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STEPS
ON
THE
STRAIGHT PATH
In the Name of
God, the Merciful, the Compassionate.
GOD
has revealed the unbroken chain of belief and guidance through His Prophets to
humanity. This book shows how previous Paths converge into THE STRAIGHT PATH.
The writer approaches this subject through (a) objective writing and (b) group
discussions to clear the mist of misunderstanding held by Muslims and
non-Muslims about Islam.
This
work attempts to unite the spiritual with the secular both in private and in
public life after their long divorce. Religious belief is to be translated into
moral action supported by all social systems; ethical, political, economic and
in our duty towards God, to oneself and to others. All of these are sustained
by a Divine Moral Decree that links the temporal world with the spiritual to
save the welfare state of humanity and its destiny.
These
writings hope to persuade Muslims, in particular the youth, to adapt a spiritual
infusion, to safeguard their beliefs in relation to moral action. To
non-Muslims and researchers in this field of study, it allows them to
distinguish clearly the differences between Muslim thought, the behaviour of
Muslims and Islamic theology and its conduct. It is also directed to assist
students who need a reference book for use in Religious Studies and also as a
source of reference in public libraries. It is an introduction to study the
principles of Divine Decree in the Qur’an.
“And
verily this is my Straight Path, so follow it, and follow not other ways, lest
they cause you to deviate from His way. This has He enjoined upon you, so that
you might remain conscious of Him” [Qur’an, 6:153].
FOREWORD
All
praise is due to God alone, the Sustainer of all the worlds from Whom we ask
for guidance to The Straight Path. This is an attempt to explain the teachings
of Islam to all those, Muslim or non-Muslim, who are interested to have a
better understanding of Islam, together with knowledge of its practical advice
as to how humanity can achieve a harmonious and civilised way of life.
The
intention has been to give a comprehensive overview of all that Islam teaches
in all aspects of human life, spiritual and material, mental and physical,
individual and social, at the local and international level.
The book is organised is such a way as to
lead the reader progressively through the practises of Islam from the personal
to inter-personal level. It starts with an examination of what religion is
about and the basic beliefs of Islam, and then it moves on to discusses about
the Qur’an and the prophets, the pillars of religion and society and finally it
summarises the details of various systems which Islam has set up to ensure a
peaceful and well-ordered life for all human beings.
This
book can also be used as a source of reference on the teachings regarding any
particular aspects of life the reader may wish to find out about. Or it can
simply be dipped into according to the reader’s own particular interests.
The
sections entitled “Discussion” are an attempt to give answers to questions and
arguments that often arise in the minds of students of Islam. Many people come
to the teachings of Islam only by hearsay, from its opponents, or as
disconnected ideas from articles, speeches, broadcasts, etc. These partial
sources have given rise to many biased attitudes and it is hoped that this
comprehensive treatment will provide a more holistic view of Islam and thus
shed light on all the details which otherwise would seem incomprehensible.
We
are very pleased to present the first book in its sufficiency. We pray to our
Sustainer to guide us to the
H.M.Abbara is an Educationist specialising in
Moral and Religious Development.
8th Step on the Straight Path
|
15.
The Education System. Part one: Islamic education has its own
characteristics and aims to develop the total man. Unlike other systems of
education, its objective goes beyond the teaching of social values and it
develops the cognitive faculties. Islam aims to educate the two
subconsciouses; a. the soul and its components, such as the emotions and the
conscience which safeguards the primordial norm and lets the individual grow
with a pure heart within himself. It gives him a pure social environment. B.
Islam also educates and develops the subconscious mind; the spirit and its
aspects, such as the mind, cognition, belief and God-consciousness. It
teaches man to follow the guidance of God to gain wisdom and inspiration. Our
study obliges us to refer to the educational problems of today's Muslim
societies, on issues such as literacy, the curriculum, the teachers, praxis
or practical issues, research and social issues, and to suggest steps which
can be taken to solve these problems. Part two: we concentrate from Muslims point view on
“Nurturing both of the subconsciouses; the subliminal in relation to the soul
and in relation to the Spirit, the subconscious mind. We study the
relationship function between body, soul and spirit. Protecting or forming
the conscience and humanizing the subconscious and we refer to its aptitudes
of the subconscious and how everyone using them to gain advantage of others?
Then we study; subconscious influence by parents, so, we pointed out what are
the parental requirements? which help them to instill the primary programs
and to nurture the first stage of the subconscious. Then, we refer to
“Parental cultivation and teacher orientation” in educating the subconscious,
spiritually, morally, socially and to stand up for good life. for more
details; please see the content. Part three a paper I presented it to the
National Conference on ‘Moral and Spiritual Education September 1993
Islamic education imparts knowledge of one's duties and rights:
upwards towards God, inwards towards oneself and outwards towards others.
Education maintained not by theory but by application of these duties. In
brief these steps deal with matters such as: 1. God’s Revelation about Himself through His Prophets and
the; 2. Muhammad as the seal of the Prophets’ the 3. Messengers, Prophets are supported by the Divine Books. 4. Divine
Books are sustained by the Qur’an. 1. The Qur’an is sustained by its pillars and systems: 2. Pillars of faith are supported by pillars of Islam; 3. Pillars of Islam have resulted in pillars of perfection; 4. Pillars of perfection are supported by pillars of social life; 5. Pillars of social life are supported by pillars of society; 6. Pillars of society supported by Islamic systems: 7. Political systems are supported by the Shari'ah system;
12 Shari'ah
system is maintained by the ethical system; 13. Ethical
system is supported by the economic system; 14. Economic
system depends on the social system; 15. Social system is sustained by: Divine value system
and its spiritual value which maintains the value relationship,
national and international. The social system is sustained by: 16. Family
system, which is maintained by individual order: 17. individual
system is maintained by: 18. the Education system which sustained by
educating both of subconsciouses. Duties and rights stand firm on the Pillars
supported by Systems to build a substantial society that links the temporal
world with the spiritual world to save human destiny. Contents of 8th Step on the Straight Path Chapter 18
. Education System. page: 18.1
The Duty to Acquire Knowledge. A. Religious affairs. B. Cosmology and wordily
affairs. 18.2
Religion and Science. 18.3
Islamic Education. 18.3.1 Defining Islamic Education, 18.3.2 Characteristics of Islamic
education. 18.3 3 Objectives of
Islamic education. 1. The Elevation of the spiritual dimension 2. The elevation of belief in God 3. The elevation good conduct 4. The elevation of the conscience 5. The elevation of the personality 6. The elevation of reasoning 7. The engendering of comprehensive
knowledge 8. The development of morals 9. The elevation of the children 18.4
Educational problems. 18.4.1 Literacy issues. 2 Curriculum issues. 3 Teacher issues. 4 Practical issues. 5 Research issues. 6 Environment issues. 18.5
Discussion. 18.5.1 Education order. 18.5.2 Solving problems. 18.5.3 Muslim children In the West. References. raltion to
the (18.6. The Effectiveness of the
subconscious on moral behaviour (in general term) 1. An attempt to define the
subconscious 2. The nature of the subconscious 3. The content of the subconscious 4. The Influence of Subconscious 5. Nature and nurture of the
Subconscious 5.1
Heredity. 5.2. Right Knowledge. 5.3. Right environment. 6. Educating the Subconscious in
general. (The
following section needs editing. If you want to do so please ask for it) 18. 7. Nurturing both of the Subconsciouses, of
the Soul and the Spirit: (from Muslim point of view) 7. 1. The
natural disposition 7.2. The
liveliness of the body, soul and spirit. 7.3. The
Heart combines both of the subconsciouses. 7.4. The
brain function. 7.5. The
Subliminal is the subconscious of the soul. 7.6. The
subconscious mind. 7.7
Environment and social influences. 7.8. Forming
the conscience and the subconscious. 7.9.
Humanizing the subconscious. 7.9.a. Insight development. 7. 10.
Function of the subliminal and the subconscious mind. 1.11. Personality
and the attitude. 7. 12. The
aptitude of the subconscious: A. Psychologist. B. Philosopher.
C. Actor. D. Pretender. E. Creative. F. Casuistry. 7.13. Parental
endeavour requirement: A. Caring. B. Marriage objective. C. Negative
attitude. D. Harmony. E. Simulation. F. Naming. G. Moral virtue. H.
Admiration with respect. I. Meeting and discussion. J. Educating of the
emotion. K. Forming the habit. L. Just judgement. M. The Punishment. N. The
Will. O. Suggestion and inspiration P. Awareness is the insight development: 7.14.
Parental Cultivation and Teacher Orientation: A. Children development. B. Spiritual development.
C. Spiritual programming. D. Spiritual Education: D.1. True belief. D.2. Rectifying Teaching within God’s
Decree: in, livelihood, spine of life, Oneness of God…) D.3. Projection is self-admiration. D.4.
Faith is the source of life. (D.4a. Prayer, D.4.b. Learning the wisdom of the
Qur’an . D.5. Teenage. D6. Delinquency. D.7. Sex Education…. Chapter Eighteen
. Education System. 18 Introduction
"Whenever
you are called upon to do a good deed, respond to this call, And God will
exalt by many degree those of you who have attained to faith and, above all, such
as have been vouchsafed true knowledge: for God is fully aware of all that
you do"(58:11) In previous chapters we present how God's
principles are set in order to build a conscious personality. The inducement
issued to develop every individual cognition through true knowledge and makes
the individual take heed in every moment of his life not only in how to act
in public or in private but also how to think and contemplate on every aspect
around him. His attention should concentrate on right things only as pointed
out by the Qur’an "and
whether you bring into the open what is in your mind or conceal it. God will
call you to account for it." (2:284) In other words God wants every
believer to be educated enough to raise himself above his lowbrow and his weaknesses
otherwise he will be inferior, vulgar and cannot resist temptation and will
follow the path of wickedness. The only way he or she can preserve his or her
pure natural disposition; psychologically and spiritually by a proper system
of education. Islamic Education is the ultimate driving force behind the
individual enabling him or her to choose a right way of life and to go
forwards toward God. The
individual is the main concern of Islamic education; it is an essential part
of the developing society. It aims to promote his advancement and
understanding through continuous education which evolves at a personal level
in learning. Its objective is not for getting a job or being a professional
but to create a, strong believer who translates his faith into moral actions.
