does Islam believe in Karma?
does Islam believe in Karma?
<P>Bhagvad geeta and Hinduism strongly believes in Karma and rebirth but I do not see any clearcut emphasis of both these concepts in Quran.<BR>Ginans however does talk about rebirth and karma at various places <BR>How do we explain these discrepancies.</P>
Re: does Islam believe in Karma?
There are numerous farmans of Mowlana Sultan Mohammed Shah and of Mowlana Hazar Imam that talk about rebirth....The quran also talks about rebirth..(these are open to personal interpretation ofcourse - as Kmaherali will tell you....)dchandani wrote:<P>Bhagvad geeta and Hinduism strongly believes in Karma and rebirth but I do not see any clearcut emphasis of both these concepts in Quran.<BR>Ginans however does talk about rebirth and karma at various places <BR>How do we explain these discrepancies.</P>
Some Quranic references....
(2:28)
How do you deny Allah and you were dead and He gave you life? Again He will cause you to die and again bring you to life, then you shall be brought back to Him.
(2:73)
thus Allah brings the dead to life, and He shows you His signs so that you may understand.
(3:27)
Thou makest the night to pass into the day and Thou makest the day to pass into the night, and Thou bringest forth the living from the dead and Thou bringest forth the dead from the living, and Thou givest sustenance to whom Thou pleasest without measure.
(6:95)
Surely Allah causes the grain and the stone to germinate; He brings forth the living from the dead and He is the bringer forth of the dead from the living; that is Allah! how are you then turned away.
(10.31)
Say: Who gives you sustenance from the heaven and the earth? Or Who controls the hearing and the sight? And Who brings forth the living from the dead, and brings forth the dead from the living? And Who regulates the affairs? Then they will say: Allah. Say then: Will you not then guard (against evil)?
[30.19]
He brings forth the living from the dead and brings forth the dead from the living, and gives life to the earth after its death, and thus shall you be brought forth.
S.
The notion of karma is not necessarily linked to reincarnation. Karma is simply a law of action and consequences and therefore there is no direct relationship between karma and rebirth, although indirectly it may apply since life is an ongoing process of growth and rebirth. Rebirth in this case is a fresh awakening or shift of consciousness. It does not imply reincarnation.
The following is an interesting introductory explanation of the concept of karma given in Paul Brunton's Essays on the Quest.
Karma: The Law of Consequences
The literal meaning of karma is 'doing' and the applied meaning is simply that a man's karma is his own doing. He has made himself what he is now by his own actions - the term karma in its original reference includes mental actions. Karma is simply a power of the Universal Mind to effect adjustment, to restore equilibrium and to bring about compensatory balance. In the sphere of human conduct the result is that somehow, somewhere and somewhen, whatever a man does is ultimately reflected back to him. No deed is exhausted in the doing of it; eventually it will bear fruit which will return inexorably to the doer. Karma is a self-moving force. Nobody, human or superhuman, has to operate it.
Writing practically and not academically, as a philosopher and not as a philologist, we would say that karma means result, the result of what is thought and done. Such result may happen instantaneously or it may be deferred; it may be achieved partially so far as we can observe, but it will be achieved completely beyond our conscious knowledge. The belief which ties it up wholly with remote reincarnations, whether of the past or of the future, is greatly exaggerated. The principal sphere of its operations is always the same life within which those thoughts and actions originated.
The word karma need not frighten anyone by its exotic sound. It means that which a man receives as the consequence of his own thoughts and actions, and the power or law which brings him those consequences. It also signifies the working out of a man's past in his present life. Destiny signifies the manner of such working.
With this key of karma in our hands, we can see how a clear inevitability rules life, how the effects of past actions are brought to us all too often in the same birth, and how so much that happens to us is the linked result of what we did before. We do not have to wait for a remote future incarnation always for the effects of karma. Quite often they may be observed in the present one. How many actions in a man's life, how many of his emotional tendencies and mental habits can be seen to lead directly towards the events which have happened to him in his present life?
We do not carry around with us the accumulated memories of all the incidents of all past lives. What a burden they would be if we did! But what is most valuable in them reappears as our conscience, what is most profitable reappears as our wisdom and all our experience reappears as our present characteristics and tendencies.
