Some Christian preachers have been spreading misinformation by citing the following Hadith to claim that the Prophet (PBUH) tried to commit suicide when he was appointed as a messenger. They argue that this implies the Prophet (PBUH) lacked confidence in the divine message he received.
They cite the following Hadith from Sahih al-Bukhari as evidence:
6982 حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ ، حَدَّثَنَا اللَّيْثُ ، عَنْ عُقَيْلٍ ، عَنِ ابْنِ شِهَابٍ ح وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ ، حَدَّثَنَا مَعْمَرٌ ، قَالَ الزُّهْرِيُّ : فَأَخْبَرَنِي عُرْوَةُ ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، أَنَّهَا قَالَتْ : أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنَ الْوَحْيِ، الرُّؤْيَا الصَّادِقَةُ فِي النَّوْمِ، فَكَانَ لَا يَرَى رُؤْيَا إِلَّا جَاءَتْ مِثْلَ فَلَقِ الصُّبْحِ ، فَكَانَ يَأْتِي حِرَاءً، فَيَتَحَنَّثُ فِيهِ – وَهُوَ التَّعَبُّدُ – اللَّيَالِيَ ذَوَاتِ الْعَدَدِ، وَيَتَزَوَّدُ لِذَلِكَ، ثُمَّ يَرْجِعُ إِلَى خَدِيجَةَ، فَتُزَوِّدُهُ لِمِثْلِهَا، حَتَّى فَجِئَهُ الْحَقُّ وَهُوَ فِي غَارِ حِرَاءٍ، فَجَاءَهُ الْمَلَكُ فِيهِ، فَقَالَ : اقْرَأْ. فَقَالَ لَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ” فَقُلْتُ : مَا أَنَا بِقَارِئٍ “. فَأَخَذَنِي فَغَطَّنِي ، حَتَّى بَلَغَ مِنِّي الْجَهْدُ، ثُمَّ أَرْسَلَنِي فَقَالَ : اقْرَأْ. فَقُلْتُ : ” مَا أَنَا بِقَارِئٍ “. فَأَخَذَنِي فَغَطَّنِي الثَّانِيَةَ، حَتَّى بَلَغَ مِنِّي الْجَهْدُ، ثُمَّ أَرْسَلَنِي فَقَالَ : اقْرَأْ. فَقُلْتُ : ” مَا أَنَا بِقَارِئٍ “. فَغَطَّنِي الثَّالِثَةَ، حَتَّى بَلَغَ مِنِّي الْجَهْدُ، ثُمَّ أَرْسَلَنِي فَقَالَ : { اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ } حَتَّى بَلَغَ : { مَا لَمْ يَعْلَمْ }. فَرَجَعَ بِهَا تَرْجُفُ بَوَادِرُهُ ، حَتَّى دَخَلَ عَلَى خَدِيجَةَ فَقَالَ : ” زَمِّلُونِي زَمِّلُونِي “. فَزَمَّلُوهُ حَتَّى ذَهَبَ عَنْهُ الرَّوْعُ ، فَقَالَ : ” يَا خَدِيجَةُ، مَا لِي “. وَأَخْبَرَهَا الْخَبَرَ، وَقَالَ : ” قَدْ خَشِيتُ عَلَى نَفْسِي “. فَقَالَتْ لَهُ : كَلَّا، أَبْشِرْ فَوَاللَّهِ لَا يُخْزِيكَ اللَّهُ أَبَدًا، إِنَّكَ لَتَصِلُ الرَّحِمَ، وَتَصْدُقُ الْحَدِيثَ، وَتَحْمِلُ الْكَلَّ ، وَتَقْرِي الضَّيْفَ، وَتُعِينُ عَلَى نَوَائِبِ الْحَقِّ. ثُمَّ انْطَلَقَتْ بِهِ خَدِيجَةُ حَتَّى أَتَتْ بِهِ وَرَقَةَ بْنَ نَوْفَلِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ، وَهُوَ ابْنُ عَمِّ خَدِيجَةَ أَخُو أَبِيهَا، وَكَانَ امْرَأً تَنَصَّرَ فِي الْجَاهِلِيَّةِ، وَكَانَ يَكْتُبُ الْكِتَابَ الْعَرَبِيَّ، فَيَكْتُبُ بِالْعَرَبِيَّةِ مِنَ الْإِنْجِيلِ مَا شَاءَ اللَّهُ أَنْ يَكْتُبَ، وَكَانَ شَيْخًا كَبِيرًا قَدْ عَمِيَ، فَقَالَتْ لَهُ خَدِيجَةُ : أَيِ ابْنَ عَمِّ، اسْمَعْ مِنِ ابْنِ أَخِيكَ. فَقَالَ وَرَقَةُ : ابْنَ أَخِي، مَاذَا تَرَى ؟ فَأَخْبَرَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا رَأَى، فَقَالَ وَرَقَةُ : هَذَا النَّامُوسُ الَّذِي أُنْزِلَ عَلَى مُوسَى، يَا لَيْتَنِي فِيهَا جَذَعًا أَكُونُ حَيًّا حِينَ يُخْرِجُكَ قَوْمُكَ. فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ” أَوَمُخْرِجِيَّ هُمْ ؟ “. فَقَالَ وَرَقَةُ : نَعَمْ، لَمْ يَأْتِ رَجُلٌ قَطُّ بِمَا جِئْتَ بِهِ إِلَّا عُودِيَ، وَإِنْ يُدْرِكْنِي يَوْمُكَ أَنْصُرْكَ نَصْرًا مُؤَزَّرًا . ثُمَّ لَمْ يَنْشَبْ وَرَقَةُ أَنْ تُوُفِّيَ، وَفَتَرَ الْوَحْيُ فَتْرَةً، حَتَّى حَزِنَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
