Nabi salla Llahu ‘alayhi wa sallam was so grieved by the intermission of revelation that he almost jumped off the mountain peaks

Indeed, Allah becomes angry at your anger and becomes pleased at your pleasure
August 17, 2018
Nabi salla Llahu ‘alayhi wa sallam agreed with the inhabitants of Khaybar on half of its produce of fruits and plantation
August 17, 2018

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Nabi salla Llahu ‘alayhi wa sallam was so grieved by the intermission of revelation that he almost jumped off the mountain peaks

 

إن النبي حزن على فتور الوحي حتى كاد يتردى من شواهق الجبال

Nabi salla Llahu ‘alayhi wa sallam was so grieved by the intermission of revelation that he almost jumped off the mountain peaks.

 

The Rawafid and their Christian predecessors cite this as proof that Nabi salla Llahu ‘alayhi wa sallam intended committing suicide.

The hadith has been narrated by al Bukhari[1].

The narration of the alleged suicide contains the words:

فيما بلغنا

From what has reached us.

 

This is one of the exaggerations of al Zuhri.

Al Zuhri’s statement has no connection with the authenticity of the hadith which al Bukhari has recorded. This conclusion will be reached by one who is cognisant. Following this, Hafiz Ahmed ibn Hajar has stated:

 

إن القائل فيما بلغنا هو الزهري و عنه حكى البخاري هذا البلاغ و ليس هذا البلاغ موصولا برسول الله و قال الكرماني و هذا هو الظاهر

The person to say, “From what has reached us,” is al Zuhri and al Bukhari narrated from him this conclusion. However, this conclusion is not connected to Rasulullah salla Llahu ‘alayhi wa sallam. Al Karmani says, “And this is apparent.”[2]

 

This is the correct explanation. It is far-fetched that Rasulullah salla Llahu ‘alayhi wa sallam who is the leader of the believers will attempt suicide, or even contemplate it. Al Albani says, “Shadh[3], mursal, mudal[4], from the statements of al Zuhri.”[5]

This conclusion appears mutlaq without being attributed to anyone. There is no clarity on hearing it from ‘Urwah from the Sahabi as appears in the beginning of the sanad of this hadith.

It is an accepted fact that when a Tabi’i does not clearly mention the name of the Sahabi in the narration, the narration becomes munqati(when one or more narrators are missing from the isnad). So what about when it appears in such a mutlaq (unclear) manner without any clarity of any narrator whatsoever?

 

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[1] Sahih al Bukhari, Kitab al Ta’bir, Chapter concerning revelation upon Rasulullah salla Llahu ‘alayhi wa sallam began with true dreams, Hadith: 6982.

[2] Fath al Bari vol. 12 pg. 359.

[3] The narration of a reliable narrator who contradicts someone more reliable than him. (Sharh Nukhbat al Fikr pg. 68.)

[4] The isnad of a narration which has two or more links missing in succession. (Sharh Nukhbat al Fikr pg. 86.)

[5] Difa’ ‘an al Hadith pg. 40.

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