Quantum Teleportation and the Uwaisi Transmission

بسم الله الرحمن الرحيم

Quantum Teleportation and the Uwaisi Transmission

Quantum Teleportation and the Uwaisi Transmission (Pdf)

Scientist are beginning to understand that Human consciousness is a state of matter, like a solid, liquid or gas, but born from quantum matter, it is governed by the same laws of physics that govern the rest of the universe. This work discusses how human consciousness is born out of Quantum Mechanics and its relationship to the Uwaisi Transmission of Spiritual Knowledge named after the contemporary of the Prophet Muhammad (saws), Uwais al Qarni (r.a).

This work can be similarly downloaded from Apple iBooks.

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The Quantum World and Islam – Shaykh Abdul Hakim Murad

 

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Islam The Environment and Ourselves

Islam The Environment and Ourselves 2014-11-11 18-36-34

Islam the Environment and Ourselves (Pdf)

The Following work has been adopted from the work “The Holy Quran and the Environment” by Sayyid Ghazi bin Muhammad, Reza Shah-Kazemi and Aftab Ahmed found at altafsir.com and it is also available on iBooks

In the modern world where knowledge is abundant it has been reduced to information and facts, a list of points about a topic, there is an immense difference between a fact (or point), information, knowledge and understanding of an issue, when one goes beyond facts and information they gain knowledge of an issue, after they have reached this point only then they can begin to have an understanding of the wider aspects of the topic in relation to the wider world around it, if the individual has wisdom, when this is combined with understanding they become sagacious and can see it in context with the greater picture of life. Allah in the Quran asks understanding of us regarding what he says and he grants wisdom to a few people regarding his words and an even lesser few are sagacious with that wisdom and understanding.

“and in the veering of winds and clouds which are held between the sky and the earth, are indeed Ayat (proofs, evidence, signs) for people of understanding”(2:164).

“And there is (a saving of) life for you in Al-Qisas (the Law of Equality in punishment), O men of understanding, that you may become Al-Muttaqun (the pious)”(2:179)

“And those who are firmly grounded in knowledge say: “We believe in it; the whole of it (clear and unclear Verses) are from our Lord.” And none receive admonition except men of understanding. (Tafsir At-Tabari)”(3:7)

“It is not (possible) for any human being to whom Allah has given the Book and Al-Hukm (the knowledge and understanding of the laws of religion) and Prophethood to say to the people: “Be my worshippers rather than Allah’s.” On the contrary (he would say): “Be you Rabbaniyyun (learned men of religion who practise what they know and also preach others), because you are teaching the Book, and you are studying it.”(3:79)

“If only there had been among the generations before you persons having wisdom, prohibiting (others) from Al-Fasad (disbelief, polytheism, and all kinds of crimes and sins) in the earth, (but there were none) – except a few of those whom We saved from among them! Those who did wrong pursued the enjoyment of good things of (this worldly) life, and were Mujrimun (criminals, disbelievers in Allah, polytheists, sinners)”(11:116).

“And when he [Yusuf (Joseph)] attained his full manhood, We gave him wisdom and knowledge; thus We reward the Muhsinun (those who perfect themselves and do good)”. (12:22)

“They (the angels) said: “Do not be afraid! We give you glad tidings of a boy (son) possessing much knowledge and wisdom (Isa).”(15:53)

“Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord with wisdom and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided”(16:125).

Many of us have reduced our responsibility to the environment to what we know of the term Halal, in relation to the environment it means the endangered species that need to be protected are not permissible for us to kill or eat, but this isn’t the extent of what Allah wants us to do on this earth, Allah also instructs in the Quran not to destroy the balance of nature, on multiple occasions.

He asks us to be mindful of his creatures:

“And there is no creature on [or within] the earth or bird that flies with its wings except [that they are] communities like you. We have not neglected in the Register a thing. Then unto their Lord they will be gathered.” (Qur’an, 6:38)

He asks to be mindful of what we kill, then instructs us to not overstep these limits:

“Eat and drink from the provision of Allaah, and do not commit abuse on the earth, spreading corruption.” (Qur’an, 2:60)

He asks us to look after the environment and the atmosphere and not to destroy it;

“And We made the sky a protected ceiling (canopy), but they, from its signs, are turning away.” (Qur’an, 21:32)

He asks us not to waste and be excessive in what we take:

“But waste not by excess: for Allah loveth not the wasters” (Quran 6:141)

He asks us to look after the balance of nature and this earth:

“And He has raised the heaven and set up the balance, [declaring] that you should not contravene with regard to the balance. And observe the measure with justice and do not skimp the balance. And the earth, He placed it for [all] creatures. In it are fruits and date-palms with sheaths, and grain with husk, and fragrant herb. So which of your Lord’s favours will you deny?” (Al-Rahman, 55:7-13)

We are commanded not to Destroy the environment:

“And when he turneth away (from thee) his effort in the land is to make mischief therein and to destroy the crops and the cattle; and Allah loveth not mischief” (Quran 2:205).

According to the Quran, Allah made good everything he has created: “Who made all things good which He created” (32:7). And we are commanded to keep it that way: “Do no mischief on the earth, after it hath been set in order” (7:56).

The Prophet Muhammad, on whom be peace, said that if one plants a tree then whatever is eventually eaten from it whether by humans or animals counts for the planter as a an act of charity.

And he asks us to work at preserving it because it can only be achieved through our work, “Man shall have nothing but what he strives for” (Quran 53:39).

