declarati0n~im a personal teacher for special needs educational students area kuala lumpur

Assalamualaikum wbt..
Dear readers,i actually doing service- tuition for dyslexist,slow learner and any special educational needs students.u may consider me as expert.i hd experiences about 10 years.if u needs this service for ur childres or siblings,students or etc.u may contact me as follow info:
0192953264/wassap
Currently in iium or uia gombak
Me as students bachelor of education iium
Or my email,
biskuit_sufia@ymail.com

Tik tik..malay version

Assalamualaikum wbt..
Kpd ibu bapa,kakak abang atau guru2 y mmrlukn bantuan sy utk mmbimbing pljr2 pndidikn khas y mgalami mslh pmbelajaran.blhla mghubungi sy di alamat ..
Tik tik
0192953264

U may consider me as expert..

Sincerely,
Biskuit sufia elraziey-guru peribadi for pelajar pendidikan khas especially to cure dyslexist children

syukur dipertemukan panduan ASWAJA

DUNIA TEMPAT BERPENAT, DI AKHIRAT NANTI KITA BEREHAT

Jangan mencari keadilan yang mutlak di dunia ini. Terimalah hidup seadanya. Jadilah diri sendiri. Kita ubah yang mampu diubah, yang tidak mampu serahkan kepada Allah. Jika bahagia yang dicari, tetapi derita yang diberi… terimalah. Bahagialah dengan derita itu.

Manusia akan tersiksa oleh jangkaan dan harapannya. Allah ciptakan putaran hidup ini seumpama kitaran cuaca dan musim. Ada yang menikmati empat musim seperti Eropah. Ada yang kontang sepanjang masa umpama Sahara. Ada yang dingin memanjang seperti di  Antartika. Kita hamba… setelah berusaha sehabis daya, pasrah dan menyerahlah. Carilah R&R dalam kembara hidup ini, di sanalah tempat kita berehat seketika… sebelum berehat selama-lamanya!

Jika ditakdirkan tidak kita temui sesuatu yang dicari di dunia ini, terimalah hakikat ia memang tidak ada. Di akhirat sana tempat ‘ada’ dan sempurna segala. Jika ‘langit’ hendak runtuh, masakan jari yang kecil ini mampu menahannya. Dalam setiap yang kita miliki, pasti ada jemu dan letihnya. Dalam setiap yang kita tidak miliki, pasti ada kesal dan sayunya. Jangan terlalu dalam segalanya. Jangan terlalu cinta, jangan terlalu benci. Jangan terlalu suka, jangan terlalu duka. Sederhana itulah yang selalu menyelamaktkan ‘hati’ kita.  

Tidak ada keadilan yang mutlak di dunia ini. Semakin kita terima hakikat ini, hidup kita akan menjadi semakin tenang. Jika tidak, kita akan sentiasa rasa arah, kecewa, dipersenda dan ditipu oleh manusia lain dan keadaan. Sebaliknya, apabila kita mula menerima hakikat dunia memang tidak adil, maka hidup kita kan menjadi lebih tenang dan harmoni.

Mengapa di dunia ini tidak ada kedailan yang mutlak? Yang baik, tidak semestinya mendapat ganjaran dan balasan yang baik. Manakala yang jahat, acap kali terlepas dan bebas? Ya, inilah kaedah Allah menguji manusia, agar terserlah siapa yang benar-benar ikhlas berbuat kepadaNya dan siapa pula yang benar-benar meninggalkan kejahatan kerana-Nya jua. Inilah ujian iman.

Menerusi pengajian tauhid, yakni dalam mengenal sifat-sifat Allah, memang kita telah sedia maklum bahawa Allah swt akan memberi dan menunjukkan sifat keadilan-Nya secara mutlak dan tuntas di akhirat nanti. Manakala, di dunia ini Allah tidak menunjukkan sifat keadilanNya secara sepenuh dan menyeluruh sebagai ujian kepada orang-orang yang beriman kepadaNya.

Lihat bagaimana nabi Zakaria AS, Nabi Yahya AS dan beberapa nabi yang lain telah dibunuh oleh musuh-musuh kebenaran. Sekiranya kita sebagai suami, isteri, ibu-bapa, anak-anak, pemimpin, pengikut… menerima layanan atau balasan yang tidak adil, biasalah. Inilah hakikat dan lumrah hidup yang mesti ditempuh. Jangan mencari yang ‘serba kena’ kerana hidup dipenuhi oleh resam yang ‘serba tidak kena’.