If every person, were virtuous than the utility of the whole society will be
notable and social justice can be achieved spontaneously. In this chapter we
will put forward topics which consist of: The duty to acquire knowledge which
is the essence of development and to protect his cognition from mind-disease,
particularly the seed of spiritual life which is rooted in his subconscious
to grow in its primordial, disposition. In early childhood a man's primordial
can be grafted by any kind of spiritual belief, at a later stage nobody,
including the person himself can uproot it but a true religious knowledge can
sometimes take the place of the other. The
Islamic System of Education revealed by God insists on scientific knowledge
which paves the way for a strong belief in Him, study of cosmology paves the
way for believing in that which is beyond our perception; doing a
dissertation of world affairs leads to a belief in God's systems of life;
learning from the inner-self upwards reflects on every aspect around him. Herewith
we will define 'Islamic Education', its characteristics, its aims and
objectives which are very different from present Muslim Education which has
its own problems in relation to: literacy, curriculum, teacher, practical,
research, environment etc. 18.1. The Duty to Acquire knowledge. "Read in the name of your Lord who
created. Created man from a clot. Read and your Lord is Most Honourable, who
taught (to write) with the pen, taught man what he knew not." (96:1-4) Acquire knowledge is considers as worship, the well known
Hadith says: “ The superiority of a learned person over a mere worshiper
is like the superiority of the moon on the night when it full over all other
stars” We find in the Qur’an references to the importance of acquisition of
knowledge in more than eight hundred places. The very first Revelation
instructed the Messenger of God to 'read' which implies, in a general sense,
to acquire knowledge for development of the cognition, to open the mind for
reasoning, rather than accepting the ideas blindly. This implies, that every
Muslim should seek knowledge from its proper sources. But 'read' might be
understood to mean reading only the Qur'an and, to a certain extent, this is
true initially, because the Qur'an itself is the source of the Wisdom and in
many verses, demands that mankind acquire as much knowledge as possible
through personal search and observation. Islam regards education as an obligation,
to ensure both correct belief and strong faith. Those who merely believe what
is passed on to them making no attempt to acquire proper understanding, do
not really benefit. Knowledge should come first, then belief, resulting in
action. When we release ourselves from believing anything but the One Truth
we liberate ourselves from confusion, as well as from false ideas, and evil
desires. This is the basic requirement of Islam: to gain education in order
to safeguard the mind and its functions. In
the verse quoted above, the instruction 'Read' is followed by, "in the
Name of your Lord..." This implies that we should seek knowledge for
God’s sake, always being conscious of Him. This purifies intention, not only
for individual benefit but for the welfare of the whole of society, not to
bring any harm to anybody or any of His creatures. God is the source of all
knowledge both spiritually and worldly: a) Religious Affairs. Each Muslim must acquire knowledge of the
essential principles of Islam, from the Qur'an and the Sunnah. This
maintains a balance between spirit, soul and body and corrects any
contradiction or conflict between them. It brings about awareness of the
purpose of life and its relation to the hereafter. A community that keeps an
equitable balance between extremes is realistic in its appreciation of man's
nature and possibilities. Such a balanced attitude flows directly from the
concept of God's Oneness. b) Cosmology and Worldly Affairs. Islam teaches that it is a collective
obligation upon every Muslim to learn to make all that he cannot do without
and facilitate his living, and if this obligation is not fulfilled the sin
that falls back on the whole Muslim community can be remitted only if a part
of the nation discharges the obligation. The Qur'an emphasises the importance
of learning in human life and invites the human mind to know and understand
its own real value. It is, in fact, a reflection of the Attributes of its
Creator; therefore, the right of intellectual development is acknowledged and
extraordinary attention is paid by Islam towards building man's intellectual
structure, and it is compulsory for both male and female to seek continuous
knowledge. The
Qur’an provides us with clear guidance for the maximum development of our
talents and potentialities; Islam’s teachings are simple and intelligible, it
is free from superstitions; and it awakens in man the faculty of reason and
exhorts him to use his intellect. The Qur'an challenges the human mind by
saying "Little indeed is the knowledge vouchsafed to you." (17:85).
It repeatedly emphasises the importance of the intellect to examine nature
and discover what is hidden their, leading us in due course to the Absolute.
It points out that there is a difference between those who Islam
liberates reason from superstition. It calls for systematic method and objectivity
in research. It considers the fruits of such research part of Divine
Revelation: "We shall show them Our Signs on the horizon and in
themselves until it becomes manifest to them that this is the Truth"
(41:53). Knowledge
elevates and empowers the individual with self-confidence and Divine
authority. At social level, understanding thereby expounds into all fields of
enquiry. This fundamental principle was put into practice by the early Muslim
culture advanced with unique rapidity into all fields of knowledge, and what
is now called science illuminating their studies with Divine Light. Therefore
Islam respects all that science has done with good will to promote the unity
of mankind, to increase their welfare, protect them from all corruption: mental,
spiritual, moral and materials. 18.2. Religion and Science. "Say:
'Journey in the land, then behold how He originated creation; then God causes
the second growth to grow; God is powerful over everything," (29:20). Islam
sees no conflict between religion and science, encouraging the development of
science within the framework of Divine revelation for the purpose of social
development, and the furtherance of the virtuous life. This means encouraging
those forms of science and technology which promote happiness and avoidance
of those which do the opposite. The development of good sense, social
consciousness and the nourishment of feeling for one's fellow men was
envisaged by Islam in the clearest terms: "Do good (unto others) as God
has done good unto thee and seek not to spread corruption one earth for,
verily, God does not like the spread of transgression and corruption."
(28:77). Islam
brought the beneficent Divine Law, rule by which is the best safeguard for
peace and agreement amongst nations. Thus, the science which is approved by
God is that which safeguards mankind, and adds to their prosperity, within
His Law. Those nations with man-made
laws and systems of government are bound by their nature to bring disastrous
conflicts because of some rulers' greed for power. The power of technology
becomes used for their own interests and for gaining power over other nations
rather than for the welfare of their own society and mankind. Such an
attitude, results in corruption and transgression: "If the Truth had
been in accord with their desires, truly heaven and the earth and all beings
therein would have been in confusion and corruption, Nay, We have sent them
their admonition but they turn away from their admonition" (23:71). Threats
to civilisation come from the fact that rulers today, for their own selfish
ends, are unable to make use righteously of the vast resources made available
to mankind by God, who ordained Divine Law for the salvation of humanity, to
live in peace and mutual cooperation, respecting each other's right to their
lives, property and honour. Development of the natural resources is an
essential requirement and one has an obligation to participate in all
activities with honesty of purpose and to try to fulfil one's commitments and
perform one's tasks to the best of one's ability, inviting people to goodness
and forbidding what is wrong. 18.3. Islamic Education. He it is who has sent unto the unlearned people an Apostle from
among themselves, to convey unto them His messages, and to cause them to grow
in purity, and to impart unto them the divine writ as well as wisdom."