Intelligence acquiesces in and conscience accepts such a reasonable, noble doctrine.
The existence of karma as a principle in nature can only be inferred; it cannot be proved in any other way. But the kind of inference is of the same order as that by which I accept the existence of Antarctica. I have never visited Antarctica, but I am compelled to infer the fact of its existence from many other facts. Similarly I am compelled to infer the fact of karma from many others.
We can better grasp the nature of karma by considering the analogy of electricity whose transmission, conduction and motion offer good parallels to karmic operation.
Just as the falling of an avalanche down a mountainside is not a moral process but a natural one, so the falling of suffering upon a man who has injured others is only a causal consequence and not really a moral punishment. It is a rectification of equilibrium rather than a deliberate rectification of injustice on the part of the deity.
Is the poetical notion of nemesis unfounded or may we indeed adopt it as fact, independent of personal opinion or individual experience but dependent as all scientific facts are upon the tests of reason and verification? The answer is 'yes'; rebirth may be held to be true because like all scientific laws it conforms with all the known evidence. Yet it is incorrect and unscientific to speak of a 'law' of karma. Karma is not a law to obey or disobey, nor is it a penal code for wrong-doers. It is simply the principle of inevitable consequences.
The following is an interesting introductory explanation of the concept of karma given in Paul Brunton's Essays on the Quest.
Karma: The Law of Consequences
The literal meaning of karma is 'doing' and the applied meaning is simply that a man's karma is his own doing. He has made himself what he is now by his own actions - the term karma in its original reference includes mental actions. Karma is simply a power of the Universal Mind to effect adjustment, to restore equilibrium and to bring about compensatory balance. In the sphere of human conduct the result is that somehow, somewhere and somewhen, whatever a man does is ultimately reflected back to him. No deed is exhausted in the doing of it; eventually it will bear fruit which will return inexorably to the doer. Karma is a self-moving force. Nobody, human or superhuman, has to operate it.
Writing practically and not academically, as a philosopher and not as a philologist, we would say that karma means result, the result of what is thought and done. Such result may happen instantaneously or it may be deferred; it may be achieved partially so far as we can observe, but it will be achieved completely beyond our conscious knowledge. The belief which ties it up wholly with remote reincarnations, whether of the past or of the future, is greatly exaggerated. The principal sphere of its operations is always the same life within which those thoughts and actions originated.
The word karma need not frighten anyone by its exotic sound. It means that which a man receives as the consequence of his own thoughts and actions, and the power or law which brings him those consequences. It also signifies the working out of a man's past in his present life. Destiny signifies the manner of such working.
With this key of karma in our hands, we can see how a clear inevitability rules life, how the effects of past actions are brought to us all too often in the same birth, and how so much that happens to us is the linked result of what we did before. We do not have to wait for a remote future incarnation always for the effects of karma. Quite often they may be observed in the present one. How many actions in a man's life, how many of his emotional tendencies and mental habits can be seen to lead directly towards the events which have happened to him in his present life?
We do not carry around with us the accumulated memories of all the incidents of all past lives. What a burden they would be if we did! But what is most valuable in them reappears as our conscience, what is most profitable reappears as our wisdom and all our experience reappears as our present characteristics and tendencies.
Intelligence acquiesces in and conscience accepts such a reasonable, noble doctrine.
The existence of karma as a principle in nature can only be inferred; it cannot be proved in any other way. But the kind of inference is of the same order as that by which I accept the existence of Antarctica. I have never visited Antarctica, but I am compelled to infer the fact of its existence from many other facts. Similarly I am compelled to infer the fact of karma from many others.
We can better grasp the nature of karma by considering the analogy of electricity whose transmission, conduction and motion offer good parallels to karmic operation.
Just as the falling of an avalanche down a mountainside is not a moral process but a natural one, so the falling of suffering upon a man who has injured others is only a causal consequence and not really a moral punishment. It is a rectification of equilibrium rather than a deliberate rectification of injustice on the part of the deity.
Is the poetical notion of nemesis unfounded or may we indeed adopt it as fact, independent of personal opinion or individual experience but dependent as all scientific facts are upon the tests of reason and verification? The answer is 'yes'; rebirth may be held to be true because like all scientific laws it conforms with all the known evidence. Yet it is incorrect and unscientific to speak of a 'law' of karma. Karma is not a law to obey or disobey, nor is it a penal code for wrong-doers. It is simply the principle of inevitable consequences.
