However this story is false. First of all Ibn Ishaq is not reliable becasue there is no isnad (Chain of transmission) for that story in his Biography.
The second narration from Ibn Sad contains the infamous Al Waqidi in the chain of narrators, who has been condemned.
The third narration is found in Saheeh Bukhari, Volume 9, Book 87, Hadith Number 111. This narration is doubtful for a number of reasons.
First, there are several other sound narrations that speak about the revelation being sent to the Prophet (peace be upon him) and none of them speak about his suicide attempts.
Secondly, notice what the narration says...
Saheeh Bukhari
Volume 009, Book 087, Hadith Number 111.
Waraqa said, "This is the same Namus (i.e., Gabriel, the Angel who keeps the secrets) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out." Allah's Apostle asked, "Will they turn me out?" Waraqa replied in the affirmative and said: "Never did a man come with something similar to what you have brought but was treated with hostility. If I should remain alive till the day when you will be turned out then I would support you strongly." But after a few days Waraqa died and the Divine Inspiration was also paused for a while and the Prophet (peace be upon him) became so sad as we have heard that he intended several times to throw himself from the tops of high mountains and every time he went up the top of a mountain in order to throw himself down, Gabriel would appear before him and say, "O Muhammad! You are indeed Allah's Apostle in truth" whereupon his heart would become quiet and he would calm down and would return home. And whenever the period of the coming of the inspiration used to become long, he would do as before, but when he used to reach the top of a mountain, Gabriel would appear before him and say to him what he had said before. (Ibn 'Abbas said regarding the meaning of: 'He it is that Cleaves the daybreak (from the darkness)' (6.96) that Al-Asbah. means the light of the sun during the day and the light of the moon at night).
Waraqa said, "This is the same Namus (i.e., Gabriel, the Angel who keeps the secrets) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out." Allah's Apostle asked, "Will they turn me out?" Waraqa replied in the affirmative and said: "Never did a man come with something similar to what you have brought but was treated with hostility. If I should remain alive till the day when you will be turned out then I would support you strongly." But after a few days Waraqa died and the Divine Inspiration was also paused for a while and the Prophet (peace be upon him) became so sad as we have heard that he intended several times to throw himself from the tops of high mountains and every time he went up the top of a mountain in order to throw himself down, Gabriel would appear before him and say, "O Muhammad! You are indeed Allah's Apostle in truth" whereupon his heart would become quiet and he would calm down and would return home. And whenever the period of the coming of the inspiration used to become long, he would do as before, but when he used to reach the top of a mountain, Gabriel would appear before him and say to him what he had said before. (Ibn 'Abbas said regarding the meaning of: 'He it is that Cleaves the daybreak (from the darkness)' (6.96) that Al-Asbah. means the light of the sun during the day and the light of the moon at night).
The full Hadith of which above quoted is only a small part is indeed authentic. The Hadith has its unbroken chain of trustworthy narrators. But the words about suicide are not narrated through the chain rather they are added by Zuhri who is one of the narrators.
We clearly see the words;
And this testifies that the words to follow are not reported through the chain mentioned in the beginning and thus for us they are nothing more than mere ‘hearsay’.
Hafiz Ibn Hajr writes;
“The one who says ‘as we have heard’ (fi ma balaghana) is Al-Zahri. And this means the sentence that has reached us [as if] from the reports about the Prophet, on whom be the peace and blessings of Allah, in this narration is from amongst the un-attributive reports of Zuhri and is not fully linked.” (Fath Al-Bari Volume 19 page 449, Kitabul Ta’beer)
The words are doubtful:
We clearly see the words;
فِيمَا بَلَغَنَا
‘As we have heard’And this testifies that the words to follow are not reported through the chain mentioned in the beginning and thus for us they are nothing more than mere ‘hearsay’.