(62:2). Islamic education does not mean the
present system of education in Muslim countries, nor traditional Islamic
education, nor what might be called 'religious education in Islam'. This
latter term implies that its characteristics are similar to religious
education in other religions. What we mean by Islamic education derives from
the Qur'an the perpetuation f the
system of education started by previous educators, i.e., the prophets. Divine
Education goes back to Adam who was taught directly by God, Who guided him
for his own safety in all things: "There shall most certainly come unto
you Guidance from Me: and he who follows My Guidance will not go astray, and
neither will he be unhappy."(20:123). This
means that Islamic education should more properly be referred to as "the
divine system of education;" divine in the sense that it was set out by
God and applied by His prophets. Islamic education also means "peaceful
education", enabling each us to reach a higher standard of kindness and
leniency in all matters. Such a system breeds peace and harmony, not
conflict, both within oneself and with one's Creator, one's parents, one's
family, one's society, the authorities and finally with the whole universe. True
Islamic education bears no relation to the system of Western-style education
imposed Muslim countries by colonial powers during the 19th
Century. This divorced religion and its ethical value from education on the
one hand, and divorced Islam from the sciences on the other. If religion is
taught in school at all, it is taught as, in effect, a foreign subject, and
any marks acquired for it are not counted with total marks gained in general
examinations. Nevertheless, the traditional school usually connected to the
mosque does play a part in educating young children. Unfortunately, they are
often merely taught to memorise chapters from the Qur'an, rather than having
to understand them, and are taught the ritual aspects of religion rather than
ideals. These schools do not produce properly educated Muslims, and
half-educated can be more dangerous than not educated. Saqib
said at the First World Conference on Muslim Education held at Makkah in
April 1977: "The existing conditions in present-day educational
institutions in most Muslim countries do not truly reflect the Islamic Ideal;
and these institutions do not play their rightful role in the education of
the younger generation in Islamic faith, thought and conduct. There exists at
present a regrettable dichotomy in education in the Muslim world; one system,
namely religious education, being completely divorced from the secular
sciences, and secular education being equally divorced from religion,
although such compartmentalization is contrary to the true Islamic concept of
education and makes it impossible for the predicts of either system to
represent Islam as a comprehensive and integrated vision of life." 1 In
the recent times, education in Europe developed rapidly, while the system of
education in Muslim countries languished, largely because of the malign
influence of As
it is, the system of education in Muslim countries is twofold, neither
completely foreign nor completely local. Various ideologies appear in Muslim
societies, some of them giving themselves an Islamic label, but the attitude,
and often the content, bears little elation to true Islamic education. Some
people have misunderstood Islam because they were miss-educated. In their
ignorance, they believe Islam is opposed to science, when in fact Islam
positively encourages technological education. The Encyclopaedia Britannica
says: "It is important to emphasise the practical aims of Muslim
education, which was responsible for the application of technological expertise
to the development of irrigation systems, architectural innovations,
textiles, iron and steel products; earthenware and leather products, the
manufacture of paper and gunpowder; the advancement of commerce and the
maintenance of a merchant marine. The translation into Latin of most Islamic
works during the twelfth and thirteen centuries had a great impact upon the
European Renaissance. As Islam was declining in scholarship, At
the present time outwardly traditional religious education exists, but not a
sincere effort for proper Islamic education, one of the aims which is
development of justice in every area of society. The unjust positions of
authority always wish to avoid pure Islamic education because properly
educated Muslims know their rights and duties and never bow down except for
the Truth. Education has the power to motivate us to live in justice,
developing spiritually and materially. Education should be a continuous
process throughout life for each of us we grow with God's guidance towards
all kinds of knowledge, with encouragement to discover God's hidden works for
the use of mankind. 18.3.1. Defining Islamic Education. "Say:
Are those who know and those who do not know alike? Only the men of
understanding are mindful" (39:9). Islamic
Education is not easy to define. "Approaches to Islamic education vary
from one writer to another."4 Little
research has been done in this field to build up a definition clear enough
for application. None of the articles and research papers submitted to the
First world Conference on Muslim Education (April 1977) provide a complete
definition of Islamic education. Every scholar pointed out the important
characteristics, according to his own view, but no attempt was made to put
them together for practical application, and the recommendations are just
general advice. However it is worthwhile to quote what Khaldun Kinnany says
in full: "Islamic Education has existed since the establishment of
Islam, though its influence has fluctuated through periods of prosperity and
periods of decline. If we examine it carefully, we find that (a) its
principles and aims offer the most suitable educational system for Muslims in
this age; (b) it is an original and integral system by itself and need not be
compared with current systems of education to prove its status or
universality. Among its many characteristics, the following are the most
important: (i) Islamic education is an education of
faith and optimism. It is based on the fact that the Qur'an, the teaching of
the Prophet and the behaviour of the prophet's Companions, disciples and the
Muslim scholars all give the Muslim thinker and the Islamic community guidance
on good and perfect conduct, the virtuous life and salvation in the
Hereafter. (ii) Islamic education has a message. One
of its aims is to unite Muslims in one coherent community, the ummah,
and prepare them to disseminate the message of Islam. Therefore, it develops
in the Muslim a sense of responsibility to himself, to his community and to
his God. This responsibility can grow only on a basis of freedom and dignity. (iii) Islamic education is thorough and
comprehensive; it is planned to bring about harmony, balance and integrity in
a man's life as an individual in the Islamic community. (iv) It brings about harmony and
solidarity: (a)
In man's whole being, by co-ordinating the needs of the body (its bursting
vitality and violent instincts), the self (its conflicting aspects, its
aspiration for perfection and righteousness, and its proneness to evil), the
mind (its need for comprehension, thought and logic), and the will (which
helps man to ensure his self-realisation to carry out decisions, unless it
falls victim to weakness and hesitation). (b)
In his social environment, by co-ordinating his own interest and the
interests of his community, so that he will be able to serve his society and
the ummah faithfully and efficiently. It secures for the Muslim harmony
and consistency between his spiritual life and the modern urban, material,
technological life which he is obliged to live, so that he is able to
contribute to society's development in the direction of the supreme ends
defined by Islam. (c)
In his relationship with life, nature and the universe; on the one hand, he
is influenced by their laws, and on the other, he can influence them if he
knows how to gain control over them with the help and favour of God (v) Islamic education is an education for
society and civilisation. Undoubtedly, a Muslim may live the life of a
recluse if he chooses; but Islamic education needs a human community to
crystallise its system and show how this is organised. To flourish, it needs
the Muslim community. Besides beginning in favour of peace, tolerance,
forgiveness and kindness, Islam emphasises the need for a Muslim society to
be strong and free, to have power and authority, so that it governed people
according to Islamic Law."5 In
spite of all its merits, achievements and fitness for our age, Islamic
education is still unknown to the majority of Muslims. Richard
Tomes6 made a short list showing the differences
between traditional Islamic and modern Western education. These differences may be represented, if a
little simplistically, as follows: Islamic Western Who? Self-selecting and voluntary Universal and compulsory When? Discontinuously and lifelong Concentrated on youth What? Qur'an and shari'ah via Arabic Useful knowledge via vernacular or metropolitan language How? Teacher as mentor and expert; Teacher as organiser and pupil as imitator and disciple validator of knowledge; pupil as critic or partner in learning. Why? Spiritual perfection and Individual self-advancement incorporation into the Ummah through competition. 18.3.2.Characteristics of Islamic
Education 18.5.
Discussion. {Between Abbara and Dina expressing the Islamic view whilst Badr and Charles the opposite side of the argument} 18.5.1. Education order. "Say,
'Have you any knowledge? If so bring it forth for us. You follow only
surmise, merely conjecturing.' Say:
'To God belongs the argument conclusive'" (6:148-149). Abbara: Education
serves the objectives of a society. In most countries, the educational
process is compulsory and conveys that country's own value systems. Every
society builds up a value system. These systems vary in the conduct they
teach the philosophy of knowledge, including ideas of Truth and of the
validity or cogency of reasoning, come under scrutiny. At the same time,
study of norms and legal values also involves debates about questions of
fact. To some extent, societies differ in their values and ethics because
each one's idea of morality is related to what it perceives to contribute to
its own well-being. Individuals frequently hold inconsistent values according
to their attitudes, beliefs and stage of intelligence. Education provides
knowledge, sheds light on human values and encourages the understanding of
the significance of values to enable the educated person to make right
judgements and to behave more effectively. Individual value systems are
influenced by social, religious, political, moral and cultural factors, but
when an education system is related to the Absolute, as Islam demands, it has
an objective value related to the Truth and not just to do-it-yourself
values. It can keep followers steadfast to absolute values. Therefore
the Islamic education system depends on Islamic values, but the present
education system in most Muslim societies depends on a social system divorced from religion and taught as a foreign subject with a
lower value than other subjects, so it is given less attention and effort
from the children, as well as from those who designed it. Charles:
According to my understanding Islamic education is religious
education, which has its own value and cannot be compared with other branches
of knowledge. Its duty is to transfer the faith of the community from one
generation to another, so the Muslim community has continued to use
long-established methods within religious schools. You cannot speak of
"Islamic mathematics", "Islamic physics", and so on.
Religion exists on its own level and cannot be enforced upon others.
Religious education is for those who want it. It cannot be imposed on the
heart of a child. Dina:
The religious education you are trying to define is different from
Islamic education, which is related to Islam and Islam is the true way of
life that the whole society should follow under God's Direction. Even if you
are a physicist working for aerospace, you still need education according to
Islamic values, which teach that no corruption is allowed either in the earth
or in space. Thus, true Islamic education is prior to other kinds of
knowledge. It is necessary for every individual, to conduct him to the Badr: I believe
that education leads to atheism. When a person has developed his cognition
and examines the religious creeds and their implications they do not satisfy
his reason. So he might withdraw himself from the ritual side and keep his
shaken beliefs to himself rather than be rejected by his society. It can be
seen in every religious society that educated persons do not adhere to its
religion. This has happened also to Muslims. Dina:
You consider, perhaps, that everyone who finishes his secondary or
even university education can be called an educated person? But he has been
taught only the ideology and values of his society, without learning how to
distinguish between what is absolutely right and what is absolutely wrong. He
is like the soldier in the front line; he does what he is ordered and cannot
use his judgement. But true education is a development of all the
potentialities with which God endowed man, the creation of a total
personality without the crookedness caused by social influence. Islam takes care
of the human being from his early childhood and causes him to grow in
straightforwardness. It prepares for him a good environment, so that the
excellence of his experiences brings forth his best characteristics. It
builds a balanced personality, creating equilibrium between the soul and the
spirit and between the mind and the desires of the body. It encourages him to
acquire knowledge and to reason, inducing moral development and right
judgement related to absolute justice rather than to do-it-yourself justice,
which some people or nations favour. It is said that "a little knowledge
is a dangerous thing", meaning that it is worse than no knowledge, which
at least keeps the predisposition of the mind in its natural state. Such
education leads to atheism by deforming knowledge. It is a kind of chronic
disease of the mind and there is no cure for it. God says, "In their
hearts (mind) is a disease (because they insist on their ideas) and God has
increased their disease and grievous is the penalty they (incur), because
they are false (to themselves). When it is said to them, 'Do no corruption in
the land', they say, 'We are only putting things right.' Truly, they are the
workers of corruption but they are not aware of it." (2:10-12). Charles: You leave
no education system unquestionable, including Muslim education systems. Then
what is the right education system, in brief? Dina:
Most of what is called educational philosophy has good aims and
objectives, but the processes are twisted to serve different ends. Thus, the
right education is the one which has absolute values and gives practical
guidance for the good of the individual and his destiny and mankind's
salvation. According to Islam: "Surely Man is in the way of loss, save
those who believe, and do righteous deeds and enjoin on each other the
Truth." (103:2-3) Islamic education is related to man's true nature and
this secures his true destiny, while other systems care only about the
interests of those in high positions. They choose the target and others, willingly
or unwillingly, have to follow the means they provide to achieve their ends. Charles: But is
Islam capable of meeting the demands of modernity? In general, we find that
those who follow Islamic education cause more corruption than others. Dina: By
and large, we may conclude that there is no true Islamic education in Muslim
countries. They follow do-it-yourself education to serve the interests of the
groups or party they belong to. Islam gives priority to the sacredness of
life, but we find some calling themselves Muslims, who sacrifice the life of
others without any right. Nobody has the right to relate such action to
Islamic education, whose main objective is to help man to attain to a
righteous and prosperous life, not to bring forth harm, corruption, injustice
and aggression. Islam cannot be judged by what is done by those who have
digressed from its teaching, and whom no true Muslim could claim are true
believers. 18.5.2. Solving The Problems. "And
such are the similitudes We set forth for the people, but none understands them
save those who have knowledge." (29:43). Abbara: In the text, we have defined the
objectives and the problems which face Islamic education. The consensus of
the whole of a true Muslim community is on the Sovereignty of God, and
applying His Divine Law rather than inventing an ideology. But to return to
the pristine purity of Islamic education will need a long time. For example,
if a person has a chronic disease, physical, mental or psychological, he
needs treatment by degrees over a long period. So it is impossible to put
forward a single prescription, saying, "Take this and tomorrow you will
recover". The problems go back
many centuries, but there has been
rapid development in the space of mere decades. It will take time for
the correct measures to be put into practice. Only the Straight Path can lead
to the renewal of belief. Badr: But all true Muslims have a belief in
the Unity of God, in the sense that all Muslims are one community, this
common belief links them together, no matter if they each administer their
affairs according to their own resources and social customs. Dina:
As we mentioned before, belief in Islam is not only a matter of
confessing verbally or acting outwardly. Belief is a lifelong process,
developing a fundamental basis of knowledge. Righteous, educated believers
are trusted when they speak: "When you speak, speak justly" (6:152)
and are sincere in action, living according to His Book as interpreted into
practice by His Messenger for the benefit of all mankind. Thus both faith and education go
hand-in-hand to make an educated, faithful Muslim. Charles:
But you cannot teach belief; it is like values you can explain to
pupils what value or belief is, but the student, according to his experience,
must form his own mind. There is a proverb which says, "You can take a
horse to water but you cannot make him drink". In the some way, you
cannot guarantee belief through religious education. It is a delicate area,
where great sensitivity is required, and a proper respect should be paid to
the autonomy of pupils. Abbara: You are right that we cannot teach
belief, but we can build up faith in the mind of pupils, either religiously
or socially, to some extent. But for Islam, the matter is different. In Islam,
the teacher is only enhancing the natural belief which God implanted in the
heart of every individual. The seed is there and the teacher's function is to
water it with the right spiritual teaching, as prescribed by God, not by a
human being. When you take a horse to the water, it may not drink because it
is not thirsty at that time, or the water is not pure enough to satisfy its
natural desire. Similarly, not any spiritual teaching can be seen as a source
of religious education, promoting a "belief to live by". Islam
also differs from other religions in that it not only teaches personal
commitment and responsibility but demands that the whole of society commit
itself to apply the Laws of God in both private and public affairs. Islamic
education trains the students to apply the principles in their future life. Badr:
But such objectives cannot be achieved through religious education.