 Sekiranya kita berbuat baik kerana mengharapkan ganjaran, pembalasan dan ucapan terima kasih daripada manusia, tentu kita akan keewa kerana umumnya manusia memang tidak pandai berterima kasih apalagi untuk membalas budi. Memang, buat baik dibalas baik, tetapi bukan seua kebaikan dibalas di sini (dunia), ada yang Allah simpan di sana (akhirat).

Justeru, apabila Allah menyuruh manusia melakuan kebaikan atau meninggalkan kejahatan, Allah akan menyeru kepada manusia yang beriman dengan lafaz “Ya ayyuhal lazi na amanu – wahai orang yang beriman.” Begitu juga apabila Rasulullah saw menyeru untuk umatnya melakukan kebaikan, baginda sering memulakanya dengan berkata, “barangsiapa yang beriman kepada Allah dan Hari Akhirat hendaklah…”

Banyak hikmahnya mengapa Allah dan RasulNya berbuat demikian, salah satunya ialah untuk menunjukkan bahawa mereka yang mahu dan mampu melakukan kebaikan dan meninggalkan kejahatan dengan ikhlas, sabar dan istqamah hanyalah orang yang beriman kepada Allah dan Hari Akhirat. Yakni, mereka yang yakin bahawa Allah Maha melihat akan perbuatan itu dan membalasnya dengan ganjaran atau seksa yang setimpal.

Allah memujuk, Nabi Muhammad dan orang-orang beriman dengan firmanNya: “Dan janganlah engkau (wahai Muhammad) menyangka Allah lalai akan apa yang dilakukan oleh orang-orang yang zalim sesungguhnya Ia hanya melambatkan balasan mereka hingga ke suatu hari yang padanya terbeliak kaku pemandangan mereka, (kerana gerun gementar melihat keadaan yang berlaku).”

Impak daripada itu, manusia yang beriman akan menghadapi hidup ini dengan lebih tenang. Tidak banyak merungut, merengus dan marah-marah. Jika madu dibalas tuba, mereka mampu sabar dan redha. Apabila mendapat ‘limau masam’, mereka akan segera membuat ‘air limau’. Makna, sekiranya apa yang mereka terima sebagai balasan, tidak seperti yang diharapkan dan dijangkakan, mereka tidak ‘memberontak’, sebaliknya mereka mengubah hati, fikiran dan perasaan mereka untuk menerima apa yang telah berlaku itu dengan baik.

Apabila inginkan kejayaan, tetapi sebaliknya kegagalan yang berlaku… mereka akan berkata, “Tidak mengapa, kegagalan adalah yuran kepada kejayaan, kegagalan adalah ‘kejayaan’ yang ditangguhkan. Orang berjaya lebih banyak merasai kegagalan daripada orang yang gagal.”

Mereka tidak mengutuk orang lain, keadaan, diri mereka sendiri apalagi mempersalahan Tuhan. Mereka tidak akan menyesal dan kesal terhadap apa yang berlaku sebaliknya mencari tapak dan semangat baru untuk berusaha dengan lebih baik. Lalu dalam kamus orang berjaya sering tertera pengukuhan kata-kata ini: Kegagalan adalah peluang untuk memulakan semua dengan lebih baik!”

Oang yang telah menerima hakikat dunia ini tidak adil, tidak akan bemusuh dengan dirinya sendiri. Dia tidak mendera dirinya dengan kejam. Mengapa aku bodoh sangat? Mengapa aku lurus bendul? Mengapa aku boleh tertipu? Ini bukan langkah muhasabah yang membangunkan jiwa yang proaktif, tetapi satu ‘self sabotaging habit’ yang menyebabkan dirinya menjadi pasif, pesimis atau murung. Kemudian keburukan dari dalam diri itu akan meletus keluar menjadikan dirinya sebagai ‘toxic people’ yang bersifat aggresif, bersangka buruk dan marah-marah kepada orang lain.

Dalam surah Al Fatehah, Allah menegaskan bahawa Dialah Raja pada Hari Akhirat. Kalimat ini kita ulang-ulang baca pada setiap hari tidak kurang 17 kali. Semuga makna atau kehendak daripada kalimat ini meresap dalam minda sedar dan separa sedar kita, bahawa Allah akan menunjukkan kebesaran sifat Malik-Nya di akhirat, yang pada waktu itu tidak akan ada siapa yang berani mengangkat muka atau berkata-kata.