Hafiz Ibn Hajr writes;
إِنَّ الْقَائِل فِيمَا بَلَغَنَا هُوَ الزُّهْرِيّ ، وَمَعْنَى الْكَلَام أَنَّ فِي جُمْلَة مَا وَصَلَ إِلَيْنَا مِنْ خَبَر رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فِي هَذِهِ الْقِصَّة وَهُوَ مِنْ بَلَاغَات الزُّهْرِيّ وَلَيْسَ مَوْصُولًا
The words are doubtful:
The narration which is not fully linked and especially the un-attributive chains of Al-Zuhri have been considered untrustworthy by the Master of Hadith Sciences (Muhaddithin).
Knowing fully that being ignorant of the subtleties of the Islamic science of narration the non-Muslim readers will find it difficult to agree with the opinions of the Muslim scholars doubting such narration, I quote an orientalist.
Alfred Guilluame, the well known English Arabist writes;
“A word that very frequently precedes a statement is za’ama or za’amu, ‘he (they) alleged’. It carries with it more than a hint that the statement may not be true, though on the other hand it may be sound… Another indication of reserve if not skepticism underlies the expression fi ma dhukira li, as in the story of the jinn who listened to Muhammad as he prayed…An expression of similar import is fi ma balaghani.” (The Life of Muhammad: A translation of Ishaq’s Sirat Rasul Allah with introduction and notes by A. Guilluame Oxford University Press, Karachi, Seventeenth impression, 2004, p. xix)
Thus we find that even a Christian is agreeing that words transmitted using the expression ‘fi ma balaghana’ are doubtful.
Knowing fully that being ignorant of the subtleties of the Islamic science of narration the non-Muslim readers will find it difficult to agree with the opinions of the Muslim scholars doubting such narration, I quote an orientalist.
Alfred Guilluame, the well known English Arabist writes;
“A word that very frequently precedes a statement is za’ama or za’amu, ‘he (they) alleged’. It carries with it more than a hint that the statement may not be true, though on the other hand it may be sound… Another indication of reserve if not skepticism underlies the expression fi ma dhukira li, as in the story of the jinn who listened to Muhammad as he prayed…An expression of similar import is fi ma balaghani.” (The Life of Muhammad: A translation of Ishaq’s Sirat Rasul Allah with introduction and notes by A. Guilluame Oxford University Press, Karachi, Seventeenth impression, 2004, p. xix)
Thus we find that even a Christian is agreeing that words transmitted using the expression ‘fi ma balaghana’ are doubtful.
This is even supported by the fact that the same report is found in elsewhere in Sahih Bukhari itself (Hadith 3) Sahih Muslim (Hadith 231), Mustadrik Al-Hakim (Hadith 4830), Baihaqi’s Dala’il Al-Nubuwwah (Hadith 445), Musnad Ahmad (Hadith 24681) and also as Ibn Hajr says in the works of Abu Nai’m, Isma’ili and Ibn Mardwiya and not one of them contains the words about alleged suicide attempts.
The reality that the words have reached us in an un-attributive way from a person who never met the Holy Prophet (PBUH) and the fact that so many other narrations, most of them through the same person -Al-Zuhri, do not make any mention of this leave us to safely conclude that there is no authentic report about the alleged suicide attempts. Therefore we find the attempts of the missionaries frustrated once again and all praise be to Allah!
The reality that the words have reached us in an un-attributive way from a person who never met the Holy Prophet (PBUH) and the fact that so many other narrations, most of them through the same person -Al-Zuhri, do not make any mention of this leave us to safely conclude that there is no authentic report about the alleged suicide attempts. Therefore we find the attempts of the missionaries frustrated once again and all praise be to Allah!
Summary:
1- The narration from Sahih Bukhari from which the issue comes is actually authentic like other Ahadith from this mostly widely acclaimed collection but the words about the alleged suicide attempts are not of the same level but are rather doubtful.
2- Not only does a great classical Muslim scholar but even a Western orientalist testifies that the words reported using the expression ‘fi ma balaghani’ are indeed doubtful. So Christians cannot actually speculate and question Muslim way of employing their methodology.
