سنن ترمذي
Tirmidhi
كتاب الطب عن رسول اللَّهِ صلى الله عليه وسلمChapters on Medicine
باب مَا جَاءَ فِيمَنْ قَتَلَ نَفْسَهُ بِسُمٍّ أَوْ غَيْرِهِChapter: What Has Been Related About Who Kills Himself With Poison Or Something Else
Hadith 2044
اُردوEn
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلَانَ، حَدَّثَنَا أَبُو دَاوُدَ، عَنِ شُعْبَةَ، عَنْ الْأَعْمَشِ، قَال : سَمِعْتُ أَبَا صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " مَنْ قَتَلَ نَفْسَهُ بِحَدِيدَةٍ فَحَدِيدَتُهُ فِي يَدِهِ يَتَوَجَّأُ بِهَا فِي بَطْنِهِ فِي نَارِ جَهَنَّمَ ، خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا ، وَمَنْ قَتَلَ نَفْسَهُ بِسُمٍّ ، فَسُمُّهُ فِي يَدِهِ يَتَحَسَّاهُ فِي نَارِ جَهَنَّمَ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا ، وَمَنْ تَرَدَّى مِنْ جَبَلٍ فَقَتَلَ نَفْسَهُ فَهُوَ يَتَرَدَّى فِي نَارِ جَهَنَّمَ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا "
´Abu Hurairah narrated (that the the Messenger of Allah (s.a.w)) said:` "Whoever kills himself with (an instrument of)iron, his iron will be in his hand, to continually stab himself in his stomach with it, in the fire of Jahannam, dwelling in that state eternally. And whoever kills himself with poison, then his poison will be in his hand, to continually take it in the Fire of Jahannam, dwelling in that state eternally. And whoever throws himself from a mountain to kill himself, then he will be continually throwing himself in the Fire of Jahannam, dwelling in that state eternally." Another chain reports a similar narration.
حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا وَكِيعٌ، وَأَبُو مُعَاوِيَةَ، عَنِ الْأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَحْوَ حَدِيثِ شُعْبَةَ ، عَنِ الْأَعْمَشِ ، قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ صَحِيحٌ ، وَهُوَ أَصَحُّ مِنَ الْحَدِيثِ الْأَوَّلِ ، هَكَذَا رَوَى غَيْرُ وَاحِدٍ هَذَا الْحَدِيثَ ، عَنِ الْأَعْمَشِ ، عَنْ أَبِي صَالِحٍ ، عَنْ أَبِي هُرَيْرَةَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَرَوَى مُحَمَّدُ بْنُ عَجْلَانَ ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ ، عَنْ أَبِي هُرَيْرَةَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : " مَنْ قَتَلَ نَفْسَهُ بِسُمٍّ ، عُذِّبَ فِي نَارِ جَهَنَّمَ " وَلَمْ يَذْكُرْ فِيهِ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا ، وَهَكَذَا رَوَاهُ أَبُو الزِّنَادِ ، عَنِ الْأَعْرَجِ ، عَنْ أَبِي هُرَيْرَةَ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهَذَا أَصَحُّ لِأَنَّ الرِّوَايَاتِ إِنَّمَا تَجِيءُ بِأَنَّ أَهْلَ التَّوْحِيدِ يُعَذَّبُونَ فِي النَّارِ ، ثُمَّ يُخْرَجُونَ مِنْهَا ، وَلَمْ يُذْكَرْ أَنَّهُمْ يُخَلَّدُونَ فِيهَا .
`From this chain as well` a similar hadith is narrated from Abu Hurairah, may Allah be pleased with him, as is narrated through the way of Shu’bah. © Imam Tirmidhi says:
1- This hadith is authentic and more authentic than the previous hadith,
2- Similarly, several people have narrated this hadith through the chain of «عن الأعمش عن أبي صالح عن أبي هريرة عن النبي صلى الله عليه وسلم»,
3- Muhammad bin ‘Ajlan has narrated through the chain of «عن سعيد المقبري عن أبي هريرة عن النبي صلى الله عليه وسلم», he said: “Whoever commits suicide by poison will be subjected to punishment in Hell,” in this hadith the narrator did not mention that “he will remain in Hell forever.” Abu Al-Zinad has also narrated similarly through the chain of «عن الأعرج عن أبي هريرة عن النبي صلى الله عليه وسلم», this is more authentic, because it is mentioned in the narrations that “after being punished, the people of Tawheed will be taken out of Hell,” and it is not mentioned that they will be kept in Hell forever.
