Hadith on: The Prophet (s) Attempting Suicide | Mufti Abu Layth

it's a la luce alum allegedly wanting to commit suicide and a report which was shared by certain people it was also shared by after London now I think it's an extract from the body with the prophet salallahu alayhi wasallam when he first encounters revelation he has like a panic attack like he's this anxiety kind of attack and he's and he

he goes he kind of like he's very shaken by the whole process and he goes to in this narration and he goes to Khadija and he says to her that look embrace me embrace me and that pot is a very well-known part but he says in this narration that I am either a poet have I am either a poet or a madman now this is I think in some of the narrations of tabali so some people have brought this I think of the lagoon though I don't read his full post but I think this criticism was that is this

kind of like insulting is the Prophet himself acknowledging that he has he is a madman that's look firstly I want to say that this chain is this is not an authentic transmission ok just to clear this up but let's let's go with even if this were even if something like this did happen and there is the thing on the suicide is well the Prophet wanted to end his life this there's a hadith in body that he would go and wanted to throw himself and that is deemed blasphemous and once again it's a problem with Sahadi

but let's today a row with dope because those hadith are not acceptable but let's roll with today them being acceptable let's just say they are let's roll with this right so this thing it isn't something that other person is say if they're not doing a medical diagnosis they're not saying like oh I'm you know here's my mental health check this is that look we have an understanding that was first of all it's very loosely transmitted because there were no real well like at the time the prophets is telling his wife and remember in early

Islam there weren't all Muslims so this is years and years and years later people are hearing from someone from someone and they've rewording things and they paraphrasing and they're doing things but anyway let's go with it this is a person sorry this is an explanation that the Prophet when he's encountered revelation he's shaken by the whole process and it doesn't make sense to him that what is going on and as I explained earlier one today a share in a poet they didn't used to think of poets the way we think of poets as in somebody who just says poetry like our label Mead or you

know just like romanticizes or nod to them poets were like soothsayers they were like shamans there were people that used to make things rhyme and say these but they would enter into a kind of trance and that's what they would generally used to call share and then from that trance like shaman comes the the regular kind of sharing as well he emerges from that was just a regular poet and hence the word share in Arabic comes from the root emotion like your awareness because he's somebody who's

kind of he's gaining this awareness he's entering a new kind of stage of awareness a trance if you like and this is the sharpie so right now so my point is now this experience when the prophet experiences this revelation he it doesn't like he's he's shaky it doesn't make sense to him what's going on why is this am I seeing things did I imagine that I have I have I become like this kind of

this person in a in a trance have I lost my mind have I become you know have I have I lost my mind surely this couldn't have happened what I just thought happened these are very I'm just saying these are very normal human reactions to things okay they're not they're not something it's not a health check report you know in fact the thing about being you know the thing about being insane being mental is that one does not know

that they are mental you know hence the whole book catch-22 you know the whole you know we the whole phrase of catch-22 comes we he's a soldier and he's trying to get out of the war and he tries to declare himself mental but it's a catch-22 because of the whole thing because if you can you know if you know like you can't be like to be mental truly you can't know that you're mental but the point is that look this isn't a a kind of hey this is a an over a holistic kind of diagnosis and prognosis this is a reaction what we're saying is some people have allegedly

said that the Prophet this was a reaction that he said that whatever you know am i entering this kind how I've become this person that enters into trances have I you know did I just hallucinating I see that was that real am I using my mind what's going on and even personally I would say even if you know I know most colors we you know they don't accept the the suicide hadith is authentic which once again adds to the horrible hardy gate thing but that said even if you did accept it like even if

you roll with it the I think in it it shows an incredible human connection one that many people can relate to that when the Prophet because the story is that oh when the Prophet received halation for a substantial period of time there was no more revelation and he began to really think that what you know did I did I imagine this what was going on and this anxious restlessness became

so turbulent that according to that narration the Prophet contemplated ending it all let's say no now firstly that narration is not acceptable but even if we did go even if we did go is this not just - is this not just a resonance a connection with regular human beings who when they undergo such turmoil such kind of turbulence are a are psychological at an emotional level that they they can't handle that they

feel that you know you know maybe I might what's going on and people sometimes you know they have this thing that let's just throw the towel in let's give up but that's not the way if this be true now most people have not accepted the narration is true but I'm just saying if anything it just had that human element to show that people can relate to the prophet salallahu alayhi wasalam and that he too could relate to them I think personally you know I don't think that it is authentic but that said

even if you went with it to me it's not a kind of like a hit if anything it only adds to the amazing human character of the prophet sallallaahu some somebody who look who understood internal talk turmoil who understood that you know that there's there's there's points in life where a person could be driven to almost dissipated and hence revelation reinforcing the message that do not despair so if anything I see this still even if

you roll with even if you go with it I still see it as a you know as something with a meaningful lesson I don't see as a weakness I don't see as something I don't see as something that detracts from the messenger of god Muhammad peace and blessings be upon him so that's my my thing I so I wanted to respond to that there and look we've got to remember as well if you take this as a a kind of rule that look in early Islam there weren't many people around too late to tell the stories they weren't

many Muslims so all the stories about early Islam are definitely being passed through a couple of people definitely and you see this is why it's always important to understand how memory works how transmission works and you know you've got and I've been through this before you've got amazing studies in psychology Bartlett's you know his story of the ghosts for example is an amazing research study which shows that people will always appropriate so in in that

study he mentions how I mean this was study that you know from the last century when he believed it was in Cambridge he did this with people who were very you know they were very talented skilled he got them to read a story it's only a brief story it's like I think half a page long or something it's just a description of some people going hunting but it's they are I think Native Americans that are going hunting but he got a bunch of participants who were from England English Cambridge Cambridge University students to go for this then they had

time to remember it and then I think the next day he gave them like 24 hours this is bachlin and his study within psychology now on memory and then he gave them the next day he gave them a he allowed them to go over the story again they did and then he asked them to kind of put her away and they had to sum it up in the they are to free narrate it basically in their own words and it's interesting that even though the majority of them they the majority of

them did you know get the gist of the story but the story is quite vague it's not quite like it has a vagueness to it now what's interesting is the vast majority of them substituted words that they assumed so for example because they go out on this canoe now I don't think it's called I think it's called something else but they called it a canoe because they weren't familiar with the other kind of boat and the person went hunting the the kind of people in story went hunting seals but because they weren't familiar with that they

transmitted it as they went fishing and this is the overall majority and it's interesting how you see memory is a constructive agent it's not something passive you as you recall things you recall them with your frame of mind your understanding of the world so so that's why when people transmitted things afterwards you have to take this into consideration so I hope that helps you remember this always that early Islam there were people to narrate what happened this is going through a number of people ok cool guys I hope that helps

let's move on what else is going on people