Religion is a matter of personal belief, and not everyone commits himself to
it, so it is not valid teaching to lead all members of the society in one
direction. That would mean that everyone had to sacrifice his personal values
and live under the authority of religion. Dina:
Islam takes into account human values and fosters a balance between
individual, personal and social values. The history of the Muslims has proved
that non-Muslims can live in an Islamic society and be respected for their
own values, because the crown of all Islamic values is justice. Islamic
education acts as a vehicle for transmitting Islamic values in their original
meaning, producing a conformity that transcends personal, group or national
interests, and operates to keep all decision making within the framework of
its original source, the Shari'ah. Badr:
You speak about Islamic ideology. But when you come to Muslim
ideologies, you are faced with fanatics, narrow-minded muta'assib, or
backward raja'i, religious extremists who try to impose their views on
others and who are unprepared to cope with civilisation, demonstrating that
religion is a deterioration of human life. You are not solving problems, but
making them more complex and impossible to decipher in growing societies. Dina: It is true that there are some young
Muslims who misunderstand Islam, its jurisprudence and some expressions from
the Qur'an and the Hadith. They have a commitment to ritual religious
worship, and want to impose their own interpretation upon others. This is
because they do not have a proper Islamic education, which would help their
moral development and teach them awareness and discipline, which are valuable
safeguards against over simple views of religion. However,
in Islamic society, there are many things which give the wrong impression
about true Muslims who try to live according to the Islamic creed and the
Islamic rules of life, and these things provide material for propaganda
against believers. The antagonism towards believers goes back to ancient
times. History shows that the voice of the disbeliever is mostly louder than
that of the believer and is supported by natural philosophy, while believers
are supported by metaphysical philosophy.
Muslim believers are supported by God's Wisdom, according to His
Revelations. Charles:
This discussion highlights the problems and obstacles which hinder the
development of the Muslims, politically, economically, educationally,
socially and religiously. However, it is practically impossible to solve all
the problems at once, so what is the right approach? Abbara:
As we said, the solutions to such problems will not grow overnight
like mushrooms. They will take a long time but the main thing is where to
start to avoid major difficulties. The shortest route to renewing the
curriculum is to have an agreed syllabus, particularly on the matter of
Islamic education, which provides a practical solution to an historic
problem. Badr:
But there are no scholars who could provide the text- books. Then
there will be problems between religious scholars who retain their faith and
a life of worship, and the educationalists or psychologists on matters of
spiritual teaching for children needs and development. The latter are not
theologically qualified. In addition, there is no research in this field to
help them to focus on the right syllabi; and overall problems will arise when
you try to integrate Islamic education with other subjects. Thus, you create
problems rather than solve them. Abbara:
All this does not prevent Muslim scholars, with their limited
facilities, from establishing a creatively evolved curriculum which will
express their theoretical conceptions. It is essential to have a basic
text-book for a start. Thereafter, other stages of development of the
curriculum would follow, springing out of these books and the united efforts
of the scholars. The textbooks should provide instructions to educate the
three dimensions of the child: body, soul and spirit. For example, to educate
the soul, it is necessary to safeguard the natural disposition, how to
develop the conscience and how to control the emotions, i.e., passion,
desire, guilt, etc. To educate the spirit, we must develop the child's mental
insight, helping it to appreciate wisdom and live by it. Then we must develop
belief, as it motivates the child to live in God-consciousness rather than
God-fearing. True knowledge and reason must be taught rather than encouraging
the repetition of material learnt parrot-fashion without understanding. All
that comes with guidance; from God. Of course, all this must be supported by
teacher training, educational aids, work-books, reference books, students'
magazines, libraries, and the mass media, to influence not only the children
but their parents and the life of the society as a whole. Badr: Yes you are right. But you will have to
wait for your dream till educated believers reach the position of decision-makers. Dina: But I am concerned at the present time
to solve the problems of my children, as we live in Western society, where,
in the name of freedom, laxity has increased the numbers of spoilt children.
In addition, most schools seem to stunt children's spiritual development and
are therefore unable to provide a complete balance in developing their total
personality. Where spiritual teaching is missing, the growth of the children
is deficient. 18.5.3. Muslim Children in the West. "And those who believe, and whose
offspring follow them in belief, We shall join their offspring with them, and
We shall not defraud them (of the fruit) of aught of their works; (yet)
every man shall be in pledge for what
he has earned." (52:21). Charles: Muslim children in the West should be
educated for the citizenship in the country they live in and should study the
religion of that country, no matter whether they believe in it or not, so
that they can develop a feeling of unity rather than of difference. They can
receive religious education at the mosque. The same applies to Western
children in Muslim countries. Education in the West is more relevant to the
development of children's mind, cognition, comprehension and intellect. These
help him to develop morally and spiritually if he wants to. On the other
hand, in Muslim countries, they concentrate on memorising information for a
while to pass exams, thereby missing development of the intelligence. They
rely on storing information and on spiritual indoctrination, which creates a
stereotyped personality who waits for orders instead of thinking, judging and
acting. Dina:
We appreciate Christian religious education if it results in the
acquisition of moral values, but its teaching tends to be concentrated upon
the Golden Rule. Its spiritual teaching and moral philosophy has no clear-cut
principles as Islam has, and if we wait for the child to develop his
intelligence, while bad habits become fixed in his subconscious, he will have
no chance to grow up with a good character. We demand the same education for
our children as Western people have, but, in addition, the spiritual and
moral discipline for the good of the children and society. Such religious
teaching for non-Muslims in Muslim countries is available. The problems facing
our children are: (i)
Problems arise not only in the school, which is considered to be the
educational establishment, but at home, where the mass media, particularly
television, have such an effect on the individual's life and development.
Television is not only like a member of the family or a respectable guest in
the sitting room, but like an inquisitive person or a busybody, presenting
not only knowledge and controversial morals, but the immoral as well. In
addition to that, the video is like a dangerous "secret weapon" in
its power to spoil the children. (ii)
The (iii)
Teachers do not properly prepare their lessons and the materials to be
used. They follow no system or programme of study to achieve the objectives
they are aiming for. (iv) Children coming from different
backgrounds speak different languages, so certain pupils lose interest and
get bored. The atmosphere is not educational or intellectual. (v)
The absence of parents' interest. Mostly, they cannot help their
children or are not interested in Islamic teaching themselves, but want to impose them on their children, for moral
reason. (vi) Absence
of curriculum. This causes difficulties for teachers in planning their
teaching and for parents in helping their children and following up their
progress. The
problems facing our children are highly complex. The only remedy is Islamic
education, which is different from other systems which concentrate on :
reading, writing and 'arithmetic. But we have to train them with the many Rs.
which spring from our religion, i.e., reasoning, responsibility, respect,
rationality, reality and relation to God through the Qur'an. Charles: I
agree with you that the mass media, particularly television, are the most
harmful among the influences which children may come across, such as bad
literature, "pop" music, cigarettes, alcohol, drugs, boyfriends or
girlfriends, mixed parties and playing games on computers. All these are
productive of trouble of all kinds, affect their education, give them bad
habits or lead them in wrong directions. They may jeopardise their life as a
whole if the family does not provide protection from these influences. The
solution should be social, not religious. Badr:
The problems are international. Why do you want to impose morals upon
Muslim children? When they are young, they can manage according to their own
beliefs rather then having what you believe imposes on them. Dina:
What God guides me to is right and I would like to promote the
guidance which God endowed them with, supported by the Revealed Guidance. I
am not importing or imposing something alien to their primordial norm, but
teaching them that the Truth is one - the Absolute, as He revealed it in the
Qur'an. so we can study it as a doctrine and teach them the absolute wisdom
to live by. Only Islamic education can provide a vaccine to immunise the
child against modern mental disease. Badr: But you will not find the specialists
who could give the children the right diagnoses for their own protection,
either at home or at school. Abbara:
You are right. The problems are more difficult to solve compared to
those of children living in Muslim countries. It demands effort to plan every
aspect of school life and much parents' time is needed. It requires joint
responsibility, but the parents' responsibility comes first. They must bear
in mind such responsibilities before marriage. It demands that one should
choose a religious wife, since the problem is more complex when the mother is
a non-Muslim. She has an effect upon
their children's religion about twelve times stronger than that of the man.
