Did the Prophet Muhammad s.a.w. intend to commit suicide?

Examining the charge that the Prophet Muhammad s.a.w. desired to commit suicide

by Ibn Anwar, BHsc (Hons)

   Among the many nefarious attacks that are thrown at the prophet Muhammad s.a.w. none has received so scarce and miniscule a treatment as the serious charge that the Prophet Muhammad s.a.w. intended to kill himself by jumping off a cliff. This is one of the favourite charges levelled against Islam by Arab Christian polemicists. Is there any truth to it? Let us begin by reading the tradition(hadith) in question:

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(come to know) 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). (Sahih Bukhari, Volume 9, Book 87, hadith 111)

The above hadith indicates that the Prophet Muhammad s.a.w. attempted to commit suicide several times whenever there was a pause in the revelation (fatra al-wahy). This story is extremely suspect on many levels despite the fact that it is included in Bukhari’s Jami’ al-Sahih. Dr. Mohar Ali has a good treatment on the matter and he shows that the text and chain of transmission both show that the story is actually inauthentic:

“This story of extreme frustration on the Prophet’s part on account of the pause in the coming of wahy and, in consequence, of his alleged suicide attempts, is not at all worthy of credence. As Ibn Hajar al-Asqalani points out, the story is only an addition and surmise on Al-Zuhri’s part and no statement of the Prophet himself, nor of A’ishah (r.a.) nor even of ‘Urwah ibn al-Zubayr (Fath al-Bari, XII, 376. Ibn Hajar’s words are:من بلاغات الزهري وليس موصولا) . This addition has been so mixed up with the text that it appears to be part of the original narration. That it is Al-Zuhri’s addition is very clear from his qualifying clause, “as we have come to know”, with which he introduces this section. Had it been the Prophet’s or A’ishah’s (r.a.) statement, there would have been no need to add this expression, for the chain of narrators had already been given at the beginning of the narration.

The second technical defect in the story has been pointed out by Muhammad Nasir al-Din al-Albani. He states that it is a shadh (strange or odd) report in that it has come down only once through a chain of narrators subsequent to Al-Zuhri among whom there is Ma’mar, and that in all other forms in which the matter is reported, even though Ma’mar is mentioned as one of the narrators, this addition does not occur. Nor is this addition found anywhere else with an uninterrupted chain of narrators worthy to be cited as evidence.

Apart from these technical considerations, the Prophet’s character and personality do not admit of such a conduct on his part. The story is all the more unworthy of credence because it speaks not of one such alleged suicide attempt but several such attempts; as if the assurance given by Jibril for the second time (i.e. after the first appearance at the cave of Hira’) would not have satisfied the prophet! The story might have originated, as one scholar points out, in someone’s seeing the prophet frequenting the hills, as he naturally did during the pause in the coming of wahy, and then supposing on the basis of that sight that the Prophet was about to throw himself down from the top of the hill! And once such a surmise was circulated it easily found its place in subsequent reports with further mixing up of the facts and circumstances (See Musnad, II, 232-233; Abu Nu’aym, Dala’il, 68-69; Al-Bayhaqi, Dala’il, I., 393-395.)” [1]

Based on the above analysis one can safely consign the story to the bucket and throw it out the window. Dr. G. F. Haddad comments on the hadith in the following:

“This conclusion excludes the chainless, broken-chained reports, or unattibuted 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.” [2]

It is clear then that the addition about the Prophet’s intent to commit suicide in the above narration that is used to tarnish his reputation has little merit. Nevertheless, even if one were to grant the detractor that the hadith is viable simply for the sake of argument, that in no way discredits the Prophet’s righteous personality or his prophetic office either in the Islamic perspective or the biblical one. According to the narration in question the Prophet s.a.w. intended to commit suicide but did not actually complete the action which according to standard Islamic teaching is blameless! According to the agreed upon doctrine in the Ahl Sunnah wal Jama’ah or Sunni Islam anyone who intends to do good but does not actually do it for whatever reason is rewarded for the good intention itself. If the person manages to perform the deed that was intended then his reward is multiplied. If on the other hand, a person plans to commit a deed that would be deemed sinful but does not in fact do it then God rewards him with one complete good deed. If he plans to do an evil deed and does actually complete the action then it is recorded for him as one evil deed. This beautiful teaching is narrated in الاربعين النووية or the Forty Narrations of Imam al-Nawawi, the narration of which is founded upon the narrations of both Bukhari and Muslim:

عن ابن عباس رضي الله عنهما ، عن رسول الله صلى الله علية وسلم فيما يرويه عن ربه تبارك وتعالى ، قال : ( إن الله تعالى كتب الحسنات والسيئات ، ثم بين ذلك ، فمن هم بحسنة فلم يعملها كتبها الله عنده حسنة كاملة ، وإن هم بها فعملها كتبها الله تعالى عنده عشر حسنات إلى سبعمائة ضعف إلى أضعاف كثيرة ، وإن هم بسيئة فلم يعملها كتبها الله عنده حسنة كاملة ، وإن هم بها فعملها كتبها الله عنده سيئة واحدة ).

رواه البخاري [ رقم : 6491 ] ومسلم [ رقم : 131 ] في ( صحيحيهما ) بهذه الحروف …

Ibn Abbas, r.a., reported that the Messenger of Allah,s.a.w. , related from his Lord:

“Verily Allah has recorded the good deeds and the evil deeds.” Then he clarified that: “Whosoever intends to do a good deed but does not do it, Allah records it with Himself as a complete good deed; but if he intends it and does it, Allah records it with Himself as ten good deeds, up to seven hundred times, or more than that. But if he intends to do an evil deed and does not do it, Allah records it with Himself as a complete good deed; but if he intends it and does it, Allah records it down as one single evil deed.”

