2 Nisan 2018 Pazartesi

Did Prophet Muhammad Really Hit His Wife (Aisha)?

Prophet Muhammad certainly did NOT beat his wives.Some unscholarly and unsavoury individuals are trying to convince us that the Prophet Muhammad hit his wife Aisha (Aysha).

This is a bizarre claim indeed, especially considering that all the evidence (ie hadith literature) and Islamic scholars show that Muhammad never hit his wives.
Indeed Muhammad taught that the best of you are those who do not hit their wives and Muhammad was the best of them, thus we realise Muhammad indirectly told us he never hit his wives

 Did prophet Muhammad ever hit Aisha?

People have been trying to cast shadows of doubt on the character of prophet Muhammad pbuh since the beginning of his prophetic career and they are certainly making their marks today.

Such an incident is when Aisha followed prophet Muhammad one night after being with him, while he did not want to awake her after being instructed by angel Gabriel to go to the grave yard and pray for his companions. What an innocent and pure event, what an amazing characteristic of our beloved prophet, at a time when most of us are in dream land, prayer being the last thing in our dreams, the prophet used to pray. The prophet used to leave his warm bed and go out in the cold or stay for long periods of times (1000 some years before central heating) and pray.

Any way the allegation of the crtics is that prophet Muhammad hit Aysha. We will analyze the allegation (God Willing). Firstly, let us mention it was reported that the prophet never hit any woman or slave, he only hit the enemies of Allah in fights. He never hit a child, he never back bit, he never spoke ill.
The hadith in question goes as  such :



Muhammad b. Qais said (to the people): Should I not narrate to you (a hadith of the Holy Prophet) on my authority and on the authority of my mother? We thought that he meant the mother who had given him birth. He (Muhammad b. Qais) then reported that it was ‘A’isha who had narrated this: Should I not narrate to you about myself and about the Messenger of Allah (may peace be upon him)? We said: Yes. She said: When it was my turn for Allah’s Messenger (may peace be upon him) to spend the night with me, he turned his side, put on his mantle and took off his shoes and placed them near his feet, and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep. He took hold of his mantle slowly and put on the shoes slowly, and opened the door and went out and then closed it lightly. I covered my head, put on my veil and tightened my waist wrapper, and then went out following his steps till he reached Baqi’. He stood there and he stood for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I also came (to the house). I, however, preceded him and I entered (the house), and as I lay down in the bed, he (the Holy Prophet) entered the (house), and said: Why is it, O ‘A’isha, that you are out of breath? I said: There is nothing. He said: Tell me or the Subtle and the Aware would inform me. I said: Messenger of Allah, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. He struck me on the chest which caused me pain, and then said: Did you think that Allah and His Apostle would deal unjustly with you? She said: Whatsoever the people conceal, Allah will know it. He said: Gabriel came to me when you saw me. He called me and he concealed it from you. I responded to his call, but I too concealed it from you (for he did not come to you), as you were not fully dressed. I thought that you had gone to sleep, and I did not like to awaken you, fearing that you may be frightened. He (Gabriel) said: Your Lord has commanded you to go to the inhabitants of Baqi’ (to those lying in the graves) and beg pardon for them. I said: Messenger of Allah, how should I pray for them (How should I beg forgiveness for them)? He said: Say, Peace be upon the inhabitants of this city (graveyard) from among the Believers and the Muslims, and may Allah have mercy on those who have gone ahead of us, and those who come later on, and we shall, God willing, join you. (Sahih Muslim, Book 004, Number 2127)

 Struck" is a bad translation here. The word used is 'lahaza' , which could be translated as "Push" and at most "slap with an open palm" but not a hard, violent slap (and note translating it as "slap" is weaker and less probable). A correct translation would be:

He pushed me (lahadani) in the chest (fi sadri) with a push (lahdatan)which made me sore (awja'atni).
It is very interesting to note that "pushing" of the Prophet does indeed convey meaning - usually to drive away evil influence and thought.

