He is said to have died in the lap of his wife ʿĀʾishah bint Abī Bakr.

He is said to have died in the lap of his wife ʿĀʾishah bint Abī Bakr. Muhammad ibn Ismāʿīl al-Bukhārī reports in his Ṣaḥīḥ that ʿĀʾishah said, “The Prophet died while his head was between my chest and my chin. [8] ” This account is repeated in various Sunni hadith collections and has formed the basis for the belief that ʿĀʾishah had a privileged role in the Prophet’s final moments. However, Shia historical sources dispute this claim.

According to texts like Kitāb Sulaym ibn Qays and Al-Irshād by Shaykh al-Mufīd, the Prophet (PBUHH) died with his head resting on the chest of ʿAli ibn Abī Ṭālib, surrounded by members of his household (), specifically ʿAli, Lady Fatimah al-Zahra , Ḥasan, and Ḥusayn [9] . These sources emphasize that the Prophet’s close kin were his primary caretakers during his illness and were present at the moment of his departure from this world.

Shia narrations also stress that the Prophet made confidential bequests to ʿAlī regarding religious leadership and safeguarding the ummah [10] . This divergence reflects more than mere historical reporting; it highlights competing theological narratives. Sunni traditions, by portraying ʿĀʾishah in a central role, reinforce the legitimacy of her father, Abū Bakr, as the first caliph [11] .

Conversely, Shia traditions affirm the exclusive spiritual and political authority of the , particularly ʿAlī, who is presented as the immediate heir to the Prophet’s legacy. The death of the Prophet (PBUHH) was a moment of deep emotional crisis. Reports suggest that many companions, including ʿUmar ibn al-Khaṭṭāb, were initially in denial.

In Ṣaḥīḥ al-Bukhārī , it is narrated that ʿUmar said, “By Allah, the Messenger of Allah has not died…he has gone to his Lord as Mūsā did and will return [12] .” This confusion was reportedly resolved by Abū Bakr, who famously declared: “Whoever used to worship Muḥammad, then Muḥammad is dead.

But whoever worships Allah, then Allah is ever-living and never dies [13] .” Meanwhile, Shia sources offer a more somber reflection, emphasizing the grief of Lady Fatimah al-Zahra and the exclusion of ʿAli from the political process that followed the death of the Prophet [14] .

According to Biḥār al-Anwār , after the death of the Prophet, his immediate family members washed and prepared his body in private, while others engaged in discussions about succession at Saqīfah without their involvement [15] . This exclusion is viewed as a foundational injustice in Shia thought.