The Quran unequivocally asserts that life originates from Allah, who is its ultimate Sustainer and Giver. This divine attribute is highlighted in verses like It is He who gives life and causes death and He brings the living out of the dead and brings the dead out of the living and gives life to the earth after its lifelessness. These verses establish Allah as the sole possessor of the power to create and end life, making it sacred and inviolable. The purpose of this gift is explicitly stated: a test of human deeds, as He created death and life to test which of you is best in deed. Ibn Kathir explains that this verse underscores the transient nature of worldly life and its ultimate subservience to the eternal life of the Hereafter, where actions performed in dunya will be judged.

The concept of divine decree (qadar) is deeply intertwined with life. The lifespan of every individual is predetermined by Allah, a reality that offers solace and a call to action. While the specific moment of death is fixed, believers are encouraged to strive for good deeds, knowing that their efforts are observed and recorded. This predetermination, however, does not negate human responsibility but frames it within a larger divine plan.

The sanctity of life is a cornerstone of Islamic teachings, profoundly emphasized in both the Quran and the Sunnah. The Quran warns severely against taking a life unjustly, stating that “whoever kills a soul unless for a soul or for corruption done in the land - it is as if he had killed all of mankind”. This verse highlights the enormous gravity of murder, equating the killing of one innocent person to the annihilation of all humanity, reflecting the immense value Islam places on each individual life. Conversely, whoever saves one - it is as if he had saved all of mankind.

The Prophet Muhammad (ﷺ) reiterated this sacredness. He stated, "To kill the life which Allah has forbidden except for a just cause" is among [the seven great destructive sins]Bukhari 55:29Muslim 86:79. Another hadith further clarifies this by stating, "A faithful believer remains at liberty regarding his religion unless he kills somebody unlawfully" Bukhari 87:2. This implies that unlawful killing can severely compromise one's faith and relationship with Allah. `Abdullah bin `Umar also warned that [one of the evil deeds with bad consequence from which there is no escape for the one who is involved in it is to kill someone unlawfully]Bukhari 87:3.

Even prior to Islam, some individuals recognized the value of life. Asma bint Abi Bakr narrated that Zaid bin Amr bin Nufail used to [preserve the lives of little girls]Bukhari 63:53 by offering to feed them if their fathers intended to kill them. This pre-Islamic practice highlights an innate human understanding of life's value that Islam later codified and reinforced.

The prohibition extends to various forms of unjust killing. The Prophet (ﷺ) explicitly condemned "That you kill your son, being afraid that he may share your meals with you" as one of the [biggest sins in the Sight of Allah]Bukhari 65:283. This addresses a practice of infanticide prevalent in pre-Islamic Arabia, which Islam strictly abolished. The Quran further clarifies that these grave sins, including invoking other gods and committing unlawful sexual intercourse, are forgivable only through sincere repentance, belief, and good deeds, as Allah is Oft-Forgiving, Most Merciful, as explained by Ibn `Abbas concerning verses 25:68-70.

Islamic teachings consistently present worldly life (dunya) as temporary, a fleeting stage on the journey to the eternal Hereafter. The Prophet (ﷺ) illustrated this by drawing a square to represent a man's lease of life, encircled by death, with a line extending beyond the square symbolizing his hope, and small lines representing calamities Bukhari 81:6. This powerful imagery conveys that hope often extends beyond the reality of one's predetermined lifespan, and that life is interspersed with trials.

The relative brevity of human existence on Earth is also emphasized. The Prophet (ﷺ) compared the lifespan of his community to [the period between the time of `Asr prayer and sunset]Bukhari 66:43, underscoring its short duration compared to previous nations. This perspective encourages believers to make the most of their time, prioritizing good deeds and preparing for the eternal abode.

The ultimate goal of this worldly life is the Hereafter (Akhirah). `Aisha narrated that prophets are given the option between worldly life and the life of the Hereafter before their death (Bukhari 64:456, 80:45), a choice that the Prophet Muhammad (ﷺ) also made. This choice highlights the superiority of the eternal over the temporal. Even in moments of profound grief, such as the eclipse on the day of his son Ibrahim's death, the Prophet (ﷺ) corrected the misconception that celestial events occur due to "someone's death or life," stating that they are [two signs amongst the signs of Allah]Bukhari 16:16Bukhari 16:19Muslim 10:30, serving to inspire fear of Allah and a call to prayer.