“Mankind’s inward corruption is not only reflected in the world’s outward corruption, it is its actual cause, both directly and physically (through man’s pollution of the world and his upsetting the natural balance), and spiritually and existentially (as man’s inner corruption changes the subtle existential conditions of the physical world, by ‘solidifying’ it and cutting it off from the graces of heaven). This is the real reason why no amount of scientific environmental action can fully work without spiritual renewal within mankind, and why conversely, spiritual renewal needs also environmental action to be successful. This particular insight is what is perhaps most lacking in all the environment saving efforts of our day: environmentalists think they know the world and can save it without knowing and saving themselves first”.

Full article: Islam the Environment and Ourselves (Pdf)

 

Jihad al Nafs – Hakeem al Tirmidhi

from his book ‘Aadaab al -muridin’ [Rules of Conduct for the Seekers of God] Ed. Abdulfattah Abdullah Baraka, Cairo: Matba`at as-sa`adat, 1976.

I. Concerning the Murid (seeker) and What Helps or Hurts Him in His Journey to God Most High, and What His First Step Ought to Be

There are two types of murid:

Those that seek God’s Grace by worshipping Him, fulfilling His commands and avoiding His prohibitions, then turning to perform as many voluntary good works as they can, seeking through them salvation from the fire and attainment of the rewards He has prepared for His workers.

Others approach God in worship, fulfill His commands and avoid His prohibitions, then turn to examine their inner self, and they find in their hearts many diseases, such as love of the world (dunya), lust for power, honor, and greatness, greed, the furnace of desires (shahawat), the chatter of vain passions (hawa), ambition, envy, love of praise and compliments–all of them worldly bonds blinding the heart.

Such a heart can never find the way to God bearing those stains, because in loving the world he parts with His Lord. He is in love with something God has removed far from Himself and despised. To ask for greatness is to compare oneself with God Most High; in the furnace of desires one faces the greatest seductions; and in the chatter of vain passions lies tyranny itself and aversion to the rights of God the Lord of Might and Majesty. That heart is veiled from wisdom and from the understanding of how God disposes His affairs. Continue reading

Jihad al Nafs – By Imam al Ghazali

Translated from the following parts of ‘Ihya’ `Ulum al-Din’ [The Revival of the Religious Sciences]:

a)Definitions at the beginning of the book “Kitab sharh `aja’ib al-qalb” [Book of the Explanation of the Mysteries of the Heart]

b)Section entitled: “The Soldiers of the Heart” in the same book

c)Section entitled: “Shaytan’s domination over the heart through whispering [al-waswas]” in the same book

d)Section entitled: “Proofs…” from the book “Kitab riadat al-nafs wa tahdhib al-akhlaq wa mu`alajat amrad al-qalb” [Book of the training of the ego and the disciplining of manners and the healing of the heart’s diseases]

a) Meaning of nafs: It has two meanings. First, it means the powers of anger and sexual appetite in a human being… and this is the usage mostly found among the people of tasawwuf [sufis], who take “nafs” as the comprehensive word for all the evil attributes of a person. That is why they say: one must certainly do battle with the ego and break it (la budda min mujahadat al-nafs wa kasriha), as is referred to in the hadith: A`da `aduwwuka nafsuka al-lati bayna janibayk [Your worst enemy is your nafs which lies between your flanks. Al-`Iraqi says it is in Bayhaqi on the authority of Ibn `Abbas and its chain of transmission contains Muhammad ibn Abd al-Rahman ibn Ghazwan, one of the forgers].

The second meaning of nafs is the soul, the human being in reality, his self and his person. However, it is described differently according to its different states. If it assumes calmness under command and has removed from itself the disturbance caused by the onslaught of passion, it is called “the satisfied soul” (al-nafs al-mutma’inna)… In its first meaning the nafs does not envisage its return to God because it has kept itself far from Him: such a nafs is from the party of shaytan. However, when it does not achieve calmness, yet sets itself against the love of passions and objects to it, it is called “the self-accusing soul” (al-nafs al-lawwama), because it rebukes its owner for his neglect in the worship of his master… If it gives up all protest and surrenders itself in total obedience to the call of passions and shaytan, it is named “the soul that enjoins evil” (al-nafs al-ammara bi al-su’)… which could be taken to refer to the ego in its first meaning. Continue reading

Jihad al-Nafs – By Imam Nawawi

Imam Shafi`i said, may God have mercy on him:

“Only the sincere one (mukhlis) knows hypocrisy (riya’).” This means that it is impossible to know the reality of hypocrisy and see its hidden shades except for one who resolutely seeks sincerity. That one strives for a long time (yajtahidu azmanan) searching and meditating and examining at length within himself until he knows or knows something of what hypocrisy is. This does not happen for everyone. Indeed, this happens only with the special ones (al-khawass). But for a given individual to claim that he knows what hypocrisy is, this is real ignorance on his part.

I shall mention in this book a chapter, God willing, in which you will see a type of wonder that will cool your eyes. To illustrate the great extent of the concealment of hypocrisy we only need relate the following from the Teacher and Imam Abu al-Qasim al-Qushayri [the sufi shaykh], may God have mercy on him, from his ‘Risala’ with our isnad previously mentioned.

He said:”I heard Muhammad ibn al-Husayn say: I heard Ahmad ibn `Ali ibn Ja`far say: I heard al-Hasan ibn `Alawiyya say: Abu Yazid [al-Bistami], may God be well pleased with him, said: I was for twelve years the blacksmith of my ego, then for five years I became the mirror of my heart (mir’atu qalbi), then for a year I looked at what lay between the two of them and I saw around me a visible belt [i.e. of kufr]. So I strove to cut it for twelve years and then looked again, and I saw around me a hidden belt. So I worked to cut it for five years, looking to see how to cut. Then it was unveiled for me and I looked at creation and saw that they were all dead. So I recited the funeral prayer over them.” Continue reading