(Narrated by Bukhari and Muslim in their Sahihayn…) [3]

Thus based on the above narration the Prophet’s turning back  and failure to complete the alleged suicidal intention is praiseworthy and he is blameless of any wrongdoing in the eyes of Islamic sacred law. Let us now turn our attention to Christianity. Where exactly in the Bible does it teach that committing suicide is a sin? We know however, that the narration says that the Prophet intended to commit it but he did not actually do it! Surely if there is not a single biblical injunction prohibiting the act of  suicide then one should not expect to find one on the intent to commit it. As a matter of fact there are six recorded biblical cases of suicide:

1) Ahimelech commits suicide (Judges 9:54)

2) Samson, the celebrated Jewish hero commits suicide (Judges 16:29-31)

3) Saul and the one who bore his armor commit suicide (1 Samuel 31:3-6)

4) Achithopel committed suicide (2 Samuel 17:23)

5) Zimri committed suicide (1 Kings 16:18)

6) Judas (Matthew 27:5)

None of the above cases received a single admonition from God or anyone else for that matter. Peter Rabee astutely writes:

“These biblical accounts of actual suicide and thoughts of suicide lead to two important conclusions: first, there is no prohibition in the Bible against a person taking his or her own life; the Bible makes no reference to the sinfulness of suicide. In fact sometimes suicide is treated as an acceptable act which was necessary to advance God’s plans for the future of humankind.” [4]

Echoing the same understanding as the above, Donal O’Mathuna writes:

“The lack of explicit condemnation of suicide in the Bible has not gone unnoticed in the current debate over the morality and legality of assisted suicide and euthanasia. In November 1994, voters in Oregon approved physician-prescribed lethal doses of medications. The official voters’ guide included the following supporting argument from a pastor and chaplain: “In the Bible, five people [sic] are reported to have ended their own lives (1 Sam. 21; 2 Sam. 17; 1 Kings 16; Matt. 27) and the fact of their action is simply reported with no moral judgment implied; at no point is condemnation expressed for their having done so.

The pastor, mentioned in the previous chapter, who invited Jack Kevorkian to speak at his church to promote legalizing euthanasia, promotes the idea that “there are six or seven incidents in scripture where a suicide is reported, and it’s treated kindly and tragically. In no way at all is the person condemned.”” [5]

Cherrie Coghlan and Imran Ali in their article ‘Suicide’ in Spirituality and Psychiatry writes:

The Bible does not specifically condemn suicide (Alvarez, 2002; Koch, 2005), but it is implicitly condemned in the sixth commandment, ‘You shall not murder’ (Exodus 20:13), and in Genesis 9:5, ‘For your lifeblood I will surely require a reckoning’. Both Alvarez and Koch note that actual and possible deaths by suicide are recorded in Hebrew and Christian scriptures in a factual way that neither praises nor condemns the act. The context is generally one of personal crisis and only in the case of Saul is there also evidence of prior mood swings (Barraclough, 1992). Koch (2005) notes that those expressing suicidal ideas are treated with compassion; for example, Sarah is comforted by thoughts of her family and prayer (Tobit 3: pp. 10-16).” [6] (emphasis added)

Once again we see a clear recognition that the Bible is silent about suicide being wrong  and does not clearly condemn it at all. In fact, having thoughts of suicide are “treated with compassion” which means that simply thinking of suicide does not cause you to err before God.

The alleged implicit condemnation of suicide in the sixth commandment is succinctly refuted by Lewis Aiken in his Dying, Death, and Bereavement writes:

Although the sixth commandment in the book of Exodus states “Thou shalt not kill,” taking one’s own life is not specifically forbidden by the scriptures. The five recorded incidents of suicide in the Bible (Samson, Saul, Ahimelech, and Achitophel in the Old Testament and Judas Iscariot in the New Testament) are described without comment. For example, the Bible simply states that “Saul took a sword, and fell upon it,” and Achitophel “puts his household in order, and hanged himself.” The Koran, on the other hand, strongly forbids suicide; it was and still is most severely condemned in Islamic countries.” [7] (emphasis added)

“Thou shall not kill” is not an absolute rule that can be applied widely to every case involving a person’s life according to the Bible. For example, the Bible time and again shows God specifically commanding Israelites to kill left, right and centre with Moses at the helm e.g. Numbers 31. In such a case the sixth commandment is pushed under the carpet and trampled on. If there can be such exceptions to the commandment why can’t suicide be exempted too? Unless there are corroborating verses indicating the error of suicide the sixth commandment is inconsequential to its prohibition. Prof. Mark Williams pertinently writes:

“…the Christian Church has always had to contend with the difficulty that suicide is nowhere explicitly condemned in the Bible. Christian thinkers and philosophers have always had to resort to the commandment, “Thou shalt not kill.’ Appealing to this commandment has difficulties of its own, since most Christian thinkers have wished to make an exception for people who kill as part of a just war. Clearly the commandment, “Thou shalt not kill’, if taken as absolute in every circumstance, would prevent this sort of killing too. If killing could be excused in times of war, why were there no other circumstances in which the commandment could be set aside? …

Since the Bible did not condemn suicide explicitly, Christian thinkers had to find other arguments.” [8]

It is evidently clear that there is no biblical foundation to condemn suicide in Christianity, much less to condemn Prophet Muhammad s.a.w. for allegedly thinking of committing suicide. As pointed out by Dr. Aiken, it is Islam that vehemently condemns suicide and so the vociferous condemnation of suicide from Christians is actually a very Islamic call. We congratulate the Christians for ever coming closer to Islam.