Di dunia ini, penjahat atau pelaku kemungkaran masih boleh mendabik dada dan meninggikan suara, kerana kuasa yang sementara. Dengan kuasa itu mereka menipu, menindas dan menzalimi dengan pelbagai taktik dan cara. Namun di akhirat nanti, mereka akan kaku, kelu dan membisu apabila Allah menunjukkan kebesaran dan keadilanNya. Di sana nanti barulah kebaikan akan mendapat ganjaran… bukan setimpal tetapi digandakan. Di sana jualah nanti kejahatan akan mendapat balasan… yang pedih, perit dan berganda.

Allah yang Maha Adil tidak mencipta dunia ini dengan serba adil untuk menguji manusia sejauh mana iman mereka kepada sifat keadilanNya! Agar dengan itu orang yang beriman rela ‘disusahkan’ kerana Allah dalam usahanya melakukan kebaikan dan meninggalkan kejahatan. Agar dengan itu, orang beriman akan berkata pada hatinya, “ wahai Tuhan, aku rela menerima kesusahan yang sementara dan sedikit di dunia yang serba tidak adil ini demi mendapat kesenangan yang abadi dan lebih baik di akhirat nanti!”

Sampai ke takah ini, sekiranya hati masih bertanya, “mengapa dunia ini tidak adil?” Jawabnya, “kerana Allah yang Maha Adil ingin menunjukkan keadilanNya di akhirat.” Ya, keyakinan kepada Hari akhirat sangat penting semasa hidup di dunia. Meletakkan sesuatu itu pada tempatnya, itulah erti keadilan. Hati orang beriman ialah hati yang adil. Dalam hati itu terpahat satu hakikat:  Dunia tempat penat, di akhirat tempat berehat!

Ya, hidup selepas mati adalah tempat rehat daripada kepenatan daripada ujian hidup sebelum mati. Justeru, Rasulullah saw sendiri berdoa: ” Ya Allah, jadikanlah kematian tempat istirehat daripada segala keburukan dan kejahatan…”

Abul A'la Mawdudi, Towards Understanding Islam

Now let us study the effects which the belief in La ilaha illallah has on the life of a man and see why he should always make a success of life and why one who denies it becomes a failure in life, both here and in the hereafter.