Farman:
Those who have one hundred rupees, or even just enough to feed and cloth oneself should thank God for what they have. There may be others who neither have food nor clothes. If these people were to thank God, then they will get His bounty, and their luck would improve. Everyone receives according to their Karma. In the eyes of God, everyone is equal whether they be Hindus or Muslims. Therefore show kindness and offer help to those who are poor or inferior to you.
Aga Ali Shah
SAWANT 1914 [deduct 56 years for the A.D. calendar]
Those who have one hundred rupees, or even just enough to feed and cloth oneself should thank God for what they have. There may be others who neither have food nor clothes. If these people were to thank God, then they will get His bounty, and their luck would improve. Everyone receives according to their Karma. In the eyes of God, everyone is equal whether they be Hindus or Muslims. Therefore show kindness and offer help to those who are poor or inferior to you.
Aga Ali Shah
SAWANT 1914 [deduct 56 years for the A.D. calendar]
YA ALI MADAD
i remmber the saying of Moula Ali a.s that "talk people according to there understanding"
this Re birth concept was used by our Pirs as well as other Sufies in INDO-PAK, bec there people were Hindu .
so, they had to use these concepts
our other Ismailies bro in other part of world mightbe be aware of such things.
regards,
i remmber the saying of Moula Ali a.s that "talk people according to there understanding"
this Re birth concept was used by our Pirs as well as other Sufies in INDO-PAK, bec there people were Hindu .
so, they had to use these concepts
our other Ismailies bro in other part of world mightbe be aware of such things.
regards,
Man should not be dismayed by the difficulties and sufferings befalling him in this world, but he should be pleased because by such natural sufferings, mans sins are washed away and the soul is released from sins.
You should understand that by enduring the kismet-related sufferings and difficulties which are preordained, the soul becomes pure, but the illnesses and sufferings which come as a result of your carelessness do not wash out your sins.
- Imam Sultan Muhammad Shah, (July 13, 1945, Dar es-Salaam)
You should understand that by enduring the kismet-related sufferings and difficulties which are preordained, the soul becomes pure, but the illnesses and sufferings which come as a result of your carelessness do not wash out your sins.
- Imam Sultan Muhammad Shah, (July 13, 1945, Dar es-Salaam)
Actually, ginans are loaded about 'KARMA" following is one proof for that
Eji,Dosh Dayal Jiku Kiyun Kar dijiye je...Karme Likhiya Sohi Paave....
Why we can blame most merciful ( Allah ) when it is already written bad things to be happen in our luck, kismat?
Does laws of Karma applys in Islam??
In my opinion and pirs opinions ; yes.
Please click the link below for more detail.
http://www.ismaili.net/html/modules.php ... laws+karma
Eji,Dosh Dayal Jiku Kiyun Kar dijiye je...Karme Likhiya Sohi Paave....
Why we can blame most merciful ( Allah ) when it is already written bad things to be happen in our luck, kismat?
Does laws of Karma applys in Islam??
In my opinion and pirs opinions ; yes.
Please click the link below for more detail.
http://www.ismaili.net/html/modules.php ... laws+karma
While qazaa wa qaddar are true, such as death, birth, natural disaster, etc... humankind are capable of making personal choices, such as actions and deeds [by which he is judged], which ultimately shapes his destiny. In other words, human destiny can change and God is ever involved in shaping one's destiny. Ismailis take the intermediate position between pre-distend or freewill, while there are certain things pre-distant, however, there are others that man has choice.
There's a great poem which says:
نقش معکوس نگین از سجده میگردد درست
سرنوشت واژگون را راست میسازد نماز
naqsh-e ma'koosi negeen az sajdah megardad duroost
sar naweesht-i wajgoon ra, raast mesaazad namaz
The invert mark[shape] of the jewel in a ring becomes clear[straight], from sujood[prayer].