Addendum:

Shimon Bar-Efrat, Head of Biblical Studies at the Hebrew University Secondary School, Jerusalem writes:

“A few cases of suicide, mostly committed to escape being killed by the enemy, are recorded in the Bible (Judg. 9.54; 16.30; 2 Sam. 17.23; 1 Kings 16.18). The Bible does not view these suicides negatively, in the way later Judaism would.” [9] (emphasis added)

In fact, as early on as the 17th century we find that suicide was not necessarily seen as a sin. The Anglican Church cleric John Donne wrote his Biathanatos, a defense of suicide, which was posthumously published, as J. T. Clemons writes:

“John Donne, the English cleric, wrote Biathanatos, in which he argued cogently for a positive view of suicide. Donne relied heavily on Jesus’ saying in Jn. 15:12f., “Greater love has no man than this, that a man lay down his life for his friends.” Even more explicit is 1 Jn. 3:16, “By this we know love, that he laid down his life for us; and we ought to lay down our lives for the brethren.”
Among other texts cited to support suicide in a broader sense are Mk. 8:34f.; Jn. 13:37; Rom. 5:7; 14:7f.; 2 Cor. 5:1; Phil. 1:21f…” [10]

The New Oxford Annotated Bible concisely states:

“There is no stigma associated with suicide in the Bible; see 1 Sam. 31.5n.” [11]

We have already addressed in the main article the ambiguous verse “Thou shalt not kill” which was used by Saint Augustine as a basis to prohibit suicide. A further interesting point is that if one were to take this commandment literally then all forms of killing including animal slaughter, killing of plants to eat vegetables etc. should be avoided at all costs which will obviously spell doom for our very existence. This good point is made by Mohamed Ghounem in his 101 Ways Islam Gives Love to the Bible:

“The vague commandment “Thou shalt not kill” obviously cannot be interpreted literally, because people continually kill plants and animals for food. The context is interpreted as meaning that one should not murder another human being.” [12] 

References:

[1] Muhammad Mohar Ali (1997). Sirat al-Nabi and the Orientalists. Medina, Saudi Arabia: King Fahd Complex for the Printing of the Holy Qur’an. pp. 374-375

[2] G. F. Haddad (2006). Weak Hadiths in Sahih Bukhari? Retrieved from http://www.livingislam.org/k/whb_e.html

[3] Al-Nawawi (2001). Imam Al-Nawawi’s Collection of Forty Hadith. Petaling Jaya: Islamic Book Trust. p. 68

[4] Raabe, P. B. (2002). Issues in Philosophical Counseling. Westport, Connecticut: Greenwood Publishing Group. p. 168

[5] O’Mathuna, D. P. (1997). But the Bible Doesn’t Say They Were Wrong to Commit Suicide, Does it?. In Timothy J. Demy & Gary P. Stewart, Suicide A Christian Response: Crucial Considerations for Choosing Life. Grand Rapids, Michigan: Kregel Publications. pp. 349-350

[6] Coghlan, C. & Imran Ali (2009). Suicide. In Andrew Powell & Andrew Sims, Spirituality and Psychiatry. London: The Royal College of Psychiatrists. pp. 65-66

[7] Aiken, L. R. (2000). Dying, Death, and Bereavement. Mahwah, New Jersey: Lawrence Erlbaum Associated, Inc., Publishers. p. 78

[8] Williams, M. (2001). Suicide and Attempted Suicide. London: Penguin Books. pp. 2-3

[9] Shimon Bar-Efrat (2004). First Samuel. In The Jewish Study Bible. New York: Oxford University Press. p. 618

[10] Clemons, J. T. (1979). Suicide. In Geoffrey W. Bromiley, The International Standard Bible Encyclopedia. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co. p. 653

[11] Anon. (2007). The New Oxford Annotated Bible: New Revised Standard Version with Apocrypha. New York: Oxford University Press. p. 472

[12] Mohamed Ghounem & Mona Ghounem (2005). 101 Ways Islam Gives Love to the Bible. Newton, Connecticut: Multi-National Muslim Committee. p. 112

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37 Responses to “Did the Prophet Muhammad s.a.w. intend to commit suicide?”

  1. Alms says:

    Thorough, academic and great refutation! I think that the seventh case of suicide is that committed by the Christian god himself in his so-called redemtion act. “John 10:17-18: ‘Therefore My Father loves Me, because I lay down My life that I may take it again. No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father.’ (NKJV) This last verse also explains why it is pointless to blame the Jews or the Romans—or anyone else, for that matter, for”killing”Jesus. Jesus, having the power to”lay it down”or”take it again,”freely gave up his life. It truly doesn’t matter then, who”killed”Jesus. The ones who nailed the nails only helped carry out the destiny he came to fulfill by laying down his life on the cross”. (http://www.google.com/gwt/x?ws.....038;whp=30 ). This is actually a case of suicide. In other words, there was no way for the Christian god to get rid of the sins committed by his creatures except by commiting the sin of suicide!

  2. semsav12 says:

    Great article! Could you do some debate analysis of “dr” whites debates and others?

  3. Mark Topping says:

    So let me get this straight. Al-buhkari is not a reliable hadith collection? If we can’t trust this hadith in his collection, why should we trust any?

    It is also helpful to know that things can be inferred from Scripture showing their sinfulness. Suicide is one such case. Another could be child slavery for example

    If I am not mistaken, there are man things in Islam that are considered sinful, yet not found in the Quran

    I would love to see a justification as to why if this hadith is unreliable, why we should trust buhkari at all..

