In the past six months, we have traversed a tumultuous journey of anguish, helplessness, and indignation witnessing the unfolding tragedy of the Palestinian genocide. While the impact has been profoundly distressing for the Ummah, we have found solace in our solidarity and even support of non-Muslim voices joining our call for an end to the violence and the liberation of the Palestinian people. Witnessing the collective outcry, from impassioned marches denouncing the heinous actions of the IDF to urgent appeals for divestment from U.S. support to Israel, has been both heartening and sobering. The recent act of self-immolation by an Air Force officer, though shocking, underscores the depth of despair and desperation felt by many. However, with this act of self immolation, a new challenge has emerged, stirring debate among Muslim American youth about how to interpret and respond to such acts of extreme protest. The spectrum of reactions spans from outright dismissal to unreserved admiration and elevation to a status of martyrdom, reflecting the complexity of emotions evoked by such a drastic gesture. In navigating this polarizing terrain, Islam offers profound guidance, urging us to champion justice and empathize with the persecuted, validating the anguish felt by many in these seemingly hopeless times. However, Islam also implores us, perhaps even more significantly, to cling to hope in the face of despair, to persevere in the struggle against oppression, and to reject the temptation of despair that leads to self-destruction. This crucial aspect of Islamic teachings, especially pertinent within the context of Muslim American youth development, warrants careful consideration in light of the act of self immolation. Many young individuals in our community may find themselves teetering on the precipice of despair, viewing self-harm as a viable solution not only to the current crisis but to other challenges they confront in their lives.

Aaron Bushnell, an Air-Force officer, shocked the world with his act of self-immolation protesting Israeli genocide against Palestine, and the USA’s involvement in the war and complacency in bringing it to a close. The Muslim community has been confused about how to deal with this entire incident.  We have a non-Muslim, using a radical method to stand up in defense of Palestine against the actions and inactions of the country he quite literally serves. In order to understand this situation, we need to compartmentalize its various aspects: one can understand the motivation, and even the despondency, that lead to such extreme measures. As a Muslim however, one must remind oneself that we have a blueprint to follow. We have a guide in the greatest of creation, the Prophet Muhammad ﷺ and the principles he left for us. These are principles that will guide us to worship and live our lives in the way that is most pleasing to Allāh Most High.  

I am concerned at the Muslim discourse around the incident.  Muslims are joining in with others in calling this “the highest form of protest and sacrifice.”  Firstly, when referring to the “highest form” of anything, as Muslims, we must first determine who considers it the highest form and then whether or not it fits that criteria.  In the Muslim paradigm, who is a reference to Allāh the Exalted and not the human intellect.  As far as the act itself, it is paramount that we exercise great caution in its praise. What is praiseworthy is his motivation and what he wished to accomplish. However, self-harm is not an action that is praiseworthy in Islām.  Allāh states: “Do not kill a soul that Allāh has made sacred except with legal right”(6.151).  This verse, as well as maqāsid ash shar’īah (higher objectives of Islāmic law), inform us that every soul is sacred. Every soul and body is to be honored both in life and after death.  There are exceptions to honoring life, for example, in justified warfare and against those who commit the most heinous of crimes.  Even in those cases, the objectives behind sanctioned war or the death penalty is to prevent further harm and to save human life.  Allāh Most High further states: “whoever takes a life - unless as a punishment for murder or mischief in the land - it will be as if they killed all of humanity”(5.32).  One could argue that since, in the same verse, Allāh mentions “and whoever saves a life it is as though they have saved all of humanity” that self-immolation can save further destruction.  It will however be disingenuous to isolate verses and not view the shar’īah as a whole.  We have other verses and a plethora of ahādīth literature wherein suicide is expressly forbidden.  Allāh Most High says “Do not kill yourselves”(4.28). This is an unrestricted prohibition.  The fact of the matter is that in Islām we are not accountable for our results or the lack thereof.  What we are accountable for is the effort and means used to gain those results.  As such, the ends do not justify the means.  For example, all would agree that if a man is struggling to provide for his family, crosses paths with a billionaire who negligently left a thousand dollars for the taking, the theft of it will remain a theft.  The objective of providing for ones family is noble and in fact a necessary responsibility.  The billionaire will not even feel the loss. However, the means of fulfilling such noble ends will be unanimously rejected.  