The subversive destiny can be straightened by prayer.
in this verse the write is allegorizing the muhr [ring with a stamp], which usually has an invert mark/shape/writing that you put on ink, and to stamp, you have to put it on paper upside down [more like sujood position], that's when you see the actual meaning shape of the sign/mark/writing on the ring. So, the writer is allegorical to ring and its mark to prayer and how it can shape man's destiny. Its symbolism is on prayer; however, by prayer the intention of the writer is beyond that, such as good deeds and actions, kindness, and of course prayer.
There's a great poem which says:
نقش معکوس نگین از سجده میگردد درست
سرنوشت واژگون را راست میسازد نماز
naqsh-e ma'koosi negeen az sajdah megardad duroost
sar naweesht-i wajgoon ra, raast mesaazad namaz
The invert mark[shape] of the jewel in a ring becomes clear[straight], from sujood[prayer].
The subversive destiny can be straightened by prayer.
in this verse the write is allegorizing the muhr [ring with a stamp], which usually has an invert mark/shape/writing that you put on ink, and to stamp, you have to put it on paper upside down [more like sujood position], that's when you see the actual meaning shape of the sign/mark/writing on the ring. So, the writer is allegorical to ring and its mark to prayer and how it can shape man's destiny. Its symbolism is on prayer; however, by prayer the intention of the writer is beyond that, such as good deeds and actions, kindness, and of course prayer.
Some verses from the Qur'an:
And when We let the people taste mercy, they rejoice therein, but if evil afflicts them for what their hands have put forth, immediately they despair. 30:36
But if they turn away - then We have not sent you, [O Muhammad], over them as a guardian; upon you is only [the duty of] notification. And indeed, when We let man taste mercy from us, he rejoices in it; but if evil afflicts him for what his hands have put forth, then indeed, man is ungrateful. 42:48
So how [will it be] when disaster strikes them because of what their hands have put forth and then they come to you swearing by Allah , "We intended nothing but good conduct and accommodation." 4:62
That is for what your hands have put forth [of evil] and because Allah is not ever unjust to His servants." 8:51
And when We let the people taste mercy, they rejoice therein, but if evil afflicts them for what their hands have put forth, immediately they despair. 30:36
But if they turn away - then We have not sent you, [O Muhammad], over them as a guardian; upon you is only [the duty of] notification. And indeed, when We let man taste mercy from us, he rejoices in it; but if evil afflicts him for what his hands have put forth, then indeed, man is ungrateful. 42:48
So how [will it be] when disaster strikes them because of what their hands have put forth and then they come to you swearing by Allah , "We intended nothing but good conduct and accommodation." 4:62
That is for what your hands have put forth [of evil] and because Allah is not ever unjust to His servants." 8:51
Beside 5 founding pillers, majority of Muslims believe in 6 basic beliefs that have been precisely stated in Al-Imanul Mufassal, the faith in detail:
Amantu Billahi, Wa Malaikathi, wa Kutubih, wa Rusulihi, wal Yawmil Akhiri, wal Qadri, Khairihi wa Sharrahi minal Lahi Taala, Wal Bathi Badal Mawt.
That means:
I believe in Allah, in His Angels, in His Books, in His messengers, in Last day (Day of Judgment) and in the fact everything good or bad is decided by Allah, the Almighty, and in Life after death.
Belief in Al-Qadar:
Muslims believe in Al-Qadar, which is Divine Predestination, but this belief in Divine Predestination does not mean that human beings do not have freewill. Rather, Muslims believe that God has given human beings freewill. This means that they can choose right or wrong and that they are responsible for their choices.
The belief in Divine Predestination includes belief in four things: 1) Allah knows everything. He knows what has happened and what will happen. 2) Allah has recorded all that has happened and all that will happen. 3) Whatever Allah wills to happen happens, and whatever He wills not to happen does not happen. 4) Allah is the Creator of everything.
Amantu Billahi, Wa Malaikathi, wa Kutubih, wa Rusulihi, wal Yawmil Akhiri, wal Qadri, Khairihi wa Sharrahi minal Lahi Taala, Wal Bathi Badal Mawt.
That means:
I believe in Allah, in His Angels, in His Books, in His messengers, in Last day (Day of Judgment) and in the fact everything good or bad is decided by Allah, the Almighty, and in Life after death.
