“Faḥazza bihā yadahu”—with ḥā’ (without dots) followed by a doubled zāy—means that he severed his hand.

“Fa-mā raqaʾa al-dam”—with a fatḥah on the rā’ and a qāf followed by a hamzah—means that the bleeding did not cease until he died.

Overall meaning
The righteous scholar, ascetic, and devotee al-Ḥasan al-Baṣrī narrated from Jundub ibn ʿAbd Allah al-Bajalī (may Allah be pleased with him) that, while in the mosque of Kūfah, Jundub related this report: the Prophet ﷺ told his Companions about a man from one of the previous communities who had a wound. Unable to bear the pain, he lost hope in Allah’s mercy and cure; he did not endure it in expectation of reward because faith and certainty were weak in his heart. He therefore took a knife and cut his own hand. The wound bled continuously until he died.

Allah the Exalted then said—in meaning—“This servant of Mine found My mercy and healing too slow, showing no fortitude in the face of My trial, so he hastened to destroy himself by his own wrongdoing. Imagining that he could shorten his appointed term by taking his life, I have made Paradise forbidden to him; and whoever is barred from Paradise finds Hell his abode.”

Thus the man who fled the pain of a mere wound only to fall into the torment of Hell is like one seeking refuge from the scorching heat in a raging fire. We seek Allah’s protection from an evil end.

Points derived from the hadith

1. It establishes the absolute prohibition of taking a life without right, highlighting the sanctity, gravity, and danger of the act. Ibn Daqīq al-ʿĪd said that this hadith is a principal text underscoring the enormity of killing, whether the life taken is one’s own or someone else’s.
2. Patience is obligatory when calamities strike, avoiding any words or deeds that incur Allah’s wrath—such as wailing, striking the cheeks, or tearing garments. Killing oneself is even more serious.
3. When the afflicted must speak, the best supplication is: “O Allah, keep me alive so long as life is better for me, and cause me to die when death is better for me.”
4. The divine statement, “My servant hastened against Me with his own self,” does not contradict Allah’s prior decree and predestination. Allah had foreordained all things before their existence; the wording “hastened” merely refers to the outward occurrence. The one who killed himself did, in fact, reach the very end that had been written for him—only through the act he himself committed.

Yet he judged Allah’s mercy to be slow, despaired of His relief, and this grave sin led him to kill himself with his own hand as retribution for his corrupt intention: he wished to bring forward the end of his life before its appointed time.

Allah never wronged him; He had granted him will and power to act or refrain. But the man followed his own desire and so took his own life.