    • Ibn Anwar says:

      Whoever said that al-Bukhari is not a reliable collection of hadith? Have you actually read the article? The appended addition in the hadith in question which is found in Bukhari is hearsay as Ibn Hajar al-Asqalani implies in his analysis of it. The appended section does not meet the criteria of authenticity as it does not actually reach either A’ishah r.a. or the Prophet s.a.w. As Dr. GF Haddad writes: “This conclusion excludes the chainless, broken-chained reports, or unattibuted 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.”
      You claimed that there are many sins that are not mentioned in the Qur’an. That is an inconsequential claim as our faith does not rest only on the Qur’an but on both the Qur’an and the Sunnah. There is not a single sin in Islam that is not to be found in the Qur’an or the Sunnah. We have proven in the article that the Bible has nothing to be say about the sinfulness of suicide and as such Christians have no foundation to stand on when they try to attack the Prophet s.a.w. on the issue.

      • Mark Topping says:

        Thankyou for the reply, but I’m not sure why I should believe you over and against other Islamic tradition. Your answer to this problem is to claim that the isnad is imcomplete, therefore rendering the hadith unreliable. But that is not a ‘universally accepted’ opinion.

        And your second argument simply begged the question. You began by assuming such behaviour is not compatible with Muhammad’s character as a prophet, rather than allowing the evidence to dictate our conclusion of Muhammad.

        You mentioned, “There is not a single sin in Islam that is not to be found in the Qur’an or the Sunnah.” If that is true, why are there Islamic Scholars that are always declaring “fatwas” telling Muslims what is permissible and what isn’t? Perhaps you can show me where in the Quran or Hadith we are told that looking at porn on the net is a sin? After all, you are claiming there is not a single sin that is not explicity condemned in the Islamic sources.

        But I like this comment, since it really shows the difference between what Muhammad taught and what Jesus taught, “According to the narration in question the Prophet s.a.w. intended to commit suicide but did not actually complete the action which according to standard Islamic teaching is blameless!”

        Compare that to Jesus’ words, “You have heard that it was said to the people long ago, ‘You shall not murder, and anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with a brother or sister will be subject to judgment.” Or again, “You have heard that it was said, ‘You shall not commit adultery.’But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.”

        Evil (i.e sinful) intentions (suicide) in Islam are “blameless” if not carried through. Evil intentions in Christianity, are just that, evil and sinful.

        As for suicide in the Bible, it would be good to mention to your readers that doctrine and ethics can be inferred from the Bible. Explicit injunctions are not always necessary. Our doctrines of the suffiency and clarity of Scripture allow believers, under the guidance of the Holy Spirit, to infer truths from the Bible. As the Westminster Confession declares, “The whole counsel of God concerning all things necessary for His own glory, man’s salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture”

        Your argument ignores that last clause, hence making it a straw man.

        • Ibn Anwar says:

          No, you do not understand Islamic tradition with regards to mustalah al-hadith. You mentioned about “universally accepted opinion”, though in the text we have cited amir al-mu’mineen fil hadith (leader of the believers in hadith) Ibn Hajar al-Asqalani who had already dealt with the narration in question. The isnad certainly does not go back to the Prophet s.a.w. neither does it (i.e. the appended section) actually go back to A’ishah r.a. It is an opinion based on hearsay (i.e. balaghat) hence untenable according to the standards of the Shari’ah as well as circular law.

          Dr. Mohar Ali did not assume that the predisposition seen in the narration is incompatible with the character of the Prophet Muhammad s.a.w. We know for a fact based on other narrations that it is not compatible with the Prophet’s cognitive behaviour. As Dr. Mohar Ali writes, “Apart from these technical considerations, the Prophet’s character and personality do not admit of such a conduct on his part. The story is all the more unworthy of credence because it speaks not of one such alleged suicide attempt but several such attempts; as if the assurance given by Jibril for the second time (i.e. after the first appearance at the cave of Hira’) would not have satisfied the prophet!” The preponderance of evidence from other sources within Bukhari itself and elsewhere disallows such a portrayal of the Prophet s.a.w. This is part of ‘ilm jarh wa ta’dil. It is not only the isnad that is analysed, but also the matan. Sheikh Dr. Gibril haddad has already explained why Imam Bukhari included this narration in his Jami’ al-Sahih and you would know this by now if you had actually bothered reading what he has written.

          You said, “Perhaps you can show me where in the Quran or Hadith we are told that looking at porn on the net is a sin? After all, you are claiming there is not a single sin that is not explicity condemned in the Islamic sources.” That is a straw man. I did not use the word “explicit.” However, Islam is very explicit on lowering down one’s gaze as per the ahadith as well as the binding law of hijab entailing the prohibition of men to look at the parts that are identified as private by the Shari’ah in accordance with numerous verses of the Qur’an and ahadith all of which blows your entire silliness out of the water.

          The story that you have cited from Jesus about committing adultery in the heart does not actually identify that carnal behaviour as sinful. One can easily understand that Jesus is using figurative language as anyone with a working mind knows that by the standards of logic and language you cannot have sex in your heart. The most that can truly be discerned from the exhortation is that lusting after a woman is frowned upon. There is not a single verse from which you can absolutely infer that suicide is sinful. The point of the entire excercise is to show idiotic Christians such as yourself that there is no Biblical foundation for their self-righteous judgment upon the Prophet Muhammad s.a.w. with regards to the ‘”suicide hadith” in question. By vociferously condemning suicide the Christians are being very Islamic as it is something that is specifically prohibited only in Islam among the so called Abrahamic faiths and that is an undeniable fact. We have also cited in the article above a clear example of how Christians themselves can and have argued for the validity of suicide and euthanasia. As per the Islamic teaching even if the story were true it does not affect the the Prophet’s office nor does it have any bearing on his righteous character. Let’s read the following together:
          “The negative view went virtually unchallenged until the 17th cent., when John Donne, the English cleric, wrote Biathanatos, in which he argued cogently for a positive view of suicide. Donne relied heavily on Jesus’ saying in Jn. 15:12f., “Greater love has no man than this, that a man lay down his life for his friends.” Even more explicit is 1 Jn. 3:16, “By this we know love, that he laid down his life for us; and we ought to lay down our lives for the brethren.”
          Among other texts cited to support suicide in a broader sense are Mk. 8:34f.; Jn. 13:37; Rom. 5:7; 14:7f.; 2 Cor. 5:1; Phil. 1:21f… (Clemons, J. T. (1979). Suicide. In Geoffrey W. Bromiley, The International Standard Bible Encyclopedia. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co. p. 653)