– فِيمَا بَلَغَنَا – حُزْنًا غَدَا مِنْهُ مِرَارًا كَيْ يَتَرَدَّى مِنْ رُءُوسِ شَوَاهِقِ الْجِبَالِ، فَكُلَّمَا أَوْفَى بِذِرْوَةِ جَبَلٍ لِكَيْ يُلْقِيَ مِنْهُ نَفْسَهُ، تَبَدَّى لَهُ جِبْرِيلُ، فَقَالَ : يَا مُحَمَّدُ، إِنَّكَ رَسُولُ اللَّهِ حَقًّا. فَيَسْكُنُ لِذَلِكَ جَأْشُهُ ، وَتَقِرُّ نَفْسُهُ فَيَرْجِعُ، فَإِذَا طَالَتْ عَلَيْهِ فَتْرَةُ الْوَحْيِ غَدَا لِمِثْلِ ذَلِكَ، فَإِذَا أَوْفَى بِذِرْوَةِ جَبَلٍ تَبَدَّى لَهُ جِبْرِيلُ، فَقَالَ لَهُ مِثْلَ ذَلِكَ. قَالَ ابْنُ عَبَّاسٍ : { فَالِقُ الْإِصْبَاحِ } ضَوْءُ الشَّمْسِ بِالنَّهَارِ، وَضَوْءُ الْقَمَرِ بِاللَّيْلِ.
A'isha said: The first revelation God's messenger received was the true vision in sleep, and every vision he saw came like the bright gleam of dawn. He then became fond of solitude and would go alone to the cave on Hira where he would engage in tahannuth, which means worship for a number of nights, before feeling a yearning for his family. He would take provisions for that purpose, then he would return to Khadija and get provisions for a like period, till the truth came to him when he was in the cave on Hira. The angel came to him and said,Recite,'[1] to which he replied, “I am not a reciter.” He said, “He then took me and squeezed me till I was distressed, after which he let me go and said, Recite.' When I replied,I am not a reciter,’ he took me and squeezed me a second time till I was distressed, then letting me go he said, Recite;' When I replied, "I am not a reciter,' he took me and squeezed me a third time till I was distressed. He then let me go and said, Recite! In the name of your Lord who created, created man from a clot of blood. Recite! And your most bountiful Lord is He who taught the use of the pen, taught man what he did not know.’ “[2]
God’s messenger came back with the verses, his heart trembling, and went in to Khadija and, said “Wrap me up, wrap me up.” So, they wrapped him up till the terror had left him. He then spoke to Khadija and informed her of what had happened, saying, “I fear for myself.” She replied, “By no means! I swear by God that God will never shame you. You join ties of relationship, you speak the truth, you bear people’s burdens, you give to the destitute, you entertain guests, and you help against the vicissitudes which affect people’s rights.” Khadija then took him to Waraqa b. Naufal, her paternal cousin, and said to him, “Listen, cousin, to what your nephew has to say.” Waraqa said to him, “Son of my brother, what do you see?” God’s messenger then informed him about what he had seen and Waraqa said, “It is the namus[3] which God sent down to Moses. Would that I were a young man during your prophetic career! Would that I might be alive when your people expel you!” God’s messenger asked, “Will they expel me?” and he replied, “Yes; no man has ever brought anything like what you have brought without meeting hostility. If I see your day, I shall give you strong help.”Waraqa died soon afterwards, and there was an intermission in the inspiration.