A believer in this Kalimah can never be narrow in outlook. He believes in a God Who is the Creator of the heavens and the earth, the Master of the East and the West and Sustainer of the entire universe. After this belief he does not regard anything in the world as a stranger to himself. He looks on everything in the universe as belonsging to the same Lord he himself belongs to. His sympathy, love and service are not confined to any particular sphere or group. His vision is enlarged, his intellectual horizon widens, and his outlook becomes as liberal and as boundless as is the Kingdom of God. How can this width of vision and breadth of mind be achieved by an atheist, a polytheist or one who believes in a deity supposed to possess limited and defective powers like a man? This belief produces in man the highest degree of self-respect and self esteem. The believer knows that Allah alone is the Possessor of all power, and that none besides Him can benefit or harm a person, or provide for his needs, or give and take away life or wield authority or influence. This conviction makes him indifferent to, and independent and fearless of, all powers other than those of God. He never bows his head in homage to any of God's creatures, nor does he stretch out his hand before anyone else. He is not overawed by anybody's greatness. This attitude of mind cannot be produced by any other belief. For it is necessary that those who associate other beings with God, or who deny God, should bow in homage to some creatures, regard them able to benefit or harm them, fear them and place their hopes in them. Along with self-respect this belief also generates in man a sense of modesty and humbleness. It makes him unostentatious and unpretending. A believer never becomes proud, haughty or arrogant. The boisterous pride of power, wealth and worth can have no room in his heart, because he knows that whatever he possesses has been given to him by God, and that God can take away just as He can give. In contrast to this, an unbeliever, when he achieves some worldly merit, becomes proud and conceited because he believes that his merit is due to his own worth. In the same way pride and self-conceit are a necessary outcome and concomitant of shirk (association of others with God in His divinity), because a mushrik believes that he has a particular relation with the deities which does not exist between them and other people. This belief makes man virtuous and upright. He has the conviction that there is no other means of success and salvation for him except purity of soul and righteousness of behavior. He has perfect faith in God Who is above all need, is related to none and is absolutely just. This belief creates in him the consciousness that, unless he lives rightly and acts justly, he cannot succeed. No influence or underhand activity can save him from ruin. As against this, the kafirs and the mushriks always live on false hopes. Some of them believe that God's son has atoned for their sins; some think that they are God's favorites, and will not be punished; others believe that their saints will intercede with God on their behalf; while others make offerings to their deities and believe that by so bribing the deities they acquire a license to do whatever they like. Such false beliefs keep them enmeshed in sin and evil deeds; depending on their deities, they do not bother about their souls and living pure and good lives. As to atheists, they do not believe that there is any Being having power over them, to Whom they should be responsible for their good or bad actions; therefore they consider themselves independent to act in whatever way they like. Their own fancies become their gods and they live like slaves of their wishes and desires. The believer never becomes despondent. He has a firm faith in God Who is Master of all the treasures of the earth and the heavens, Whose grace and bounty have no limit and Whose powers are infinite. This faith imparts to his heart extraordinary consolation, fills it with satisfaction and keeps it filled with hope. Although he may meet with rejection from all sides in this world, faith in and dependence on God never leave him, and on their strength he goes on struggling. Such profound confidence can result from no other belief than belief in one God. Mushriks, kafirs and atheists have small hearts; they depend on limited powers; therefore in times of trouble they are soon overwhelmed by despair and, frequently, they commit suicide.2 This belief produces in man a very strong degree of determination, patient perseverance and trust in God. When he makes up his mind and devotes his resources to fulfilling the Divine Commands in order to secure God's pleasure, he is sure that he has the support and backing of the Lord of the universe. This certainty makes him firm and strong like a mountain, and no amount of difficulties, impediments and opposition can make him give up his resolution. Shirk, kufr and atheism have no such effect. This declaration inspires bravery in man. There are two things which make a man cowardly: (i) fear of death and love of safety, and (ii) the idea that there is someone else besides God who can take away life and that man, by adopting certain devices, can ward off death. Belief in La ilaha illallah purges the mind of both these ideas. The first idea goes out of his mind because he knows that his life and his property and everything else really belong to God, and he becomes ready to sacrifice his all for His pleasure. He gets rid of the second idea because he knows that no weapon, no man or animal has the power of taking away his life; God alone has the power to do so. A time has been ordained for him, and all the forces of the world combined cannot take away anyone's life before that time. It is for this reason that no one is braver than the one who has faith in God. Nothing can daunt him: not even the strongest tempest of adversity and the mightiest of armies. Where can the mushriks, the kafirs and the atheists get such great determination, force and power from? They hold life the dearest thing in the world; they believe that death is brought about by the enemy and can be warded off by running away from him! The belief in La ilaha illallah creates an attitude of peace and contentment, purges the mind of jealousy, envy and greed and keeps away the temptations of resorting to base and unfair means for achieving success. The believer understands that wealth is in God's hands, and He apportions it out as He likes; that honor, power, reputation and authority - everything - is subjected to His will, and He bestows them as He will; and that man's duty is only to endeavor and to struggle fairly. He knows that success and failure depend on God's grace; if He wills to give, no power in the world can prevent Him from so doing; and if He does not will it, no power can force Him to. On the other hand, the mushriks, the kafirs and the atheists consider success and failure as dependent on their own efforts and the help or opposition of earthly powers. Therefore, they always remain slaves to cupidity and envy. They never hesitate to turn to bribery, flattery, conspiracy and other kinds of base and unfair means to achieve their ends. Jealousy and envy of others success eat them away, and they will stop at nothing to bring about the downfall of a successful rival. The most important effect of La ilaha illallah is that it makes man obey and observe God's Law. One who has belief in it is sure that God knows everything hidden or open and is nearer to him than his own jugular vein. If he commits a sin in a secluded corner and in the darkness of night, He knows it; He even knows our thoughts and intentions, bad or good. We can hide from everyone, but we cannot hide anything from God; we can evade everyone, but it is impossible to evade God's grip. The firmer a man's belief in this respect, the more observant will he be of God's commands; he will shun what God has forbidden and he will carry out His behests even in solitude and in darkness, because he knows that God's 'police' never leaves him alone, and he dreads the Court whose warrant he can never avoid. It is for this reason that the first and the most important conditions for being a Muslim is to have faith in La ilaha illallah. 'Muslim', as you have already been told, means one 'obedient to God' and obedience to God is impossible unless one firmly believes in La ilaha illallah.