Death is not an end but a transition. Moses' encounter with the Angel of Death illustrates this profound reality. When offered a long life for every hair under his hand on an ox, Moses asked, "O Lord! What will happen after that?" Allah replied, "Then death." Moses then said, "Let it come now" Bukhari 60:80. This narrative beautifully encapsulates the understanding that worldly life, no matter how long, ultimately leads to death, which is merely a gateway to the next stage of existence.

Given its sacred and transient nature, life in Islam is meant to be lived purposefully, guided by divine commands and Prophetic examples. This involves fulfilling obligations to Allah, to oneself, and to others.

One crucial obligation is the payment of Zakat. The Prophet (ﷺ) warned against withholding Zakat from animals, stating that on the Day of Resurrection, those animals will return [far bigger and fatter than before and they will tread him under their hooves, and will butt him with their horns]Bukhari 24:62. This illustrates how one's actions in life, particularly financial obligations, have profound consequences in the Hereafter.

Striving in Allah's cause (jihad) is also presented as a noble endeavor. A believer who "strives his utmost in Allah's Cause with his life and property" is considered [the best among the people]Bukhari 56:5. The Prophet (ﷺ) himself expressed a profound desire to be martyred repeatedly in Allah's cause: [I would love to be martyred in Allah's Cause and then get resurrected and then get martyred, and then get resurrected again and then get martyred and then get resurrected again and then get martyred]Bukhari 56:15. This highlights the immense value placed on sacrificing one's life for a righteous cause.

Beyond outward acts, virtues like compassion and generosity are highly rewarded. The Prophet (ﷺ) narrated that a man was forgiven his sins because he was a businessman who [used to give time to the rich to repay his debt and (used to) deduct part of the debt of the poor]Bukhari 43:7. Similarly, another narration states that a man was forgiven because he [used to order his employees to grant time to the rich person to pay his debts at his convenience]Bukhari 34:30. These hadith underscore the importance of mercy and understanding in daily dealings.

The emphasis is on consistent, manageable good deeds throughout life. `Aisha reported that the Prophet (ﷺ) encouraged performing [deeds which you can do easily, as Allah will not get tired (of giving rewards) till you get bored and tired (of performing religious deeds)]Bukhari 30:77. The most beloved prayer to him was one [that was done regularly (throughout the life) even if it were little]Bukhari 30:77. This guidance prevents burnout and promotes sustainable spiritual growth.

The importance of keeping good relations with kith and kin (silat al-rahim) is emphasized as a means to prolong one's life and increase wealth Bukhari 78:16Bukhari 78:17. This shows a direct, divinely ordained connection between good conduct and worldly blessings, serving as an incentive for ethical living.

While life is a gift, it is also acknowledged as a path fraught with challenges and afflictions (fitan). The Prophet (ﷺ) taught a powerful supplication: "O Allah! I seek refuge with you from the punishment in the grave and from the punishment in the Hell fire and from the afflictions of life and death, and the afflictions of Al-Masih Ad-Dajjal" Bukhari 23:129Bukhari 80:64. This prayer acknowledges the reality of trials throughout one's existence and even after death.

Hudhaifa reported a detailed conversation with `Umar about "the turmoil" (fitan). `Umar initially thought it referred to the "unrest of man in regard to his household or neighbour," which could be "done away with by prayer, fasting and charity." But Hudhaifa spoke of a more profound "turmoil which would come like the wave of the ocean," presenting itself to hearts like a "reed mat is woven stick by stick" Muslim 1:276. Those who succumb to these temptations receive a "black mark" on their hearts, while those who reject them gain a "white mark." This profound imagery illustrates how the challenges of life continuously test one's spiritual resilience and shape the state of their heart.

Despite the hardships, patience and reliance on Allah are key. Even the desire for death due to calamity is discouraged. The Prophet (ﷺ) advised that if one must wish for death, they should say: "O Allah! Keep me alive as long as life is better for me, and let me die if death is better for me" Bukhari 75:31Bukhari 80:48. This teaches acceptance of Allah's decree and trust in His wisdom regarding the best timing for one's passing.

The Islamic understanding of ḥayāh is rich and multifaceted, portraying life as a sacred trust from Allah, a period of trial, and a preparatory journey for the eternal Hereafter. Rooted deeply in Quranic revelation and illuminated by prophetic guidance, this perspective emphasizes the sanctity of every individual life, condemning its unjust taking with the gravest warnings. Believers are called to live with purpose, dedicating their existence to worship, good deeds, and maintaining strong communal ties, while also acknowledging the inherent challenges and afflictions of worldly existence. The ultimate hope remains the eternal life in Paradise, a reward for those who navigate this temporary sojourn with faith and righteousness.