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In Islam, the concept of self-punishment, particularly in the form of self-harm or actions leading to one's destruction, is generally prohibited and considered a grave sin, as life is viewed as a sacred trust from Allah. While the Quran does not explicitly use the term "self-punishment" in the context of self-inflicted harm, its teachings strongly emphasize the sanctity of human life and caution against actions that lead to one's demise or severe injury.

1. Sanctity of Life and Prohibition of Suicide: The foundational principle in Islam regarding self-harm stems from the belief that life is a gift and a trust from Allah, and humans do not have the right to take their own lives. The Quran explicitly forbids taking a life without just cause, and this prohibition extends to one's own life. Allah states, "And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful."[1] [2] [3] This verse, along with others, underscores that life and death are ultimately in Allah's hands, and individuals are not permitted to hasten their demise. The Prophet Muhammad (peace be upon him) also condemned suicide, stating that one who commits suicide will be punished in the same manner in the Hereafter.[4] [5] This prohibition covers both active suicide (direct acts to end life) and passive suicide (refraining from actions necessary to sustain life, like eating or seeking treatment for a wound).[2]

2. Self-Harm and the Quranic Principle of Avoiding Destruction: Beyond outright suicide, actions that cause severe or irreversible harm to oneself are also generally discouraged or prohibited. The Quran warns, "And do not throw yourselves into destruction. And do good; indeed, Allah loves the doers of good."[6] [7] This verse is often interpreted by scholars as a general caution against any action that leads to one's physical or spiritual ruin. While the definition of "harm" can be relative, the consensus among many jurists is that it refers to "severe harm" or "irreversible harm," whether physical or psychological, that could lead to long-term health implications or death.[7] Islamic jurisprudence emphasizes the preservation of the five necessities: religion, life, intellect, progeny, and wealth, with the preservation of life being paramount.[8]

3. Ritualistic Self-Flagellation (Tatbir) and Scholarly Debates: A specific practice that often comes under the umbrella of "self-punishment" or "self-harm" is Tatbir (or Qama Zani/Zanjeer Zani), a form of self-flagellation practiced by some Shia Muslims during the month of Muharram to commemorate the martyrdom of Imam Husayn ibn Ali.[9] [7] This practice involves striking oneself with chains or swords, causing blood to flow, as an expression of grief and devotion.[9] However, there is significant debate among Shia clerics regarding its permissibility:
   • Prohibition/Discouragement: Many contemporary Shia religious authorities consider Tatbir haram (forbidden) because it constitutes self-harm.[9] [7] Critics argue that such practices can lead to physical injury, psychological distress, and may tarnish the image of Islam, especially in the eyes of non-Muslims or other Muslim communities.[9] [7] Prominent figures like Ayatollah Ali Khamenei have deemed it a "wrongful and fabricated tradition."[9] Some scholars advocate for alternative forms of commemoration, such as blood donation, which serve a beneficial purpose while expressing devotion.[9] [7]
   • Conditional Permissibility: Some traditionalist clerics allow Tatbir, viewing it as a profound spiritual and individual manifestation of devotion, provided it does not cause lasting/fatal physical or psychological harm and does not bring disrepute to Islam.[7] However, the lack of clear, objective criteria for "disrepute" or "severe harm" makes this position subject to varied interpretations.[7]
   • Historical Context: While some reports suggest that the Ahl al-Bayt (Prophet's family) expressed extreme grief, including actions that could be interpreted as self-harm, many of these reports are considered unreliable or lack verifiable chains of transmission by critical scholars.[7] The primary and reliably reported method of expressing grief by the Imams and Ahl al-Bayt was weeping.[7]

4. Other Forms of "Self-Punishment": Actions like masturbation are considered prohibited in Islam, and while they are sins that require repentance, they do not incur a Hadd (fixed, prescribed) punishment. Instead, they may be subject to Ta`zir (discretionary) punishment, which is decided by a ruler or judge, not self-inflicted.[10] This further reinforces that the concept of "punishment" for sins in Islam is generally external (divine or judicial), not self-inflicted physical harm.

In conclusion, while Islam strongly encourages repentance for sins and acknowledges divine or judicial consequences for certain actions, it generally prohibits self-inflicted physical harm or actions that lead to one's destruction. The sanctity of life and the human body is a core principle, making suicide and severe self-harm forbidden. Debates exist regarding ritualistic practices like self-flagellation, with many scholars prohibiting them due to the principle of avoiding self-harm, while others allow them under strict conditions that preclude severe injury or disrepute to the faith.

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