How do we fear Allah Subana Wa Ta'ala?

[Fatima Amenda]

As a revert recently to Islam, may I ask my Muslim born Brothers and Sisters, as true believers, are we to believe there is no punishment of Allah Subana Wa Ta’ala in this world as this world is a test of submission, faith and belief only?

As a believer we know Allah Subana Wa Ta’ala does not gives us beyond our capabilities, [2:286] instead, are we to believe and fear the punishment only comes in the here after not in the here and now? Is this just one of many fundamental differences between a believer and non believer?

As believers, is it normal to have anxiety or fear of what test Allah Subana Wa Ta’ala will give or does this again fall into the basis of disbelief in his mercy? As believers we have faith Allah Subana Wa Ta’ala knows what is best for us even though we don’t know and is through this test we learn what is good for us and what is not based on the sound belief Allah Subana Wa Ta’ala will at some point lead the believer into victory through trials and tribulations as our true victory only comes in the here after. When after hardship there is ease in this life, is this a lesson learned more then a victory?

When these tests come are we supposed to problem solve it or are we supposed to let pure guidance of recognizing which is the exit sign and which is the stop or yield sign, we may be going the wrong way? For example, something is taken away from us that is essential or we believe is essential, but then three choices are given back that could give us what we believe we need back maybe even better and need to decide which one is the right choice that will make Allah Subana wa Ta’ala happy with our decision or is the common mistake we make we choose the one we perceive to be the best choice and hope will make Allah Subana Wa Ta’ala happy with us?

I ask this question as I reflect on my past and the tests I’ve been given that have strengthened my Emaan, and as I ponder about any future tests I may be given. My first reaction upon this realization of any future tests was fear as before I was Muslim I didn’t think about Allah Subana Wa Ta’ala giving us tests, life was just life although I believed this life was a test but not in the same line of thinking or belief until after reading the Qur’an. Then I wondered if my fear I felt was causing me to have even temporary disbelief as a Muslim. If I died at that moment in that state of fear, would I have just died, even in that split second, a disbeliever?

So my question is, is it natural as a believer to have fear of what Allah Subana wa Ta’ala will ordain for us that comes our way in this life even though we know we have no control over the test except submission, faith and belief, or is the here after all we should fear Allah Subana Wa Ta’ala about?

 

[abjad]

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As a revert recently to Islam, may I ask my Muslim born Brothers and Sisters, as true believers, are we to believe there is no punishment of Allah Subana Wa Ta’ala in this world as this world is a test of submission, faith and belief only?​

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[8-10] There are still others who arrogantly10 dispute about Allah without any knowledge11 and guidance12 and illuminating Book,13 so that they may lead people astray from Allah's Way.14 Such a one shall incur disgrace in this world, and on the Day of Resurrection, We will make him taste the torment of the Fire, saying, "This is the future you have prepared for yourself with your own hands" . In fact, Allah is not unjust to His servants.​

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[abjad]

As a believer we know Allah Subana Wa Ta’ala does not gives us beyond our capabilities, [2:286] instead, are we to believe and fear the punishment only comes in the here after not in the here and now? Is this just one of many fundamental differences between a believer and non believer?

Man's answerability to God is limited by the extent of his ability. If a man does not have the ability to do a certain thing, God will not take him to task for not having performed it. In the same way, if it is really beyond a man's ability to abstain from something, God will not blame him for having failed to abstain from it. It should be noted here that man will not be the final judge as to whether he had the ability to do something or not. Such judgement will be made by God alone.

http://www.tafheem.net/tafheem.html

 

[Fatima Amenda]

JazakAllah Kharian for your help. May I ask which prayer is spoken of or is the meaning the Fard and Sunnah prayers. I am sorry this is very complex reading and why my question was if it's a natural feeling to fear tests or is this fall under a state of disbelief. Reverting is very difficult to understand at times when subjected a lifetime without truth

 

[Fatima Amenda]

Man's answerability to God is limited by the extent of his ability. If a man does not have the ability to do a certain thing, God will not take him to task for not having performed it. In the same way, if it is really beyond a man's ability to abstain from something, God will not blame him for having failed to abstain from it. It should be noted here that man will not be the final judge as to whether he had the ability to do something or not. Such judgement will be made by God alone.

http://www.tafheem.net/tafheem.html

Mash'Allah, I'm starting to understand a little better now, although the light is still a bit dim, Insha'Allah will come into bright focus

 

[Fatima Amenda]

Mash'Allah, I'm starting to understand a little better now, although the light is still a bit dim, Insha'Allah will come into bright focus

JazakAllah Kharian Brother, thank you for the link also, very inspiring reading to help understand this question.