Belief in Al-Qadar:
Muslims believe in Al-Qadar, which is Divine Predestination, but this belief in Divine Predestination does not mean that human beings do not have freewill. Rather, Muslims believe that God has given human beings freewill. This means that they can choose right or wrong and that they are responsible for their choices.
The belief in Divine Predestination includes belief in four things: 1) Allah knows everything. He knows what has happened and what will happen. 2) Allah has recorded all that has happened and all that will happen. 3) Whatever Allah wills to happen happens, and whatever He wills not to happen does not happen. 4) Allah is the Creator of everything.
That is the eternal question: Can anything be outside Allah's power and will?tret wrote: So, if someone turns out a killer, a thief and a wicket person [or someone turns out a very sage and good person], is that decided by Allah?
Mowlana Sultan Muhammad Shah gave the answer by saying man has the freedom to decide what he will do but God knows what man will do.
I think the law of Karma is apparent in our own observation. When 2 tween babies are born and one would suffer a lot due to deformity or other cause and die within hours while the other baby will be perfectly healthy, happy. Why the difference. None has had the time to sin yet (unless we realise Allah is Just and has given to both of these babies the fruits of what sow in their past life.
So, according to you all the punishment and reward are in this world, and there's no hereafter, correct?Admin wrote: I think the law of Karma is apparent in our own observation. When 2 tween babies are born and one would suffer a lot due to deformity or other cause and die within hours while the other baby will be perfectly healthy, happy. Why the difference. None has had the time to sin yet (unless we realise Allah is Just and has given to both of these babies the fruits of what sow in their past life.
Because, according to you, if a child [sinless] dies for no reason, then he must have committed sin in his past life and therefore, his death would be his punishment for his past life, correct?
If that's the case, then what's judgement day according to you? what's paradise and hell according to you? are they all in this world?
You did not read thistret wrote:So, if someone turns out a killer, a thief and a wicket person [or someone turns out a very sage and good person], is that decided by Allah?zznoor wrote: and in the fact everything good or bad is decided by Allah
" Divine Predestination does not mean that human beings do not have freewill. "
Right, then what do you think it means "Divine Predestination"?zznoor wrote:You did not read thistret wrote:So, if someone turns out a killer, a thief and a wicket person [or someone turns out a very sage and good person], is that decided by Allah?zznoor wrote: and in the fact everything good or bad is decided by Allah
" Divine Predestination does not mean that human beings do not have freewill. "
ShamsB wrote:There are numerous farmans of Mowlana Sultan Mohammed Shah and of Mowlana Hazar Imam that talk about rebirth....The quran also talks about rebirth..(these are open to personal interpretation ofcourse - as Kmaherali will tell you....)dchandani wrote:<P>Bhagvad geeta and Hinduism strongly believes in Karma and rebirth but I do not see any clearcut emphasis of both these concepts in Quran.<BR>Ginans however does talk about rebirth and karma at various places <BR>How do we explain these discrepancies.</P>
Some Quranic references....
(2:28. )
How do you deny Allah and you were dead and He gave you life? Again He will cause you to die and again bring you to life, then you shall be brought back to Him.
Actually this is better translation
(2:28 Maudidi) How is it that you adopt the attitude of disbelief towards Allah when the fact is that you were lifeless and He gave you life, and He will take away life from you and wilt again restore you to life: then you shall ultimately return to Him.
"you were lifeless" means after conception you had no life until he (Allah) gave you life.
"He will take away life from you" means you will die
"wilt again restore you to life: then you shall ultimately return to Him."
That means He will raise you on the day of Qayamah for ultimate judgement.
(2:73)
thus Allah brings the dead to life, and He shows you His signs so that you may understand.
Here is problem, dis tractors post truncated Ayas without looking Ayas before or after.
Here is full Aya
(2:73 Maudidi) So We commanded, "Strike the corpse of the murdered man with a part of the sacrificed cow. See how Allah brings the dead to life and shows you His Signs, so that you may understand
And here is Maudidi's tafseer
*85. At least one thing becomes clear from this statement: that the slain person was restored to life at least long enough to indicate his assassins. But the actual words in which the order 'smite the corpse with a part of it' is couche tend to create a measure of ambiguity. Nevertheless, the meaning inferred by the early Qur'anic commentators - that the order was to smite the slain man's body with some part of the slaughtered cow - seems to me plausible. Two birds were thus killed with one stone: first, they were made to behold a sign of God's power; and second, the notion that the cow possessed any holiness or sanctity was shattered. For if the of the object of their worship - the cow - had any supernatural power, some calamity should have visited them as a consequenceof slaughtering it. But no calamity took place. On the contrary, killing the cow seemed to be beneficial insofar as striking a dead man with a part of it brought him back to life.