In the teachings of Muhammad (blessings of Allah and peace be upon him) faith in One God is the most important and fundamental principle. It is the bedrock of Islam and the mainspring of its power. All other beliefs, commands and laws of Islam stand firm on this foundation. All of them receive strength from this source. Take it away, and there is nothing left of Islam.

2. To have an idea of what a harrowing situation this despair of heart can create, the reader is referred to the thought-provoking study of modern life by Mr. Colin Wilson: The Outsider (11th impression. London 1957). The testimony of Prof. Joad is also very explicit on this point. He writes about the West: "For the first time in history there is coming to maturity a generation or men and women who have no religion, and feel no need for one. They are content to ignore it. Also they are very unhappy, and the suicide rate is abnormally high." (C. E. M. Joad. The Present and Future of Religion, quoted by Sir Arnold Lunn., And Yet So New, London, 1958, p. 228). As to the world of Islam. let the views of a non-Muslim historian not in any way sympathetic to Islam, be read with profit: "In this uncompromising monotheism. with its simple, enthusiastic faith in the supreme rule of a transcendent being, lies the chief strength of Islam. Its adherents enjoy a consciousness of contentment and resignation unknown among followers of most creeds." "Suicide Is Rare in Muslim Lands" (Phillip K. Hitti, History of the Arabs, 1951, p.129).

p/s:taken from notes Dr.Murad Tahrowi in class ^_^

Man and Islam

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An excerpt from Man and Islam by Dr. Ali Shariati

Ladies and Gentlemen: Tonight, as long as time permits, I would like to investigate the following questions:

I. Does Islam recognize man as a helpless creature whose ultimate goal and ideal is to stand powerless in front of God?

II. Does Islam recognize humanness as a nobility?

III. Is helplessness in man a pre-requisite of belief in Islam, or on the contrary, is belief in Islam enough to bestow originality upon man and a respect for his virtues?

The issue of man is an extremely important one. Today's civilization has based its religion upon humanism; that is, the originality and worship of man. It is assumed that various religions in the past shattered man's personality, and forced him to sacrifice himself for his gods, admit his powerlessness, and forced him to ask favors from them through prayer, supplication and begging. Humanism is a post-renaissance religion which set itself across the providential orders and those religions which were based upon the supernatural and the unseen, which aimed to bestow nobility upon man. The roots of humanism go back to Athens, and as a universal religion it has become the foundation of today's Western culture. As a matter of fact humanism is a reaction against the scholastic creed and Christianity of the Middle Ages.

In order to find out how man was interpreted in various religions of the past, or to understand the role of humanism in religions, one should study the philosophy of creation. Since I do not have time to survey all the Eastern and Western religions relative to the philosophy of man's creation, I will only emphasize the philosophy of man's creation in Islam (and the religions of Abraham, Moses, and Jesus of which Islam is a sequel and culmination).

How does Islam interpret and recognize the creation of man? Is it possible to realize man's position from the quality of his creation narrated in the Qur'an or the sayings of prophet Muhammad (PBUH)? By investigating the quality of Adam's creation, which stands as the symbol of man in the Qur'an, we can infer the kind of status he occupies in the sight of God in Islam, as well as in other religions.

As a preface I should say that the language of religions, especially the semitic ones, whose prophets we believe in, are all symbolic. This is the finest language accessible to man and it is superior to expository language which is lucid and straightforward. An expository language may be more suited and simpler to utilize in instruction, but it is not lasting. Why? Abd-Alrahman Badawi, the contemporary Egyptian philosopher, states that

A school or a religion which expresses all its facts and connotations in direct, clear-cut, and one-dimensional sentences will not last long, since it is addressing diverse individuals from all walks of life. Further, these people include various strata and classes who vary in thinking, viewpoint, and outlook. And so, a language which is selected for a religion must be multi layered and multi-dimensional so that each generation can decipher one layer and each group can understand one dimension at a time.