1- This hadith is authentic and more authentic than the previous hadith,
2- Similarly, several people have narrated this hadith through the chain of «عن الأعمش عن أبي صالح عن أبي هريرة عن النبي صلى الله عليه وسلم»,
3- Muhammad bin ‘Ajlan has narrated through the chain of «عن سعيد المقبري عن أبي هريرة عن النبي صلى الله عليه وسلم», he said: “Whoever commits suicide by poison will be subjected to punishment in Hell,” in this hadith the narrator did not mention that “he will remain in Hell forever.” Abu Al-Zinad has also narrated similarly through the chain of «عن الأعرج عن أبي هريرة عن النبي صلى الله عليه وسلم», this is more authentic, because it is mentioned in the narrations that “after being punished, the people of Tawheed will be taken out of Hell,” and it is not mentioned that they will be kept in Hell forever.
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
Committing suicide, in whatever manner it may be, is an extremely grave crime, the punishment for which has been mentioned in this hadith. How many men and women commit this crime, which is a very serious mistake.
Committing suicide, in whatever manner it may be, is an extremely grave crime, the punishment for which has been mentioned in this hadith. How many men and women commit this crime, which is a very serious mistake.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5778
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established from this hadith the prohibition of drinking poison, because a person who drinks poison is surrendering himself to death, and doing so is a grave crime according to the Shari‘ah. This is because whoever commits suicide by means of poison will continue to commit suicide in the same manner by drinking poison in Hellfire.
(2)
Since drinking poison is forbidden, it cannot be used as medicine either. Similarly, anything whose use poses a danger of death, or anything that is impure, it is also forbidden and impermissible to seek treatment with such things.
And Allah knows best.
(1)
Imam Bukhari rahimahullah has established from this hadith the prohibition of drinking poison, because a person who drinks poison is surrendering himself to death, and doing so is a grave crime according to the Shari‘ah. This is because whoever commits suicide by means of poison will continue to commit suicide in the same manner by drinking poison in Hellfire.
(2)
Since drinking poison is forbidden, it cannot be used as medicine either. Similarly, anything whose use poses a danger of death, or anything that is impure, it is also forbidden and impermissible to seek treatment with such things.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5778
Hafiz Imran Ayyub Lahori
➊ Lexical Explanation:
«تَرَدَّي» He brought down his soul (i.e., killed himself).
«تحَسَّي» Drank.
«سُمٍّا» Poison.
«يَجَاْ» Will continue to strike (himself) with it.
Understanding of the Hadith:
It is understood from this that suicide is forbidden (haram) and a major sin (kabirah), and the same prohibition is mentioned in the forthcoming ahadith of this chapter. However, in those narrations where it is mentioned that such a person will remain in Hell forever or that Paradise is forbidden for him, this is merely to emphasize the gravity of this sin. Otherwise, it is an established principle among Ahl al-Sunnah that whoever commits major sins and departs from this world in a state of Islam, after receiving the punishment for his sin, will eventually enter Paradise. [فتح الباري 227/3، شرح مسلم للنوي 187/2]
As has already been mentioned in previous ahadith with this meaning, that whoever did not commit shirk, even if he committed many major sins, will ultimately enter Paradise.
«تَرَدَّي» He brought down his soul (i.e., killed himself).
«تحَسَّي» Drank.
«سُمٍّا» Poison.
«يَجَاْ» Will continue to strike (himself) with it.
Understanding of the Hadith:
It is understood from this that suicide is forbidden (haram) and a major sin (kabirah), and the same prohibition is mentioned in the forthcoming ahadith of this chapter. However, in those narrations where it is mentioned that such a person will remain in Hell forever or that Paradise is forbidden for him, this is merely to emphasize the gravity of this sin. Otherwise, it is an established principle among Ahl al-Sunnah that whoever commits major sins and departs from this world in a state of Islam, after receiving the punishment for his sin, will eventually enter Paradise. [فتح الباري 227/3، شرح مسلم للنوي 187/2]
As has already been mentioned in previous ahadith with this meaning, that whoever did not commit shirk, even if he committed many major sins, will ultimately enter Paradise.
