face was an open book. He smiled and then laughed. We thought that we might be drawn from our prayers and get carried away because of our joy. We also thought that perhaps he was coming out for prayers but he told us to complete our prayers and pulled down the curtain. And that was the day on which he died.[33]
INTERDICTION OF PRAYERS AT SEPULCHRES
The words uttered last by the Apostle were: “May God ruin the Jews and Christians, they have turned the sepulchres of their prophets into places of worship. Let no two religions be left in the Arabian Peninsula.”[34]
Ā’ishah and Ibn Abbās relate that when the time for the Apostle’s eternal rest drew nigh he had a black striped sheet over him. Often, he pulled it over his face and then feeling restless he removed it. It was in this condition that he said: “May the curse of God be upon the Jews and Christians; they have turned the sepulchres of their prophets into places of worship.” He was warning the Muslims against such practices.
THE LAST DIRECTIONS
When he was about to breathe his last, he said repeatedly “Lo! Be careful of prayer and those whom you possess or have under your charge.” He continued to repeat these words until they became inaudible but it appeared that he was trying to utter them.[35]
‘Alī says that he heard the Apostle commending Muslims to be careful of prayer and poor-due, and to be generous to their slaves and subordinates.[36]
Ā’ishah relates that, while she started reciting the last two Sūrahs of the Qur’an in order to blow upon the Apostle, he lifted up his eyes and said, “With the Exalted Companion! With the Exalted Companion!” Just at that moment ‘Abd ar-Raḥmān ibn Abū Bakr entered the room with a fresh miswāk in his hand. The Apostle looked at it in a way that she thought he wanted it. She chewed it a little to make it soft and pliable, and then gave it to him. He rubbed his teeth with it as he used to and tried to hand it over to her, but it fell from his hand.[37]
She further says that a cup of water was kept near him. He dipped his hand in it and wiped his face with it, saying, “There is no god but God. Verily, death has its pangs.” Then he lifted up his forefinger and said, “With the Exalted Companion! With the Exalted Companion!” until his soul took flight to the regions sublime and his hand dropped on one side into the water.
‘Ā’ishah says that when the Apostle was about to leave us, he had his head on my thigh. He fainted for a split second and then regaining consciousness, looked up towards, the ceiling, saying the while, “Verily, with the Exalted Companion!” And with these words on his lips, the Apostle of God yielded his last breath.
HOW THE APOSTLE LEFT THIS WORLD
When the Apostle quitted this world he had all of Arabia well in his hand. The sovereigns and rulers feared his rising power while his Companions were ever willing to undergo any sacrifice, to lay down their own lives and to give up their wealth, property and children for his sake. Yet he left this world without a single dinar or dirham or a slave or a bondmaid in his possession. All that he owned at the time was one white mule, some weapons and a piece of land which had already been given away in charity.[38]
The Prophet’s coat of mail had been pawned with a Jew for thirty ṣā’ of barley[39] when he died and nothing was left by him to have it returned.[40]
The Apostle restored freedom to forty slaves during his illness; only six or seven dinars were left with ‘Ā’ishah, but he asked her to give away even those in charity.[41]
‘Ā’ishah relates that the day the Apostle of God died there was nothing in her house which could be taken by a living being excepting a little barley left in a cupboard. It lasted for a few days until she weighed it and that very day it was all used up.
The Prophet died on Monday, the 12th day of Rabī’ al-Awwal in the heat of the noon after the sun had passed the meridian. He was then sixty-three years of age. This was the darkest hour for the Muslims, a day as gloomy and lamentable for all mankind as his birth had signalled hope and cheerfulness for the whole world. Anas and Abū Sa’īd al-Khudrī say that when the Messenger of God came to Madīnah, everything looked better and brighter but no day was worse or more dark than the day he died. Some of the people saw Umm Ayman weeping when the Apostle was bedridden and when they asked what made her weep, she replied, “Of course I know that the Prophet of God will quit this world but I am weeping because the revelation from heaven has come to an end.”[42]
BEWILDERMENT OF THE COMPANIONS
The news of the Prophet’s death fell like a thunderbolt on his Companions. All were stunned because of the ardent love and esteem they had for him. Such was their reliance on his loving care as the children are assured of the protection of their parents. Their agonising distress was not at all unusual for God has himself spoken of the Apostle’s concern for his followers.