This is why all the literary symbolic works are immortal. Hafiz's poems are everlasting due to the fact that the more we read them, depending upon our tastes, the more new areas we can infer and discover. But such is not true for the History of Bayhaghi or Golestan of Saadi, their meanings are relatively obvious. We enjoy their dialects, but from a spiritual point of view most of their contents are obsolete. But Hafiz's words, being multi-dimensional and symbolic, allow each one of us, depending on our tastes and mentality, to infer a new meaning and a new outlook from them. And since religions were brought for various types of peoples and generations, it was necessary that they contained symbolic languages. Most of the meanings existing in religions were not clear at the time they emerged. However, since such meanings had to be explained to people, they had to be in plain language so the masses could comprehend them. On the other hand, if the concepts were plain enough, such religions would contain no new meanings.

This is why languages were symbolic so that future generations, relative to their mental and scientific maturity, could discover new meanings and concepts. This is why in European literature symbolism is the finest style. Thus, the story of Adam's creation was told in symbolic language so that now, after fourteen centuries in the midst of scientific progress in all areas, it remains worthy of study.

Man's Creation from the Islamic Viewpoint

In the beginning the Lord addresses all the angels: "I want to create a vicegerent on earth," (Pay attention to the worth of man in Islam. Even the Post-Renaissance European humanism has not been able to bestow such an exalting sanctity upon man.). God, being the greatest and most exalting from a faithful Muslim point of view, addresses the angels to introduce His vicegerent. Thus, with this providential address the mission of man on earth is clarified. That is, man's mission on earth is to fulfill God's creative work in the universe. Therefore, man's first superiority is that he represents God on earth. The angels objected, "Do you want to create a revengeful and vindictive creature to commit crime and bloodshed on earth again?" But God responds, "I know something you know not." And so, God became engaged in creating man. And this is the point which symbols, loaded with profound anthropological connotations, come into being. Since God wants to create a vicegerent for Himself on earth, He must, as a rule, choose the most valuable and sacred material. Yet He selects the basest matter. In the Qur'an there are three references relative to the material that man was made of: from a sounding clay, like unto pottery, and from mud. Finally, the Lord breathed His spirit into the dry mud and man came into being.

In the human tongue God is the most sacred and exalted being, while mud stands as a symbol of the meanest and the basest thing.

And the spirit of God is the most sacred, exalting, and the noblest "part" of His being. Accordingly, in creating man, God did not use His "breath, "blood," or "flesh"; rather He blew His own Soul into man. God is the most sublime being and His spirit is the finest entity for which man can possibly have an epithet in his language. Thus, man who was formed from mud and God's spirit is a two-dimensional being. For unlike all other beings which are one dimensional, man is two-dimensional; one dimension tends towards mud, lowliness, sedimentation, and stagnation while the other aspires to the loftiest imaginable point possible. So man is composed of two contradictions-mud and God's spirit. Thus man's significance and grandeur lie in the fact that he possesses two poles (mud and the spirit of the Lord). It is up to man to choose where to go, towards mud or providence. And as long as he has not selected either of the poles as his fate, struggle will perpetually rage within him.

Once man was created, God taught him the names. It is not yet clear what these names were, but every commentator has said something that leaves no doubt that God was talking about education and instruction. In any case, when the creation of man ended, God taught all the names. Man became a possessor of names. At this point the angels protested: "We are made from smokeless fire but man was made from mud. Why should he have superiority over us?" Whereby the Lord responded: "I know something you know not. Bow down to man." The angels of all ranks prostrated themselves before man.

This is what humanism is all about. Do you see the extent of man's grandeur? So lofty is his position that the angels, in spite of their natural and racial superiority (light vs mud), adored Adam. How ever, since the angels protested, the Lord, in order to test them, asked them to recite the names but they could not answer. In this test the angels were defeated and the superiority and virtue of Adam was established. Superiority depends upon knowledge of the names. Man knows things which angels do not know. This is indicative of the fact that nobility depends upon knowledge and intelligence rather than upon racial superiority.

Another issue is the woman who is believed to have been created from Adam's rib. This is the result of a wrong translation of the Arabic word 'rib' into Persian. In Arabic and Hebrew 'rib' has an additional meaning which is 'nature.' Thus, instead of "Eve was created from Adam's nature," it came to mean "Eve was created from Adam's rib."