Source: Jawahir al-Iman: Commentary on al-Lu'lu wal-Marjan, Page: 69
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Although the punishment for one who commits suicide is that he will remain in Hell, Allah, the Exalted, will show mercy and grace to the people of tawhid (monotheism), and by the blessing of this tawhid, he will eventually be taken out of Hell.
In some narrations, the words are found that the one who commits suicide will remain in the Fire of Hell forever and ever.
(Sahih Muslim, Al-Iman, Hadith: 300(109))
From these additional words, the Mu'tazilah and others have argued that those who commit major sins will remain in Hell forever.
Several responses have been given by the Ahl al-Sunnah, as is made clear in the following details.
Imam Tirmidhi rahimahullah has considered this addition to be an error (wahm) on the part of some narrators.
(Jami‘ al-Tirmidhi, Al-Tibb, Hadith: 2044)
Another narration shows that sinful people among the people of tawhid will be granted salvation from Hell after some time, and they will not remain in Hell forever like the disbelievers and polytheists. However, if someone commits suicide considering it to be lawful (halal), then he will certainly remain in Hell forever like the disbelievers, because regarding a forbidden act as lawful is disbelief (kufr), and its punishment is to remain in Hell forever.
This is not meant in reality, but rather this style has been adopted as a warning and to express the heinousness and repulsiveness of this act.
The punishment for this act is indeed eternal residence in Hell, but Allah, honoring the monotheists, will take them out of Hell.
By "eternity" (khulud) is meant a long and extended period, not the true eternity which is specific to the disbelievers.
The last interpretation does not seem to be the most correct.
(Fath al-Bari: 3/289)
(2)
According to us, another interpretation could be that remaining forever in the Fire of Hell is not after the Resurrection (hashr), but rather in the realm of Barzakh before the Resurrection.
The meaning is that the one who commits suicide will have such punishment until the Resurrection.
And Allah knows best.
In any case, it is a matter of consensus that the one who commits suicide will not remain in Hell forever, and his funeral prayer (janazah) can be performed. However, in order to admonish the people, scholars and leading figures should abstain from participating in his funeral prayer.
(1)
Although the punishment for one who commits suicide is that he will remain in Hell, Allah, the Exalted, will show mercy and grace to the people of tawhid (monotheism), and by the blessing of this tawhid, he will eventually be taken out of Hell.
In some narrations, the words are found that the one who commits suicide will remain in the Fire of Hell forever and ever.
(Sahih Muslim, Al-Iman, Hadith: 300(109))
From these additional words, the Mu'tazilah and others have argued that those who commit major sins will remain in Hell forever.
Several responses have been given by the Ahl al-Sunnah, as is made clear in the following details.
Imam Tirmidhi rahimahullah has considered this addition to be an error (wahm) on the part of some narrators.
(Jami‘ al-Tirmidhi, Al-Tibb, Hadith: 2044)
Another narration shows that sinful people among the people of tawhid will be granted salvation from Hell after some time, and they will not remain in Hell forever like the disbelievers and polytheists. However, if someone commits suicide considering it to be lawful (halal), then he will certainly remain in Hell forever like the disbelievers, because regarding a forbidden act as lawful is disbelief (kufr), and its punishment is to remain in Hell forever.
This is not meant in reality, but rather this style has been adopted as a warning and to express the heinousness and repulsiveness of this act.
The punishment for this act is indeed eternal residence in Hell, but Allah, honoring the monotheists, will take them out of Hell.
By "eternity" (khulud) is meant a long and extended period, not the true eternity which is specific to the disbelievers.
The last interpretation does not seem to be the most correct.
(Fath al-Bari: 3/289)
(2)
According to us, another interpretation could be that remaining forever in the Fire of Hell is not after the Resurrection (hashr), but rather in the realm of Barzakh before the Resurrection.
The meaning is that the one who commits suicide will have such punishment until the Resurrection.
And Allah knows best.