 

[abjad]

As believers, is it normal to have anxiety or fear of what test Allah Subana Wa Ta’ala will give or does this again fall into the basis of disbelief in his mercy? As believers we have faith Allah Subana Wa Ta’ala knows what is best for us even though we don’t know and is through this test we learn what is good for us and what is not based on the sound belief Allah Subana Wa Ta’ala will at some point lead the believer into victory through trials and tribulations as our true victory only comes in the here after. When after hardship there is ease in this life, is this a lesson learned more then a victory?

As believers, is it normal to have anxiety or fear of what test Allah Subana Wa Ta’ala will give or does this again fall into the basis of disbelief in his mercy?

(2:155) We will surely put you to trial by involving you in fear and hunger and by causing loss of property, life and earnings. And give good tidings to those who remain steadfast in these trials:

(2:156) when a misfortune comes to them, they say, "We are Allah's and we shall certainly return to Him,'' *156
*156. 'Saying' does not signify the mere making of a statement. It means a statement which is accompanied by a deep conviction in one's heart: 'To Allah do we belong.' This being so, a man is bound to think that whatever has been sacrificed for God has in fact attained its legitimate end, for it has been spent in the way of the One to whom all things truly belong.
'And it is to Him that we are destined to return' refers to the fact that man will not stay forever in this world and will return, sooner or later, to God. And if man is indeed destined to return to God why should he not return to Him having spent his all, having staked his life for His sake? This alternative is preferable to the pursuit of self-aggrandizement and then meeting death either by sickness or accident.

http://www.tafheem.net/tafheem.html

 

[abjad]

thank you sister for the follow up,
please accept my mere replies and not from me but Kuran Kareem from there too you might find your wanting to know(ISLAM) in future Inshaa Allah.

http://www.englishtafsir.com/

 

[Fatima Amenda]

thank you sister for the follow up,
please accept my mere replies and not from me but Kuran Kareem from there too you might find your wanting to know(ISLAM) in future Inshaa Allah.

http://www.englishtafsir.com/

Brother, always sincere thank you for the help. JazakAllah Khairan

 

[Fatima Amenda]

Mash'Allah Brother! Thank you for your direction to help understanding myself and my question. " labyrinth of philosophical speculation; "
(1:6) Direct us on to the Straight Way *8,
*8. We beseech God to guide us in all walks of life to a way which is absolutely true, which provides us with a properly-based outlook and sound principles of behaviour, a way which will prevent our succumbing to false doctrines and adopting unsound principles of conduct, a way that will lead us to our true salvation and happiness. This is man's prayer to God as he begins the study of the Qur'an. It is, in short, to illuminate the truth which he often tends to lose in a labyrinth of philosophical speculation; to enlighten him as to which of the numerous ethical doctrines ensures a sound course of conduct; to show which of the myriad ways and by-ways is the clear, straight, open road of sound belief and right behaviour.

 

[Fatima Amenda]

Jesus alayhi wasallam told his followers in Matthew 7:7 ""Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.”

Suban'Allah, this was one of the passages of the Prophet's message alayhi wasallam I tried to live by when I was a Christian. I believe I'm beginning to understand why they are called passages. Alhamdulillah, along this passage and behind this door is the world of truth filled with the Ummah and servants to Allah Subana Wa Ta'ala who are so helpful in our journey to the middle path and right way of life through the teachings of Qur'an and Prophet Muhammad Sallallahu alayhi wasallam. The door to the path of Paradise is always open for those in the world who really thirst and pray for the truth and meaning of life. Allahu Akbar

 

[Fatima Amenda]

Suban'Allah, I am just learning about Tawheed in the first module of Dr. Bilal Philips Islamic Online University study. I am learning about the converts to Islam from Egypt, Byzantium, Persia and India early on and carried some of their former beliefs. They started expressing in writing and discussion various concepts of Allah when confusion set into the pure and simple Unitarian belief of Islam and then went on to threaten that which is the true Islam. Insha'Allah, this question I posed was more of a question then a philosophical idea as my mind speed races in thought and reflection grasping at trying to understand the meaning of Qur'an. Islam should be very easy to understand with the three basis of principals for which is the science of Tawheed that has no compromise and no division.

May Allah Subana Wa Ta'ala keep us in the presence of those who can keep us on the middle path and not with those who will lead us astray.

 

[abjad]

asalaam aleykum,

Islam should be very easy to understand?