As far as self-sacrifice is concerned, Prophet Muhammad ﷺ mentioned: “the best of martyrs is Hamzah the son of ‘Abd al Muttalib, then a man who stands up to a ruler, commands him [of what is good] and forbids him [of what is wrong] according to the rights of Allāh, and he [the ruler] kills him. Indeed the best form of jihād is to speak a word of truth to a tyrannical ruler”(Hākim).  This is a clear and decisive statement regarding the highest form of sacrifice and protest.  Prophet Muhammad ﷺ further states “Whoever amongst you sees a wrong, then let him change it with his hand, if he is unable then with his tongue, and if he is unable then with his heart, and this is the weakest form of faith”(Muslim).  Within the stratagem of the the hand and the tongue fall innumerable options including but not limited to protests and marches, campaigning, petitioning, boycotting, debating, educating, etc.  As the hadīth states “all of you are shepherds and responsible for your flock”(Bukhārī).  This entails that we all have different capacities and potentialities of doing our part. If the hand and tongue are exhausted and seeming futile, then we move to the heart.  That heart is a heart that must be spiritually firm to maintain itself and not fall into despair, lest we use our hands in an unsanctioned way.

In praise of Bushnell, some have gone as far as inferring him to be a shahīd or a martyr.  It should go without saying that a pre-requisite to Islāmic martyrdom is that the individual first and foremost have actually accepted the da’wah of Allāh’s last and final Messenger ﷺ and have openly accepted it or exhibited clear signs of being a Muslim. We can recognize his intentions as noble but that does not mean we break the very foundations this beautiful religion is based on.  As the scholars say “We give judgement based on the apparent and Allāh takes care of what is hidden.”  We can recognize the catastrophe of Bushnell taking his life, and it is a catastrophe, but then we misplace our sorrow and attempt to raise his rank to a station that is neither apparent nor appropriate.  He outwardly was not a Muslim and that is a fact.  It is part of our fitrah and even the Prophetic urge to wish everyone into Paradise, to be saddened over the unguided, especially those who act as a support to humanity, let alone Muslims.  We can remind ourselves, however, that there was a man who was arguably the greatest non-Muslim:  Abū Tālib, the uncle of the Prophet Muhammad ﷺ who was beloved to him and took care of him ﷺ.  If there was ever a non-Muslim deserving of our du’ā’ it would have been Abū Tālib.  After his passing Prophet Muhammad ﷺ vowed to supplicate for Abū Tālib as long as Allāh would not prohibit it.  Soon after, Allāh Most High revealed “It is not permitted for the Prophet and those who believe to seek forgiveness for the idolators even though they may be their close of kin after it becomes clear that they [the deceased polytheists] are companions of the fire”(9.113). 

The scholars of Islām have been very cautious to praise and glorify suicide as it is definitely harām and often produces copycats. In the event of suicide, Allāh protect us all, our scholars saw it as essential to dissuade the population, with wisdom and sensitivity, from further engaging in it.  Finally, just as we refrain from praising Aaron Bushnell’s actions and elevating him in inappropriate ways, we also do not need to ridicule him as an enemy to Islām.  It's also not from the prophetic sunnah to insolently wish him to the fire and eternal damnation.  Be sensitive to the situation, the context, the loss of life and what lead to it and simply know that his affair is with Allāh and will be according to Allāh’s divine judgement.

Finding balance like this and being careful with our words can be instrumental in validating the emotions experienced by many, particularly young Muslims, while simultaneously ensuring we preserve our beliefs and dissuading those who may be dangerously close to considering self-harm as a solution. 

Finally, if you find yourself struggling profoundly during these difficult times, whether you're a Muslim youth, adult, or from any background, please don't hesitate to seek help. Professionals within our community are available to provide support and guidance. Remember, your presence, your voice, and your actions are invaluable for our collective growth. Whatever challenges you're facing, you don't have to face them alone. We need you to thrive, to persevere, and to live. Let us cling to hope, knowing that Allah’s (Most High) mercy and guidance will sustain us through even the darkest of times. As we embark on the blessed month of Ramadan, let us once again turn back to Allah (Most High) and make sincere dua for positive change and may we witness again the miracles and deliverance this month has always provided for the Ummah.

Allāh protect us, guide us, spread righteousness in the lands amongst the inhabitants and leaders, and grant victory to all the oppressed. Āmīn.