Jump to content
Guests can now reply in ALL forum topics (No registration required!) ×
Guests can now reply in ALL forum topics (No registration required!)
In the Name of God بسم الله

How does faith change your very state of being?

Rate this topic


Recommended Posts

  • Veteran Member

:salam:

How does faith change your state to one that is destined towards salvation (and is indeed enjoying heaven in this moment)?

How does lack of faith make your state to one that is destined towards Hell?

 

Thanks.

Link to post
Share on other sites
Guest Link

It's a matter love and envy/hate.  If you love God and his chosen and believers in them, it maybe that your love is based on truth. If you turn away from them and deny their reality, your love of whatever is based on falsehood.  

To be good, love is such it wishes to love things as they truly are. To be evil, is when you are chaotic with your desires and love, and make up reality, rather then embrace it.

This is why to be good, it's obligatory to seek the truth.

Link to post
Share on other sites
  • Advanced Member
1 hour ago, 313_Waiter said:

:salam:

How does faith change your state to one that is destined towards salvation (and is indeed enjoying heaven in this moment)?

How does lack of faith make your state to one that is destined towards Hell?

 

Thanks.

Salaam brother,

I hope you had a good Ramadan.

I think these are directions or orientations adobted by our fitrah. 

Surah Al Lail, IMHFO, is a great answer to this:

Quote

 

4) Your striving is most surely (directed to) various (ends).

(5) Then as for him who gives away and guards (against evil),

(6) And accepts the best,

(7) We will facilitate for him the easy end.

(8) And as for him who is niggardly and considers himself free from need (of Allah),

(9) And rejects the best,

(10) We will facilitate for him the difficult end.

 

Tafsir for this from Enlightening commentary:

 

Quote

 

Piety and the Divine Assistance

At the beginning of this Surah, again, we find three reflective oaths about the 'creation' and the Creator of the world.

It says:

"By the night when it enshrouds,"

The use of the term

/yaqsa/ ‘enshrouds’

is because night, like a creature, covers half of the globe and brings it under her authority, or is for the reason that the light of the day or the rays of the world-illuminating sun 'hides' when night comes forth.

In any case, it is an evidence to the importance of Night's effective role in men's lives, including the adjustment of the sun's heat, the resting of the living creatures in it, and the adoration of the night by awake, vigilant believers.

Then, our attention is attracted to another oath.

It says:

"By the day when it brightens up,"
'Day'

begin from the moment that the light of dawn breaks the curtain of the gloom of night and removes the darkness and dominates the expanse of heaven, filling everywhere and everything with its glory and light; the very light that is the secret of the life of all living things.

In the Qur'an, the contrast of 'light' and 'darkness' and their effect in Man's life is repeatedly stated and emphasized upon, because they are two perpetual great blessings and are also two Divine Signs.

Then, the last oath of this Surah is mentioned.

It says:

"By Him Who created the male and the female,"

The existence of the mystery of the sexes runs through all life in human beings, animals and plants. The process of development that occurs in the life-germ from the very beginning until the time of birth, the characteristics of both sexes due to their functions and actions, and the secrets hidden in the sex phenomena are all Signs of the glorious world of creation through which we may understand the greatness of its Creator.

The term /ma/ ‘something, a thing' used, here for Allah is for the extraordinary greatness or His Entity that has an ambiguous state which is beyond the imagination and human concept.

Some have also said that /ma/, here in Arabic is 'masdariyah'. If so, the sentence means: 'By the creation of male and female'. But, this interpretation seems feeble.

In fact, the first two oaths refer to the celestial Signs while the third oath points to the human signs.

The conclusion of the aforementioned oaths is stated in the next verse.

It says:

"Verily the (ends) you strive for are diverse.”

People have different or diverse aims in life for which they strive. One might be talking of the pleasures of this world while another may be mindful of the life in the Hereafter. No one lives aimlessly, but we should be careful of the way in which we use our divine talents and powers in order to understand if it is for good or evil.

The term /satta/ is the plural form of /satit/ and is derived from /Satt/ which means 'separate, divided'.

Then, the Qur'an, dividing people into two groups; addressing the first says:

“Then as for him who gives (in charity) and fears (Allah),"
"And (in all sincerity) testifies to the Best,"
"We will ease him to the state of ease.”

The purpose of using the term /a'ta/ is for the meaning of charity in the way of Allah and helping the needy.

