Jumada al-Ula 19, 1448 (October 30, 2026)
Assalaamun Alaykum Warahmatullah Taallah Wabarakatuhu
Suicide in Islam: The Sanctity of Life, The Compassion of Faith and the Duty to Save Lives
In the Name of Allah, the Most Merciful, the Especially Merciful
All praise belongs to Allah, the Lord of the worlds. We seek His forgiveness, His mercy, and His guidance. We bear witness that there is no god worthy of worship except Allah alone, and we bear witness that Prophet Muhammad is His servant and messenger.
Dear brothers and sisters in Islam,
The Sermon today, is on Islamic teachings concerning suicide. The topic is selected against the backdrop of Senate President Godswill Akpabio’s recent comments on the issue.
Introduction: Life Is a Sacred Trust from Allah
In every society, there are moments when the words of public leaders compel us to pause, reflect and reconsider our collective understanding of humanity. One such moment emerged on October 13, 2026, when Nigeria’s Senate President, Senator Godswill Akpabio, opposed a bill seeking to decriminalise attempted suicide, arguing that survivors should face imprisonment. His remarks came during deliberations on a proposed suicide prevention framework that seeks to prioritise medical treatment, rehabilitation and support for people who survive suicide attempts. Despite his opposition, the bill passed its second reading in the Senate.
The debate raises a fundamental question that goes beyond politics and legislation: When a human being reaches a point of profoundemotional or psychological distress, should society respond first with condemnation or compassion?
From the Islamic perspective, the answer requires us to uphold the sanctity of human life while recognising the importance of mercy, understanding and the responsibility to protect those who are suffering.
Islam teaches that life is a precious gift from Allah. It is neither a possession to be treated carelessly nor a burden that society should make unbearable for vulnerable individuals. Every human life carries dignity, and every human being deserves compassion, particularly during moments of weakness.
The Holy Qur’an declares:
“And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful.” (Qur’an 4:29)
This verse establishes a profound principle: human life must be protected. Yet its concluding words remind us that Allah is Merciful. The Islamic response to suicide must therefore uphold the prohibition against taking one’s life while reflecting the mercy that Allah commands believers to embody in their relationships with others.
Our responsibility is not merely to condemn an act that Islam prohibits. It is also to understand human suffering, prevent avoidable tragedies and create conditions in which people can find hope, assistance and renewed purpose.
Suicide and the Sanctity of Life in Islam
Islam unequivocally prohibits suicide because life belongs to Allah, the Creator and Sustainer of all existence.
Allah says in the Qur’an:
“And do not throw yourselves into destruction.” (Qur’an 2:195)
This verse is widely understood as part of Islam’s broader teaching on preserving life and avoiding self-destruction.
The Islamic legal tradition places the protection of human life among the essential objectives of Islamic law, known as Maqasid al-Shari’ah. Alongside the protection of religion, intellect, family and property, the preservation of life is fundamental to human welfare and social stability.
However, recognising the prohibition of suicide must not lead us to overlook the suffering of those experiencing severe emotional distress.
A person struggling with depression, trauma, grief, overwhelming pressure or other psychological difficulties may be fighting a battle that others cannot see. Behind an outward appearance of normality may be a painful struggle that the individual finds difficult to explain.
Such suffering requires attention, not ridicule; understanding, not humiliation; and appropriate intervention, not abandonment.
Islam does not teach us to celebrate despair or treat the suffering of another human being as an opportunity for moral superiority.
Rather, it calls us to preserve life, extend kindness and help people rediscover hope.
The Mercy of Allah Must Inform Our Treatment of the Vulnerable
One of the most beautiful attributes of Allah repeatedly emphasised in the Qur’an is Ar-Rahman, the Most Compassionate, and Ar-Rahim, the Most Merciful.
The Qur’an instructs the Prophet Muhammad (peace be upon him) to proclaim:
“O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins.” (Qur’an 39:53)
Although this verse speaks broadly about repentance and divine forgiveness, its message offers an important reminder: despair should never be treated as the final word on a human life.
No matter how difficult a person’s circumstances may become, the possibility of mercy, recovery and a better tomorrow must remain open.
Muslims must therefore exercise caution when discussing people who have attempted suicide. We should not presume to know the full extent of their suffering, their mental state or the circumstances surrounding their actions.
And we should also not rush to pronounce judgment on their ultimate standing before Allah.
Final judgment belongs to Allah, who knows what human beings conceal in their hearts and understands circumstances beyond our knowledge.
The duty of the living is to protect life, provide assistance and encourage people towards healing.
If our religious convictions do not make us more compassionate towards the suffering, we must reconsider whether we are communicating the full spirit of the faith we profess.
Beyond Condemnation: Reflecting on Akpabio’s Comments
The comments attributed to Senate President Godswill Akpabio have generated an important national debate about how Nigeria should respond to attempted suicide.
His position, as reported, is that retaining criminal penalties may discourage suicide attempts. However, the central concern raised by advocates of the proposed legislation is that a person who survives a suicide attempt may need urgent medical and psychological assistance rather than imprisonment.
From an Islamic ethical perspective, the need to discourage suicide is understandable. Islam places immense value on preserving human life.
Nevertheless, discouraging suicide and punishing a person who survives an attempt are two different questions.
A society can uphold the sanctity of life without treating people experiencing severe psychological distress as though they were beyond compassion.
The Islamic principle of rahmah, or mercy, requires us to consider not only the moral status of an action but also the circumstances and needs of the person involved.
The Prophet Muhammad (peace be upon him) demonstrated compassion towards people experiencing hardship and taught his followers to show mercy to others.
In a hadith recorded in Sahih al-Bukhari and Sahih Muslim, the Prophet teaches that those who show mercy to others will receive mercy from the Most Merciful.
