Academic Steps Trust - أمانة الخطوات التعليمية لتعليم اللغة العربية والإسلام






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].


   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 Right Way.


H.M.Abbara is an Educationist specialising in Moral and Religious Development.



8th Step on the Straight Path


v    1st Step

v    2nd Step

v    3rd Step

v    4th Step

v    5th Step

v    6th Step

v    7th Step

v   8th Step

v    Introduction

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 University of Plymouth: “The Effectiveness of the subconscious on moral behaviour. We define the subconscious, it nature, contents, influence, and educating the subconscious in general

    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.


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


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:

P.1. Way of life is facts. P.2. Life balance is by Sunnatu Allah. P.3. Life is sanctifying. P.4.Wisdom is light of life. P.5. Life is cultivation. P.6. Time is farm of life. P.7. Life is experience.p.8.The negative is the source of pessimistic.          

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 Quran "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 Andover try to gain knowledge and those who do not bother: "Say: can they who know and they who do not know be deemed equal? (But) only they who are endowed with insight keep this in mind." (39:9). Ultimate reality is beyond perception except for those endowed with knowledge: "And so We propound these parables unto man but none can grasp their innermost meaning save those who are aware." (29:43).

      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 Europe. We do not mean that the European system of education in is useless; it has its virtue, but   it is designed for and is the product of a secular society.  “Any educational system worth the name must have a spiritual value system. The Islamic educational system must also clarify its value system. Every dynamic system has two essential feature: i) it has some unalterable, basic features which distinguish it from other systems; if these basic features disappear, the system disappears; (ii) it has a mechanism for changing the non-basic feature, if such a mechanism for change does not exist, the system cannot adapt itself to changes in time and space and tends to stagnate and disappear.2

      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, Europe was absorbing the fruits of Islam's three and a half centuries of creative productivity."3

      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 Right Way, so that he may use the particular knowledge he acquires for beneficial purposes and not to increase corruption in society. In an Islamic society, educational fulfilment means the merging of one's will with the Divine Will, as defined by the Qur'an and illustrated by the Prophet. The education provided must, therefore, keep man's subconscious in its virginal purity true to its relation to its Origin. It must develop the whole man his soul, spirit and body, his conscience, intelligence and belief. Islamic education is positive and the very best a society can provide.

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 Mosque School: Teachers and parents realise that there are many problems which need to be solved, such as:

(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



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 Hiroshima and Nagasaki are swollen with pride that they by their killing thousands of honest people; they stop the war. Wrong program justify the wrong action; therefore, the wrong should be widely condemned not by theory but by moral action of all and applying justice for all: “Or think those who do evil deeds that they can exceed Our Judgement? Evil is that which they judge!” (4:29) as such the subconscious twisted the judgement of evildoers, while those instilled moral principles they judge morally right and behave rightly. However, not every person has the a set of programs in his subconscious respond spontaneously to every stimuli but his judgement attitude is different from time to time or from situation to another for example the spouse cannot predict a response fro another spouse, therefore quarrel exist in continuous biases cause by different encoding in them.


7.7.      Environment and Social influence

7.8.      see ths contents to have an idea about it 





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