A Humanistic Reading of the Phenomenon of Suicide

Dr. Salah Da’ak

Often, we come across posts from our dear friend Sheikh Mohamed Hashim Al-Hakim. This man combines modernity and tradition, addressing issues that touch people’s lives, and his articles seek realistic solutions. At dawn today, I read one of his posts on the subject of suicide – a contribution that deserves thanks and appreciation for the concern it shows for serving the community and disseminating messages of moral education and spiritual purification.

This post brought back to my mind an incident that took place years ago on the Al-Halfaya bridge, when a young man – known for his good character and chivalry – threw himself from the top of the bridge. At the time, people were preoccupied with describing the incident and differed in their judgments of it, while many overlooked the fact that this young man was suffering from kidney failure. It is well established that kidney disease can lead to the accumulation of toxins in the body. If not treated regularly, this can affect the psychological state and cause depression, which can be severe in some cases, especially among those with a predisposition or a history of mental illness. Therefore, regular attendance at dialysis sessions is not merely a physical treatment; it also helps stabilise the psychological state.

I mention this story not to justify, but to alleviate embarrassment and broaden the scope of understanding, particularly when dealing with religious texts related to suicide in absolute terms, without considering those with extenuating circumstances, especially those suffering from chronic illnesses that may affect their awareness and perception.

In the same context, social media platforms have recently witnessed a noticeable increase in discussions of cases related to suicide. This development causes concern and confirms the need to examine the deep-seated causes of this phenomenon, not just its outward manifestations. Dealing with symptoms alone is not enough unless accompanied by a genuine understanding of the factors behind them.

In some cases, divorce may appear as the direct cause, but in reality, it is the result of a complex path of disagreements and accumulations. The more important question here is: why were the two parties unable to manage these disagreements? And why were they not resolved despite available opportunities? In such instances, there may be deeper factors related to personality, psychological disorders, or ways of handling pressure and crises.

In Islamic law, divorce is a legitimate solution to an existing problem, not necessarily a cause for its exacerbation. However, the continuation of conflict after divorce may indicate deeper, unaddressed roots, especially among those with a susceptibility to psychological distress. Furthermore, adhering to Islamic law’s directives, such as respecting privacy and not disclosing the secrets of married life, helps reduce the intensity of conflicts, as disclosing such secrets may close the door to solutions and further complicate problems.

Suicide, at its core, is a complex issue involving overlapping psychological, social, and biological dimensions. In many cases, it results from accumulated psychological pressures, exacerbated by difficult social or economic circumstances, and weak or absent support, which can drive a person into a state of disturbance that causes them to lose their balance and ability to make sound judgments.

From a medical perspective, such cases are often medical conditions requiring treatment and support, not blame or condemnation. Disorders such as depression, anxiety, and certain psychotic disorders directly affect thinking and perception. Moreover, a chemical imbalance in the brain can lead to acute changes in mood and behaviour, making a person more susceptible to despair or impulsivity.

The causes are not limited to the psychological side but also include certain organic conditions, such as thyroid disease, liver or kidney failure, or the accumulation of toxins in the blood, which can affect awareness and perception and weaken the ability to make balanced decisions.

From a legal and religious perspective, the fundamental ruling on suicide is that it is forbidden, as it involves taking a life. However, Islamic law is based on mercy and the removal of hardship, and it takes into account a person’s state of awareness and ability to discern. If a person is in a medical condition that has affected their perception, their judgment may differ, and they may be excused to the extent of their disturbance.

Hence, dealing with this issue must be based on compassion and understanding, not on harshness or rushing to judgment. Many of these individuals are, in truth, patients in need of support and care, not stigmatisation or condemnation. Society also has a great responsibility in promoting mental health, providing a supportive environment, raising awareness, and opening doors of support for anyone experiencing distress or a crisis.

Building a cohesive society is not achieved only by treating surface phenomena, but by understanding their roots, approaching human beings in their weakness before their strength, and extending a helping hand to them before they reach the brink of despair.

We ask God to protect everyone, to have mercy on those who are afflicted, to grant them a share of His vast mercy, and to enable us all to be a help and a support to anyone in need.

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