- The word iqra means either “recite” or “read”. The former is to be preferred here.
- Quran; 96:1-5.
- This word is most likely derived from the Greek nomos (law). It indicates the revelation of scripture in the form of a divine law such as that given to Moses. “The suggestion may also have been present that Muhammad should be the founder or legislator of a community” (W. M. Watt, Muhammad at Mecca, Oxford, 1953, p. 51).
(Bukhari and Muslim.) Bukhari added: so that the Prophet was grieved, as we have heard, and on that account went out in the morning several times to throw himself down from the heights of the mountain; but as often as he reached the summit of a mountain to throw himself from it, Gabriel appeared to him and said, “Muhammad, you are truly God’s messenger.” On that account his turmoil would then quieten and he would feel at ease.
Christians Did Not Fabricate the Claim About the Prophet’s (PBUH) Suicide Attempt. They are raising this question by citing a Hadith from Sahih al-Bukhari, which Muslims themselves have accepted as authentic.
Given that many Muslims are unaware of the principles governing Hadith, it is unlikely that Christians are familiar with these principles. This is why they question by pointing out what is mentioned in your own Sahih Bukhari collection.
Therefore, we have a duty to understand the correct explanation ourselves and to clarify it to others.
When it comes to any information related to the Prophet (PBUH), there are specific principles that must be followed before accepting it as something he said or did:
- Chain of Narration (Isnad):
If an author of a Hadith book records an incident as something the Prophet (PBUH) said or did, the author cannot simply record the statement or action. They must also provide the chain of narrators (Isnad) who transmitted the information. - Narrator Accountability:
It is not enough to mention just the immediate narrator. The chain must trace back through each individual narrator to the original source. Each narrator in the chain must be mentioned explicitly. - Connection to the Companions (Sahaba):
Ultimately, the chain of narration must connect back to one of the Companions of the Prophet (PBUH), who lived during his time and witnessed the incident firsthand.
For Example, Let’s Take This Particular Report
In English translations, these detailed chains of narrators are often not translated. However, in the original Arabic texts, every Hadith includes a complete chain of narrators (Isnad).
In the Hadith cited earlier, the chain of narrators is as follows:
حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ ، حَدَّثَنَا اللَّيْثُ ، عَنْ عُقَيْلٍ ، عَنِ ابْنِ شِهَابٍ ح وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ ، حَدَّثَنَا مَعْمَرٌ ، قَالَ الزُّهْرِيُّ : فَأَخْبَرَنِي عُرْوَةُ ، عَنْ عَائِشَةَ
- The original source of this Hadith is Aisha (RA), the wife of the Prophet (PBUH), who narrated the incident.
- ‘Urwa heard this narration from Aisha (RA) and passed it on.
- Al-Zuhri received the narration from ‘Urwa.
- Ma’mar learned it from Al-Zuhri.
- ‘Abd al-Razzaq took it from Ma’mar.
- ‘Abdullah ibn Muhammad narrated it from ‘Abd al-Razzaq.
- Finally, Imam Bukhari recorded it in his collection after hearing it from ‘Abdullah ibn Muhammad.
At the beginning of this report, Imam Bukhari explicitly mentions this detailed chain of narrators. This meticulous process ensures the authenticity and reliability of the report.
The individuals listed in this chain of narrators have well-documented historical backgrounds. Their credibility and reliability have been thoroughly verified. Because of this rigorous verification, Muslims believe that the narration is indeed related to the Prophet (PBUH).