- Amir ibn Raba and Sahl ibn Hunayf went out to bathe. Amir took off his woolen robe. He [Sahl] narrates: "I looked at him and I cast the evil eye on him. He went down into the water then I heard a noise coming from him. I called out to him three times but there was no answer. I went to call the Messenger of Allah who came on foot and waded his way in the water. Then he slapped/pushed his chest with his hand, saying: "O Allah! drive away from him its heat and its coolness and its harm." Then he rose up and said: "If one of you sees something that pleases him in his brother - whether in his person or property - let him invoke blessing for him, for the evil eye is a reality.
 (Tafsir ibn Kathir)

Similarly, in a narration it states:

- Ubbay said: There occurred in my mind a sort of denial which did not occur even during the Days of Ignorance. When the Messenger of Allah saw how I was affected, he slapped/pushed me on the chest. I broke into a sweat and felt as if I were looking at Allah in fear.
(Sahih Muslim)
 There is another incident when a man of Quraish was trying to kill the prophet while he was making tawaf around the kaba. He kept getting closer and closer to him, and the prophet was receiving revelation of his intentions. The prophet kept asking him about his intention while this person was denying it but persisted in his goal and would try again. When he got really close to him, the prophet hit him on his chest and all the doubts and disbelief left his heart and he became a believer.

The above examples and poofs go to show that the prophet did not hit Aysha as abuse or as wife beating as the Orientalists claim, he pushed her as to remove any ill doubts or suspicion out of her heart of HIM NOT BEING FAIR TO HER (which is proven by the question he asks her in the hadith). He did the same to some companions and to many others he would put his hand on their heart, and pray for them, push their chest, and other proximity methods in order to remove the doubts or ill thoughts from their heart.
 Only ill minded people and people who go to distort the image of our prophets character can see that as abuse, while they themselves are the worst of abusers, seeking to find any kind of ambiguity in Islam so they can attack it and never ever to withdraw their claims even when proven wrong such as now. Instead of admitting that they were wrong, they move on to someone else who they can confuse with the same shady argumen(by yahya snow )


The word that is used in above Hadith as “Struck” is false; the word in Arabic that is used is “Lahada.” Edward William Lane explains that the Arabic word “Lahada” means “pushed away

The hand imposition of the prophet Muhammed (pbuh) it is a gesture driving away evil influence (waswas) and conferring blessings, it’s nothing bad at all. The intent of the Prophet Muhammed (p) was to drive away ‘evil influence’ from Aisha. Proof from the following Hadiths that the prophet Muhammed (p) pushed Aisha (Ra) and never hit her:
Aisha said: Allaah’s Messenger (pbuh) never hit anything with his hand ever, except when fighting in the path of Allaah. Nor did he ever hit a servant or a woman.” [Recorded In Ibn Majah. Al-Albani graded it Sahih.]
Aisha reports: Prophet Muhammed (pbuh) did not hit Anything with his hands, besides the time when he made Jihaad in the Path of Allah. He did not hit a servant nor a woman (wife, girl etc.)”. [Shamaail‐e‐Tirmidhi (331) Hadith Number 6.]
‘Aisha (May Allah be pleased with her) reported: Messenger of Allah (pbuh) never hit anything with his hand neither a servant nor a woman but of course, he did fight in the Cause of Allah. He never took revenge upon anyone for the wrong done to him, but of course, he exacted retribution for the sake of Allah in case the Injunctions of Allah about unlawful acts were violated. [Muslim Arabic/English book reference : Book 1, Hadith 644]
As you have read from the above Hadith reported in three different Hadith Books , the prophet never hit any woman nor a servant, these statement(s) that the Prophet never hit any woman are from Aisha own mouth. So, the correct translation is that the Prophet pushed Aisha, to drive away evil influence, as Aisha makes it evidently clear that he NEVER hit any woman or servant. That statement from Aisha alone shows that Prophet Muhammed (p) was never abusive in any shape or form, to any of his wives. This proves that the translation for the Hadith that says Muhammed ‘struck’ Aisha is false.(by discover the truth )

Did Prophet Muhammad beat his wife, Aisha? - Let Me Turn The Tables

 

 