          • idris says:

            bro, this reply

            “The story that you have cited from Jesus about committing adultery in the heart does not actually identify that carnal behaviour as sinful. One can easily understand that Jesus is using figurative language as anyone with a working mind knows that by the standards of logic and language you cannot have sex in your heart. ”

            akhee, if they say that god became man and took on human weakness, doesn’t this mean that there was a possibility for their god to experience the carnal behaviour ? i mean what would be the point of wearing private parts in an incarnation? do these jokers ever think? do they have the holy spirit tell them that jesus never had carnal thoughts?

          • Ibn Anwar says:

            Yes. In the orthodox view of the hypostasis of Jesus, the human nature was conceived as absolutely 100% human and that would necessarily entail all human frailties and carnal desires. If Jesus was unable to have attraction towards the opposite sex then he would not have been truly 100% human for being human is to have that capacity.

          • robert says:

            akhee anwar
            when i read your response i almost burst into tears . may God give you long life man. you exposing these kafir big time!

  4. John the Baptist says:

    Salam! Brother, where have u been? This article is mashaAllah really good! I have always wondered if there were different ways to understand this problem than the common answers given by Zawadi and others. The article is tremendous, thanx.

  5. rocko says:

    Compare that to Jesus’ words, “You have heard that it was said to the people long ago, ‘You shall not murder, and anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with a brother or sister will be subject to judgment.” Or again, “You have heard that it was said, ‘You shall not commit adultery.’But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.”

    how do you know this goes all the way ack to your flesh god? i mean how do you know it wasn’t invented by a first or second century crosstian? so which deciple wrote this down? the deciples in your gospels are portrayed as dumb, liars, wek faith, crap MEMORY, sell their god for a few bucks and ect…

    the father in your pagan trinity was angry with creation so he had preplanned that he murder jesus’ flesh which would also have sexual temptations. jesus had mary m rub oil in his feet, didn’t he get tempted? and isn’t a god who preplans his murder of his flesh commiting suicide?

  6. rocko says:

    its funny that pagan christians DO NOT KNOW NOTHING ABOUT TADLEES, IDRAAJ, MUKTALIF AL HADITH, ILAL AL HADEETH…. WE LOOK FOR MUTASSIL HADEETH GOING ALL THE WAY BACK TO THIQAAT

    BUT WHAT DO U HAVE FOR THE FRAUD CALLED GOSPELS?

  7. rocko says:

    But I tell you that anyone who is angry with a brother or sister will be subject to judgment.” Or again, “You have heard that it was said, ‘You shall not commit adultery.’But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.”

    WHAT HAS THIS GOT TO DO WITH SUICIDE?

    if your god lovingly went to get murdered to appease his father/himself , then where is a text in your fraud that says it is wrong to go to our death with full of love?

  8. joe says:

    islamic scholars always call any difficult hadith spurious without realizing the obvious. The ahadith sahih Muslim and sahih bukhari were written 200 years after the fact, in persia by people who did not know mohammad. Similarly just because some narration in that period of time has an isnad does not mean that the isnad is truthful as they were no longer around to disagree. All these narrations which were recorded were completely open to corruption and invention. So in my opinion the shiites are right to reject them

    • Ibn Anwar says:

      There is a lot of confusion on your part. First of all, there are many “difficult” narrations are not simply discarded as spurious. Imam al-Shafi’i for example dealt with a huge collection of narrations that people percieved to be contradictory to the Qur’an and corrected their misconceptions. You claimed that Sahih Bukhari was put together 200 years after the fact in Persia. This shows your lack of knowledge in the matter. Sahih Bukhari Bukhari according to Imam Bukhari himself was written in Masjidil Haram in Mecca. The ahadith were in fact written after the fact but that does not mean that it is not credible. In fact, most books of history were written by people who were divorced from the actual happenings by centuries and they are regarded as historical accounts nonetheless e.g. Josephus and Philo who both wrote about the historical affairs of the Jewish people centuries before they were born. It is evident that you have little to know understanding of the historical approach. Secondly, the reason why the hadith tradition surpasses any other historical records is because Muslim scholars were very meticulous in their reporting. The science of isnad in Islam is highly regarded (see Assoc. Prof. Jonathan Brown on the subject) even in Western academia. The science of isnad is not only found in the field of hadith in Islam, but it is also in all the different branches of knowledge in the religion. In fact, every major book including Sahih Bukhari itself have asanid (chains of transmission). Jami’ al-sahih or Sahih Bukhari was transmitted by his students and continues to be transmitted VERBATIM today in Islamic schools throughout the world.Memorising entire books including books of philosohy by non-Muslim thinkers as was done by al-Ghazali is a unique tradition in Islam which has been going on since the early days of Islam. You are also confused about the shi’as as they too have their own sets of hadith collection with their own sets of asanid. Go get an education and come back.

  9. Jesus says:

    Brilliant article as usual , one more claim of missionaries debunked !