If an author narrates something about the Prophet (PBUH) without providing a detailed chain of narrators (Isnad) explaining how the report reached him, Muslims should not believe it. The absence of a complete chain undermines the authenticity of the report.
If the narrators of a report are found to be liars, unknown individuals, or people with weak memories – Muslims will reject that report. The trustworthiness and integrity of each narrator are fundamental in determining the authenticity of a Hadith.
We must always adhere to the following principle:
In a long report, if one part of it contains a verified chain of narrators (Isnad), and another part lacks a chain of narrators, then we should accept the first part with the verified chain. reject the second part that lacks a chain of narrators.
Application of This Principle to the Hadith in Question
In this Hadith, the portions describing other events are recorded with a complete and verified chain of narrators. However, the part related to the suicide attempt is recorded without a chain of narrators (Isnad).
Since Imam Bukhari did not provide a chain of narrators for the part mentioning a suicide attempt, this portion cannot be accepted as authentic. The absence of a chain means the report does not meet the strict requirements for authenticity in Islamic scholarship.
Let’s Examine This in Detail
Pay close attention to how the report regarding the Prophet’s (PBUH) alleged suicide attempt is recorded in this narration.
According to the information we have received, the Prophet (PBUH) was so deeply distressed that he attempted multiple times to throw himself off the peaks of mountains. Whenever he would ascend to the summit of a mountain intending to hurl himself off, Jibril (Gabriel) would appear before him and say:
“O Muhammad! You are truly the Messenger of Allah.”
Upon hearing this, the Prophet’s (PBUH) anxiety would subside, and his heart would be at peace. He would then return from the summit without carrying out the act. However, when the delay in revelation continued for a long period, he would again head toward the mountain peaks. On each occasion, Jibril would appear before him and repeat the same reassurance.
This is how the report has been presented in the narration:
When Imam Bukhari records the report concerning the alleged suicide attempt, he introduces it with the phrase: According to the information that has reached us.
This indicates that the report lacks a verified chain of narrators (Isnad). Imam Bukhari is effectively saying that the information came to him, but he does not provide the complete chain of who narrated it to him.
For this specific report, Bukhari does not mention who told him the information or who passed it down to that person. Since there is no detailed chain of narrators, this part of the report cannot be accepted as authentic.
Christians, unfamiliar with the principles of Hadith verification, may raise this point as a criticism. When they do, it is our responsibility to explain:
Since we do not accept this part of the report as reliable evidence, it cannot be used against us as a valid argument.
We should inform them, “Do not use something that we ourselves do not consider authentic as evidence against us.” Once explained, they are likely to understand and accept this reasoning.