Refuting Muhammad recommended wife beating and beat Aysha

Juwairiyah

Juwayriyah bint al-Harith (RA) was born with high status in her tribe. The daughter of the chief Banu al-Mustaliq, she was in her own right a princess and embodied that ideal in every way- beautiful, elegant, and strong. Aisha described Juwayriyah, saying, “She was a pleasant woman. No one saw her except he became captivated by her”.
When the Muslims learned that Banu al-Mustaliq, Juwayriyah’s tribe, was planning an assault on the Muslims, war broke out. The Muslims defeated Banu al-Mustaliq’s and their ambitions to distinguish the light of Islam. This defeat of her tribe drastically changed how Juwayriyah (RA) saw her life going.
Juwayriyah (RA) was taken captive and given as a slave to Thaabit ibn Qays. This was an unacceptable fate to her. But she did not shrink to the challenge before her. She approached Thaabit ibn Qays to negotiate for her release.
She agreed on sum for her freedom, but did not know how she, once a chief’s daughter now a penniless slave, could attain such wealth.
Still she did not buckle under the weight of her perceived fate. She petitioned and insisted on seeing the Prophet Muhammad (PBUH)-the only man she knew who could help her. When she went to the Prophet (PBUH) she pled her case.

While the Messenger of Allah (peace be upon him) was sitting, suddenly Juwayriyah
entered asking him concerning her ransom agreement (with Thaabit). […] She then started addressing the Prophet (peace be upon him), ‘O Messenger of Allah! I am Juwayriyah, the daughter of al-Haarith – the leader of his people. You are not oblivious of what has happened to me. I fell in the share of Thaabit ibn Qays and agreed with him to ransom myself with nine Ooqiyah. So help me to free myself.’
This occasion when she demanded to speak with the Prophet (PBUH) lead first to her conversion to Islam and then to her marriage with the Prophet.
She was loyal and stood up for her people
Juwayriyah’s (RA) insistence to better her circumstances when she found herself and her people captives of war was not simply for herself. She knew that she, an influential member of her tribe, had a duty to her people because her position had weight.
No other person of import from her tribe stepped up to rescue them from captivity. So, she took it upon her own shoulders. Aisha said: “When the news of this marriage came to the people they began saying, ‘Will the Prophet’s in-laws be held as captives?!’ Then the people freed all the captives that were with them from the tribe of Banoo al-Mustaliq, and the number of those who were freed reached one hundred households because of the Prophet’s marriage to Juwayriyah.”
 Juwayriyah’s (RA) loyalty to her people and her sense of responsibility to them embolden her to speak with the Prophet (PBUH). Accepting him as her husband was a political maneuver to better her people’s circumstance. But the love and the beautiful deen she found with the Prophet was an immense reward for her bravery.


Juwayriyah bint al-Harith - idealmuslimah.com

 

Juwarriya: The Truth Behind the Marriage to the Prophet 

hafsa and maria

Ma’arifulul-Qur’an – Maulana Muhammad Shaffi

Cause of Revelation
It is recorded in Sahih of Bukhari and in other collection of Ahadith, on the authority of Sayyidah A’ishah, that it was a daily practice of the Messenger of Allah to visit each of his wives after asr prayer for a short time inquiring about their welfare. Once he visited Sayyidah Zainab and spent more time with her than normal and had some honey offered by her. Sayydah A’ishah says: ‘I developed some envy and in consultation with Hafsah decided that when the Messenger of Allah would visit any one of use, she should say to him ‘you have had Maghafir’, (a herb that resembled gum with a slightly unpleasant smell.)’ They executed their plan. The Messenger of Allah said: ‘I have not had any Maghafir. I only had some honey.’ The Holy wife said: ‘It is possible that the honeybee might have sat on the Maghfur shrub and the drank the Nectar. The Messenger of Allah, because of his natural dislike for unpleasant odour, swore and promised not to take honey any more. However, he did not want the feelings of Sayydah Zainab to be hurt, and therefore he said to his wife that the incident should be kept secret and should not be recounted to anyone else. But she told about it to another wife.
Some reports say that it was ay the house of Sayyidah Hafsah that he was served with honey, and that the wives who planned were Sayyidah A’ishah, Saudah and Safiyyah. Other reports recount the incident in other ways. It is possible that any incidents of similar nature might have taken place ad these verses were revealed after them [Bayan-ul-Quran].