3- The same incident is reported in many other works and not one of them mentions these doubtful words, thus leaving us to conclude that the words are indeed not reliable.
1- The narration from Sahih Bukhari from which the issue comes is actually authentic like other Ahadith from this mostly widely acclaimed collection but the words about the alleged suicide attempts are not of the same level but are rather doubtful.
2- Not only does a great classical Muslim scholar but even a Western orientalist testifies that the words reported using the expression ‘fi ma balaghani’ are indeed doubtful. So Christians cannot actually speculate and question Muslim way of employing their methodology.
3- The same incident is reported in many other works and not one of them mentions these doubtful words, thus leaving us to conclude that the words are indeed not reliable.
Conclusion:
The idea of Prophet’s (PBUH) alleged suicide attempts is not based on any reliable report.
The idea of Prophet’s (PBUH) alleged suicide attempts is not based on any reliable report.
Thirdly, in an authentic hadith the Prophet (peace be upon him) was asked when he felt depressed the most...
Saheeh Bukhari
Volume 4, Book 54, Number 454:
Narrated 'Aisha:
That she asked the Prophet (peace be upon him), 'Have you encountered a day harder than the day of the battle) of Uhud?" The Prophet (peace be upon him) replied, "Your tribes have troubled me a lot, and the worse trouble was the trouble on the day of 'Aqaba when I presented myself to Ibn 'Abd-Yalail bin 'Abd-Kulal and he did not respond to my demand. So I departed, overwhelmed with excessive sorrow, and proceeded on, and could not relax till I found myself at Qarnath-Tha-alib where I lifted my head towards the sky to see a cloud shading me unexpectedly. I looked up and saw Gabriel in it. He called me saying, 'Allah has heard your people's saying to you, and what they have replied back to you, Allah has sent the Angel of the Mountains to you so that you may order him to do whatever you wish to these people.' The Angel of the Mountains called and greeted me, and then said, "O Muhammad! Order what you wish. If you like, I will let Al-Akh-Shabain (i.e. two mountains) fall on them." The Prophet (peace be upon him) said, "No but I hope that Allah will let them beget children who will worship Allah Alone, and will worship None besides Him."
Here we see that the Prophet (peace be upon him) stated that the worst trouble or depression that he had ever undergone was during the time he went to the city of Taif and was rejected by the people. Yet, nowhere do we see that he tried to commit suicide after this incident. Therefore, for the Prophet (peace be upon him) to have attempted to commit suicide in the previous incident would have to mean that he was more depressed than he was after his trip to Taif. However, we see that the Prophet (peace be upon him) said that he was most depressed at this incident. This causes us to doubt the Bukhari narration even more.
Fourthly, the part of the narration given regarding the Prophet peace be upon him going on top of the mountains is reported by Imam Zuhri (d. 52-124 A.H.) who relates it from unknown sources on the authority of Aisha. There is a gap in the chain of transmission between Aisha and Imam Zuhri, thus we don't know if the missing link in the chain is a reliable narrator or not.
Shaykh GF Haddad said:
This conclusion [that Bukhari is 100% authentic] excludes the chainless, broken-chained reports, or unattributed reports sometimes adduced by al-Bukhari in his chapter-titles or appended to certain narrations.An example of the latter is the so-called "suicide hadith" - one of al-Zuhri's unattributive narrations (balaghat) which is actually broken-chained and therefore weak. It does not meet the criteria of hadith authenticity used by the lesser and greater hadith Masters, much less that of al-Bukhari who mentioned it only to show its discrepancy with two other chains whose versions omit the attempted suicide story, and Allah knows best.So this suicide story found in Ibn Ishaq, Al-Tabari, Ibn Sad and Al-Bukhari is false.(by ehteshaam gulam )
The above conclusion is proof that the position that everything that is found in the two Sahihs is rigorously sound refers only to full-chained reports positively attributed to the Prophet Muhammad.
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