Then, immediately after that, it emphasizes on 'piety' which may refer to the necessity of pure intention in practicing the action lawfully and with permitted wealth, without any reproach or harm or hurt, because all of the meanings are gathered in the sense of 'piety'.

Some have said that /a'ta/ refers to financial actions done for Allah, and /atqa/ refers to other religious actions of worship. However, the first commentary is better, because it adapts both to the appearance of the verse, and to the occasion of revelation that was mentioned before.

The idea of 'testifying to the Best' indicates 'the faith in the Divine blessed rewards', as Abul-Dahdah, the believing man mentioned in the story on the occasion of revelation of the Surah, who with faith in the Divine blessed rewards spent his wealth.

This meaning is also mentioned in Surah Nisa, No. 40, verse 95

“...unto all (in Faith) hath Allah promised good...”

Some have said the phrase means 'the best religion', i.e. 'the faith in Islam' which is the best religion.

Some have rendered the words thus:

"I testify that there is no god besides Allah, and I testify that Muhammad is the apostle of Allah.”

But, regarding all conditions, the first commentary seems more fitting.

The sentence:

"We will ease him to the state of ease"

may refer to the success given by Allah and making the path of obedience for such persons easy; or paving the road to paradise for them and the act of relieving and greeting them by angels; or it may include all of them.

No doubt, those who give charity and alms piously and believe in the Divine rewards, their difficulties will be changed into easy affairs for them and will have enjoined a special calmness both in this world and the next.

In the beginning the payment of the alms-tax and giving charity may seem difficult for us, but with continued and frequent practice it will become easy, so that we will gain enjoyment from it.

There are many generous people who are happy to have guests present at their meals but, if they do not receive anyone on a particular day, they will be rather sad. Therefore, for them to receive guests is a kind of ease in their lives.

We should not neglect that, in principle, belief in the Resurrection and in Divine, immense rewards changes Man's tolerance of different hardships and makes them easy for him. This kind of believing man will spend eagerly not only his wealth, but will also give up his dear sweet life for the love of martyrdom on the path of Allah.

The term /yusra/ is derived from /yusr/ that basically means 'to saddle a horse and make it ready to ride on', and the term has been used for any easy deed.

In the next verse attention is paid to the contrary group and says:

"But he who is a greedy miser and thinks himself self-sufficient,”
"And gives the lie to the Best,"
"We will ease him to the path of affliction.”

Here, the term

/buxl/ ‘miser'

is mentioned opposite to /a'ta/ ‘being generous' which we find in the first group; and

/istaqna/ ‘demands self-sufficiency'

is either an excuse for the conduct of avarice and a means of heaping up wealth, or it refers to an imagination of being self-sufficient of the divine rewards. This characteristic is just opposite to that of the former group who always seek Allah's favour. Or, since the latter group think that they do not need to obey their Lord, then they always commit sin.

Among these three commentaries the first one seems more appropriate, though all of them may be combined.

The purpose of the phrase

"gives the lie to the Best"

is for signifying disbelief in the rewards of the Next World or rejecting the religion and the good ways of the prophets.

The sentence:

"We will ease him to the path of affliction"

is a state opposite to the case in the sentence: "We will ease him to the state of ease" where Allah brings forth his favor and the righteous succeed on a smooth path of obedience and charity which makes them free from the difficulties of life.

But, the members of the other group are in absence of success, and travelling the path is difficult for them. They will be involved in hardships in this world and the next.

In general, the fulfillment of good deeds and especially payment of charity and the alms-tax in the way of Allah is difficult for the disbelieving, greedy misers, while it is easy, exciting and pleasant for the righteous.

At the end of this part of the Surah, the blind-hearted, greedy misers are warned:

"And his wealth will not avail him when he perishes.”

He can neither take anything of his worldly property with him, nor could it prevent him from the fire of Hell.

The term /ma/, at the beginning of the verse, may be a negative sign (as it was mentioned above), or for questioning in the negative. If so, the sentence means: 'What benefit can he take from his wealth when he falls in the grave or Hell?"

The term /taradda/ is based on /rida 'at/ and /radaya/ which means'to perish, to fall’ and since falling from a high place usually causes one to perish, it is also used in the sense of 'perdition’. In the current verse it may mean 'to fall into the grave, or Hell, or perdition as a punishment'.

Thus, the Qur'an, in these verses, speaks about two groups of people: the first is the righteous who are pious, generous believers; and the second is the group of unbelievers who are impious and miserly. The examples of both groups are clearly pointed out in the description of the occasion of revelation.