    Even if the story is true it shows even more clearly that Mohammed(saws) was indeed a true prophet , how ? every time the prophet went to commit suicide Gabriel gave surety to him that he is true prophet . So if the missionaries are appealing to first part of the hadith they should also accept the second part . They cant take the first part and leave the second .

    Jesus Christ who according to Christians is God died on cross knowingly……that makes it a suicide . Now according to the logic of missionaries since he committed suicide he is neither a God nor a prophet.

    • Jesus says:

      One more interesting point is that every time the prophet went to commit suicide that many times Gabriel came and gave surety to him and prevented him from committing suicide …..that means God send Gabriel and prevented him from doing so .

      Now turn to the story of Christ …. despite repeated pleas from him to save him from crucifixion neither any angel came nor God himself came to his rescue , whaaaaaaat ? that means Jesus Christ is a false prophet who was abandoned by God and Mohammed is a true prophet who was protected by God !

  10. rocky says:

    praise the Lord, THE LORD SAVED jeezuz.

  11. Ahmed says:

    Perhaps one could show other occasions where there was a gap in the arrival of revelation which caused the prophet(p.b.u.h.) to worry, yet no such case of attempt to suicide took place.

    Further one could also argue that this happened before the law forbidding suicide came into being.

  12. Ahmed says:

    Also need to mention something on the intention here. It was not based on some secular worldy reason but instead a pious intention. We can bring two more examples, the case of Abraham (as)’s sacrifice of Ismael (as). And the narration where a person wanted his dead body to be burnt to ashes and spread out because of fearing Allah’s punishment in after life, but Allah instead brough him within His Mercy because of the fear he had of Allah.

  13. Alf says:

    I think the biased xtians should also know that according to the bible, anytime God’s chosen ones fall from a cliff the angels protect them as shown in the narration:

    Psalm 91:11 For he will command his angels concerning you to guard you in all your ways;

    Psalm 91:12 they will lift you up in their hands, so that you will not strike your foot against a stone.

    Luke 4:11 they will lift you up in their hands, so that you will not strike your foot against a stone.'”

    So, where is the problem now?

  14. rocko says:

    Please Note: Your comment is awaiting moderation.
    christianity IS OF THE devil
    it is the MESSAGE of evangelicals again and again and again that there is NOTHING we can do to GET to heaven. there is NOTHING we can do to earn gods PLEASURE.
    The evangelical god said that ALL our deeds are like the blood that comes out of a womans private part.
    when a people are told that they are ANIMALS , they act LIKE animals.
    if BELIEF and repentance had a status/quality would the christian god incarnate as a man?
    no, there would be NO POINT. because belief and repentance would have EARNED the pleasure of god, but THIS IS NOT THE CASE for the evangelical god.
    god came down, got him self murdered, undone his murder and rewarded himself with the delights of heaven. god did a deed and that deed earned his pleasure.
    in christian theology it doesn’t matter if a muslim did LESS sins than an evangelical, if there is no belief that god murdered himself and rewarded himself, the muslim is going to hell
    so lets see why christianity is of the devil
    the evangelical EVERY sunday does his little prayers and claps his hands
    in his repentance he imagines the MURDER of his god on 4×4 planks of wood and tells his polythiestic brains , ” its all been PAId and taken care of, i don’t need to pay a price in hell , my god murdered himself”
    note here the COMPLETE AND UTTER dependance on a ancient DEED?
    note that the evangelical tells himself again and again that there is nothing he can do to earn gods pleasure? if he could then there would be no POINT IN his god to come down.
    christians go on sinning in thought and action and tell themselves that thier DEEDS are equivalent to blood that comes out of a womans private part.
    the evangelical believes that jesus’ blood was FORCED out of him, yet there are those who WILLINGLY GIVE BLOOD and donate it.
    as you can see
    they imagine ,in thier prayers, the Force that was used for jesus’ blood to come out
    they imagine that all thier deeds and prayers and repentance CANNOT earn gods pleasure because they are equivalent to mentrual blood and their deeds are mixed with SINS
    they depend on jesus’ WORKS on the cross
    mon-fri christians goes back to his sinful self and tells himself that all hiS god makes a MOUNTAIN out of all the sins that he (christian) does.
    WHAT is worse is that the evangelical tells himself that because of his nature there is no stop to his sins.
    without DEPENDING on the crucifixion one makes valid EFFORT to stop sinning, because he tells himself that he will be accountable for the sins he does and there is no “saving grace”
    sincerety is better than DEPENDING on 4×4 planks of wood
    atleast with sincerety one makes EFFORT TO stop sins, so one goes to heaven sincere, not dependant.
    jesus ” sacrifice” INCREASED corruption and sins. depending on it does not FIX the problem of sin.

  15. roko says:

    the christian will cry out , ” you need the holy spirit”

    our response:

    the meaning of “guide us to the straight path” implies not only being shown the right path, but strength to adhere to the right path as well as contenment following the right path. Thus, it is a cOnsistent plea for help from God to walk His path. so when a christian says one needs the “holy spirit” to help a person to follow the right path, he is in actuality saying nothing different than any muslim. the real difference of opinion is what constitutes to christian this ” holy spirit” . he believes it is a PERSON, while to a Muslim , ALLAH CAUSES TAWFEEQ TO SETTLE IN HEART.