(54:17) We have made this Qur’an easy as a reminder. *15 Is there, then, any who will take heed?

*15 .Some people have misconstrued the words Yassarnal-Qur an to mean that the Qur'an is an easy Book; no knowledge is required to understand it so much so that a person even without the knowledge of the Arabic language, can write a commentary on it, and can deduce any injunctions he likes from its verses independent of the Hadith and Islamic Law, whereas the context in which these words occur, indicates that they are meant to make the people realize this: "One means of the admonition are the dreadful torments that descended upon the rebellious nations, and the other means is this Qur'an, which guides you to the right path by argument and instruction. Obviously, this means of admonition is by far the easier one; then, why don't you take advantage of it and insist on meeting with the torment instead?

It is indeed Allah's bounty that He has sent this Book through His Prophet and is warning you that the ways you are following lead only to destruction and your well-being lies only in following this way. This method of admonition has been adopted so that you are rescued even before you fall into the pit of destruction. Now, who could be more foolish than the one who does not believe in the admonition and realizes his error only after he has fallen into the pit?"

 

[abjad]

asalaam aleykum,

 

[abjad]

An Introduction to the understanding of the Qur'an
Syed Abul A'ala Maududi
Translated by Dr. Zafar Ishaq Ansari


Go to Section : I II III IV V VI VII VIII IX X XI

I of XI - Go To Top
We are accustomed to reading books that present information, ideas and arguments systematically and coherently. So when we embark on the study of the Qur'an, we expect that this book too will revolve around a definite subject, that the subject matter of the book too will be clearly defined at the beginning and will then be neatly divided into sections and chapters, after which discussion will proceed in a logical sequence. We likewise expect a separate and systematic arrangement of instruction and guidance for each of the various aspects of human life.

However, as soon as we open the Qur'an, we encounter a hitherto completely unfamiliar genre of literature. We notice that it embodies precepts of belief and conduct, moral directives, legal prescriptions, exhortations and admonition, censure and condemnation of evildoers, warning to the deniers of the Truth, good tidings and words of consolation and good cheer to those who have suffered for the sake of Allah, arguments and corroborative evidence in support of its basic message, allusions to anecdotes from the past and the signs of Allah visible in the universe. Moreover, these myraids subjects alternate without any apparent system; quite unlike the books to which we are accustomed, the Qur'an deals with the same subject over and over again, each time couched in a different phraseology.

The reader also encounters abrupt transitions between one subject matter and another. Audience and speaker constantly change as the message is directed now to one and now to another group of people. There is no trace of the familiar divisions into chapters and sections. Likewise, the treatment of of different subjects is unique. If an historical subject is raised, the narrative does not follow the pattern familiar in historical accounts. In the discussion of philosophical or metaphysical questions, we miss the familiar expressions and terminology of formal logic and philosophy. Cultural and political matters, or questions pertaining to man's social and economic life, are discussed in a way very different from that usual in work of social sciences. Juristic principles and legal injunctions are elucidated, but quite differently from the manner of conventional works. When we come across an ethical instruction, we find its form entirely differs from anything to be found elsewhere in the literature of ethics.

 

[Fatima Amenda]

asalaam aleykum,



(54:17) We have made this Qur’an easy as a reminder. *15 Is there, then, any who will take heed?
*15 .Some people have misconstrued the words Yassarnal-Qur an to mean that the Qur'an is an easy Book; no knowledge is required to understand it so much so that a person even without the knowledge of the Arabic language, can write a commentary on it, and can deduce any injunctions he likes from its verses independent of the Hadith and Islamic Law, whereas the context in which these words occur, indicates that they are meant to make the people realize this: "One means of the admonition are the dreadful torments that descended upon the rebellious nations, and the other means is this Qur'an, which guides you to the right path by argument and instruction. Obviously, this means of admonition is by far the easier one; then, why don't you take advantage of it and insist on meeting with the torment instead?

It is indeed Allah's bounty that He has sent this Book through His Prophet and is warning you that the ways you are following lead only to destruction and your well-being lies only in following this way. This method of admonition has been adopted so that you are rescued even before you fall into the pit of destruction. Now, who could be more foolish than the one who does not believe in the admonition and realizes his error only after he has fallen into the pit?"