Children are the trust of God in the hands of parents and they should
sincerely nurture their trust and be a good example to them. Dina:
The effect of the home is very great. Abbara: From the age of one year or so, infants
start imitating their parents and close relatives. Such imitation becomes a
habit and settles into their subconscious. There is general agreement that
the conscience of children is related to their parents' conscience. The first
duty of the parents is to protect their children's natural disposition from
corruption, which all depends upon the parents' conduct. If the parents do
not observe Islamic teaching, than this disease be will transferred to their
children. Islam planned for the child to be nursed at home, where the Islamic
life should exist. Otherwise, parents consciously or unconsciously influence
their children to adopt an alien ideology against their natural disposition.
God commands children to be grateful to their parents unless they try to make
them associate with God things of which they have no knowledge (31:15). The
original knowledge of God is within the heart of every child, but his parents
may convert him one way or the other. The
teacher is the prop of Islamic education, the main spiritual focus of
children's spiritual development. Educating the spirit is superior to, and more
difficult than, instructing the mind with knowledge. Such a function requires
teachers who are highly qualified, not only academically, but in spiritual
development, as God demands: "But become men of God by spreading the
knowledge of the Divine Writ, and by your own deep study thereof"
(3:79). If the teachers reach this high standard and have sincerity, they can
overcome the problems we have discussed. Such problems need not stop us from
trying to do our best to plant the seeds of Islamic education in society. Dina: I
have been to Islamic schools' weekend or mosque schools, and their teaching
goes in circles. Hence the children spend several years gaining nothing, so a
child attending these schools concludes that Islam has nothing. Although they may not reject Islam
publicly, their actions prove that they have no knowledge of it. Therefore, a
little education is more dangerous than no education. I consider that
spiritual teaching is similar to using antibiotics; if not given to the child
in case of illness at a specific time and in the right quantity, they will
create resistance and kill the antibody, that is, the seed of spiritual
growth. That is what has happened to our children. When I pointed that out to
one meeting of teachers and parents, they paid no attention but continued to
go round in circles. So what can I do to avoid that pitfall? Abbara: Unfortunately, the only way is to do it
yourself. Dina:
What do you mean? Am I capable of everything? What does living in
society mean? Why do we call ourselves Muslims? Abbara: The Muslim community is sadly lacking
in sincerity to God, sincerity to follow the teachings of the Qur'an,
sincerity to the teachings of the Prophet and sincerity in general Muslim
affairs and private devotions. No
single group is rightly guided, but each seeks to distort the teachings,
apart from true believers, who want a straightforward attitude to God, and
they are few compared to the total numbers of Muslims. If you are sincere to
God, then "if you want something done well, you must do it
yourself." Dina:
But I do not know Arabic, which is the main vehicle for understanding
God's Word and His Commands, I want to help my children understand the Qur'an
and to enable them to go to the original source rather than depending on interpretations or secondary sources. Abbara:
Yes, be sincere to God: "With difficulty surely comes ease from
your Lord." (94:5-6) Right education is necessary for teaching the
Muslims all the principles, pillars and systems mentioned above. It is a
matter of knowing the duties and rights and their applications in the three
dimensions upwards towards God, inwards towards oneself and outwards towards
others national and internationally. Charles:
To you your religion, and to me my way. Abbara:
Yes. we take refuge with the Lord from following our own way, we seek
His Guidance to guide us in the Straight Path. (The following section needs editing. If you
want to do so please ask for it) the
dollowing section as example 18. 7. Nurturing Both
of the Subconsciouses Forward Here we endeavour to provide, sometimes the
explicit, often the implicit of the subconscious, an insight into deeper
reasons for the primordial sensitivity; the instinctive or the subliminal
perception of the soul and the subconscious mind. Respectively, we use the
subliminal as a new term to means the instinctive and the unconscious of the
soul. It is hoped that this latter aspect of what written
in the previous article “The Effectiveness of the subconscious on Moral
Behaviour” will appeal to those who are interested in the power of the
subconscious. Human determined his life either physical power of the body and
the soul or mantel power of the most powerful spirit or both together. In previous section we clarified the nature of the
subconscious in general and its effectiveness of moral behaviour. In this
section we try to point out the effectiveness of the two subconsciouses by
spiritual education and religious belief. We refer to the subconscious
related to the subliminal of the soul which autonomously using the brain for
sensation, feeling, emotion, instincts, tendency, representing the
disposition as well as the predisposition of the natural environment and
racial group, the heredity, and the milieu of the family, the influences of
the experience, the social traditions. The subconscious mind related to the spirit using
the brain as instrument between spiritual and material; which refer to the
preconception, the inner intellectual activity of the psychic, rational
concept, the mental ability, the relationship between the insight and the
conscience with the subconscious. We will explain these factors in relation to the
subconscious from Muslim point of view, we cannot say; from Islamic point of view,
because a lot of research needed to define the spirit and soul and the
relationship between them, but here we pointed out their characteristics
because they are beyond our perception, as God pointed out: “And they ask you
concerning the Spirit; Say: "The Spirit: it is one of the things, the
knowledge of which is only with my Sustainer. And of knowledge, you (mankind)
have been given only a little." (17:85). We use the subconscious to refer for both
subconsciouses. The mental ability is a conscious function resulting from
unconscious performance related to the soul and the spirit. To enable us to
illuminate the background of these functions we have to define the
subconscious of the psychic and spirit and the influence of their surrenders.
In this section we try to answer the following question: Can we define the subconscious from the religious
point view? What is the nature of the subconscious and the
conscious then the relationship between them? What is the relation between the subconscious and
the conscience? What is the powerful of the body, soul and spirit? What is the relationship between the brain, soul and
mind? What is the relationship between the subconsciouses
of the spirit and the soul in the heart? Is the mind in the brain or the brain is an
apparatus of the soul and the giving in out the thoughts of the mind? Is the spirit, mind in the breast or in the brain? Can social values cause edification to the
subconscious? How the subconscious program? And why the programs
are not valid? If the subconscious impute traditional program, what is its in
flounces? What is the influence of the subconscious and the
conscious on the insight? Can parents and teachers nurture the subconscious? What is the parental cultivation and teacher’s
orientation? And what programs should take care of? How they can us their
configuration? Can we purify the insight and nurture subconscious? What is the
relationship between the conscious and behaviour? Are they drive by the
subconscious or instinctive stimuli We start with question, what the interaction of the
spiritual with physical is? 7.1 The Natural
disposition The natural dispositions of human are universal
which combine the instinctive and natural tendencies which come out of the physiological
elements of the soul into psychological stimuli and secondly, the mental
element of the spirit initiated in the subconscious mind. Each disposition
has its own finger print. As the body of human are the same but everyone has
his own feature appearance. Every predisposition highlighted the disposition
with its natural environmental and heredity. Biologists defined the inherited
characteristics that are passed from one generation to another through genes.
The role of genetic constitution in determining differences in the individual
are related to each zygote, while each zygote differs from all other zygotes
at every moment of conception, which each one relates to the substances
produced form them. They represent its environmental effects at each moment
of existence. Thus, the zygote which was fertilized is the product of an
interaction between its hereditary, various forces of his environment and
each trait formed by this interaction. God constantly in the Qur’an emphasis that everyone
created from soil which is different from one land to another, so, human has
the finger print of his natural environment and the genetic of physical body
form relations. Each piece of land has its own distinctiveness
feature which has an effect on the human nature is like plant: “And Allâh has
brought you forth from the earth like plant” (71:17) point out that the first
stage of the human is from the earth. The stage is neglected by researchers
apart of ecology and anthropology which study the human being from one side
of racial characteristics with reference to some extent socially rather than
to the natural environment and its effects genetically and hereditarily. God
repeatedly say in the Qur’an: “And God did create you from dust, then from
semen drops,” (35:11) so, a lot of research needed in this field to direct
human to the right environmental atmosphere, procedure of his living and
diet. Human is like plants grow from earth through the
food which each one kind of fruit, has its own distinctiveness from land to
another, influenced by the type of weather, they have the same shape but
different flavor. All what we eat come from earth; transfers the
ingredients from the earth into the body, such as: water, metal, iron,
carbon, manganese, brimstone, calcium etc. Above of all that, the influence
of atmosphere, hot, cold, dim, bright, calm, windy, high, low, the gravity in
relation to other planets and the time of birth. Each factor has its own
stimuli with relation to other at different scale. All such qualities and other has an affect on making
the combination of the male and female substance which have an influence on
the predisposition. The natural environment and the interaction of the
qualities of the parents have influences on the body and the brain they are long
lasting in human way of life. The inborn tendency has an influence on
favouring development one factor rather than the other in certain way, such
as acceptance of certain belief or environmental attitude. Human is offspring of both natural environment, the
physical brain is the apparatus of the perceptive ability of the spirit. Man
created from different ingredients produce physical and psychological
influences out of the mass combinations bring into being unique formulas.