  16. rock says:

    “He loves us so much (John 3:16) that in His mercy he chooses to forgive our sins. But if He would forgive our sins without punishment, then in His mercy He would become unjust!”

    i wish muslims would address and destroy these lies of these creatures
    when you have MERCY do you really look @ justice before you release/forgive? the whole point of MERCY is NOT limited , if it were the entire EARTH would NOT EXIST because everyday there are sins flowing .
    but look at it from another angle.
    the christian sins from mon-fri , on sunday reminds his god that he went rounds with satan and satan had round 1, then god won round 2 and gave life back to himself. christian reminds him about gods deeds, then asks his god to look at his deed and forgive the christian for sinning, BUT the christian continues to SIN, SIN AND SIN. all he is doing is rubbing a deed in his gods face and god is letting the SCUM/SINNER go because christian “repented” and in his repentance he told god that he murdered himself and he paid for all sins. this is UNJUST. this is UNFAIR. THIS is evil. this is from satan.in the christian gods justice system , the christian god should PUNISH the guilty christian who is STAINED with sin, but he releases him because the christian “repented” and told his god he went rounds with satan.

  17. Hamza says:

    Alhamdilulah, I found the first part of this article very convincing, but the second part seemed a bit double-minded.

    Don’t get me wrong. I understand that attempted suicide doesn’t invalidate the message (the frequent SUCCESSFUL suicides in the Bible attest to that). But it still seems a bit weird when you talk about it right after completely dismantling the hadith itself.

    I mean, if the hadith is baseless, then just stop right there. Or make the second part a different article. Otherwise it looks like you think the hadith MAY actually be true, which calls into question the first part.

    Just an opinion. Otherwise, great article.`

    • Ibn Anwar says:

      Thank you for your valuable feedback brother. The second part of the article was to prove to the Christians that either way they have no case. Even if for the sake of argument we were to accept the hadith is authentic it does not impeach the character or prophetic office of the Prophet s.a.w. We have proven that the hadith even though it is inauthentic is in and of itself religiously harmless both from a biblical standpoint as well as from an Islamic one. Jazahullah.

  18. riyadh says:

    you have quoted from muhammad mohar ali’s book. mohar ali considered shiekh albani a top muhaddith, but tahir ul qadri , your scholar , attacks shiekh albani. what is your view on sheikh albani?

    • Ibn Anwar says:

      Please check your epistemological confusion at the door before you enter. If you have read the article then you would see that I also quote from Trinitarians does that mean that I favour their theological view or everything that they have to say on anything under the sky? If you understand anything at all about academic discourse you would not be asking the question you did. Albani made mistakes as he himself recognised and the scholars of ahl sunnah wal jama’ah do not recognise him as an authority in hadith and this is clear. I know of no reference where the late Mohar Ali recognised Albani as a “top muhaddith”. Please furnish a reference if you have one that can back this claim of yours.

      • riyadh says:

        wait a second. what is the difference between what a persons thinks about someone and whether he favours him/her?
        i went to the islamic awakening forum and i found thins about m azami, authour of the history of the quranic text

        [15] After carrying out an analysis of the hadith in Ibn Khuzaymah’s Sahih, the Indian hadith scholar, Muhamamd Mustafa Azami (head of Hadith Science in Makkah), chose Shaykh Al-Albani to verify and re-check his analysis and the work is currently published in 4 volumes containing both their comments. This is an indication of the level of trust placed in Shaykh Al-Albani’s hadith ability by other scholars.

        this is al azami

        1. i assumed that mohar ali considered him a top muhaddith because if mohar ali had ties with ahlal hadeeth, then what do ahlal hadeeth say about al albani?

        • Ibn Anwar says:

          You are apparently confused. M.M Azami is a completely different individual than Mohar Ali. The Deobandi ‘ulama consider Ibn Baz a learned person does that mean that the Deobandis are themselves salafis? What makes you think that Mohar Ali was himself a salafi? You yourself admitted that “i assumed that mohar ali considered him a top muhaddith”. Most of my teachers back in university were themselves salafis or had leanings towards salafism. Does that necessitate that I am an advocate of salafism or consider my teachers top scholars? An assumption is an opinion that is not based on evidence. If you had proof that Mohar Ali recognised Albani as a “TOP muhaddith” you would have already supplied a reference. It is possible that mohar ali simply considered Albani’s research as beneficial in some cases hence making him an ordinary scholar or researcher but not an actual “TOP muhaddith”.

  19. riyadh says:

    one other thing. your scholars like to go to graves and ask the dead for intercession. hector avalos has written an article proving marian apparitions using evangelist arguments for jesus’ alleged ressurection

    quote:

    Jesus’ Resurrection and Marian Apparitions: Medjugorje as a Living Laboratory
    By Dr. Hector Avalos at 4/29/2013

    http://debunkingchristianity.b.....arian.html

    location of apparitions MEDJUGORJE

    interaction

    quote:

    “How do you see her?” They answered:
    “1. Like a person.
    2. A living being.
    3. Like you, right now, the same. A living being.
    4. Like a human being.
    5. Like you right now as I talk to you. I can touch her.
    6. Like you.”
    In addition, Laurentin asked if the visionaries: “Have you touched Our Lady?” They responded:
    “1. Yes, I touched her robe; each time I touched it, it was with my whole palm. Many also touched her.
    2. Yes, I touched her robe.
    3. Yes, I touched her robe, but it is resistant like metal. I want to say that when she moves her hands or head, she moves, that’s normal; but when you touch, there is resistance, like metal.
    4. Yes.
    5. I can touch her…At the beginning, I looked on her as something inaccessible, but now, when she is with me, I look on her as a Mother, as my best friend who helps me.
    6. I touched her robe.”

    since tahir ul qadri

    goes in front of graves and asks the dead for favours , i guess he wouldn’t have a problem going to MEDJUGORJE and making the following CALL to mary

    ” oh mary, help me”

    “oh mary , ask god to answer my prayers”

    this shouldn’t be a problem, right?