In any case, it is a matter of consensus that the one who commits suicide will not remain in Hell forever, and his funeral prayer (janazah) can be performed. However, in order to admonish the people, scholars and leading figures should abstain from participating in his funeral prayer.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1365
Shaykh Maulana Abdul Aziz Alvi
Hadith Gloss:
Vocabulary of the Hadith:
(1)
حَدِيدَةٌ (hadidah):
Hadid refers to iron.
Hadidah means a weapon made of iron.
(2)
يَتَوَجَّأُ (yatawajja’u):
Derived from the root وَجَأ (waja’),
meaning to strike,
to stab.
(3)
سُمٌّ (summ):
With a dammah (u) on the letter seen,
but also comes with a fathah (a) and kasrah (i).
The pronunciation with kasrah is more eloquent.
It means poison.
(4)
يَتَحَسَّاهُ (yatahassahu):
He will drink it slowly, little by little.
(5)
يَتَرَدَّى (yataradda):
He will fall from a high place.
Benefits and Issues:
Suicide is an extremely grave crime, for a person considers himself the owner of his own life and death,
whereas he is not the owner,
and he imagines himself to be independent, whereas he is actually bound,
and he does not have faith in Allah’s will and decree,
thus, instead of showing patience and perseverance in adverse circumstances, he displays impatience,
and in this way, he commits a kind of rebellion.
The effect and real punishment for this crime is exactly this,
though due to other causes and reasons, there may be reduction and lessening in it.
Vocabulary of the Hadith:
(1)
حَدِيدَةٌ (hadidah):
Hadid refers to iron.
Hadidah means a weapon made of iron.
(2)
يَتَوَجَّأُ (yatawajja’u):
Derived from the root وَجَأ (waja’),
meaning to strike,
to stab.
(3)
سُمٌّ (summ):
With a dammah (u) on the letter seen,
but also comes with a fathah (a) and kasrah (i).
The pronunciation with kasrah is more eloquent.
It means poison.
(4)
يَتَحَسَّاهُ (yatahassahu):
He will drink it slowly, little by little.
(5)
يَتَرَدَّى (yataradda):
He will fall from a high place.
Benefits and Issues:
Suicide is an extremely grave crime, for a person considers himself the owner of his own life and death,
whereas he is not the owner,
and he imagines himself to be independent, whereas he is actually bound,
and he does not have faith in Allah’s will and decree,
thus, instead of showing patience and perseverance in adverse circumstances, he displays impatience,
and in this way, he commits a kind of rebellion.
The effect and real punishment for this crime is exactly this,
though due to other causes and reasons, there may be reduction and lessening in it.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 300
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
It is established from multiple narrations regarding the people of Tawhid that after serving their punishment for sins in Hell, they will come out of it.
This is why the scholars have offered various interpretations of (khalidan mukhalladan):
(1)
By this, stern warning and rebuke are intended.
(2)
This is the punishment for the one who commits such an act considering it lawful and permissible.
(3)
The punishment for this deed is indeed as stated, but Allah’s special favor upon the people of Tawhid is that after giving them this punishment, He will then remove them from Hell.
(4)
By “abiding forever,” what is meant is a very long period.
1:
It is established from multiple narrations regarding the people of Tawhid that after serving their punishment for sins in Hell, they will come out of it.
This is why the scholars have offered various interpretations of (khalidan mukhalladan):
(1)
By this, stern warning and rebuke are intended.
(2)
This is the punishment for the one who commits such an act considering it lawful and permissible.
(3)
The punishment for this deed is indeed as stated, but Allah’s special favor upon the people of Tawhid is that after giving them this punishment, He will then remove them from Hell.
(4)
By “abiding forever,” what is meant is a very long period.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2043
Shaykh Umar Farooq Saeedi
Benefits and Issues:
The use of harmful substances is also disliked (makruh) and forbidden (haram).
Furthermore, if Allah, the Mighty and Majestic, does not pardon the one who commits suicide out of His grace and mercy, then he will remain eternally in Hell, and he will continue to be punished through the very instrument (or medicine) of destruction.
The use of harmful substances is also disliked (makruh) and forbidden (haram).