A great man like Nietzsche believed that man and woman were two different creatures. By and by they evolved and came to resemble each other. So they are thought of as two different races. Mind you that even those philosophers and scientists who believe that Adam and Eve are of the same race have always despised the female's nature. However, the position of the Qur'an is that man and woman are of the same nature.

Another surprising point in man's creation in the Qur'an is that God calls upon the whole creation-skies, seas, plants, mountains, animals and so forth-and informs them: "I have a trust to offer you." But all of them refused to accept except man. This is indicative of the fact that man possesses another virtue; that is, his acceptance of a trust that everyone else refused. This means that man is a representative of God in the universe as well as His trustee. As to what the 'trust' is, everyone mentions something. Mawlavi believes that it is will and choice. So do I.

The only superiority that man has over all other beings in the universe is his will. He is the only being that can act contrary to his nature, while no animal or plant is capable of doing so. It is impossible to find an animal which can fast for two days. And no plant has ever committed suicide due to grief or has done a great service. Man is the only one who rebels against his physical, spiritual, and material needs, and turns his back against goodness and virtue. Further, he is free to behave irrationally, to be bad or good, to be mudlike or Divine. The point is that possession of "will" is the greatest characteristic of man and it throws light upon the kinship between man and God.

Is it not true that God breathed His spirit into man and appointed him as His trustee? Then man is a vicegerent and "relative" of God on earth and the spirit of both quench their thirst from the same fountain of virtue-possession of will. God, the only being in the universe who possesses an absolute will and can do whatever He wishes, even to work contrary to the laws of nature, breathed His spirit in man. And so, man is capable of working like God (not on par with Him, only resembling God), or acting against the physiological laws of his own nature. Therefore, what can be inferred from man's nature and the philosophy of creation are as follows:

A. Not only are all men equal, they are brothers. The disparity between equality and brotherhood is quite obvious; equality is a legal term while brotherhood is an announcement of the identical nature of all men who have, despite their colors, emerged from a single source.

B. Contrary to all the past philosophies, male and female are of the same nature, and were created simultaneously by God. They are of the same race, they are brothers and sisters.

C. The superiority of man over angels and the whole universe is scientific, due to the fact that man has learned the names. And angels, despite their superiority in race and nature, bowed down to Adam.

Above all, man is located between mud and providence, he is free to choose either as his will dictates. Possession of will and freedom creates responsibility. And so, from the Islamic point of view, man is the only creature who is responsible not only for his own fate but also has a mission to fulfill the Divine Purpose in the world. Thus, he is a trustee in the universe. He (man) is the only one who knows the names whose meanings, I believe, stand for various scientific facts. Names are symbols for things; that is, the specific aspects of various concepts. Therefore, "having learned the names" is the potential and aptitude for understanding and comprehending the existing scientific facts in the universe. Accordingly, through his primordial education from the Lord, man can grasp the totality of facts existing in the universe, this is the greatest responsibility. Man's fate must be fashioned by himself."

At this point I must refer to a great tragedy in history. Man has not been recognized as a two-dimensional being. Unlike other religions in which God and Satan are in a state of constant war in nature, in Islam there is only one power in nature-the Divine Power.

However, with man being the battlefield, God and Satan are at war with each other. Thus, unlike former religions, the duality in Islam consists of worshiping two deities which exist in the constitution of man rather than in nature. Nature has a single deity and is under the dominance of only one God. This is why in Islam Satan is not standing against God but against the divine-half of man. And since man is a two-dimensional creature who is kneaded of mud and God, he is in need of both. His ideology, religion, life, and civilization must all be capable of satisfying both of these dimensions. The tragedy is that history does not bear witness to this fact. History shows that all societies in the past chose either asceticism or worldliness. Chinese civilization was worldly first. The lifestyle of her aristocracy gave primacy to pleasures, beauties, and the maximum use of natural resources. In such an atmosphere Lao-Tzu emerged with an ascetic religion that called attention to the spiritual side of man and consequently society was driven towards monasticism, theosophy, and sufism. Later, Confucius appeared and China swung back towards worldliness. India, under the Vedic influence, was driven towards sufism and ascetism. The present Indian mortification of the flesh-lying on nails and living on a single date or almond for extended periods-is a tendency towards the other half and ignores the worldly aspect.

