Azami 11

Bukhari narrated it in the Book of the Beginning of Creation (3238), and Muslim in the Book of Faith (161), both from the hadith of Layth, who said, Aqeel narrated to me, from Ibn Shihab, who said, Abu Salama bin Abdul-Rahman informed me, that Jabir bin Abdullah said, and he mentioned it. The wording is Muslim's, and Bukhari's wording is the same.In one narration reported by both of them, it says, "Then revelation grew intense and came in succession."His statement, "the pause of revelation," means its withholding and the absence of its continuity and succession in coming down. It is reported from Ibn Abbas that it lasted forty days, and in another narration from him, it was a number of days. That is, the most that can be said is that it was forty days. As for those who said it was three years, or two and a half years, there is an implausibility in that which is not hidden.As for what Bukhari mentioned in the Book of Interpretation of Dreams (6982), via the route of Mamar, from Zuhri, who said, the Prophet ﷺ grieved, as it has reached us, a grief because of which he would set out repeatedly intending to throw himself down from the tops of high mountains. Every time he reached the summit of a mountain in order to cast himself from it, Jibreel would appear to him and say, "O Muhammad, you are truly the Messenger of Allah," so his anxiety would settle because of that and his soul would find rest, and he would return... etc. This is one of Zuhri's disconnected reports, not transmitted with a connected chain. The discussion of it will come later in the Prophetic biography.Ibn Saad narrated it (1/196) with a connected chain via another route. He said, Muhammad bin Umar informed us, who said, Ibrahim bin Muhammad bin Abu Musa narrated to me, from Dawud bin Husayn, from Abu Ghatfan bin Tarif, from Ibn Abbas, who said, when revelation came down upon him at Hira, he remained for some days without seeing Jibreel, so he grieved intensely, until he would go out at times to Thabir and at other times to Hira, intending to throw himself down from it. While the Messenger of Allah ﷺ was in that state, heading toward one of those mountains, he heard a voice from the sky, so the Messenger of Allah ﷺ stood still, stunned by the voice. Then he raised his head, and there was Jibreel on a chair between the sky and the earth, sitting cross-legged upon it, saying, "O Muhammad, you are truly the Messenger of Allah, and I am Jibreel." He said, so the Messenger of Allah ﷺ returned, with Allah having brought comfort to his eyes and steadied his heart, and then revelation continued in succession afterward and grew intense.Muhammad bin Umar is Waqidi, who is accused of fabrication. Al-Hafiz said, "Disregarded, despite the breadth of his knowledge." Ibrahim bin Muhammad bin Abu Musa is even more severely daif than him, and Ibn Madini and others accused him of lying. He is actually Ibrahim bin Muhammad bin Abu Yahya, and perhaps Waqidi concealed his identity by naming him Ibrahim bin Muhammad bin Abu Musa, or it was altered by the copyist.In conclusion, this story is fabricated, and it should not be narrated except to expose its fabricated status, since it is not befitting for the Prophet ﷺ, who is infallible, to attempt to kill himself by throwing himself from a mountain, whatever the motive for that might have been. This fabricated and invented story must therefore be rejected, and success comes from Allah.