    • Ibn Anwar says:

      وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا
      We did not send the Messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come to the Messenger and asked Allah’s forgiveness, and the Messenger had (also) asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.(4:64)

      To explain the above verse the student of Ibn Taimiyyah, Ibn Kathir r.a. provided the following narration with no other alternative view in his tafsir:
      وقد ذكر جماعة منهم الشيخ أبو منصور الصباغ في كتابه الشامل الحكاية المشهورة عن العتبي قال : كنت جالسا عند قبر النبي صلى الله عليه وسلم فجاء أعرابي فقال : السلام عليك يا رسول الله سمعت الله يقول ” ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما ” وقد جئتك مستغفرا لذنبي مستشفعا بك إلى ربي ثم أنشأ يقول : يا خير من دفنت بالقاع أعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر أنت ساكنه فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي فغلبتني عيني فرأيت النبي صلى الله عليه وآله وسلم في النوم فقال : يا عتبي الحق الأعرابي فبشره أن الله قد غفر له

      Should we mock Ibn Kathir now riyadh for promoting such an idea without censuring it? Do you consider the act of invoking the person who has “died” shirk? Ibn Kathir promotes shirk without telling his readers that it is shirk in his book? Was Ibn Kathir a mushrik Mr. Riyadh al-ahmaq?

      Imam al-Qurtubi also used a similar narration to explain the same verse. Was he a mushrik too? Can you name a single mufassir or muhaddith who ever identified the incident which is famously narrated in numerous works of tafsir, hadith, seerah etc. as shirk? No, you cannot. So all these ‘ulama conspired tacitly in promoting shirk? Congratulations for making takfir on the entire ummah.

      Now, let’s look at the following hadith:
      حدثنا ‏ ‏أحمد بن منصور بن سيار ‏ ‏حدثنا ‏ ‏عثمان بن عمر ‏ ‏حدثنا ‏ ‏شعبة ‏ ‏عن ‏ ‏أبي جعفر المدني ‏ ‏عن ‏ ‏عمارة بن خزيمة بن ثابت ‏ ‏عن ‏ ‏عثمان بن حنيف
      أن رجلا ضرير البصر أتى النبي ‏ ‏صلى الله عليه وسلم ‏ ‏فقال ادع الله لي أن يعافيني فقال إن شئت أخرت لك وهو خير وإن شئت دعوت فقال ‏ ‏ادعه ‏ ‏فأمره أن يتوضأ فيحسن وضوءه ويصلي ركعتين ويدعو بهذا الدعاء اللهم إني أسألك وأتوجه إليك ‏ ‏بمحمد ‏ ‏نبي الرحمة يا ‏ ‏محمد ‏ ‏إني قد توجهت بك إلى ربي في حاجتي هذه ‏ ‏لتقضى اللهم شفعه في

      The above hadith is declared SAHIH in the sunan of Ibn Majah and by numerous other muhadditheen.
      Based on that hadith Qadi SHAWKANI wrote:
      قوله ويتوسل إلى الله سبحانه بأنبيائه والصالحين أقول ومن التوسل بالأنبياء ما أخرجه الترمذي وقال حسن صحيح غريب والنسائي وابن ماجة وابن خزيمة في صحيحه والحاكم وقال صحيح على شرط البخاري ومسلم من حديث عثمان بن حنيف رضي الله عنه أن أعمى أتى النبي صلى الله عليه وسلم فقال يا رسول الله ادع الله أن يكشف لي عن بصري قال أو أدعك فقال يا رسول الله أني قد شق علي ذهاب بصري قال فانطلق فتوضأ فصل ركعتين ثم قل اللهم أني أسألك وأتوجه إليك بمحمد نبي الرحمة الحديث وسيأتي هذا الحديث في هذا الكتاب عند ذكر صلاة الحاجة وأما التوسل بالصالحين فمنه ما ثبت في الصحيح أن الصحابة استسقوا بالعباس رضي الله عنه عم رسول الله صلى الله عليه وسلم وقال عمر رضي الله عنه اللهم إنا نتوسل إليك بعم نبينا

      He then wrote:
      وفي الحديث دليل على جواز التوسل برسول الله صلى الله عليه وسلم إلى الله عز وجل مع اعتقاد أن الفاعل هو الله سبحانه وتعالى وأنه المعطي المانع ما شاء كان وما يشأ لم يكن

      So Qadi Shawkani was a mushrik too?
      Go get an education.

  20. riyadh says:

    i am currently discussing this ayah with yusuf b gursey @ soc.religion.islam

    i also started a thread at the understanding islam forum regarding 4:64

    don’t delete these links, post them so all your readers can check out the discussion.

    ***Note from admin:
    Our policy in general is not to allow links. You have already been refuted for your inconsistent and incoherent approach.

  21. Ahmed says:

    Regarding blessed Maryam, the Quran relates:

    And the pains of childbirth drove her to the trunk of a palm tree. SHE SAID, “OH, I WISH I HAD DIED BEFORE THIS AND WAS IN OBLIVION, FORGOTTEN.” [Quran 19:23]

  22. MUHAMMED ISSA says:

    Assalamu alaikum,

    Masha Allah great work. I am a revert from christianity and doing propagation with my limits.We are making our works in malayalam Language , mother tongue of Kerala state, India.Now we starting a website in malayalam and need your academic help.You can see our works by typing muhammed issa in you tube.So waiting for your new works. Assalamu alaikum

    • Muhammed Suhail says:

      Asslamu alaikum brother Issa,

      I’m from Edappally, Kerala and has watched most of your YouTube videos. They have benefitted me in understanding about Christianity. Let me know if you are active in any online forums to discuss with you.

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