There has come to you a Messenger from among you, grievous is your suffering to him, full of concern is he for you, kind to the believers-merciful.[43]
The Prophet was so gracious and considerate that every Companion believed himself to be the closest to him and never had any misgivings about his love and confidence. It was a reliance born of absolute trust mingled with devotion which had made it difficult for some to imagine a day when the Prophet would depart from this world leaving them alone. One of these was ‘Umar, who had been closest to the Apostle, and when he was told that the Messenger of God was no longer alive, he protested violently. He went so far as to address the people in the Prophet’s mosque and told them that God’s Apostle would not quit this world until God had destroyed the hypocrites.[44]
THE BRAVE WORDS OF ABŪ BAKR
A man of determination and courage was needed at this difficult hour. And this man was Abū Bakr, the senior-most of the Prophet’s Companions who had been picked out by God to take over the inheritance of the Prophet with a firm hand. When the news reached him, he hurried back from his house. For a moment he stopped at the door of the Mosque where Umar was excitedly speaking to the people. Without paying any attention to anybody he made forĀ’ishah’s room where the body of the Prophet lay covered with a mantle. He uncovered the Apostle’s face and kissed him, saying, “My father and mother be your ransom. You have tasted the death God had decreed for you, a second death will never overtake you.” Replacing the mantle on the Apostle’s face, he went out to the Mosque. Umar was still haranguing the people, so he said gently, “Umar, be quiet.” But Umar was too excited to listen. Now, Abū Bakr realised thatUmar was in no mood to terminate his speech, so he stepped forward and called out to the people, whereupon they gathered round him leaving ‘Umar. Abū Bakr praised God and then said:
O men, if anyone worships Muhammad, let him know that Muhammad is dead.
But if anyone worships God, then God is alive and He dies not.Then continuing his speech he recited the Qur’anic verse: “Muhammad is but a messenger: messengers have passed away before him. Will it be that, when he dies or is slain, you will turn back on your heels? He who turns back does no harm to Allāh, and Allāh will reward the thankful.”
All those persons who were present on the occasion later stated on oath that when Abū Bakr recited that verse, it seemed as if it had just been revealed. ‘Umar said: “When I heard Abū Bakr reciting the verse, I was taken aback and fell down as if I did not have a leg to stand on. I felt as if I had then come to know of the Prophet’s death.”[45]
OATH OF FEALTY TO ABŪ BAKR
All the Muslims then swore fealty to Abū Bakr, in the Hall of Banū Sā’idah[46] as the successor of God’s Messenger. The reason for making haste was to avoid old rivalries flaring up suddenly through machinations of the devil and selfishness of the faint-hearted hypocrites. Those who were sincere and well-meaning wanted to ensure that the Muslims remained united and strong under a leader, who could look after their affairs and give Messenger of God a burial as his successor and head of the Muslim community.
BURIAL OF THE APOSTLE
Normality then returned. The initial shock and grief gave place to tranquillity and confidence, and the Muslims again turned to the great task for which the Apostle of God had trained and prepared them for. The Apostle’s family members washed and shrouded him, and the bier was placed in his house. On this occasion Abū Bakr told the people that he had heard the Apostle saying that every prophet was buried on the spot where he died. The Apostle’s bedding was accordingly removed from the place and a grave was dug for him at the same spot by Abū Ṭalḥah Anṣārī.
Then the people came to pay their last respect to the Apostle and to say the funeral prayer in groups, one after another. Women came in after the men and after them came the children, all of whom prayed over him. Nobody acted as Imām[47] in the prayers over the Apostle.[48] The day this came to pass was a Tuesday.[49]
It was a sad day for Madīnah. When Bilāl gave the call for the morning prayer he could not help recalling the Apostle in the mirror of his mind, he broke down in tears and sobs. His laments lacerated the hearts of all others who, until now, had heard the call when the Apostle was alive. But, it was quite different now: everything seemed to be bleak, gloomy.
Umm Salamah says, “What a tormenting affliction it was! When we recall the distress we were in, every other trouble appears to be lighter and easier to endure.”[50]
The Apostle had once said to the believers, “O people! If anyone of you comes to grief, he ought to console himself in his bereavement by calling to his mind the anguish that will rend his heart on my death. For no sorrow will be greater for my followers than the agony caused to them by my death.”[51]
After the people had completed the burial of the Apostle, Fāṭimah asked Anas, “Anas, have your people found it easy to scatter the dust over God’s Messenger[52] In spite of their longing for him they did not lament loudly over him.