 

 

And brother if you study and find any other input for the same question. Do share inshallah.

May Allah (سُبْحَانَهُ وَ تَعَالَى) bless you.

 

Link to post
Share on other sites
  • Veteran Member
Posted (edited)
6 hours ago, 313_Waiter said:

(and is indeed enjoying heaven in this moment)?

By this I mean this:
 

Quote

Thus, the God-fearing, in it are the people of distinction. Their speech is to the point, their dress is moderate and their gait is humble. They keep their eyes closed to what Allah has made unlawful for them, and they put their ears to that knowledge which is beneficial to them. They remain in the time of trials as though they remain in comfort. If there had not been fixed periods (of life) ordained for each, their spirits would not have remained in their bodies even for the twinkling of an eye...

Sermon 193 - Nahjul Balagha

 

3 hours ago, Zainuu said:

Surah Al Lail

Hope you had a good Ramadan as well. May Allah accept your prayers and fasts. Another very relevant Surah is Surah at Tin:

Quote

[95:1] I swear by the fig and the olive,
[95:2] And mount Sinai,
[95:3] And this city made secure,
[95:4] Certainly We created man in the best of forms.
[95:5] Then We render him the lowest of the low.
[95:6] Except those who believe and do good, so they shall have a reward never to be cut off.

[95:7] Then who can give you the lie after (this) about the judgment?
[95:8] Is not Allah the best of the Judges?

 

Edited by 313_Waiter
Link to post
Share on other sites
  • Advanced Member
Posted (edited)
6 hours ago, 313_Waiter said:
12 hours ago, 313_Waiter said:

(and is indeed enjoying heaven in this moment)?

By this I mean this:

Oh. Okay. 

I think this should be seen from the perspective of Irfan (gnosis). And what I can say is that as the state changes, our vision regarding the existence changes. The more we traverse from a material to spiritual extreme, we observe and sense the spiritual realities. Hence, I would say that they are not 'enjoying heaven' but they feel detached from 'this material world' and they are anxious to go back to there spiritual reality.

In simple words,

"When you find some place and become certain that that place is better than your current abode, you will definitely wonder and would be anxious about moving to that place." 

 

 

Edited by Zainuu
Link to post
Share on other sites
  • Advanced Member
6 hours ago, 313_Waiter said:

Another very relevant Surah is Surah at Tin:

Quote

[95:1] I swear by the fig and the olive,
[95:2] And mount Sinai,
[95:3] And this city made secure,
[95:4] Certainly We created man in the best of forms.
[95:5] Then We render him the lowest of the low.
[95:6] Except those who believe and do good, so they shall have a reward never to be cut off.

Reminds me of the verse:

Inna Lillah e wa Inna Ilaihe Rajeoon. 

(and all the related verses).

It indicates that we are not destined for this world and our spiritual reality corresponds to a higher world to which we have to turn back. Verses 4 and 5 seem to indicate a comparison between this world and human being.

 

Link to post
Share on other sites
  • Veteran Member
23 hours ago, Zainuu said:

The more we traverse from a material to spiritual extreme, we observe and sense the spiritual realities. Hence, I would say that they are not 'enjoying heaven' but they feel detached from 'this material world' and they are anxious to go back to there spiritual reality.

salaam, 


[Shakir 102:1] Abundance diverts you,
[Shakir 102:2] Until you come to the graves.
[Shakir 102:3] Nay! you shall soon know,
[Shakir 102:4] Nay! Nay! you shall soon know.
[Shakir 102:5] Nay! if you had known with a certain knowledge,
[Shakir 102:6] You should most certainly have seen the hell;

[Shakir 102:7] Then you shall most certainly see it with the eye of certainty;
[Shakir 102:8] Then on that day you shall most certainly be questioned about the boons.

Link to post
Share on other sites
  • Advanced Member

@313_Waiter on another note I just ordered 'The Study Qur'an'. I am looking forward to see the combined tafasir from classical sunni, sufi and Shi'a. For the more 'mystic' verses it seems to rely upon the Sufi and irfani teachings. 

Link to post
Share on other sites
  • Veteran Member
5 hours ago, MexicanVato said:

@313_Waiter on another note I just ordered 'The Study Qur'an'. I am looking forward to see the combined tafasir from classical sunni, sufi and Shi'a. For the more 'mystic' verses it seems to rely upon the Sufi and irfani teachings. 