This same report also appears in the collection of Ibn Hibban.
صحيح ابن حبان – محققا (1/ 216)
33 – أَخْبَرَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنِ قُتَيْبَةَ حَدَّثَنَا بن أَبِي السَّرِيِّ حَدَّثَنَا عَبْدُ الرَّزَّاقِ أَخْبَرَنَا مَعْمَرٌ عَنِ الزُّهْرِيِّ أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ عَنْ عَائِشَةَ قَالَتْ: أول ما بدئ بِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ الْوَحْيِ الرُّؤْيَا الصَّادِقَةُ يَرَاهَا فِي النَّوْمِ فَكَانَ لَا يَرَى رُؤْيَا إِلَّا جَاءَتْ مِثْلَ فَلَقِ الصُّبْحِ ثُمَّ حُبِّبَ لَهُ الْخَلَاءُ فَكَانَ يَأْتِي حراء فَيَتَحَنَّثُ 1 فِيهِ وَهُوَ التَّعَبُّدُ اللَّيَالِيَ ذَوَاتِ الْعِدَّةِ 2 ويتزود ثُمَّ يَرْجِعُ إِلَى خَدِيجَةَ فَتُزَوِّدُهُ لِمِثْلِهَا حَتَّى فَجِئَهُ الْحَقُّ 3 وَهُوَ فِي غَارِ حِرَاءَ فَجَاءَهُ الْمَلَكُ فِيهِ فَقَالَ: اقْرَأْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: فَقُلْتُ: “مَا أَنَا بقارئ”4 قَالَ: “فَأَخَذَنِي فَغَطَّنِي حَتَّى بَلَغَ مِنِّي الْجَهْدَ 5 ثُمَّ أَرْسَلَنِي” فَقَالَ لِي: اقْرَأْ فَقُلْتُ: مَا أنا بقارئ فَأَخَذَنِي فَغَطَّنِي الثَّانِيَةَ حَتَّى بَلَغَ مِنِّي الْجَهْدَ ثُمَّ أَرْسَلَنِي فَقَالَ: اقْرَأْ فَقُلْتُ: مَا أَنَا بقارئ فأخذني فغطني الثالثة حتى بلغ مني الْجَهْدَ ثُمَّ أَرْسَلَنِي فَقَالَ: {اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ} حتى بلغ {مَا لَمْ يَعْلَمْ} ” قَالَ: فَرَجَعَ بِهَا تَرْجُفُ بَوَادِرُهُ 1 حَتَّى دَخَلَ عَلَى خَدِيجَةَ فَقَالَ: “زَمِّلُونِي زَمِّلُونِي” فَزَمَّلُوهُ حَتَّى ذَهَبَ عَنْهُ الرَّوْعُ ثُمَّ قَالَ: “يَا خَدِيجَةُ مَا لِي” وَأَخْبَرَهَا الْخَبَرَ وَقَالَ: “قَدْ خَشِيتُهُ عَلَيَّ” فَقَالَتْ: كَلَّا أَبْشِرْ فَوَاللَّهِ لَا يُخْزِيكَ اللَّهُ أَبَدًا إِنَّكَ لَتَصِلُ الرَّحِمَ وَتَصْدُقُ الْحَدِيثَ وَتَحْمِلُ الْكَلَّ وَتَقْرِي الضَّيْفَ وَتُعِينُ عَلَى نَوَائِبِ الْحَقِّ ثُمَّ انْطَلَقَتْ بِهِ خَدِيجَةُ حَتَّى أَتَتْ بِهِ وَرَقَةَ بْنَ نَوْفَلٍ وَكَانَ أَخَا أَبِيهَا 2 وَكَانَ امْرَأً تَنَصَّرَ فِي الْجَاهِلِيَّةِ وَكَانَ يَكْتُبُ الْكِتَابَ الْعَرَبِيَّ فَيَكْتُبُ بِالْعَرَبِيَّةِ مِنَ الْإِنْجِيلِ مَا شَاءَ أَنْ يَكْتُبَ وَكَانَ شَيْخًا كَبِيرًا قَدْ عَمِيَ فَقَالَتْ لَهُ خَدِيجَةُ: أَيْ عَمِّ 3 اسْمَعْ مِنِ ابْنِ أَخِيكَ فَقَالَ وَرَقَةُ: ابْنَ أَخِي مَا تَرَى؟ فَأَخْبَرَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا رَأَى فَقَالَ وَرَقَةُ: هَذَا النَّامُوسُ الَّذِي أُنْزِلَ عَلَى مُوسَى يَا لَيْتَنِي أَكُونُ فِيهَا جَذَعًا أَكُونُ حَيًّا حِينَ يُخْرِجُكَ قَوْمُكَ, فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “أَمُخْرِجِيَّ 4 هُمْ” قَالَ: نَعَمْ لَمْ يَأْتِ أحد قَطُّ بِمَا جِئْتَ بِهِ إِلَّا عُودِيَ وَأُوذِيَ وَإِنْ يُدْرِكْنِي يَوْمُكَ أَنْصُرْكَ نَصْرًا مُؤَزَّرًا ثُمَّ لَمْ يَنْشَبْ وَرَقَةُ أَنْ تُوُفِّيَ وَفَتَرَ الْوَحْيُ فَتْرَةً
حَتَّى حَزِنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ [فِيمَا بَلَغَنَا] 1 حُزْنًا غَدَا مِنْهُ مرارا لكي يتردى من رؤوس شَوَاهِقِ الْجِبَالِ فَكُلَّمَا أَوْفَى بِذِرْوَةِ جَبَلٍ كَيْ يُلْقِيَ نَفْسَهُ مِنْهَا تَبَدَّى لَهُ جِبْرِيلُ فَقَالَ لَهُ: يَا مُحَمَّدُ إِنَّكَ رَسُولُ اللَّهِ حَقًّا فَيَسْكُنُ لِذَلِكَ جَأْشُهُ وَتَقَرُّ نَفْسُهُ فَيَرْجِعُ فَإِذَا طَالَ عَلَيْهِ فَتْرَةُ الْوَحْيِ غَدَا لِمِثْلِ ذَلِكَ فَإِذَا أَوْفَى بِذِرْوَةِ الْجَبَلِ تَبَدَّى لَهُ جِبْرِيلُ فيقول له مثل ذلك”2. [1:3]
When Ibn Hibban mentions the report regarding the Prophet’s (PBUH) alleged suicide attempt, he too introduces it with the phrase: According to the information that has reached us.