***
[1] Qur’ān 5:3.
[2] Qur’ān 3:110.
[3] Qur’ān 15:9.
[4] The 110th sūrah of the Qur’ān
[5] Qur’ān 110:1-3.
[6] Bukhārī: Kitāb al-i’tikāf.
[7] Gabriel.
[8] Bukhārī: Kitāb al-manāqib.
[9] Qur’ān 3:144.
[10] Ibn Abbās says that so far as he knew it alluded to death of the Prophet. Imām Aḥmad who has handed down this tradition from IbnAbbās writes: “On receiving the revelation, ‘When Allāh’s help and the triumph comes. . .’ the Messenger of God said that he had been informed of his approaching death.” (See Tafsīr Ibn Kathīr)
[11] Qur’ān 5:3.
[12] Ibn Kathīr, vol. IV, p. 427.
[13] A tradition relates that while throwing pebbles at the Jamrat al-`Aqabah the Messenger of God stopped and said to them, “Learn your rites, for I do not know whether I am likely to perform the pilgrimage after this occasion.”
[14] Lit. The Pool of Abundance, which is in Paradise.
[15] This tradition has been accepted as authentic by all the scholars of Ḥadīth.
[16] It was perhaps on a Monday, as most of the traditions have reported.
[17] Ibn Hishām, vol. II, p. 642: Ibn Kathīr, vol. IV, p. 443.
[18] Ibn Hishām, vol. II, p. 633.
[19] Bukhārī, Chap. Mard an-Nabī.
[20] Ibn Kathīr, vol. IV, p. 449.
[21] Ibn Hishām, vol. II, p. 642.
[22] Ibn Kathīr, vol. IV, p. 441.
[23] Ibn Hishām, vol. II, p. 650. Bukhārī: Kitāb al-Maghāzī. It has been stated in another tradition included in the section Gazwah Zayd ibn Ḥārithah that the Prophet also said, “By God, he deserved to be appointed a commander; Surely, he (Zayd) was among the most beloved of all people to me, and this (Usāmah) is among the most beloved after him.”
[24] Bukhārī: Marḍ an-Nabī.
[25] Qur’ān 28:83.
[26] Qur’ān 39:60; Bayhaqī, As-Sīrat an-Nabawiyyah; Ibn Kathīr, vol. IV, p 502.
[27] Musnad Aḥmad vol. VI, p. 49.
[28] Chapter 77 of the Qur’ān.
[29] Bukhārī: Marḍ an-Nabī.
[30] Bukhārī: Kitāb aṣ-Ṣalāt.
[31] The Prophet’s sermon on this occasion is generally accepted as his last sermon. It was delivered on Thursday after the midday prayer. Anas ibn Mālik who has handed it down says, “He mounted the pulpit on that day but he did not ascend it again. Thereafter He praised the Lord as is his due.”
[32] Bukhārī: Faḍā’il al-Aṣḥāb.
[33] Bukhārī: Marḍ an-Nabī.
[34] Muwaṭṭa’ Imām Mālik; Ibn Kathīr, vol. IV, p. 471.
[35] Bayhaqī and Aḥmad; Ibn Kathīr, vol. IV, p. 473.
[36] Ibn Kathīr, vol. IV, p. 473 from the Muwaṭṭa’ of Imām Aḥmad.
[37] Ibn Kathīr, vol. IV, p. 474; Bukhārī: Marḍ al-Nabī.
[38] Bukhārī: Marḍ an-Nabī.
[39] Ibid.
[40] Bayhaqī, p. 562.
[41] As-Sīrat al-Ḥalabiyyah, vol. III, p. 381.
[42] Ibn Kathīr, vol. IV, pp. 544-46.
[43] Qur’ān 9:128.
[44] Ibn Kathīr, vol. IV, pp. 544-46.
[45] Ibn Hishām, vol. II, pp. 655-56; for details see Bukhārī: Marḍ an-Nabī.
[46] Known as Thaqīfah Banū Sā’idah, it was a thatched platform where the people of Madīnah usually met to discuss public affairs of the city.
[47] One who leads the prayer.
[48] Ibn Hishām, vol. II, p. 663.
[49] Ṭabaqāt Ibn Sa’d; Ibn Kathīr, vol. IV, p. 517.
[50] Ibn Kathīr, vol. IV, pp. 538-39.
[51] Ibn Kathīr, vol. IV, p. 549.
[52] Bukhārī: Marḍ an-Nabī.
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