Acts17apologetics read Jesus into Islam; Muhammad was suicidal?

In answer to the video "Muhammad Was Spiritually Disturbed; Paul Wasn't (PvM 19)"

This weak charge will be easily done away with, after this little introduction. In the bible we read how the rebellious trend of the Israelites did not abate all throughout their exodus from Egypt Ex16:3 and beyond, as decried by all prophets subsequent to Moses.

At one point they quarrelled to such an extent with Moses that they almost stoned him to death, thus showing their mistrust and very shallow belief in God that had just lead them out of slavery, showing them all sorts of miracles along the way, Who fed them with heavenly food Ex16:4-15,17:1-4.

In their incessant insolence they did not spare Moses even in his private, conjugal matters, causing God Himself to wrathfully descend on the culprits Numb12,Ex2:21. Disregarding the burning fire of God that almost consumed the camp because of their ingratitude, this continuous attitude would reach a point where Moses would even ask God to spare him the burden of prophethood on such wretched people by terminating his own life, which actually is an indirect thought of suicide Numb11.

Now we get to the charge levelled by this youtuber, of supposed suicidal thoughts of the prophet Muhammad at the beginning of his revelational experience.

Firstly, this incident with Moses described earlier, together with that of Jesus, form at least 2 scriptural examples of alleged suicidal tendencies among Biblical figures. Jesus, who saw the moral injustice and strife of the world he lived in, felt that if he killed himself, it would benefit the world. He devised an elaborate plan of crucifixion, instead of jumping off a cliff or slashing his wrists, one which would be an appeal to gain the sympathy of others Jn10:17-8. One may add that the idea was initially planted into Jesus' mind through a satanic suggestion

Matt4"Then the devil took him to the holy city and had him stand on the highest point of the temple. “If you are the Son of God,” he said, “throw yourself down".

There are other ways to look at Jesus' death all of them as damaging to the Christian position; assuming it was not a satanic suggestion, Jesus' death was a wilful suicide sketched with his co-equal divine partners prior to his incarnation 

Jn3:16"For God so loved the world that He gave His only begotten Son". 

If not willful, then forced suicide since Jesus begs his father 3 times to relieve him from this impending crucifixion whose eventual occurrence he knew about long ago, but backed off from at the last moment, until he submits to the Father's will 

Lk22"not my will but yours be done". 

As to the Bukhari report in which the prophet is described as being so sad when revelation stopped for a longer time than usual that he contemplated throwing himself off high mountains, the part speaking of suicide is separate from the rest of the hadith (we have heard) and without isnad, as noted by Bukhari. The same hadith is reported in several compilations as well as Bukhari itself, without any mention of the suicide part, which is a weak report without basis. Such a rumour might have originated in someone seeing the prophet frequently retreating to the surrounding hills, as he naturally did when revelation was interrupted, and then drew the wrong assumption about suicide. That assumption which began to circulate got mixed up with real facts. There is also the issue of Gabriel depicted as repeatedly dissuading the prophet from his attempts, as if one supernatural appearance and reassurance wasnt enough.

As a final sidenote, contrary to the Quran and the traditions, neither the HB nor the NT condemn suicide although several people are reported to have done it and/or thought of it, including Moses and Jesus as shown above. Coming from such an incomplete background, the critics have no basis to accuse any Muslim figure of supposedly contemplating suicide.

In the Quran we read

5:32"For this reason did We write upon the children of Israel that whoever slays a soul, unless it be for manslaughter or for mischief in the land, it is as though he slew all men; and whoever keeps it alive, it is as though he kept alive all men".

This ordinance in the Quran is universal, both for unjustly murdering or preserving a soul. This important nuance clears its corruption by the Jews to whom the instruction was also issued. Anyone familiar with the manner in which they indulge in hair splitting conjecture in religious laws knows for example how they distinguish between themselves and non-Jews in their Talmudic tradition. This absolves them from certain moral obligations in particular situations. In that particular issue they modified the universality of the principle to make it apply solely to a Jewish soul, that consequently takes on a more sacred character

"whosoever destroys a single soul of Israel, Scripture imputes [guilt] to him as though he had destroyed a complete world; and whosoever preserves a single soul of Israel, Scripture ascribes [merit] to him as though he had preserved a complete world".