Find "Tahafeem Al Quran" by Maudidi and read
(3:27)
Thou makest the night to pass into the day and Thou makest the day to pass into the night, and Thou bringest forth the living from the dead and Thou bringest forth the dead from the living, and Thou givest sustenance to whom Thou pleasest without measure.
Start reading from 3:27
(3:23) Have you not noticed those who have been given a portion of the Book? Whenever their learned men are summoned to the Book of Allah to judge the differences between them, *22 a party of them turns away in aversion.
(3:24) This is because they say: 'The fire of Hell shall not touch us except for a limited number of days.' *23 The false beliefs which they have forged have deluded them in their faith.
(3:25) How, then, will they fare when We shall gather them all together to witness the Day about (the coming of) which there is no doubt, and when every human being shall be repaid in full for what he has done, and none shall be wronged?
(3:26) Say: 'O Allah, Lord of all dominion! You give dominion to whom You will, and take away dominion from whom You will, and You exalt whom You will, and abase whom You will. In Your Hand is all good. Surely You are All-Power-ful.
(3:27) You cause the night to pass into the day and the day to pass into the night. You bring forth the living out of the dead, and You bring the dead out of the living, and You give sustenance to whom You will beyond all reckoning.' *24
*24. Those who disbelieved and disobeyed were seen to be prosperous, whereas the believers, with their devotion and loyalty to God, suffered all the deprivation, persecution and torment to which the Prophet and his followers were subjected around the year 3 A.H. The contrasting states of the two groups of men were the reverse of what would naturally be expected. This raised disturbing questions in people's minds about the underlying wisdom of this phenomenon. The verse conveys God's answer.
(6:95)
Surely Allah causes the grain and the stone to germinate; He brings forth the living from the dead and He is the bringer forth of the dead from the living; that is Allah! how are you then turned away.
(6:95) Truly it is Allah Who causes the grain *62 and the fruit-kernel to sprout. He brings forth the living from the dead and brings forth the dead from the living. *63 Such is Allah. So whither are you tending in error?
*62. The one who causes the seed-grain to split open under the surface of the earth and then makes it grow and appear on the surface as a plant is no other than God.
*63. To 'bring forth the living from the dead' means creating living beings out of dead matter. Likewise, 'to bring out the dead from the living' means to remove the lifeless elements from a living organism.
(10.31)
Say: Who gives you sustenance from the heaven and the earth? Or Who controls the hearing and the sight? And Who brings forth the living from the dead, and brings forth the dead from the living? And Who regulates the affairs? Then they will say: Allah. Say then: Will you not then guard (against evil)?
Similar comment as 6:95
living from the dead means giving life to lifeless fetus and
dead from the living means death
[30.19]
He brings forth the living from the dead and brings forth the dead from the living, and gives life to the earth after its death, and thus shall you be brought forth.
This is 3:19
(3:19) The true religion with Allah is Islam. *16 The People of the Book adopted many different ways rather than follow the true way of Islam even after the knowledge of truth had reached them, and this merely to commit excesses against one another. *17 Let him who refuses to follow the ordinances and directives of Allah know that Allah is swift in His reckoning.
S.
Did you read about Hz Musa and Khider?tret wrote:Right, then what do you think it means "Divine Predestination"?zznoor wrote:You did not read thistret wrote: So, if someone turns out a killer, a thief and a wicket person [or someone turns out a very sage and good person], is that decided by Allah?
" Divine Predestination does not mean that human beings do not have freewill. "
Here is partial Aya
Now why did Khider kill boy?Then they both proceeded, till they met a boy, he (Khidr) killed him. Musa (Moses) said: "Have you killed an innocent person who had killed none? Verily, you have committed a thing "Nukra" (a great Munkar - prohibited, evil, dreadful thing)!" (Khidr) said: "Did I not tell you that you can have no patience with me?" [Musa (Moses)] said: "If I ask you anything after this, keep me not in your company, you have received an excuse from me."