Although Christians might not cite other weak Hadiths, it is essential for Muslims to understand them clearly. Let’s analyze some similar weak reports.
A similar report is found in the book Tabaqat al-Kubra, narrated by Ibn Abbas (RA). The chain of narrators for this report is as follows:
الطبقات الكبرى كاملا 230 (1/ 196) 469-
أَخْبَرَنَا مُحَمَّدُ بْنُ عُمَرَ قَالَ : حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ أَبِي مُوسَى عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ أَبِي غَطَفَانَ بْنِ طَرِيفٍ عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا نَزَلَ عَلَيْهِ الْوَحْيُ بِحِرَاءٍ مَكَثَ أَيَّامًا لاَ يَرَى جِبْرِيلَ فَحَزِنَ حُزْنًا شَدِيدًا حَتَّى كَانَ يَغْدُو إِلَى ثَبِيرٍ مَرَّةً ، وَإِلَى حِرَاءٍ مَرَّةً يُرِيدُ أَنْ يُلْقِيَ نَفْسَهُ مِنْهُ ، فَبَيْنَارَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَذَلِكَ عَامِدًا لِبَعْضِ تِلْكَ الْجِبَالِ إِلَى أَنْ سَمِعَ صَوْتًا مِنَ السَّمَاءِ ، فَوَقَفَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَعِقًا لِلصَّوْتِ ، ثُمَّ رَفَعَ رَأْسَهُ ،فَإِذَا جِبْرِيلُ عَلَى كُرْسِيٍّ بَيْنَ السَّمَاءِ وَالأَرْضِ مُتَرَبِّعًا عَلَيْهِ يَقُولُ : يَا مُحَمَّدُ ، أَنْتَ رَسُولُ اللَّهِ حَقًّا ، وَأَنَا جِبْرِيلُ قَالَ : فَانْصَرَفَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَدْ أَقَرَّاللَّهُ عَيْنَهُ ، وَرَبَطَ جَأْشَهُ ثُمَّ تَتَابَعَ الْوَحْيُ بَعْدُ وَحَمِيَ.
The Prophet (PBUH) was deeply distressed when revelation stopped for several days. He went to Mount Thabir and Mount Hira with the intention of throwing himself off. During this, he heard a voice from the sky. He saw Jibril (Gabriel) seated between the sky and earth, who reassured him, saying: O Muhammad! You are truly the Messenger of Allah, and I am Jibril.” This calmed the Prophet (PBUH), and after this, the revelation resumed continuously. Tabaqat al-Kubra
The chain of narrators includes Muhammad ibn Umar al-Waqidi, who has been classified as: A liar and unreliable by prominent scholars like Imam Bukhari, Ahmad, and al-Nasa’i.
Therefore, this report is deemed fabricated and unreliable.
