‘IS THE MOMENT OF DEATH PRE-DESTINED?
Among the religionists, a widespread belief is
that every person (in fact, every creature) has a pre-determined life span,
and that the moment of death is unavoidable as well as unchangeable. This
concept of pre-determination is also believed to be applicable to matters of
one’s health. But, the fact of the mater is that, the adherents to this
belief do everything within their power to cure an illness when it strikes.
This attitude in blatantly contradictory to the belief held.
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Belief and Action
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Discrepancy in belief and action is a destroyer of
nations.
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Thought and practice must go hand in hand.
Incidentally, the religionists see a certain psychological advantage in
having faith in pre-determination. For example, it is supposed to alleviate
fear of death in fighting soldiers.
The human body, like everything, is subject
to natural physical laws.
refuge inside strong fortresses!” – (4/78).
“You cannot run away from it!” – (62/8). So much so that the Messenger
himself was told: “They (your opponents) have to die, and so have you!” ---
(39/31).
Sura Aal-e-Imran says (traditionally
translated) in 3/144: “No one can die but with Allah’s izn
(order) – this has been written down!” Please consider
Death through Allah’s ‘izn’
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‘ajal’ used in this verse (refer to
Chapter 6 where the Quranic sense of these terms is given ---izn:
divine law, ajal: period or end of a period; Kitab: code of
law). Thus, the above verse (4/144) means that life and death occur
according to divine (natural) law. The time-period spanning a man’s birth
and death (ajal) is his age which is determined according to the
divine law: “Every period as a law ---” (13/38). The end of such a period
(death) cannot be shifted forward or backward –“ (63/11). That is ‘death’
is the moment when age (period of time) ends, whenever it occurs. So, the
problem of its occurring before or after ‘the determined moment’ simply
doesn’t arise. The really relevant question,
birth and death) can be shortened or
lengthened. ‘Young’ and ‘old’, in connection with age, are relative terms,
measured against ‘normal’ age-span of a particular group. It is a known
scientific fact that the normal life expectancy in any given group can be
controlled through hygiene, eating habits, prevention and treatment of
disease, and the standard of living etc. It applies to groups as well as
individuals.
This fact is referred to by the
Quran as” “Age is not pro-longed or shortened for anyone except
according to law ---“ (35/11). It is obvious that the precise period of time
(age) is not pre-determined. It can be controlled through
like hereditary tendencies, as well as
post-natural care, physical and mental well-being etc. These very rules
(values) determine one’s, and a group’s, age: “We have established laws of
death for you (all) ----“ (56/60). It is Man’s choice to violate, or abide
by, those rules: “And don’t put yourselves to death with your (own) hands!
--- (2/195). Furthermore, the principle in point is amply shown by the
punishments (and the difference thereof) for deliberate and accidental
killing of a human being – cold-blooded murder is punishable by a sentence
while accidental killing may be dealt with ‘blood-money’ ---- (4/92-93).
Sura Maaeda: “Whoever kills someone
without due cause (cold-blooded murder) or spreads anarchy (treason, mutiny,
rebellion etc) really kills the entire mankind. And whoever gives life to
one person really gives it to the entire human race!----“ (5/32). How can a
life be saved if it is pre-destined to end at a particular moment in time?
This is why battling soldiers are instructed to take precautionary measures
for their safety --- (4/71). In times of danger, the prayer congregation
will be held in groups taking turns in guarding their fellow soldiers
(4/102).
= = = = = = = = = = = =
We are left with the problem of fear of death.
This can be dealt with by examining, and then accepting, the Quranic
concepts of life and death. It
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Conviction in the Hereafter Eliminates Fear of
Death
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basically says that human existence does not end with
the physical death. A human being,
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having led a Quranic life, becomes
equipped to move into the next evolutionary phase after death: “Death and
life have been created so that you can test yourselves for capabilities of
better work: --- (67/2). Iqbal, Poet of the East, so beautifully puts
it one of his Persian works: “A convinced man smiles in the face of death”.
As to the deeds which develop the human
potential (for travel to the next phase of life, the basic principle is
to uphold a permanent value when it gets
attractive the physical value, the more weighty
the deeds to disregard it for a permanent value. The most important physical
value, in fact for all life, is self-preservation (saving one’s life). One
who puts his life on the line in Allah’s cause deserves the highest merit.
Such people do not really die: “But they are alive and your are not aware of
it!---“ (2/154). Iqbal, once again, has put it so eloquently in his
works to be enjoyed by readers with access to either Persian or
Urdu.
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