Walikum Asalamu warahamtullahi wabarakahu, the Qur'an is not easy at all because the revelations were given at very specific times of Prophet Muhammad's Sallallahu alayhi wasallam life so also the history and time period of the Prophet Sallallahu alayhi wasallam and his Companions, and Arabia, and the world at the time is an absolute must, without this a person can become very lost indeed. At the same time the Qur'an is so powerful and profoundly moving a person like myself who had not even heard of Prophet Muhammad Sallallahu alayhi wasallam at the time I began to read the Qur'an, I was able to know this book is the truth and the meaning of life and the answer to my very deep questions about God and life I'd been searching and praying for throughout my life, even as a child my closeness in the relationship of my prayers with God I asked at age 9/10 for a very specific prayer and this prayer came true 34-35 years later and that prayer was the Qur'an and being called to Islam.

I know as Muslim born it must be very difficult to see reverts like myself believing in a sense we understand the Qur'an after reading even a few times or more. We don't of course, it's our overzealous of the feeling of salvation and such an eye opener to a world of truth. Now I'm able to learn how to study and take small steps in understanding instead of trying in that giant leap.

It is Brothers and Sisters like yourself who have a good knowledge of where to give the right information to those who are searching for that right guidance. Without our Brothers and Sisters guiding us along we are sure to get lost again. If this way of life was instinct only we would never need to be even taught how to pray or the right explanation for the word of Allah Subana Wa Ta'ala. So thank you Brother for the help, May Allah Subana Wa Ta'ala reward you for your dedicated efforts and patience Ameen

 

[Fatima Amenda]

An Introduction to the understanding of the Qur'an
Syed Abul A'ala Maududi
Translated by Dr. Zafar Ishaq Ansari


Go to Section : I II III IV V VI VII VIII IX X XI

I of XI - Go To Top
We are accustomed to reading books that present information, ideas and arguments systematically and coherently. So when we embark on the study of the Qur'an, we expect that this book too will revolve around a definite subject, that the subject matter of the book too will be clearly defined at the beginning and will then be neatly divided into sections and chapters, after which discussion will proceed in a logical sequence. We likewise expect a separate and systematic arrangement of instruction and guidance for each of the various aspects of human life.

However, as soon as we open the Qur'an, we encounter a hitherto completely unfamiliar genre of literature. We notice that it embodies precepts of belief and conduct, moral directives, legal prescriptions, exhortations and admonition, censure and condemnation of evildoers, warning to the deniers of the Truth, good tidings and words of consolation and good cheer to those who have suffered for the sake of Allah, arguments and corroborative evidence in support of its basic message, allusions to anecdotes from the past and the signs of Allah visible in the universe. Moreover, these myraids subjects alternate without any apparent system; quite unlike the books to which we are accustomed, the Qur'an deals with the same subject over and over again, each time couched in a different phraseology.

The reader also encounters abrupt transitions between one subject matter and another. Audience and speaker constantly change as the message is directed now to one and now to another group of people. There is no trace of the familiar divisions into chapters and sections. Likewise, the treatment of of different subjects is unique. If an historical subject is raised, the narrative does not follow the pattern familiar in historical accounts. In the discussion of philosophical or metaphysical questions, we miss the familiar expressions and terminology of formal logic and philosophy. Cultural and political matters, or questions pertaining to man's social and economic life, are discussed in a way very different from that usual in work of social sciences. Juristic principles and legal injunctions are elucidated, but quite differently from the manner of conventional works. When we come across an ethical instruction, we find its form entirely differs from anything to be found elsewhere in the literature of ethics.

Mash'Allah Brother, so very eloquently explained

 

[abjad]

(1:6) Direct us on to the Straight Way *8,

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*8. We beseech God to guide us in all walks of life to a way which is absolutely true, which provides us with a properly-based outlook and sound principles of behaviour, a way which will prevent our succumbing to false doctrines and adopting unsound principles of conduct, a way that will lead us to our true salvation and happiness. This is man's prayer to God as he begins the study of the Qur'an. It is, in short, to illuminate the truth which he often tends to lose in a labyrinth of philosophical speculation; to enlighten him as to which of the numerous ethical doctrines ensures a sound course of conduct; to show which of the myriad ways and by-ways is the clear, straight, open road of sound belief and right behaviour. ​

​

​

صِرَاطَ الَّذِيْنَ أَنعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوْبِ عَلَيْهِمْ وَلاَ الضَّالِّيْنَ ﴿1:7﴾
(1:7) The way of those whom You have favoured *9, who did not incur Your wrath, who are not astray *10.

