What can be done to have a long and good life?

- ​ What can be done to live longer and better? Are there any signs of it?

Dear Brother / Sister,

The meaning of a verse in the Holy Quran indicating that life can be prolonged by Allah, is as follows:

“…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 Allah.” (Fatir, 35/11)

“Only prayer can ward off the decree (misfortune, qada); and goodness prolongs life.” (Tirmidhi, Qadar, 6),

“Goodness prolongs life. Sadaqah wards off misfortunes.” (see Haythami, Majmauz-Zawaid, 4608)

The same issue is indicated in the hadiths above.

There are two answers to the question, “According to what is life extended and according to what is it shortened?”

a) Lengthening or shortening refers to a change in the normal lifespan. For example, the lifespan of a man is written in the Preserved Tablet (Lawh al-Mahfuz) as 60 years. However, it is written in a footnote that “if he gives sadaqah, he will live 70 years”. Allah knows with His eternal knowledge whether this man will give alms or not. Therefore, the lifespan in Allah’s knowledge does not change.

b) What is meant by it is to live a life of blessings, good health and righteous deeds.

As for the real question:

1) As some of them are indicated in hadiths, good qualities such as prayer/worship, sadaqah and goodness can be instrumental in prolonging life.

2) The best good deed is to obey Allah’s commands and prohibitions. 

3) It is necessary not to forget the following unmatched principle:

“Worship and servitude of Allah look to the divine command and divine pleasure. The reason for worship is the divine command and its result is divine pleasure. Its fruits and benefits look to the hereafter. But so long as they are not the ultimate reason and not intentionally sought, benefits looking to this world and fruits which come about themselves and are given are not contrary to worship. They are rather to encourage the weak and make them incline to worship. If those fruits and benefits are made the reason for the invocation or recitation, or a part of the reason, it in part invalidates the worship. Indeed, it renders the meritorious invocation fruitless, and produces no results.” (see Lem’alar, pp. 131-132)

Thus, servitude and all forms of worship are performed only because Allah commands it; the end result is to gain Allah’s consent, and the benefits will be reaped in the Hereafter.

Man should always observe Allah’s consent in his intentions. If other things infiltrate this intention, it will expel the spirit of worship and harm it. Other worldly wisdom and benefits can be used as a means to increase enthusiasm and zeal for worship but they should not be the real cause of the intention.

For example, if the prayer is performed only for the sake of the health of the body, it will be null and void. Prayer is not performed to be healthy. However, if Allah grants health and well-being to those who pray, it is regarded as a blessing and grant.

For example, it would also be wrong to pray for rain just to get rain because lack of rain is a time for praying for rain. However, if Allah gives rain as a result of it though it is not made the basis and justification for the intention, it is also a gift and necessitates gratitude.

The same holds true related to the issue of long and blessed life. Worship is not done for those reasons; it is done because Allah commands it; it is essential to gain His consent, and the real benefits will be given eternally in the Hereafter.

The blessings of this world can be used as a means to increase the enthusiasm and zeal for those deeds of worship.

Questions on Islam