??? where did I say that it was only in this world and not hereafter? It is in both but iti s easier to finish the business here whenever allowed to do sotret wrote: So, according to you all the punishment and reward are in this world, and there's no hereafter, correct?
The fact that there is punishment ALSO here is confirmed by the Farman I have quoted from Mowlana Sultan Muhammad Shah about difficulties in this world washing our sins..
There is a related thread which has interesting articles on free will and prediestination at:
Pre-destined or choice?
http://www.ismaili.net/html/modules.php ... estination
Pre-destined or choice?
http://www.ismaili.net/html/modules.php ... estination
the example of "sins from past life", clearly implies that punishment or reward is here... not?Admin wrote:??? where did I say that it was only in this world and not hereafter? It is in both but iti s easier to finish the business here whenever allowed to do sotret wrote: So, according to you all the punishment and reward are in this world, and there's no hereafter, correct?
The fact that there is punishment ALSO here is confirmed by the Farman I have quoted from Mowlana Sultan Muhammad Shah about difficulties in this world washing our sins..
the example of twin babies that one must survive and other must die, despite the dying one hasn't got any chance to choose to sin or not, and yet dies... and you said it is because of his past life. So, is it not punishment? then where's the punishment and reward in hereafter?
Ya Ali Madad:
this or similar topic has many time debated.
We have to get few observations n analysis certified n also published.
There has been book n articles of person experience death n past life.
From the statements of many.
1. All those who went into coma or else after some event said they saw the whole cycles of their past lives.
Their immediate life was aftermath of their immd past life n same goes
with flash bak memory.
2. if they experience death they must see present or future with themselves in heaven like or hell like experience.
3. whey the found themselves alive again.the world sai a miracle and they got second lease of life in the same body.
with little of rationale sense.
All go to know their past of their souls.
there is farman of Imam SMS know thyself know God.
they all saw their past on earth only.
they second second lifeline on earth only.
nobody saw aftermath but before math.
they should has experienced god ,fairy, angel all that is written in many books.
Heavens is nothing but the seven level of Intellect.
Heaven i lie a privileged n perks filled ALI's Stable of Stallions.
I reflect upon Imam SMS Farman that ignorance like/akin to Ghadera( Donkey) and Heaven like Ghoda nu Tabelo.(stable for Horses).
Each life is a part of multi million cycles of one past faith n deeds.
Nearer to ALI, better off that soul.
this or similar topic has many time debated.
We have to get few observations n analysis certified n also published.
There has been book n articles of person experience death n past life.
From the statements of many.
1. All those who went into coma or else after some event said they saw the whole cycles of their past lives.
Their immediate life was aftermath of their immd past life n same goes
with flash bak memory.
2. if they experience death they must see present or future with themselves in heaven like or hell like experience.
3. whey the found themselves alive again.the world sai a miracle and they got second lease of life in the same body.
with little of rationale sense.
All go to know their past of their souls.
there is farman of Imam SMS know thyself know God.
they all saw their past on earth only.
they second second lifeline on earth only.
nobody saw aftermath but before math.
they should has experienced god ,fairy, angel all that is written in many books.
Heavens is nothing but the seven level of Intellect.
Heaven i lie a privileged n perks filled ALI's Stable of Stallions.
I reflect upon Imam SMS Farman that ignorance like/akin to Ghadera( Donkey) and Heaven like Ghoda nu Tabelo.(stable for Horses).
Each life is a part of multi million cycles of one past faith n deeds.
Nearer to ALI, better off that soul.
1. All those who went into coma or else after some event said they saw the whole cycles of their past lives.
Their immediate life was aftermath of their immd past life n same goes
Why some one have to go coma, and look their past lives!! there are many meditation experts who claims that they can go in regression and can find out easily what their previous lives were!
The another method to go in regression is self hypnotism, in this practice you can also go in your previous lives.
For interesting persons who wants to knows does "KARMA" effects our current lives must have to read following two books
1, Life after death : Raymond Moody
2, Many lives many master by Brian L. Weiss