In Europe, Rome went towards committing crime, bloodshed, dominating the world, and accumulating the wealth of Asia and Europe. Later Jesus (PBUH) emerged and oriented Rome towards the hereafter, to such an extent that it led to the Middle Ages. In other words, Rome, the land of bloodshed, power, and militarism turned into the territory of monasticism and seclusion, until the Renaissance was born and the pendulum was then swung back to worldliness. And again today, the European civilization has become so world-minded (by occupying humanity with sensual gratificaions) that, as Professor Chandel states,

Today's world has dedicated itself to producing only life's amenities. This shows the asininity of man's philosophy today. It signifies the aimless direction of technology and the ideal-less civilization. That is, humanity has deviated so drastically that it needs another Jesus.

As far as Islam is concerned, man is a two-dimensional creature who must possess a two-dimensional religion which can continually exert a force upon him in the opposite direction-upon his society as well as his soul-so that he can retain his equilibrium. This is what Islam is all about.

In order to understand a religion one must see and familiarize himself with its book, prophet, and its best products. Accordingly, the God of Islam is two-dimensional: 1) a profile of Jehovah, the Jewish God who is worldly, stern, political, a severe punisher, and despotic; and 2) the God of Jesus who is kind, forgiving, and merciful. All such characteristics for Allah, the God of Islam, can be inferred from the Qur'an.

As for the Qur'an, it is a book resembling the Torah (Old Testament) which contains social, political, and military precepts, including instructions for conducting a war and capturing as well as the freeing of captives. It is also a book which emphasizes the purification of nature, the piety of the soul, and the exalting ethics of the individual.

As to the prophet Muhammad (PBUH), he was also a man with two profiles (as we see in the history of celebrities) combined in one spirit. He was a man continuously at war, politically and militarily, with the enemies and the subversive elements of society. His aim was to build a modern society and civilization, while guiding humanity towards a distinct goal. But above all he was devout and virtuous.

Finally, the fruits of the prophet's training are Ali, Abuzar, and Salman. These are among the very few two-dimensional human beings of the world. These were men of politics and war, who struggled for a better existence. They spent a lifetime in the battlefields, military training, scientific inquiry and discussion. They were also virtuous on par with the monks and theosophists of the East. Today, with the information available on his meditations on God, Abuzar is the best guide to knowing the Qur'an. A look at the prophet's companions indicates that all were just, sensitive warriors, and constructive individuals who were concerned with building a better society and establishing justice.

Conclusions

In Islam man is not subjugated by God, since he is the Lord's associate, friend, trustee, and kinsman on earth. God taught man and all the angels prostrated themselves before him. Thus, such a two-dimensional being needs a religion which can protect him from swinging to either asceticism or worldliness, and continually keep him at an equilibrium. Only a two-dimensional religion is able to give reality to man's great responsibility.

p/s:Taken from notes Dr.Murad Tahrowi in class. 

سَــأَلْــتُ اللهَ بَـــارِيـنَــــــا
يُـبَـــلِّـغْــنَا أَمَـــانِينَـــــــــا
وَيُـــذْهِـبْ مِـنَّـنَـــا الأَكْـــــدَار
رَبِّي وَاجْـــعَلْنَـــا مِنَ الأَخْيَــار

وَيُــحْيـــيْنَا عَــلَى التَّــقْوَى
بِـلَا مِـــحْنَة وَلَا بَـــلْوَى
بِجَـــاهِ المـُصْــــطَفَى المـُــــخْتَـار

رَبِّي وَاجْــعَــلْنَــا مِنَ الأَخْيَار
فَيَــا رِيْحَ الصَّــبَا هُبِّي
خُذِي قَوْلِي إِلَى حِبِّــي


وَبُثِّــي عِنْــدَهُ الأَسْــرَار
رَبِّي وَاجْـعَـلْنَا مِـنَ الأَخْيَــار
وَقُــوْلِي عَبْدُكُمْ بِالْبَــاب

يُنَـادِيْ أَيُّــهَا الْأَحْبَــاب
أَغِيْثُــوْا مَنْ أَتَى المـُــخْتَـار
رَبِّ وَاجْـعَـلْنَــا مِنَ الأَخْيَا

Ilahi sallimil ummah
Minal afati wanniqmah
Wamin hammim wamin ghummah
Istajib du’a ana ya Allah
Ilahi najjina waksyif
Jami’a aziyyatin wasrif
Maka idal ‘ida waltuf
Istajib du’a ana ya Allah