Furthermore, if Allah, the Mighty and Majestic, does not pardon the one who commits suicide out of His grace and mercy, then he will remain eternally in Hell, and he will continue to be punished through the very instrument (or medicine) of destruction.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3872
Hafiz Muhammad Ameen
1967. Commentary:
➊ A person is not the owner of his own body and soul; therefore, if he harms himself, he has harmed something that belongs to Allah, the Exalted. Killing oneself is a crime just like killing others; thus, suicide is forbidden (haram) and a major sin (kabirah). One should be content with Allah, the Exalted.
➋ "Forever and ever" means that as long as he remains in Hell as punishment for his crime, he will continue to perform the act of suicide, he will be tormented, but he will not die. This does not mean that he will remain in Hell for all eternity, because suicide is not disbelief (kufr). Every believer, after obtaining forgiveness for his sins (either by Allah’s grace or after undergoing some punishment), will eventually enter Paradise. If the apparent words are intended, then this narration should be understood as an expression of severity and exaggeration, or that this punishment is only for this particular crime. However, along with this, his recitation of the kalimah tayyibah (the declaration of faith) makes Paradise obligatory for him; therefore, when good deeds and sins are weighed together, individual reward and punishment will not be considered, but rather, the overall side that is heavier will determine the outcome. And Allah knows best.
➊ A person is not the owner of his own body and soul; therefore, if he harms himself, he has harmed something that belongs to Allah, the Exalted. Killing oneself is a crime just like killing others; thus, suicide is forbidden (haram) and a major sin (kabirah). One should be content with Allah, the Exalted.
➋ "Forever and ever" means that as long as he remains in Hell as punishment for his crime, he will continue to perform the act of suicide, he will be tormented, but he will not die. This does not mean that he will remain in Hell for all eternity, because suicide is not disbelief (kufr). Every believer, after obtaining forgiveness for his sins (either by Allah’s grace or after undergoing some punishment), will eventually enter Paradise. If the apparent words are intended, then this narration should be understood as an expression of severity and exaggeration, or that this punishment is only for this particular crime. However, along with this, his recitation of the kalimah tayyibah (the declaration of faith) makes Paradise obligatory for him; therefore, when good deeds and sins are weighed together, individual reward and punishment will not be considered, but rather, the overall side that is heavier will determine the outcome. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1967
Maulana Ataullah Sajid
Benefits and Issues:
➊ Suicide is forbidden (haram).
➋ Suicide is not a cure for illness, rather it is a crime.
➌ It is forbidden (haram) to seek treatment with harmful and health-damaging substances, as well as with alcohol and items mixed with it. However, it is regrettable that non-Muslim practitioners have made compounds of forbidden and disliked (makruh) substances so common and have popularized them to such an extent that the general public feels no aversion in using them. It is the religious duty of Muslim authorities, institutions, and organizations to introduce purely lawful (halal) and pure medicines in this field. And the common Muslim should also, with patience and perseverance, avoid forbidden and doubtful medicines, and instead use pure and non-doubtful medicines. Allah the Exalted says:
“And whoever fears Allah, He will make for him a way out (from difficulty).”
And if a sincere physician, in the case of a particular illness, expresses his inability (to cure) and considers alcohol as the only treatment, then, to save a life—provided that saving the life is certain—its use will be permissible. As Allah says:
➊ Suicide is forbidden (haram).
➋ Suicide is not a cure for illness, rather it is a crime.
➌ It is forbidden (haram) to seek treatment with harmful and health-damaging substances, as well as with alcohol and items mixed with it. However, it is regrettable that non-Muslim practitioners have made compounds of forbidden and disliked (makruh) substances so common and have popularized them to such an extent that the general public feels no aversion in using them. It is the religious duty of Muslim authorities, institutions, and organizations to introduce purely lawful (halal) and pure medicines in this field. And the common Muslim should also, with patience and perseverance, avoid forbidden and doubtful medicines, and instead use pure and non-doubtful medicines. Allah the Exalted says:
“And whoever fears Allah, He will make for him a way out (from difficulty).”
And if a sincere physician, in the case of a particular illness, expresses his inability (to cure) and considers alcohol as the only treatment, then, to save a life—provided that saving the life is certain—its use will be permissible. As Allah says:
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3460