I have it and use it often (although I still haven’t read enough of it). At the end of it there are essays about Islam one of which is on Sufism by Chittick which I enjoyed the other is on Islamic esotericism which I have not yet read.

Link to post
Share on other sites
Guest Bismilllah-Ether-REALITY
On 5/10/2021 at 9:48 AM, 313_Waiter said:

:salam:

How does faith change your state to one that is destined towards salvation (and is indeed enjoying heaven in this moment)?

How does lack of faith make your state to one that is destined towards Hell?

 

Thanks.

Bismillah-

Salam Dear Brother

iman is “a light that God places in the heart of whomsoever He wills”.  The important thing about this is that iman Is a light.  Which means that it is higher grade of reality reflected in some mode (on a lower plane of reality).  Someone with iman is connected to something more real and less illusory.  You have to be clear what iman is.  It has a precise understanding as defined by the hadith.  
 

keep up the good questions.  :)

Link to post
Share on other sites
  • Advanced Member
On 5/10/2021 at 2:48 PM, 313_Waiter said:

How does faith change your state to one that is destined towards salvation (and is indeed enjoying heaven in this moment)?

Hi There

I find this statement intriguing.  And also the verses you quote from the Qur'an about certainty.

I have often heard from my Muslim firneds that they can not be certain about their final destiny.  It is important, they say, to live between "fear and hope".

I have even heard that certainty about our final destination is a sin as it is presumptuous against God's final choice on the day of judgment.

Could you help me understand this?

I would also be interested to know what you mean by "enjoying heaven in this moment".  For me, as a follower of Jesus, this is a real experience as I walk with God through each event of life and know his power through the Holy Spirit living in me.  His friendship and father heart towards me guides and insipers.  My heart is full of worship, praise and a desire to serve which are foretastes of the hevenly experience where I will know as I am now known.

1 Corinthians 13:12 For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.

Link to post
Share on other sites
  • Advanced Member
5 hours ago, Dave follower of The Way said:

Hi There

I find this statement intriguing.  And also the verses you quote from the Qur'an about certainty.

I have often heard from my Muslim firneds that they can not be certain about their final destiny.  It is important, they say, to live between "fear and hope".

I have even heard that certainty about our final destination is a sin as it is presumptuous against God's final choice on the day of judgment.

Could you help me understand this?

I would also be interested to know what you mean by "enjoying heaven in this moment".  For me, as a follower of Jesus, this is a real experience as I walk with God through each event of life and know his power through the Holy Spirit living in me.  His friendship and father heart towards me guides and insipers.  My heart is full of worship, praise and a desire to serve which are foretastes of the hevenly experience where I will know as I am now known.

1 Corinthians 13:12 For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.

There are some whom the Nabi (صلى الله عليه وآله وسلم) made explicit statements that they would achieve jannah. As for many of us we won’t know. This makes sense because we can be believers today and tomorrow we may cover up the truth (we seek refuge with Allah from such a thing). 
 

as far as hope and fear, I believe taqwa of Allah or fear is to be mindful of Allah. We want to please Allah or at least that should be our goal. With that said, a Muslim may have hope in the mercy and fear of the wrath but ultimately the seeker on the journey wishes to attain the state of love for Allah. This means making ibadah (worship) purely out of love and not out of fear or even hope. The arifin or the mystic cares not if they end up in hell, because they are filled with love of Allah and worship and serve Him based solely on that love.

Experiencing jannah in this life is the contentment of the believer for the Creator. The arif experiences bliss beyond just a simple feeling of joy. Their heart constantly remembers Allah. Allah rests the heart of the arif through His remembrance. To where Allah becomes the eye we see with and ears we hear with. This of course being metaphorical and not anthropomorphic. 

Link to post
Share on other sites
  • Veteran Member
On 5/14/2021 at 9:11 PM, Dave follower of The Way said:

It is important, they say, to live between "fear and hope".

 

Thanks for your input.

Brother MexicanVato has given a great response. 

I believe “fear” is to not be arrogant of one’s good deeds and to fear God whilst sinning. Hope is to never despair in the mercy of God as per the Quran.

I believe one could not reach certainty of their final destination after the day of Judgement. The mystics claim to reach certainty of God.

To enjoy heaven in this moment is to “see God” within this very moment (in a metaphorical sense).

This is my limited understanding. 