 This tradition is derived from the peculiar wording of the story in Genesis.  The word "blood" is oddly written in the plural "bloods" and thus the rabbis interpreted that subtlety as alluding to shedding the blood of all humans. That reading however is at odds with Jewish law itself which allows the shedding of blood in certain circumstances. The Quran, being the muhaymin/the guardian of the truth clarifies the correct premise of that interpretation; it adds a condition to the shedding of blood thereby implying that killing unconditionally is equivalent to killing everyone, the deserving and the undeserving, the innocent and the guilty. The text could have originally more obviously represented that notion, but due to negligence, loss and corruption overtime the dimly remembered and reconstructed wording was altered, obscuring the correct interpretation, until revived much later through deep study of the text. The rabbis thus understood the implicit principle of sanctity of human life from it, but attached it to the wrong premise and even went on to modify it with their ethno centric worldview. The Quran reveals the original story, and although concise in its descriptions, brings to light all important aspects of it that naturally lead the audience/reader to the principle discussed later in the Talmud. Eliminating a soul innocent of any wrongdoings, those who do not engage in the spread of evil is as if one destroys all humanity. The murderer has eliminated a soul that may benefit humanity as a whole, and increased the presence of evil in the world. 

The Quran further adds a clause of self-defence and application of justice to the moral principle, a clause which is present in the law of and teachings of every prophet of God

"unless it be for manslaughter or for mischief in the land".

This clause in addition outlaws suicide

6:151"and do not kill the self that Allah made forbidden to violate except by the right".

The "right" being the establishment of justice in the case of manslaughter or corruption in the land. It even isnt permissible to desire death, as per the prophet's saying

"Let none of you wish for death on account of an affliction that befalls him. If he has no alternative, let him pray, O Allah! Give my life so long as the life is good for me, and take away my life if death is good for me".

From a higher, spiritual perspective, the Quran says mankind has a purpose and sufferings actually contribute positively to its achievement. The harder the situation the higher the opportunity to attain that purpose. Islam is the only religion that gives a positive outlook on life and satisfactorily answers the issue of evil, hardships and suffering. The Quran explains the reason for there being socio-economical, or even psycho-physical differences among humans. All human beings were created with the aim of being Allah's vicegerents on earth. We have been endowed with freewill -which asserts itself through tests and trials- and are compelled to use it to fulfill our role of vicegerency according to our degrees in this world 

6:165"And He it is Who has made you successors in the land and raised some of you above others by (various) grades that He might try you by what He has given you".

 This is according to the divine principles of the Greatest of Judges 11:45,95:8 that what is expected of a person is directly in correlation to that person's condition 65:7.

Just like some trees are made to excell others in fruits 13:4, we are raised in degrees and some of us made to excell others in certain aspects, whether physical or mental, social or economical etc, but it is all done according to an all encompassing wisdom and knowledge that takes into consideration every aspect of our being 6:83. However, if one disregards the materialistic mindframe that blurs the higher realities of existence, the level of difficulty in all cases can be said to be the same; the one with less worldly benefits (financially, in his health etc) has less avenues by which to be religiously and morally accountable but he is required to have a high level of inner discipline, patience and trust in God while the reverse is the case for the more advantaged in terms of worldly benefits; the burden on his inner discipline and steadfastness is less while the means given to him by which to be morally tested are manifold. He can be tested in his wealth, his health and other privileges. In consolation to the one undergoing hardships, and warning to those enjoying ease, the Quran turns the believers' attention to the principle 

57:22-3"No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being - indeed that, for Allah, is easy - In order that you not despair over what has eluded you and not exult [in pride] over what He has given you. And Allah does not like everyone self-deluded and boastful".