A similar narration appears in Tarikh al-Tabari:
تاريخ الطبري = تاريخ الرسل والملوك، وصلة تاريخ الطبري (2/ 298)
فَحَدَّثَنِي أَحْمَدُ بْنُ عُثْمَانَ الْمَعْرُوفُ بِأَبِي الْجَوْزَاءِ، قَالَ: حدثنا وهب ابن جَرِيرٍ، قَالَ: حَدَّثَنَا أَبِي، قَالَ: سَمِعْتُ النُّعْمَانَ بْنَ رَاشِدٍ، يُحَدِّثُ عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ أَنَّهَا قَالَتْ: كَانَ أَوَّلُ مَا ابتدئ به رسول الله ص مِنَ الْوَحْيِ الرُّؤْيَا الصَّادِقَةُ، كَانَتْ تَجِيءُ مِثْلَ فَلَقِ الصُّبْحِ، ثُمَّ حُبِّبَ إِلَيْهِ الْخَلاءُ، فَكَانَ بغار بحراء يَتَحَنَّثُ فِيهِ اللَّيَالِيَ ذَوَاتِ الْعَدَدِ قَبْلَ أَنْ يَرْجِعَ إِلَى أَهْلِهِ، ثُمَّ يَرْجِعُ إِلَى أَهْلِهِ، فَيَتَزَوَّدُ لِمِثْلِهَا، حَتَّى فَجَأَهُ الْحَقُّ، [فَأَتَاهُ، فَقَالَ: يَا مُحَمَّدُ، أَنْتَ رَسُولُ اللَّهِ! قَالَ رَسُولُ الله ص: فَجَثَوْتُ لِرُكْبَتَيَّ وَأَنَا قَائِمٌ، ثُمَّ زَحَفْتُ تَرْجُفُ بَوَادِرِي، ثُمَّ دَخَلْتُ عَلَى خَدِيجَةَ، فَقُلْتُ: زَمِّلُونِي، زَمِّلُونِي! حَتَّى ذَهَبَ عَنِّي الرَّوْعُ، ثُمَّ أَتَانِي فَقَالَ: يَا مُحَمَّدُ، أَنْتَ رَسُولُ اللَّهِ قَالَ: فَلَقَدْ هَمَمْتُ أَنْ أَطْرَحَ نَفْسِي مِنْ حَالِقٍ مِنْ جَبَلٍ، فَتَبَدَّى لِي حِينَ هَمَمْتُ بِذَلِكَ، فَقَالَ: يَا مُحَمَّدُ، أَنَا جِبْرِيلُ، وَأَنْتَ رَسُولُ اللَّهِ ثُمَّ قَالَ: اقْرَأْ، قُلْتُ: مَا أَقْرَأُ؟ قَالَ: فَأَخَذَنِي فَغَتَّنِي ثَلاثَ مَرَّاتٍ، حَتَّى بَلَغَ مِنِّي الْجَهْدَ، ثُمَّ قَالَ: «اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ» ، فَقَرَأْتُ فَأَتَيْتُ خَدِيجَةَ فَقُلْتُ: لَقَدْ أَشْفَقْتُ عَلَى نفسي، فأخبرتها خبري، فقالت: ابشر، فو الله لا يخزيك الله ابدا، وو الله انك لتصل
تاريخ الطبري = تاريخ الرسل والملوك، وصلة تاريخ الطبري (2/ 298)
Nu’man ibn Rashid is considered weak by Hadith scholars like:
- Yahya al-Qattan,
- Ahmad ibn Hanbal,
- Ibn Ma’in,
- Imam Bukhari.
The claim that the Prophet (PBUH) attempted suicide is a fabricated and baseless report. Muslim scholars unanimously agree that it cannot be accepted as authentic.
There are additional reports in the book Tārīkh al-Ṭabarī (The History of al-Ṭabarī).
تاريخ الطبري = تاريخ الرسل والملوك، وصلة تاريخ الطبري – العلمية (1/ 535)
حدثنا محمد بن عبدالأعلى قال حدثنا ابن ثور عن معمر عن الزهري قال فتر الوحي عن رسول الله صلى الله عليه و سلم فترة فحزن حزنا شديدا جعل يغدو إلى رؤوس شواهق الجبال ليتردى منها فكلما أوفى بذروة جبل تبدى له جبرئيل فيقول إنك نبي الله فيسكن لذلك جأشه وترجع إليه نفسه فكان النبي صلى الله عليه و سلم يحدث عن ذلك قال فبينما أنا أمشي يوما إذ رأيت الملك الذي كان يأتيني بحراء على كرسي بين السماء والأرض فجئثت منه رعبا فرجعت إلى خديجة فقلت زملوني فزملناه أي دثرناه فأنزل الله عز و جل يا أيها المدثر قم فأنذر وربك فكبر وثيابك
In these reports, the statement has been recorded as the words of al-Zuhri.
He (al-Zuhri) did not live during the time of the Prophet (sal).
Therefore, the claim that the Prophet (ﷺ) attempted suicide is an unsubstantiated and false report.