Every gradient is a chemical power has its potentiality on the subliminal of
the soul which has flounces on the perceptive of the spirit or vice versa the
mind use the brain to dictate a the
stimulation. Psychologists confirmed the heredity of
psychological, mental and genetic characteristics are passed on from parents
to offspring, or from ancestry to descendants and that the notion of
behavioural traits are inherited. So, the transmission of the characteristics
and the tradition social values from one generation to another are widely
accepted and the constituting of the family’s characteristics is an old one.
God verify that: “Or lest you should say: "It was only our fathers’
aforetime who ascribe divinity to other beings beside God and we were
descendants after them; will You then destroy us because of the deeds of evil
doing?" (7:173). this is stressing the continuous of heredity which has
influences on the offspring. Researchers examined some of the ways in which
families have been studied in order to gain information concerning genetics,
behaviour. They defined alternative inheritance, blending inheritance,
dominant inheritance, multifactor inheritance, recessive inheritance and
sex-linked inheritance. They found out that the laws governing heredity are
more complex than the principle of simple dominant and recessive;
characteristics. E.g., Piaget's opinion that moral development comes from
within, not from without, from child's inner and autonomic processes, not
from the heteronomy imposed by adults. If an individual diverted from the
right moral still his subconscious blame him on immoral behaviour. God
pointed out: “but nay! I call to witness the accusing voice of man’s own
conscience!” (75:2) donates ‘the man’s subconscious awareness of his own
shortcomings and failing’. (Asad) Philosophers or wise men hold notions about the
transmission of the characteristics across generations. Parents, if they have
the right to choose spouse for their children, they will definitely look for
a sanctified and intelligent person, for the sake of their offspring. In the
contemporary societies still some tribes and royal families practice such
ideas. God indicates that belief of the parents influences the children: “And
do not marry idolatresses till they believe. And indeed a slave woman who believes
is better than a free idolatress, even though she pleases you. (2:222)
clearly the God’s commandment to mankind; that they may knows the
consequences of that. Theologian views are; that man is born pure and
innocent but, at a later stage may sink to the lowest level by his unlawful
actions. Others hold the opinion that man inherited the original sin and
others believe in transmigrate, that the soul of an evil person is passed
from one body into another. The Prophet laid great stress on righteousness, piety
and faithfulness as the main criteria in the choice of life partners. He
says: “A woman is married for four things: her wealth, her family status, her
beauty and her religion. And you should marry her for the religious one
(otherwise you will be the loser); because the religious factor could be
transfer with predisposition and easily to develop. God pointed out that the interaction between the
natural environment and the genetic inheritance; and their influences on the
subconscious of the souls as well as the spirit: “He knows you well when He
created you from the earth and when you were fetuses in your mothers' wombs.
So ascribe not purity to yourselves. He knows best him who conscious of Him”
(53:32), who is inherited more purity in his subconscious. The interaction of genetic and environment represent
a different degree of influences on behaviour which puzzles researchers.
Thus, the probability of making decision is unpredictable. Then comes the next stage of man creation in the
wombs: “Verily, We have created man from drop of mixed semen, in order to try
him: so We made him hearer and seer.” (76:2) at that stage, where the
interaction of so many features of the soul take place in sense of balance
between positive and negative of the two opponents. God created everything in
pairs and every characteristic has two faces the good and the bad. Following
that stage, the spirit joining the body in the wombs, it is endowed the
intuitive ability to distinguish between right and wrong of moral and belief: “Verily,
We showed him the way, whether he be grateful or ungrateful.” (76:3). whether
he decent or wicked, following a true belief or false conviction. All these formulate the character traits; shape of
the personality in the subconscious; either the positive qualities of his
personality such as right moral and correct belief, with right conscience or
negative features of his individuality ill moral, wrong belief and senseless
of conscience. Therefore everyone naturally has different a
potential cells interweave with the social environment motivate him to good
than bad or vice versa. Everyone has the ability to go foreword towards
positive or negative aspects of life, depends on his determination to change
his inclination towards one purpose or the other. “To any of you has the
chose to go forward, or to remain behind (by committing sins).(74:37) If the elements of related things are combined
together, may create a new power out of those things, with energy directed to
fulfill their requirements such as the animate. Therefore, the soul changes
the body from material into animate, then the spirit change it from living
thing into intelligent being. We see human is very simple, but in fact he is
multifaceted, it is very difficult to know the formulas that mold him and
resulted into new genetics stimulate in one direction or the other. That's
why we cannot forecast his course of action in some issues related to him.
The same stimuli may give different response at different time or state of
affairs. His judgements may change from situation to another and from time to
another depends on what formulate and stored in his subconscious and what at
the back of that stimuli as well.
. In addition to these abilities comes the overall the
magic power of the mental abilities and natural faculties of awareness things
qualities. The mental ability is a weapon with two edge; either toward good
or may used towards bad. It’s a power to prove there is One Creator, or
disprove that. We are ignorant of the spiritual world around us, our
imaginations divert the objective of this life, may create in ourselves
arrogant, self deceive and diversion from the right way of perception. God
question human: “O mankind! What has deceived you careless about your Lord,
the Most Generous? (82:6) God does not pass His judgement on every thought,
wrong belief or wrong action. For that reason, man changes the blessing of
God into disgrace. Therefore, human either dominance or submission or he has
an ascendance subconscious, help him to proceed in doing well. We conclude from the above discussion that genetics
and the psychological aspects sum up the soul and its characteristics that go
back many generations. In this regard, a person inherited factors and built
in a tendency that has direct effects on his religion and moral senses which
influences his moral decisions and religious development; if the factors have
a suitable environment they may develop in the right way. On the other hand, if a person has a tendency
towards wrong attitudes and has a relative surrounding, they will grow in the
wrong direction or they will be restrained and giveaway to another right
characteristic to take place, such as, when we weed the garden. Therefore the
soul development, to cultivate moral certainty depends on the development of
the spirit with the right knowledge and the right environment. The nature disposition is like a fixed program in
the subconscious; while the predisposition is a like a rewritable
recorders-CD. In early childhood a child makes a recording through his eyes
and ears, parents repeatedly recording their language, belief and tradition,
and then the data expend in the school, children consciously or unconsciously
analyzing the observable facts and makes a recording what is relating to his/her,
genetic demands, his will or stimulation of mental abilities. Therefore parents and teachers may are not perfect
in their transformation the facts, as results they mess up the right program
in the subconscious and may stun the natural conscience. Thus the most
effective programme is in early childhood where there is a mixture of ideas
that insert into the subconscious or emerge to disappear. If the nurturers
realise the consequences of their saying and action on the subconscious of
the children; they will learn how to behave and put into words their right
judgement to be good simulators. Human naturally equipped with two alternative
abilities can recognise the good or bad, and the ability to change the wrong
into right; the disbelief into belief. He capable to follow on of three
dimensions of life: “Then of them are some who wrong their own selves, and of
them are some who follow a middle course, and of them are some who are, by
God's Leave, foremost in good deeds. That is indeed a great grace. (35:32)
can ascend by his moral action and right belief or descended by wrong deeds
and incorrect belief. The preliminary subconscious is supremacy strength to
upward the human towards his creator otherwise can be diverted into
distraction of this initiate power.
So, our concern is to point out the relationship
between the dominations of the subconsciouses related to the soul and the
supremacy of the subconscious mind related to the spirit. 7.2 The Liveliness of
the Body, Soul and Spirit Human has three elements of powers; functioning
altogether as a one, to serve our life and living. The body is the instrument
of the physical power each part of the body has its initiate strength could
be trained to be stronger. The soul is the animate of the flesh and blood,
equaled with the subliminal; the instinctive, the automatic function of the
subconscious soul which give life to the body and sustain it, defends it by
its vitality and fulfills its needs. The spirit outfitted by the spiritual
mind to manage our social life and to ascend our live from corporal into
human being; who live in physical and spiritual apart from animal who live in
soul and body. God created everything in
pairs “We created every thing in pairs” either they are companions
participant together such the pair of the scissors; male of female or
dissimilarity; such as: Physical and spiritual; soul and spirit, life and
death, in harmony or in contrast, such tom and jerry, as well as in quality
of things such as: good and bad, right and wrong, belief and disbelief, light
and dark. As long as the physical has its potential, the spiritual; the
mental has its skill to overcome the physical by using its spiritual power.
