It is a commonly held view that the time and mode of death has been preordained by God and is claimed to be supported by the Qur'an. However, our observation in our daily life does not support this and consequently people come out with contradictory arguments which create more confusion. We observe that average span of life in the West is higher than other underdeveloped countries of the world, because of higher standard of living. Interestingly people who profess such inaccurate concepts when they fall sick, desperately run around to treat themselves to avoid death.

Before putting the facts right on the subject in the light of the Qur'an, it is instructive to quote from the Qur'an on certain issues related to death:
(3:184) Death is for all living beings.
(4:78) Death will come wherever we are.
(39:30) Even messenger of Allah was told that death will come to him without exception.

In (3:145) there are three words used in Arabic text; Azn, Kitab and Ajl. Azn means as per law, while Ajl means a period or interval. The time when a period ends is also termed as Ajl. Kitab means laws and regulations. The above verse will be translated as, 'death is as per Allah's laws'. The period between the birth and death of a human being is defined by the Divine laws, as stated in (13:38) there are laws governing everything in the Universe, which implies that we must strive hard to determine those laws in order to optimise results from our living.

When the time arrives for the end of a period then nothing can delay or advance it as stated in (63:11). This is called the end or death of that being or nation.

We commonly hear e.g. someone had a long life while other had a short life. These are relative terms. We know through our observation that the communities observing better hygiene, eating healthy food, maintaining better standard of living, better health care live a longer life. Similarly individuals can increase or decrease their life span by living in a society and observing these known laws affecting our physical health.

The individual who wishes to end his life through suicide is at liberty to do so, using his free will. The Qur'an emphatically declared:
'...Nor is a man long-lived granted length of days, nor is a part cut off from his life, but is in a decree (ordained). All this is easy to God' i.e. nobody gets longer or shorter life except as per laws which are very easy to implement by Allah (also imply easy to understand).

Following are some of the physical laws governing the duration of our life span:
1. Genetic effects
2. Mother's health
3. Standard of living
4. Food, environment
5. Social conditions
6. Accidents
7. Health services
8. Safety and security in a society
9. Sports facilities
10. Education

The Qur'an sets the scales for the same e.g. (56:60). Individual and nations have a choice to select any scale(s). The Qur'an declared, 'do not kill yourself' (2:195). Which is against the concept of preselected time of death.

Similarly if someone kills another person, there can be no accountability if time of death is preordained. So much so that in (81:9) the girl buried alive will be asked as to her fault for such a brutal .... treatment. The same is applicable to any child killed in a society through avoidable circumstances. The deliberate killing and accidental death has been differentiated in the Qur'an (4:92-93).

In (5:32) details are given regarding killing and saving a life. If death was pre-ordained killing or saving becomes an irrelevant issue. It is because of this that Allah directs believers to take precautions in war (4:71) - so much so that even in the congregation of salat, it should be split during a battle (4:102).

The Qur'an clearly lays down the purpose of the creation (67:2). To provide opportunities for complete self-development leading to self-realisation, so that each one of us knows how much he has developed the potential to survive death.

At this point one should pause and think for a moment; if for someone death is the achievement of wider and higher values of an infinite life, such a conviction will eliminate fear of death. He will protect and preserve his present life with a view to seek more opportunities to develop his self.

Thus when death will arrive, it only raises curtain to infinitely higher and wider beauties of life. The student who successfully passes on to the next stage, never repents on leaving the previous stage, never repents on leaving the previous stage of his academic career. Indeed, he rejoices on his achievement and looks forward to moving on to the higher stage. Such are the stages available to all of us beyond death if we only reflect on the Qur'anic message.

The list of deeds which elevate human self is long and is given in the Qur'an. The principle is that whenever there is a tie between the demand of the physical self and a permanent value - the later should be preferred over the former.

The stronger the demand for the physical self higher the scale of the deed for which it qualifies itself. The desire to preserve the physical self is highest in any living being, so is the value of the deed. The Qur'an says regarding those who lay down their life for upholding a permanent value, not to be dead; they are alive, it is just we do not understand at our present level of understanding and existence (2:154).

A believer God does not wait for the 'fixed' time of death to arrive, but instead strives hard in the battle between 'truth' and 'falsehood'. If the time, place and mode of death was fixed, a believer could not be asked by God to fight in the cause of 'truth'.