This teaching should influence how religious leaders, legislators, families and communities respond to people in psychological crisis.
The objective should be to prevent further suffering, protect life and make recovery possible.
A person who survives a suicide attempt should be met with appropriate medical assessment, emotional support and compassionate guidance. Where there are underlying mental health difficulties, those difficulties deserve professional attention.
Punishment alone cannot resolve every psychological or social problem.
Indeed, fear of stigma or prosecution may discourage vulnerable people from seeking assistance. A humane society should make it easier, not harder, for people in distress to reach out for help.
This is why Nigeria’s ongoing legislative debate deserves careful consideration informed by medical evidence, Islamic ethical principles, human dignity and the practical requirements of suicide prevention.
The Muslim Community Should Become a Refuge of Hope
The responsibility to preserve life does not rest exclusively with government.
Mosques, Islamic organisations, families, schools and community leaders all have important roles to play.
Sometimes, a person experiencing emotional distress does not need an immediate lecture. The person may first need someone willing to listen without interruption or ridicule.
Sometimes, a struggling young person needs reassurance rather than comparison with more successful friends.
Sometimes, a grieving parent, an unemployed graduate, a financially distressed breadwinner or a student overwhelmed by pressure needs practical assistance and encouragement to seek professional support.
Muslim communities should learn to recognise that emotional suffering is not always visible.
We should stop assuming that every person who attends the mosque is free from personal struggles or that religious knowledge automatically shields every believer from psychological difficulties.
Faith can provide meaning, comfort and a sense of connection. Prayer, supplication, Qur’anic reflection and supportive religious communities can be valuable sources of strength.
However, where someone is experiencing a mental health crisis, spiritual support should complement, rather than replace, appropriate professional care.
The Qur’an teaches:
“And cooperate in righteousness and piety.” (Qur’an 5:2)
This command provides a foundation for collective action.
Islamic organisations can cooperate with mental health professionals to organise public education, establish referral pathways, train community leaders to recognise distress and encourage families to seek timely assistance.
Imams should preach against suicide while ensuring that their messages do not humiliate those who are struggling.
Parents should cultivate homes where children can speak honestly about their fears and difficulties.
Friends should take expressions of profound distress seriously rather than dismissing them as attention-seeking.
Community members should learn to offer practical help without turning another person’s hardship into public gossip.
Above all, we must build communities in which seeking help is regarded as an act of courage rather than a source of shame.
Government Has a Duty to Protect Human Dignity
Islamic teachings on justice and public responsibility also have implications for government.
Leadership is not merely about making laws. It is about protecting human welfare, preserving dignity and creating conditions in which citizens can live meaningful lives.
The Qur’an declares:
“Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice.” (Qur’an 4:58)
Public office is a trust. Those who occupy positions of authority must therefore approach sensitive social issues with wisdom, restraint and an appreciation of their consequences.
Nigeria faces economic pressures, unemployment, family difficulties, insecurity, bereavement and other challenges that can compound personal distress. These circumstances do not affect every individual in the same way, and they do not explain every suicide attempt. Nevertheless, they demonstrate why prevention requires a broad and compassionate response.
Government must strengthen access to mental healthcare, support public education, address barriers to treatment and encourage people experiencing psychological distress to seek assistance.
Legislators should listen to medical professionals, mental health advocates, religious scholars, people with lived experience and families affected by suicide.
The objective should be to develop a framework that protects life, encourages early intervention and supports recovery.
The ongoing Senate debate provides an opportunity to consider how Nigeria’s laws can be harmonised with the country’s mental health framework and the practical requirements of suicide prevention.
For Muslim lawmakers, the Islamic emphasis on preserving life and preventing harm should be an important consideration in this process.
The question is not whether Islam prohibits suicide. It does.
The question is how a society guided by moral responsibility should respond to someone who has reached a point of profound distress.
A response grounded in mercy, medical understanding and appropriate support offers a constructive way forward.
Conclusion: We should Preserve Life Through Mercy
As Muslims reflect on the recent comments by Nigeria’s Senate President, Godswill Akpabio, we must resist the temptation to turn a serious human issue into a contest of political loyalties.
Our concern should be the preservation of life, the protection of human dignity and the prevention of further suffering.
Islam prohibits suicide, but it also commands mercy, encourages assistance to those in difficulty and reminds believers that Allah’s knowledge surpasses human understanding.
The Prophet Muhammad (peace be upon him) taught:
“Make things easy and do not make things difficult; give glad tidings and do not repel people.” — Sahih al-Bukhari and Sahih Muslim.
This prophetic instruction offers a valuable guide for religious leaders and public officials alike.
When someone is struggling, our words should not deepen the person’s isolation. Our actions should open pathways to help.
When a person survives a suicide attempt, the priority should be to protect that life, address the person’s immediate needs and support the journey towards recovery.
When government considers legislation on suicide prevention, it should weigh the importance of protecting life alongside evidence about which interventions are most likely to save lives and encourage people to seek assistance.
And when religious leaders preach against suicide, they should combine moral clarity with compassion, ensuring that their message communicates both the seriousness of the prohibition and the importance of helping those who suffer.
Brothers and sisters,
The Islamic message is clear: life is sacred, suicide is prohibited, mercy is indispensable, and preserving human life is a collective responsibility.
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May Allah grant comfort to the distressed, healing to those who are suffering, wisdom to our leaders and compassion to our communities.
May He guide us to build a Nigeria in which no person feels abandoned in a moment of crisis, where seeking help is met with understanding, and where faith becomes a source of hope rather than an instrument of humiliation.
Ameen.
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Endeavour to recite Surah Al-Kahf (Chapter 18: Verses 1-110).
Juma’ah Mabrouq