Link to post
Share on other sites
On 5/10/2021 at 11:48 PM, 313_Waiter said:

:salam:

How does faith change your state to one that is destined towards salvation (and is indeed enjoying heaven in this moment)?

How does lack of faith make your state to one that is destined towards Hell?

 

Thanks.

It’s very simple it’s not us it’s God , He makes u enjoy the good things and makes u dislike the bad things 

He guides the heart , changes it etc

imagine every prayer tastes like honey? Every fast tastes better than any food, any good deed feels so relieving? Bad things feel ugly gross heavy painful 

that’s true guidance and what the Imams experience and felt ,God literary protects u from evil by showing it’s true nature and encourages goodness by showing it’s true nature 

like Quran says the devil makes the bad things fair seeming to the disbelievers, makes it sweet to them same way rubbish tastes good to a pig or corpse tastes good to vultures 

have u heard that Hadith where a person asks an imam what makes them declined towards a cup of wine and the imams says that they see the fire in it , they see the barzakh true state of things in his life , so of course they won’t drink it or even desire it , same way u don’t desire to eat filth or drink acid or sewage

another Hadith related to this is when God created heaven and hell and ask the angels to observe it and tell him what they think etc

then God creates a cover for them both and reverses the first layer of them and asks the angels what they think of it, and they say hell is made appealing that nobody will be able to resist it and heaven is made unappealing that nobody will move towards it 

Edited by theEndIsNear
Link to post
Share on other sites
  • Advanced Member
On 5/14/2021 at 5:44 PM, MexicanVato said:

This means making ibadah (worship) purely out of love and not out of fear or even hope. The arifin or the mystic cares not if they end up in hell, because they are filled with love of Allah and worship and serve Him based solely on that love.

This is helpful - thanks

Ibadah is a life style.  All we do is ibadah.  Not just prayer or fasting or giving etc.  I see Ibadah is not just an expression of my love for God but also as  a response of thankfulness for what he has done for me.  The great thing is that my love and thanks for God come from his initial love for me shown in rescuing me and covering my shame and bringing me into his family.

I'm interested in your comment about the Mystic.  They love without caring if they go to hell - separation from God.  I find this a strange kind of love.  unrequited love is so painful it can destroy someone.  But praise be to God we can love him knowing that he has first loved us.  The is no doubt in my heart that my love for God expressed in my life of worship is reciprocated by God who loves me more than I could ever love him.

On 5/15/2021 at 12:57 PM, 313_Waiter said:

I believe “fear” is to not be arrogant of one’s good deeds and to fear God whilst sinning. Hope is to never despair in the mercy of God as per the Quran.

I believe one could not reach certainty of their final destination after the day of Judgement. The mystics claim to reach certainty of God.

To enjoy heaven in this moment is to “see God” within this very moment (in a metaphorical sense).

Arrogence is definatly a bad place to be - we have talked before about pride which in a way is shirk - idolitory.   Fearing God, in that we recognise his power and greatness and that his is the ultimate final word about our destiny, is a really necessary place to be.  Where there is love, fear is removed.  Love, which is a complete giving of one's self for the other's good, is demonstarted in God reaching out to us in Jesus the Messiah.  When I exprence this love which is so vast and unreserved, I rest in the confident knowledge that God will not take this love away.  I have been welcomed into his family and that family tie can not be broken.

As a consiquence I live a life of thankful worship expresing my love and gratefulness.  This for me is enjoying heaven in the now.

Maybe I'm a mystic????!!!!

Link to post
Share on other sites
  • Veteran Member
On 5/12/2021 at 8:44 PM, Guest Bismilllah-Ether-REALITY said:

Bismillah-

Salam Dear Brother

iman is “a light that God places in the heart of whomsoever He wills”.  The important thing about this is that iman Is a light.  Which means that it is higher grade of reality reflected in some mode (on a lower plane of reality).  Someone with iman is connected to something more real and less illusory.  You have to be clear what iman is.  It has a precise understanding as defined by the hadith.  
 

keep up the good questions.  :)

Walaykum salaam wrb dear brother,

You say Imaan connects you to something more real and less illusory. But the moment we say only God exists. That means this duality of real and unreal is illusory or maya. Therefore would this not have detrimental consequences. Like us saying sin is (a level of) goodness or the same for murder or anything evil? Perhaps this is why such concepts are part of Islamic esotericism?

 

Link to post
Share on other sites

Join the conversation

You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

×
×
  • Create New...