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Zina verse[ edit ] Only one passage in the Quran prescribes a strictly legal position. It is not restricted to homosexual behaviour, however, and deals more generally with zina illicit sexual intercourse : [43] "And as for those who are guilty of an indecency from among your women, call to witnesses against them four witnesses from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them And as for the two who are guilty of indecency from among you, give them both a punishment; then if they repent and amend, turn aside from them; surely Allah is oft-returning to mercy , the Merciful. This view was widely rejected by medieval scholars, but has found some acceptance in modern times. Although the tafsir literature does not interpret this as a homoerotic allusion, the connection was made in other literary genres, mostly humorously.

Although the tafsir literature does not interpret this as a homoerotic allusion, the connection was made in other literary genres, mostly humorously. I have a lad who is like the beautiful lads of paradise And his eyes are big and beautiful Jurists of the Hanafi school took up the question seriously, considering, but ultimately rejecting the suggestion that homosexual pleasures were, like wine, forbidden in this world but enjoyed in the afterlife.

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The hadith collection of Bukhari compiled in the 9th century from earlier oral traditions includes a report regarding mukhannathun , effeminate men who were granted access to secluded women's quarters and engaged in other non- normative gender behavior: [54] Narrated by Abdullah ibn Abbas: The Prophet cursed effeminate men; those men who are in the similitude assume the manners of women and those women who assume the manners of men, and he said, "Turn them out of your houses.

According to Everett Rowson, none of the sources state that Muhammad banished more than two mukhannathun, and it is not clear to what extent the action was taken because of their breaking of gender rules in itself or because of the "perceived damage to social institutions from their activities as matchmakers and their corresponding access to women". Documented instances of prosecution for homosexual acts are rare, and those which followed legal procedure prescribed by Islamic law are even rarer.

He did not approve of such acts, but believed that Muslims who abstained from sodomy would be rewarded by sex with youthful boys in paradise. Kutty, who teaches comparative law and legal reasoning, also wrote that many Islamic scholars [65] have "even argued that homosexual tendencies themselves were not haram [prohibited] but had to be suppressed for the public good". He claimed that this may not be "what the LGBTQ community wants to hear", but that, "it reveals that even classical Islamic jurists struggled with this issue and had a more sophisticated attitude than many contemporary Muslims".

Kutty, who in the past wrote in support of allowing Islamic principles in dispute resolution, also noted that "most Muslims have no problem extending full human rights to those—even Muslims—who live together 'in sin'". He argued that it therefore seems hypocritical to deny fundamental rights to same-sex couples.

Moreover, he concurred with Islamic legal scholar Mohamed Fadel [66] in arguing that this is not about changing Islamic marriage nikah , but about making "sure that all citizens have access to the same kinds of public benefits".

Some modern day Muslim scholars, such as Scott Siraj al-Haqq Kugle, argue for a different interpretation of the Lot narrative focusing not on the sexual act but on the infidelity of the tribe and their rejection of Lot's Prophethood. According to Kugle, "where the Qur'an treats same-sex acts, it condemns them only so far as they are exploitive or violent.

One level is "genetic inheritance. One the basis of this reading of the Qur'an, Kugle asserts that homosexuality is "caused by divine will," so "homosexuals have no rational choice in their internal disposition to be attracted to same-sex mates.

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The Lot story is interpreted as condemning "rape and inhospitality rather than today's consensual same-sex relationships. They further argue that the notion of liwat is compatible with the Quranic narrative, but not with the contemporary understanding of same-sex relationships based on love and shared responsibilities. Accordingly, the Arabic language had an appreciable vocabulary of homoerotic terms, with a dozens of word just to describe types of male prostitutes.

The conceptions of homosexuality found in classical Islamic texts resemble the traditions of classical Greece and those of ancient Rome , rather than modern Western notions of sexual orientation.

During later periods, the age of the stereotypical beloved became more ambiguous, and this prototype was often represented in Persian poetry by Turkish soldiers. Caliph al-Mutasim in the 9th century and some of his successors were accused of homosexuality. When he refused, the Sultan instantly ordered the decapitation of Notaras, together with that of his son and his son-in-law; and their three heads … were placed on the banqueting table before him".

However, Turkish sources deny these stories. You are one. It can use your mind, and become thought, words, physical things. It all starts with the present moment, and your relationship with the present moment.

Friend or enemy? Are you allowing it, or are you fighting it, resisting it? The ego survives through complaining, it survives through denying, or wanting something else. Based upon the principles of Islam and the Law of Attraction, such an individual effortlessly and automatically attracts the bounty and providence of the Universe.

When I love him, I become the hearing with which he hears, the seeing with which he sees, the hand with which he strikes and the foot with which he walks. Were he to ask something of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant it. Yet before all else, we must first take responsibility for our thoughts and emotions, for these serve as the foundation for all actions that emanate from us. Islam first and foremost seeks to establish a proper paradigm with which to view the world and interact with creation.

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Thus, Islam and the Law of Attraction teach that a believer must engage the world with faith and with confidence, expecting success, abundance and prosperity in accordance and in alignment with Divine Nature and Divine Will. When we approach life and living from this place of positive expectation, as is right and indicative of true faith and belief, not only are we naturally happier, more confident, joyous and grateful, but we also naturally attract to ourselves circumstances that correspond with this paradigm based in positive belief.

However, when we approach life with an attitude limited by fear, doubt and disbelief, it is no surprise that our lives become more difficult, dominated by negative events and circumstances. When operating from a negative paradigm, it is not surprising that the harder we struggle, the faster we sink.

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Yet there is a way out of this downward spiral, and as counterintuitive as it may seem, it requires us not forcing solutions, but rather effecting internal change, and thus taking control of our external circumstances by first taking control of our internal psycho-spiritual state, first and foremost correcting our paradigm.

You cannot solve a problem with the same level of consciousness that created it. What we think is a direct result of what we believe. And what we believe is a direct result of our paradigm, or the programmed worldview we operate from.

Yet if we do not truly believe, then we fall into hopelessness and despair, despondency and grief, and we gradually sink in sorrow.

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It is not surprising then that when living from a place of faithlessness, we not only attract negative events and circumstances, but we also manifest the experience of realities which are in essence based in the absence of the Benevolent Presence of GOD, and thus devoid of divine love, mercy, grace and goodness. Thus, particularly in challenging situations and circumstances, it is absolutely imperative to maintain a positive psycho-spiritual state rooted in the foundation of faith and belief, i.

With a truly positive attitude and corresponding actions based in belief, you will ultimately find yourself in Paradise. Is what is inside you, your divine eternal soul, greater than dunya, or have you fallen into subservience to the world?


Those who believe and do deeds of righteousness, and who establish regular prayers and regular charity, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve.

Thus we attract and create a life experience based in divine purpose, peace and prosperity. Purify the Self Islam is primarily a path of self-purification, and it is incumbent upon every individual Muslim to learn to purify his or her self of the negative qualities of ego-based consciousness. We must remember that there are two dimensions to al-Islam: 1 the Outer, 2 the Inner. Often, religious individuals tends to focus primarily on the outer, yet the very purpose of the external is to protect and provide expression to the internal.

Without spirituality, religion is as a lifeless body, devoid of its true purpose, and often becomes the very antithesis of its very goal and purpose. And if one engages in the inner but neglects the outer, he or she will become a sinner. Only by carrying both the inner and outer dimensions of Islam can one reach the goal, al-Haq, the Truth.

Be Happy When one believes truly and lives with faith and thus confidence, he or she out of natural alignment with Divine Will lives in a state of buoyancy, joy, light, love and gratitude.