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In the Name of God بسم الله

Certainty & Death

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  • Advanced Member

:bismillah:

وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ

15:99 and worship thy Sustainer till death comes to thee.

Although death has been mentioned in Quran as yaqeen, but in the above verse, I think there has to be some alternate of it. Otherwise death could be the only source of getting certainty. 

I also think it is appropriate to ponder on how does death causes certainty? We can say that because it causes the ghayb (غيب) to turn into "shuhud" (شهود).  

Certainty on the other hand itself is the perfection of knowledge where ghayb turns into shuhud. So it is not impossible for man to be certain within his limited worldly life. And tasting death is not necessary for him for being certain. 

So how should we translate the above verse? 

 

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l think the explanation begins with Ayats 74:46-48.

l-yaqini is revealed there, also.

As to the translation:

wa  ubud  rabbaka  hatta  yatyaka  l-yaqinu

&  worship your Lord until (there)comes-to-you the Certainty.

[in standard English, Certainty is capitalized because it is an event, here: the Last Day]

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8 hours ago, hasanhh said:

&  worship your Lord until (there)comes-to-you the Certainty.

Salam,

Thank you brother for your response.

Consider the verse is already speaking to a person (i.e., Holy Prophet (صلى الله عليه وآله وسلم)) who has certainty at its peak. And consider that there exists levels of certainty namely ilmul yaqeen, ayn ul yaqeen, haqq ul yaqeen. 

Which type of certainty is in discussion here?

A person worship his Lord because of the certainty, it may have different levels and certainty can grow/strengthen like from ilm ul yaqeen, it could become ayn ul yaqeen. 

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4 hours ago, Cool said:

that there exists levels of certainty namely ilmul yaqeen, ayn ul yaqeen, haqq ul yaqeen. 

Which type of certainty is in discussion here?

1] "levels of certainty" OPINE: This l do not agree with, because what is "certain" is the Last Day, Allah -(سُبْحَانَهُ وَ تَعَالَى). 'looks forward to the Last Day' (as revealed); and as there are a)more than one component to the Last Day, b) Quran, inshallah, uses many examples which will include varying the construction of sentences within the Quran (lMH0) to make the same Certain point; and Allah Himself -(سُبْحَانَهُ وَ تَعَالَى). is a Certain Existence;  then these three clauses refer to the same things.

2] ln the context of these three clauses (if l parsed the arabie correctly), we have:

"haqq ul yaqeen" Ayat 56:95 which translates, "lndeed, this surely is Certain Truth" --> rendered to  "lndeed, this(Gehenna) is the Sure-Certain-Truth."  Giving a better English translation with the proper emphasis. Ayat 69:51 is similarly rendered.

"ilmul yaqeeni" and "ayn ul yaqeeni" in Sura Takathur (102) a) "lf you(present here-signified by ta) only knew with a knowledge of certainty (again, change word sequence to 'certain knowledge'.  b) "surely you will see it with certain eye"(you will have no doubts about what you will see).

For (102)(a) compare: yuqinuna in Ayats 2:4 and 27:3,4 where the former is more "belief" and the latter more "certainty"

 

Thanks, this was fun.

Edited by hasanhh
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  • Advanced Member

Assume you are thirsty and you have no idea how to quench your thirst. I informed you that you can quench your thirst with water, available in a valley 1km away. By believing on me, this news would give you certainty that a thing which can quench your thirst is available at some distance. 

Then you reach near to that place, near enough to see the water flowing in a river. This visual contact would increase your certainty (ayn al-yaqeen) but still there are chances of deception of sight. 

Then you reach at water & quenched your thirst by drinking it and have realized what was told to you (news given by me) and what was seen (by you from distance), is truth. This would be the state of haqqul yaqeen. (See verse 7:44)

Allah (سُبْحَانَهُ وَ تَعَالَى) has mentioned Quran as haqqul yaqeen in 69:51. Because there is no doubt in it (لا ريب فيه). 

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Allah who knows the seen and the unseen proclaims that the Quran revealed to the Holy Prophet is the truth of assured certainty (haqqul yaqin), which can never be disproved. Truth as understood by man by the application of his power of judgement and appraisement of visible evidence through reasoning or inference is called ilmul yaqin. If he sees something with his own eyes, described as "seeing is believing", it is called Ayn ul yaqin which sometimes terminates in delusion or deception.

The absolute truth is the haqqul yaqin mentioned here. As Allah has given us this absolute truth through the Holy Prophet, we must understand it, follow it and be grateful to Him and His messenger, the Holy Prophet. We must celebrate His praises in thought, word and deed.

The opposite of knowledge is ignorance and opposite of certainty is doubt. I remember a saying of Ma'sum where he said "Do not exchange your knowledge with ignorance & certainty with doubt". 

On 1/17/2021 at 4:17 AM, hasanhh said:

ilmul yaqeeni" and "ayn ul yaqeeni" in Sura Takathur (102) a) "lf you(present here-signified by ta) only knew with a knowledge of certainty (again, change word sequence to 'certain knowledge'.  b) "surely you will see it with certain eye"(you will have no doubts about what you will see).

كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ

102:5 Nay! if you had known with a certain knowledge,

لَتَرَوُنَّ الْجَحِيمَ

102:6 You should most certainly have seen the hell;

ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ 

102:7 Then you shall most certainly see it with the eye of certainty;

 

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I was bewildered and could not say anything. Then the Almighty Allah removed the terror and inspired the answer: and He gave me the best Taufeeq and certainty. I said: O creature of Allah, be lenient with me as I am coming from the world. I witness that except for the One God, there is no other god and neither does he have a partner. And I witness that Muhammad (S) is the servant of Allah and His Messenger.

https://www.imamreza.net/old/eng/imamreza.php?id=9996

Quote

Talk on Salman FarsiINTRODUCTION

We are speaking today about what brought Salman Al Farsi (عليه السلام) from a village near Isfahan, deep in the Persian Empire, to the top of the date palm in Medina to hear the news of Rasuulu-Llaah (sal) and from there to become one of Rasuulu-Llaah’s (sal) most trusted companions and advisors, and from there a teacher of the tabaceen.  As you listen to this dars today, I ask you to contemplate and reflect on your own spiritual history. Through this contemplation, one can begin to get a sense of what the inner journey really is. Through this reflection, we begin to understand how and where Allah’s Will and our will may meet. There, in that meeting, you can begin to understand why you were brought into this universe and what your purpose here is, how to travel through the different maqaams (stations) of yaqeen (certainty) that are necessary to achieve nearness to Allah (سُبْحَانَهُ وَ تَعَالَى), which in translation means awareness of His Presen

http://circlegroup.org/strangers-salman-farsi-as/

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