In brief, these verses tell is that the Messenger of Allah banned a lawful thing [honey] on himself by swearing an oath. If such an act is done for a genuine need or expedience, [maslahah], it is permissible; it is not a sin. But the incident does not show that there was no such need for him to have the trouble of banning a lawful thing on himself. He had done this for the pleasure of his holy wives. In such circumstances, it was not necessary for him to have pleased them. Therefore, the verse compassionately addresses the Holy Prophet… (O Prophet, why do you ban (on yourself) something that Allah has made lawful for you, seeking the pleasure of your wives? And Allah is Most-forgiving, Very Merciful…66:1) According to the principles of general stylistics, the Qur’an does not dress the Holy Prophet by his name but by his Prophetic title thus: ‘O Prophet’ which is his special honour. Although this is a loving question posed by way of compassion, it could have created the misunderstanding that he has committed major error and he is being questioned about it. The concluding phrase allays this suspicion:… meaning that even if it would have been a sin (for the sake of argument), then Allah is Most-Forgiving, Very Merciful.’ [1] by 
  There are several essentially conflicting - and, therefore, in their aggregate, not very trustworthy - reports as to the exact reason or reasons why, at some time during the second half of the Medina period, the Prophet declared on oath that for one month he would have no intercourse with any of his wives. Still, while the exact reason cannot be established with certainty, it is sufficiently clear from the above-mentioned ahadith that this emotional, temporary renunciation of marital life was caused by a display of mutual jealousy among some of the Prophet's wives. In any case, the purport of the above Qur'anic allusion to this incident is not biographical but, rather, intended to bring out a moral lesson applicable to all human situations: namely, the inadmissibility of regarding as forbidden (haram) anything that God has made lawful (halal), even if such an attitude happens to be motivated by the desire to please another person or other persons. Apart from this, it serves to illustrate the fact - repeatedly stressed in the Qur'an - that the Prophet was but a human being, and therefore subject to human emotions and even liable to commit an occasional mistake (which in his case, however, was invariably pointed out to him, and thus rectified, through divine revelation).

Lit., "he turned aside from [or "avoided"] some of it". There is no reliable Tradition as to the subject of that confidential information. Some of the early commentators, however, connect it with the Prophet's veiled prediction that Abu Bakr and 'Umar ibn al-Khattab would succeed him as leaders of the Muslim community; the recipient of the information is said to have been Hafsah, the daughter of 'Umar, and the one to whom she disclosed it, 'A'ishah, the daughter of Abu Bakr (Baghawi, on the authority of Ibn'Abbas and Al-Kalbi; also Zamakhshari). If this interpretation is correct, it would explain why the Prophet "acquainted [others] with some of it and passed over some of it": for, once his confidential prediction had been divulged, he saw no point in withholding it any longer from the community; nevertheless, he alluded to it in deliberately vague terms - possibly in order not to give to the succession of Abu Bakr and 'Umar the appearance of an "apostolic sanction" but to leave it, rather, to a free decision of the community in pursuance of the Qur'anic principle amruhum shura baynahum (see 42:38 ).
This allusion, together with the fact that the Prophet did not divorce any of his wives, as well as the purely hypothetical formulation of this passage, shows that it is meant to be an indirect admonition to the Prophet's wives, who, despite their occasional shortcomings - unavoidable in human beings - did possess the virtues referred to above. On a wider plane, it seems to be an admonition to all believers, men and women alike: and this explains the subsequent change in the discourse. by muhammad asad 



 The opening verses of Sūrat al-Taḥrīm describe an incident in which the Prophet, peace and blessings be upon him, prohibited himself from something in order to please his wives. The classical commentators provide two opinions: one is strong and authentic, and the other is weaker and provokes controversy.
It has been authentically narrated on the authority of Aisha, may Allah be pleased with her, that the Prophet prohibited himself from drinking honey to please his wives. Aisha and Hafsa were upset that the Prophet was spending more time with his wife Zainab on account of a honey drink she would serve him, so they secretly agreed to pretend to be offended by the odor. The Prophet did not want to offend his wives, so he swore an oath never to drink it again. Allah revealed the verses telling the Prophet not to prohibit what is lawful.
Aisha reported: The Prophet, peace and blessings be upon him, would spend time with his wife Zainab bint Jahsh and he would drink a concoction of honey. Hafsa and I agreed that whomever the Prophet visited first, we would say, “I notice a strong odor of mimosa gum on you.” The Prophet visited one of them and she said this to him, so the Prophet said:
بَلْ شَرِبْتُ عَسَلًا عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ وَلَنْ أَعُودَ لَهُ
I have taken a honey drink at Zainab’s house and I will not do it again.
 The verse was revealed

لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ
Why do you forbid yourself from what Allah has made lawful for you? (66:1)
Source: Ṣaḥīḥ Muslim 1474, Grade: Sahih
The authenticity of this narration is agreed upon according to Al-Bukhari and Muslim. Al-Bukhari included it in his explanation of Sūrat al-Taḥrīm. Moreover, Aisha was the direct witness about whom the verses speak, so she would know best what really happened.
An alternative explanation of the passage has been narrated by others. In this version, the Prophet prohibits himself from being intimate with his concubine wife to please his other wives. In particular, it is alleged that Hafsa became upset when the Prophet was intimate with Maria the Copt in her house and on her bed, saying:
أَيْ رَسُولَ اللَّهِ فِي بَيْتِي وَعَلَى فِرَاشِي
O Messenger of Allah, in my house and on my bed?
Source: Tafsīr al-Ṭabarī 66:1


This narration comes on the authority of Zaid ibn Aslam who was from the third generation and not a witness to the events in question. Hence, Ibn Hajar rules that this narrations’s chain of authorities is incomplete (mursal) in Fatḥ al-Bārī 9/288. For this reason, the explanation was not universally agreed upon by the classical commentators.
Al-Qurtubi mentions first the story of Aisha followed by narrations that include Maria, then he says:
أَصَحُّ هَذِهِ الْأَقْوَالِ أَوَّلُهَا وَأَضْعَفُهَا أَوْسَطُهَا
The most correct of these opinions is the first of them, and the weaker of them are the others.
Source: Tafsīr al-Qurṭubī 66:1
 n other words, the authentic explanation is the one given by Aisha and the stories that include Maria are weak by comparison.

Ibn Al-Arabi concludes:
وَإِنَّمَا الصَّحِيحُ أَنَّهُ كَانَ فِي الْعَسَلِ وَأَنَّهُ شَرِبَهُ عِنْدَ زَيْنَبَ وَتَظَاهَرَتْ عَلَيْهِ عَائِشَةُ وَحَفْصَةُ فِيهِ وَجَرَى مَا جَرَى فَحَلَفَ أَلَّا يَشْرَبَهُ وَأَسَرَّ ذَلِكَ وَنَزَلَتْ الْآيَةُ فِي الْجَمِيعِ
Indeed, the only authentic narration is that it was about honey, that the Prophet drank it with Zainab, and Aisha and Hafsa pretended to be offended by it. There occurred what occurred and the Prophet made an oath never to drink it again. He confided that to his wife and the verse was revealed regarding all of them.
Source: Aḥkām al-Qur’ān 66:1
In sum, the story about the dispute between Hafsa, Maria, and the Prophet does not have a strong basis in Islam. It is part of the apocryphal traditions that are of varying and questionable degrees of authenticity. Rather, the strongest explanation of the passage, passed down by the direct witness Aisha through an unbroken chain of authorities, is that the verses were revealed about a honey drink.(by faith in allah )


Prophet Muhammed's Wife Mariyah (Maria) – Discover The Truth

 

 

Has the Prophet Really Been Intimate With Maryah in Hafsa's House 




suicide attempts ?

The story in which Prophet Muhammad allegedly tried to commit suicide is found in Ibn Ishaq page 106,  Ibn Sad Volume 1, page  225,  Al-Tabari Volume  VI (6), page 76 and in  (Sahih al-Bukhari, Volume 9, Book 87, Number 111). 

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).
 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;
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 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:
 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.
 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!
 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.

Conclusion:

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.
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. 
So this suicide story found in Ibn Ishaq, Al-Tabari, Ibn Sad and Al-Bukhari is false.(by ehteshaam gulam )