*9. This defines the 'straight way' which we ask God to open to us. It is the way which has always been followed by those who have enjoyed God's favours and blessings. This is the way which has been trodden from the beginning of time by all those individuals and communities that have unfailingly enjoyed God's favours and blessings.​

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*10. This makes it clear that the recipients of God's favour are not those who appear, briefly, to enjoy worldly prosperity and success; all too often, these people are among those whom God has condemned because they have lost sight of the true path of salvation and happiness. This negative explanation makes it quite clear that( أَنعَمْتَ ) in'am (favour) denotes all those real and abiding favours and blessings which one receives in reward for righteous conduct through God's approval and pleasure, rather than those apparent and fleeting favours which the Pharaohs, Nimrods and Korahs (Qaruns) used to receive in the past, and which are enjoyed even today by people notorious for oppression, evil and corruption. ​

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http://www.englishtafsir.com/​

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[Fatima Amenda]

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*8. We beseech God to guide us in all walks of life to a way which is absolutely true, which provides us with a properly-based outlook and sound principles of behaviour, a way which will prevent our succumbing to false doctrines and adopting unsound principles of conduct, a way that will lead us to our true salvation and happiness. This is man's prayer to God as he begins the study of the Qur'an. It is, in short, to illuminate the truth which he often tends to lose in a labyrinth of philosophical speculation; to enlighten him as to which of the numerous ethical doctrines ensures a sound course of conduct; to show which of the myriad ways and by-ways is the clear, straight, open road of sound belief and right behaviour. ​

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صِرَاطَ الَّذِيْنَ أَنعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوْبِ عَلَيْهِمْ وَلاَ الضَّالِّيْنَ ﴿1:7﴾
(1:7) The way of those whom You have favoured *9, who did not incur Your wrath, who are not astray *10.

*9. This defines the 'straight way' which we ask God to open to us. It is the way which has always been followed by those who have enjoyed God's favours and blessings. This is the way which has been trodden from the beginning of time by all those individuals and communities that have unfailingly enjoyed God's favours and blessings.​

​

*10. This makes it clear that the recipients of God's favour are not those who appear, briefly, to enjoy worldly prosperity and success; all too often, these people are among those whom God has condemned because they have lost sight of the true path of salvation and happiness. This negative explanation makes it quite clear that( أَنعَمْتَ ) in'am (favour) denotes all those real and abiding favours and blessings which one receives in reward for righteous conduct through God's approval and pleasure, rather than those apparent and fleeting favours which the Pharaohs, Nimrods and Korahs (Qaruns) used to receive in the past, and which are enjoyed even today by people notorious for oppression, evil and corruption. ​

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http://www.englishtafsir.com/​

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Suban'Allah Brother, exactly, " the truth which he often tends to lose in a labyrinth of philosophical speculation; "

 

[Fatima Amenda]

An Introduction to the understanding of the Qur'an
Syed Abul A'ala Maududi
Translated by Dr. Zafar Ishaq Ansari


Go to Section : I II III IV V VI VII VIII IX X XI

I of XI - Go To Top
We are accustomed to reading books that present information, ideas and arguments systematically and coherently. So when we embark on the study of the Qur'an, we expect that this book too will revolve around a definite subject, that the subject matter of the book too will be clearly defined at the beginning and will then be neatly divided into sections and chapters, after which discussion will proceed in a logical sequence. We likewise expect a separate and systematic arrangement of instruction and guidance for each of the various aspects of human life.

However, as soon as we open the Qur'an, we encounter a hitherto completely unfamiliar genre of literature. We notice that it embodies precepts of belief and conduct, moral directives, legal prescriptions, exhortations and admonition, censure and condemnation of evildoers, warning to the deniers of the Truth, good tidings and words of consolation and good cheer to those who have suffered for the sake of Allah, arguments and corroborative evidence in support of its basic message, allusions to anecdotes from the past and the signs of Allah visible in the universe. Moreover, these myraids subjects alternate without any apparent system; quite unlike the books to which we are accustomed, the Qur'an deals with the same subject over and over again, each time couched in a different phraseology.

The reader also encounters abrupt transitions between one subject matter and another. Audience and speaker constantly change as the message is directed now to one and now to another group of people. There is no trace of the familiar divisions into chapters and sections. Likewise, the treatment of of different subjects is unique. If an historical subject is raised, the narrative does not follow the pattern familiar in historical accounts. In the discussion of philosophical or metaphysical questions, we miss the familiar expressions and terminology of formal logic and philosophy. Cultural and political matters, or questions pertaining to man's social and economic life, are discussed in a way very different from that usual in work of social sciences. Juristic principles and legal injunctions are elucidated, but quite differently from the manner of conventional works. When we come across an ethical instruction, we find its form entirely differs from anything to be found elsewhere in the literature of ethics.

Surah Al-A'la