God gives human all kind of seeds to grow them positively or negatively and
charged the parents with their children in early childhood, then teachers and
then everyone charged with the responsibility for his own life. God granted
the freedom for everyone to live with moral values to escape out of harm's way;
either follow his body lower desires or spiritual nourishment which control
mind and body; soul and spirit. Human conducts are judged by
Spiritual Moral Law which says: ‘the ethics way is the security way in this
life’. God appointed His Law to keep the balance between good and evil, great
harmony in the human life, apart than their belief, within the ability of
accomplishment or failure, between win and lose; “and We show him the two
highway of this life, the good and the evil’s way” therefore, charged with
the responsibility to chose the right moral way leading to Him. As a result,
human determined his life; either physical power or spiritual power, but God
made them together, to balance our life between physical and spiritual as our
body combines both. The relationship between the physical and spiritual
is significant, when the power of the soul and spirit is faint; the power of
the body is weak. The soul generates electrical magnetic power to drive the
body, as well as the mind used it, when the electricity discharge; the light
is faint, the body goes to rest; to sleep for recharge, to regain the mental
power. Their powers; either in harmony or in conflict, the stronger yearns
for the power of others. The strong body generates strong brain and nervous
system give power for the soul and the mind. Their powers are residents in
the storehouse of the subconscious, they are similar to the powers of Siamese
twins; one representing the soul and the other representing the spirit, both
using the body. In case harmony they go together smoothly. In case of
conflict, everyone demand his own way. When one of them is active the other
is inactive and visa versa. Therefore, every thought positively or negatively affects the power of soul and reflected on body. The strong desires of the soul challenge the mind and its judgement that wrong desire will harm them all. The negative emotion of the souls; fear, worry, anxiety create illness and weaken the immune systems. Most of the physical illness produced by psychological disorder in the subliminal or wrong notion in the subconscious mind, hit the brain cause it to send wrong wave single to one part of the body. As result, each power has an effect on power of the others and particularly on the body. When concord between them physically, psychologically and spiritually they will achieve the right objective for all direction purposed. Here we try to answer the unanswered question: can we define the
spirit or the soul scientifically? Of course not, science not yet arrive at
spiritual realm, but we try to give details of the characteristics for each
one and what their relationship with them and the brain. The differentiation between the soul and the spirit;
it is still an unsolved problem for researchers; the philosophers, psychologists,
educationalists and spiritual instructors all they do not distinguish between
the subconscious related to the soul and the subconscious mind which related
to the spirit. Researchers retain to their definition which are
indistinguishable. But here we try to give explanation of the spiritual of
soul and spirit in similitude to the physical. The threefold in us are similar to auto car which
consist: firstly the body car with different shape and figure. Secondly, the
car equipped with electrical engine, is continuously running from the start;
it has powerful battery, recharge spontaneously through the fuel. The care
provided with full automatic systems, control by electronic device, with
sensor drive, which already have fixed program functioning, beside that, the
mechanism is able to receive and transmit any other programs. Thirdly, the
driver has the knowledge and experience is capable for more development and
skills. Similarly, our body is similar to the car body, the
engine is the soul, and the driver is the mind. We make them clear as
follow: Firstly, the body car is like our body; in case a
damage, the car’s body can be repaired; while our body, in case an injury,
the restoration can be done by its own accord; the vitality, as well as our
body could be changed spontaneously, a new copy of our body would be
completed within ten years, after completing its power in third form, then
every copy will be weaker than the previous. The life span average is seventy
years old but the fatigue, fear, way of living, using harmful food, drink and
air can shorten the life of the body or destroying it by violence or failure
of the engine if not look after and doing such MOT. Secondly, the engine is like the physical heart in
human body. The recharge method is the fuel is like the blood, its supply is;
food, drink and air. Altogether, generate the electricity power which is like
the soul. The light, the mirror, the sensor are like our senses, the
electronic apparatus device, the build in programs, set in motion is like our
brain which is the subliminal of the soul use its function in relation to:
instinct, self preservation, characteristics of personality, desires,
attitude, temperament, skill and habits. The electrical wire is like the
nervous system, the adaptor; changing electric power for each part
accordingly, is like the glands producing different chemicals for each part
of the body. The stimulus such a word of pessimistic or optimistic can change
the chemical particularly the one used by the brain which changes the
response of action. Thirdly, the driver is like the spirit, is resident
in the chest, it is eternal, grow into maturity but never grow old or pass
away but depart this life to the next life. It is equipped with mind that is
the conductor; directs all these powers to the right direction, his
management is depending on his knowledge, experience and skill. The weak
person in his mind grows weak with negative energy. The strong in
subconscious mind, produce the engine capacity, the power of the soul;
electricity is depends on the positive mind power which makes life is
stimulating and invigorating. The mind is spiritual; occupied two levels spiritual
mansion in the chest using: the upper manor is the work top of conscious and
the lower is the subconscious mind with different spiritual storages, such as
memories, knowledge, awareness, experience, insight, concept and perception.
The mind is using the brain to exchange of responsibility with the soul, as
well as transmitter or receiver the information, from the subconscious mind;
spiritual storage, into the conscious, then into spiritual world and vice
versa. The lower manor where is the subconscious
inhabitant. It is the natural mine and planthouse where the most important
seeds stored. The seeds are double; every two seeds are coupled either grow
fruitfully or wildly. Grows according to their provisions supplies; good
produce fruitful thought, right knowledge, belief, moral and action. Grow a
bad seeds; produce evil thought, disbelieves, ignorant, immoral, and
wrongdoing. If you grow the seed of successful; it will generate will;
determination and the willpower will produce success. The life started weak grow up stronger; physically
and mentally with both side; the spiritual and psychological up to second
decades of life. The third decade is the establishment of these powers, then
is starting the other side of the carve: “God is He Who created you in (a
state of) weakness, then gave you strength after weakness, then after
strength gave (you) weakness and gray hair. He creates what He wills. And it
is He Who is the All-Knowing, the All-Powerful” (30:54) thus, human life,
each decade has its own power dimension; the faint copy started from the
third decades. In the normal healthy human being; who avoid,
drinking, smoking; the desire of the soul; depends on natural environments,
at variation between masculinity and femininity, after the third decade; each
year, the craving desires; physical passion go down by 1%. On the other hand,
the mental ability of the spirit is escalating up by 1%; if the mentality is
exercising true knowledge and experience. At age of fifty years old, the
physical; the psychological and mental are growing weaker by 1% each year, as
a result of fifty years old, he lost 20% of the passion desires and gain
mental stability by 20%. For example at age of seventy years old, the people
lose 40% of the physical, psychological and passion desires, in addition to
that 20% of the mental power, of course that deteriorating is depending on
the genetic and the spiritual life: “Their Messengers said: "What! Can
there be a doubt about Allâh, the Creator of the heavens and the earth? He
calls you, that He may forgive you of your sins and give you respite for a
term appointed." (14:10) to live efficiently to the end of your life;
otherwise, what God has forbidden, is to safeguard of human life, which they
mostly cause damage for the life of the person who goes after them. 7.3 The Heart
Combines Both of the Subconsciouses Some people misunderstood the word heart, mostly
related it to the physical heart. While the spiritual heart; is the inner
self; the chest is the dweller of the spirit, with mind, it is two levels,
the conscious and subconscious mind, beside that, the heart; is the life-force,
donates; the emotional, primordial; the subliminal of the soul. God makes
that definition clear in the Qur’an: “Have they not traveled through the
land, and have they hearts wherewith to understand and ears wherewith to
hear? Verily, it is not the eyes that grow blind, but it is the hearts
(insight) which are in the breasts that grow blind.” (22:46) is see in my
physical eye which is related to the soul the image through the brain
transfer into my to eye memory in the in the mind, the insight interprets
that image. Since I did not hear by my perception, see in my
insight, or think in my mind reasonably; I could not hear, see, think or
response and most of people like me! Every thing in the external environment
provide image, sign of God, something to see, to hear, to contemplate, to
realise the Magnificent Creator which is beyond our image, anyone put the
image of God forward, he is proving that he is not believing in the Superb
God. True image demands contemplating on the spiritual life which stimulate response
towards Him, but mostly we are unimaginable.
The subconscious is a natural encode abilities with
two components in the core; the heart of human: The first is an instinctive
ability; spontaneous, is related to the psyche of soul; to preserve the life
and maintain survival, it is common between animal and human; it has the
aptitude to differentiate between well-behaved and naughty. The second is the
intuition; the awareness of the insight to discriminate between rights and
wrong, it is related to the spirit of human being which endowed with the
mind; the subconscious mind and the conscious. The subconscious is an echo for the human, it is the
mirror of the spirit and the soul; reverberate on them what they have according
to spiritual moral law. Human is like mirror can see himself reflected by
other human mirror; therefore humans reflect each others without knowing.
Surprisingly, everyone; unconsciously using physiognomy; to analysis the
moral standard or the characteristics of an individual when they met at first
time, from the feature of the face, or from the form; the structure of the
body, and its movements, sometimes take as identical with someone known to
the observer, or size of an organ is the measure of its power, or from the
eyes which are the mirror of the heart reflected; respectively, the
enlightenment of the subconscious. But human is a great performer; can hide
his attitude for a while to give wrong impression of his real characteristics
when he is aiming to gain something from other. As we said before, human is
psychologist, philosopher, actor and pretentiousness. Both nature and nurture play different roles on
defining the subconscious which also be at variance from one individual to
another, they are depending on the heredity and conscious reasoning The
spiritual heart is the private spiritual life-farm, what you sow morally you
reap spiritually. Whosoever grows seeds of evils; he has to harvest them
himself. The devils deceive the evil doers that they are save but in fact,
law of the Sustainer of the world, His
Sunnah is the evil they do, goes back on them. So the wise in his hear, his
insight, lives in wisdom, peace within him create harmony with others. Wickedness
within the heart, within oneself; creates injustice for him and others. God
has explained His Sunnah to His prophets: “Even as We have sent unto you an apostle from
among yourselves to convey unto you Our message, and to cause you to grow in
purity, and to impart unto you revelation and wisdom, and to teach you that
which you know not” (2:152) the heart is the human, and human is by his
heart; by his subconscious; purify it and develop it spiritually, will purify
you mentally from contaminating of social disease and wrong deeds. 7.4. The Brain
function We try to differentiate between the soul and the
spirit. The soul is the engine of the body with its senses using the part of
the brain as a central processing unit for sensation and emotional
characteristics, and the spirit is the conductor with its insight; its
enlightenment, using the brain as medium of the spiritual mind. The brain is the extraordinary processors of the
programs related to the soul and to the mind. The processor consists of a
number of, organs, corresponding with various faculties of the mind and the
sensations. The brains consist of a number of organs; the size of an organ is
the measure of its power, in addition to the capacities of areas on the
external surface of the skull. The common mistake; that the brain is the mind,
producer cognation and the ideas, rather than a workstation for the soul and
the means for the mind. The cells in brain, actually works like billions of
electronic signals between the senses and storage in the spirit. Our mind
does not think in our primary verbal language but in spiritual language, its
concept is universal, and familiar all human. It is processing in digital
perception; is like code for the language of the computer but higher and more
sophisticated one, converts the ideas from the spiritual mind into visual and
vice versa. The nervous system is electrical transformation of
information in the brain to the spirit and back to the senses to function; in
relation to the soul; is the instinct, the sensation and the manager of the
senses, the physical movement of the organs, such as the tongue with special
accent. The combinations of cells create instincts and
sensation in the brain reaction between physical and animate cells. The brain
exist the interrelationship between them through nefarious system. In
relation to the spirit is the means between the senses and the spiritual
mind, using the reaction of the chemical to generate electromagnetic weave in
the brain to transmit and receive the information from the mind which takes
place in the breast spiritually. The human brain stem is composed of nerve
cells and fibers which necessitate the exceptional chemical and electricity,
the recharge of that during sleeping; therefore, poor sleep reflected poor
mental ability, as well as the subconscious mind recharge during the sleep
with new impute program which the conscious was engage with. 7.5. The Subliminal
is the Subconscious Soul The soul is the primordial of living entity which is
the animate of the body and supremacy of all its functions. Every cells and
hormone has the power to perform its duty in related to one set of grouping
which formulate an organ and its energy. Every organ has its own system to
act in relation to others to stimulate or contribute in the general power.
