From Bukhari's Hadith 5.713:

Narrated Ibn Abbas: 

'Umar bin Al-Khattab used to let Ibn Abbas sit beside him, so 'AbdurRahman bin 'Auf said to 'Umar, "We have sons similar to him." 'Umar replied, "(I respect him) because of his status that you know."  'Umar then asked Ibn 'Abbas about the meaning of this Holy Verse:-- "When comes the help of Allah and the conquest of Mecca . . ." (110.1)  

Ibn 'Abbas replied, "That indicated the death of Allah's Apostle which Allah informed him of."  'Umar said, "I do not understand of it except what you understand." 

Narrated 'Aisha: The Prophet in his ailment in which he died, used to say, "O

'Aisha! I still feel the pain caused by the food I ate at Khaibar, and at this

time, I feel as if my aorta is being cut from that poison."  

From Bukhari's Hadith 3.786:  

Narrated Anas bin Malik:  A Jewess brought a poisoned (cooked) sheep for the Prophet who ate from it. She was brought to the Prophet and he was asked, "Shall we kill her?" He said, "No."  I continued to see the effect of the poison on the palate of the mouth of Allah's Apostle.  

What needs to be investigated here are the circumstances of Muhammad's death.   The Jews were planning to murder him.  The Jews believed that a real prophet would be forewarned of their deed but an impostor wouldn't be warned by God.  The Muslims also believed this; the other Muslim who died said that he didn't think Muhammad would eat of something that was poisoned (see quote in A6). 

            The Jews were right, Muhammad did eat of the poison, and did die from it.  They proved, according to their test, that Muhammad was not a prophet.  As they said (quote A2): 

            "We wanted to know if you were a liar in which case we would get rid of you, and if you are a prophet then the poison would not harm you." 

            These Jews were convinced that a real prophet would know what was going on.  In this case Muhammad didn't know.  Only after Muhammad ate from the lamb did the lamb "talk to him".  I don't think that that was anything miraculous in itself; even the other Muslim knew it was bad before Muhammad ate from it.  Most adults know when they are eating something that is bad.  So for Muhammad to say the sheep "talked" to him is not prophetic at all.  Even a child spits out bad tasting food. 

            Many times previously, Muhammad claimed to have had "revelations" that warned him of danger.  He even used one of these convenient "revelations" as grounds to attack the Jewish settlement of Banu Nadhir.  Yet at Khaibar the revelation came too late:  too late to save his own life, too late to save Bishr's life. 

            As his illness wore on, Muhammad began to pray for healing – he even rubbed his “healing” hand upon himself.  Gabriel also got into the act and prayed for his healing  (see quotes C2 & C3).  Muhammad even got himself "cupped" (the best of all medicines!), (quote A5).  Obviously, at this point in time, Muhammad wanted to be healed.   

            But it didn't help.  As it progressively got worse, Muhammad realized that he was dying, ceased praying for healing (quote C4), and claimed that Allah had given him a choice to going to Paradise , or living on earth.  Muhammad said he then wanted to go to Paradise .  Knowing the game was up, he made the best out of a failed situation. 

            Muhammad's earlier premonitions of his deaths read more like the cosmic words of a mystic.  Nothing definite is ever said about them until after his approaching death.  Perhaps he had seen this type of death before and knew the outcome.  It doesn't take a prophet or a "revelation" to know that death is near.  

            My basic point is this:  the Jews proved that Muhammad was not a real prophet.  He ingested the poison, so did at least one of his followers.  He attempted to be healed, he tried his medicine, and his form of  “laying on of hands”, his prayer, Aisha’s prayer, and even Gabriel’s prayer, but in the end, he died from the poison.    

iv)  According to Ayesha (r.a.), Muhammad (pbuh) expired at night-time. When he was dying there was no oil in the lamp and his wife Ayesha (r.a.) had to borrow oil for the lamp.    

The way a MAITREYA would pass away would be when he would have gained total insight and he knows the time he will die. Read the Dhammapadha and Gospel of Buddha completely. You shall know the Maitreya is nowhere is said to have a WIFE or slave girls. The maitreya will abstain from all material pleasures and will die at highest point of enlightenment. Have a look at this hadith which describes how Muhammad died :  

Sahih Bukhari Volume 7, Book 62, Number 144:

Narrated 'Aisha:

that during his fatal ailment, Allah's Apostle, used to ask his wives, "Where shall I stay tomorrow? Where shall I stay tomorrow?" He was looking forward to Aisha's turn. So all his wives allowed him to stay where he wished, and he stayed at 'Aisha's house till he died there. 'Aisha added: He died on the day of my usual turn at my house. Allah took him unto Him while his head was between my chest and my neck and his saliva was mixed with my saliva.

One could interpret that he was fondling and mouthing ayesha when he fell dead. A Materialistic person Muhammad cannot be termed as MAITREYA.    

v)  According to Anas (r.a.), Muhammad (pbuh) looked exceedingly bright in the night of his death. 

Yes this one is true. That is what Anas told narrated. But Buddha never said that when Maitreya dies, he will shine brightly. You can refer to the stated verse regarding Maitreya told by Buddha.  

vi) After the burial of Prophet Muhammad (pbuh) he was never seen again in his bodily form on this earth.    

Now this statement does not match with what Buddha exactly said. Buddha said :  

“..in the night in which he passes finally away in that ultra passing which leaves nothing whatever of his earthly existence to remain”  

This means that the Maitreya will not leave even a trace of his existence on earth and will totally demise. But Muhammad has his clothes, swords, letters, footprints, dead body in his grave, etc. left behind. The Maitreya is not said to have a grave or a mosque.

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