The stimuli of desires or the physical stimulation demand its response from
the brain to fulfill its requirement. The soul has the power of vitality which is in
charge of building the body, protecting it and reinstate in case damage or
illness. The primordial creating auto functions of the organs or the stimuli
of desires, feeling or demand, to fulfil their requirements. Such as, when we
are thirsty, the impulses demand water, in the same way when we are hungry,
or needs a type of substance; the desires demand a kind of nourishment which
has that needs and finally is the instinct or the inner self consciousness of
sensation of positive or negative response. The subliminal of the soul is the psyche which
emerges from biological cells; from the physical-chemical processes, generate
sensation and desires, as well as from the senses. All create a source of
power, and then the nervous systems convey the demand needs to the brain
which gives a response to fulfill that requirement instinctively or give
command to the glands to regulate chemistry of the body; a tiny amount of a
specific chemical substance has its own effects; with an electrical and
chemical activity which stimulates the psyche then the brain. In addition to
that, the power of the mind instructs the brain, through the nerve cells and
neuron when the demand needs comes from outside subliminal, then the body
produce more energy power for such action, compaction or reaction to good or
bad news. Therefore, subliminal is instinct function,
controlled by the function of biochemical of the brain. It have programs of
non-conscious processes, the automatic functioning of breathing, Heartbeats,
regulation of hormones, blood pressure, circulation the blood, it regulate
the digestion; change the nourishment into blood, chemical for every part of
the body; tissue, muscle, bone ,in particular to the brain which its
processes demands sleeping. The relationship between organs, the senses and
the brain mechanism are generating the internal sensory, instinct, sensation,
feeling, sentiment love or hate and the psychological ability of adaptation
to surrounding. The natural disposition of the subliminal is general
for all animate. Each type of animals has their own programs of innate of
living. The encode programs have the technique way of how every living to get
livelihood and how to sustain their life. For example, each breed of animals
has their own way to get the food and breed their offspring. They be familiar
with what is eatable from what indigestible for them and differentiate
between their enemy and those harmless to them or produce a repellent sent,
so it will be horrible to eat. If we look closely for each type of animal, we
astound for how their instinctive programmed; to organize their way of
living, how they do their trick, and their methodological of hunting to
stumble their victim. Some are equipped with sound reverberation; like the
blind bat or smelling; like the bear; smelling the flash of the seal under
the snow in the water or how bear catches the salmon in the river. The
eyesight of sparrow-hawk and catching the fish, the speediness of the tiger
and its prey the deer, the construction engineering of ant’s kingdom, the
bees, and the spiders; how create their net to trip their prey. The parrot
imitates our sound, the horse or the dogs recognise the numbers. All these
abilities initiate in the subliminal of the brain, in addition the training
skill, such as to subdue the lion to obey his trainer or training the
animal’s kids, how to get their livelihood and protect their life and progeny
etc. The predetermine code in every living things is
essential to their life, this vital energy in the subliminal sustain the life
of animal, as well as human. But the human sublimely is multifaceted vigours
to complete the requirement of the spirit and to fulfill the systematized the
complicated social life. Therefore, the instinctive ability has the power to
adept itself to the demand of its surrounding, as the domestic animals subdue
to his owner or trainer; similarly, human adapts himself to his surrounding;
while in himself there is different feeling, while he try to cover it by his
fake words: “And of mankind there is he whose speech may please you in this
worldly life, and he calls God to witness as to that which is in his heart,
yet he is the most quarrelsome of the opponents. (2:204) All humans are descended from one soul with the same
subliminal, and then the differences take place from environment to another
without change in the natural disposition by the predisposition, as children
inherent different features from their parents. Hence, every nation has
different outlook as well as dissimilar natural predisposition. Everyone, his
psychic nature is unique, has relation to his race in one hand and to human
race on the other hand. The issues are inherited are not only physical but as
well psychological. Naturally, everyone, or every race, consider themselves
are important, their customs are the best including the wrong manners. 7.6. The Subconscious
mind Human have spirit and soul, they have the two
element of subconsciouses: the first is related to the soul; is the
subliminal which is higher than all type of animals instinctive tendency; in
relation to the sensation, emotion, manner of senses, fear, guilt, attitude,
temperament, moral sense and others phenomenon. The second subconscious mind is related to the
spirit. The mind is spiritual as well as the subconscious mind including the
memory has no place in the brain but part of brain is the functioning area
where transmitting and receiving information from the senses and the mind.
The spirit receives certain sensory input through the brain, which sets the
general level of important incoming information, interprets them and sends
them back to the sensory through the brain. Hence, the brain is the medium
between our body soul and the spiritual mind as well as spiritual world. The nerve cells are associated with senses and the
nerve cells in the brain; which transmit the information to the spirit. The
language is spiritual as well as, it is a medium between the spirit and the
body through the tongue which moved up by encoding programs in the brain for
each word or sound, its function to receive and transfer the ideas from the
mind. If a part of the brain damage will cause dyslexic speechless,
blindness, deafness, paralysis etc, all that is depend on which part was out
of action. The natural dispositions of the subconscious mind of
human are the same seeds, but it coloured by the predisposition; the natural
environment and the figure print of ethnic. Therefore, human attitude in
social life may different from race to another from good family to another. Our life look like physical in relation to our body
and the material world, on the other hand it is spiritual within ourselves
and spiritual world surround us. Our thought is an imagination ideas, our
life is dreams; past self-delusion, the present is daydreams and future
aspiration dreams. The spiritual power is in us and around us, everyone
believes in that, but we cannot see it. As result, the mind is from the
spirit, we cannot see the mind but we can see its creativity and innovation. Everything in this world seen and unseen has a
amorphous characteristics in spiritual world around us, our senses, investigation
verifying them and spiritual mind interconnect the spiritual world around us
which available for all and exchange the information or the discovery for new
creative things. The subconscious in relation to perception and then
comes impute programs through the external senses and education to back up of
the conception, awareness, cognition, reasoning, insight, logic, moral
faculty; moral realism leads to moral judgement, and from the extrasensory of
the perception is the believing in God. Therefore the subconscious is
depending on imputed and import programs related to: knowledge, skill,
religion, and social tradition. That is why everyone has his own programmes
which become part of his mentality. The natural subconscious mind has its own chamber in
the spiritual world. To understanding it physically, it is similar the hard
disc in a standardized supercomputer of the internet, everyone has his own
box, email and wireless connection to the world of information, according to
the knowledge and experience. Everyone has the ability to navigate into the
spiritual world for each feature of life, to use his spiritual line to
develop his spiritual life. The conscious and the senses are the revenue of the
subconscious mind; they are the means of impute any kind of program are
interested wit; to develop the conception and perception; to impute program
of language religion, skill, learning, believe or disbelieve, social
traditions, logical or illogical. The means stream of the subconscious mind
is the education in support right or wrong tradition and experience. The conscious mind is similar to the RAM when we
open our email, call out the information and work out the solution which is
depends on what is stored in the subconscious mind directly or indirectly. As
a result, everyone has his own program and his own judgement is related to
his subconscious mind. The huge quantity of the effectiveness issues from
the inner self and outer factors are involved in our judgements. The
conscious effected by the subconscious mind and the subliminal desires
without realise what factor twisting the judgement; in spite that, if a
person isolate his interest completely, he can judge rightly; otherwise he
follow his desires: “Nay, but those who do wrong follow their own lusts
without having any knowledge (of the truth)” (30:29) And for evildoer, there
is will be no helpers from their own subconscious or other. If we obtain a group of people, from different
religion and social backgrounds to discuss the religious believe in God,
everyone has different conception, including those in the same religion.
Everyone argue that he is correct and truthful. The programs settled in the
subconscious mind are affecting the judgment and the action: God pointed up
that everyone that his judgement and action are compelled by what is a unique
programs instill in his subconscious:
“Says: ‘Everyone acts in a manner peculiar to himself- and your
Sustainer is fully aware as to who is best guided on a path” (17:84) only God
knows who has the most excellent programs in relation to the truth and
justice. The criterion of encoding understands of the Qur’an as meant to be
by the Sustainer of all human. But when somebody, inspired by the devil, that
he his the best and the other is the worst deserve to destroyed, as well as,
such program instill in the mind of the soldier, ‘to kill the enemy’; he kill
without discriminating between right and wrong. He judges the more killing is
the more right to put something right, such as the suicide bombers which they
inspired by an evil program inspired by a devil instilled in the subconscious
mind through hypnosis by name of God. On the other hand, the officers who
bomb 7.7.
Environment and Social influence 7.8.
see ths contents to have an idea about
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