Friday, January 25, 2008
The Virtue of Patience
Patience is an attribute which is loved by ALLAH swt. As-Sabiruun (those who are patient) are praised endlessly by ALLAH swt for it brings about a rational and fruitful outcome to any engagement that is to take place from a situation of difficulty, stress, tension and conflict. Patience during fasting month, patience during tribulations, patience in time of ease and patience awaiting judgement are the few forms of patience worth mentioning here for it encompass what we are going through generally in our life. Patience makes a person uses his spiritual strength and mental prowess to overcome the debasing urge of the animal instinct of rage and anger. It is in the persuasiveness of patience that one find the coolness of the heart to accept problems and challenges that beset oneself. Without patience, man is allowing himself to be controlled by the situation thus rendering himself unable to command over the environment that he has been made to be in charge of.
Tuesday, January 15, 2008
The Way Back
I am but a man
Of sin and deeds I dwell herein
The soul and the form struggle and took its toll
To rediscover myself of what I was if I could know
I am but a man
Lost my way in the sea of sins and wrong-doings
Is there a way back for me to be accepted by Him
For forgiveness is the key of His Mercy for those who seek
He is One, does not begot and begets not
For He is the Only One The Most Powerful throughout
The whole universe submit to Him in worship involuntarily
Yet we men are given the choice, thus what do we seek?
He is The Prideful One who all seek for help
Seek Him we must in the day and at night
For He will come to us with His Gifts open wide
Choose O my slave! Which one you would like?
The pleasure of God is indeed what I seek
To encourage good and forbid evil is what I must do
Establish prayers and struggle against oppression I must uphold
For the sweetness of paradise is better than what this world has to offer
The pleasure of God is therefore what I seek
Stand firm with justice yet compassionate in punishing certainly
For our life, death and actions are all for Him
O ALLAH, help us who is very much in need
I am but a man
Of mistakes and error I once commit
I ask your succour for the weakness that is deep in me
Forgive my sins and help me uplift
I am but a man
Once lost in the valley of darkness
But now I have come back, making my way back to Him
My creator, ALLAH, the Most Merciful and indeed Esteemed
Of sin and deeds I dwell herein
The soul and the form struggle and took its toll
To rediscover myself of what I was if I could know
I am but a man
Lost my way in the sea of sins and wrong-doings
Is there a way back for me to be accepted by Him
For forgiveness is the key of His Mercy for those who seek
He is One, does not begot and begets not
For He is the Only One The Most Powerful throughout
The whole universe submit to Him in worship involuntarily
Yet we men are given the choice, thus what do we seek?
He is The Prideful One who all seek for help
Seek Him we must in the day and at night
For He will come to us with His Gifts open wide
Choose O my slave! Which one you would like?
The pleasure of God is indeed what I seek
To encourage good and forbid evil is what I must do
Establish prayers and struggle against oppression I must uphold
For the sweetness of paradise is better than what this world has to offer
The pleasure of God is therefore what I seek
Stand firm with justice yet compassionate in punishing certainly
For our life, death and actions are all for Him
O ALLAH, help us who is very much in need
I am but a man
Of mistakes and error I once commit
I ask your succour for the weakness that is deep in me
Forgive my sins and help me uplift
I am but a man
Once lost in the valley of darkness
But now I have come back, making my way back to Him
My creator, ALLAH, the Most Merciful and indeed Esteemed
The Wonders of Integrated Education
Singapore prides itself as having the best education system in Southeast Asia. Students from all over the world: mostly from Southeast Asia, place their children in this country with the believe that the concept of 'Thinking Schools Learning Nation' provides the gest of the myriad educational objectives of the schools here. Yet, we can hardly admit that education does not only encompass knowledge that empowers oneself with the know-how of this world, it must also prepares one for the hereafter through the dialectic between theory and praxis. That is at least a believe in the Islamic concept of education.
An integrated education provides students with values which are rooted in tradition and religion thus preparing them for spiritual strength against social ills. As the modern world with its influence of materialism (form) impresses many, one cannot but see that if graduates of an integrated education in one way or another is affected by the tide of ownership, individualism and self-fulfilling ideals, one can imagine how students in main stream schools whose exposure to values which are rooted in tradition and religion is certainly absent, cope with the influences of aforementioned challenges. An integrated education provides another layer of shield against the personality of individualness, preparing one to embrace both of this world and the hereafter. For God, society and man himself. An integrated believe of life.
Indeed, parents and families in Singapore are constrained by political and structural impediments thus unable to fully pursue the ideals of an integrated education in a single setting. Many therefore have to relent with the mainstream system, and thereafter on weekends send their children to religious classes whose time limitation is telling on the impact it can give on these young impressionable minds. Parents with strong will and family environment which are rooted in traditional systems can offset these lackingness in mainstream education system. Moreso, the quest for economic dominance made us believe that people feed on food and not values. Thus it decreases the value of religious and cultural pursuit till one reaches a stage of feeling that what they have gone for - materialism - is a fleeting and thin vineer attainment. Man is first the soul and then body comes to form yet returning later to the state of the former - its true self. Coupled with a match and patch opportunity based on the impediments imposed on families to overcome the challenge of mainstream education, the destruction of social bases who is rooted in culture and tradition creates a new man that has all of the world but loses it soul. What is left of us is just the physique minus the spirit. Is this the way forward?
It is therefore worrying that with the challenges of modernity taking its height, integrated education marginalised and substantial culture diminishes to form, the fate of of modern Singaporeans is seemed to be in the hanging. If we love this country and believe that politics of narrowness brings nothing but satisfaction to the few, we must provide more avenues for religious and cultural education to be in the grasp of many either by way of an integrated education and/or dakwah of reforming the people to hold on to the rope of ALLAH for verily His Rope will never break asunder. And it is the believe that only ALLAH Azza Wa Jalla must be pleased that will make us strong enough to carry on this mission forward for our life, death and actions are all for Him and only Him, Sustainer and Provider of the Universe.
An integrated education provides students with values which are rooted in tradition and religion thus preparing them for spiritual strength against social ills. As the modern world with its influence of materialism (form) impresses many, one cannot but see that if graduates of an integrated education in one way or another is affected by the tide of ownership, individualism and self-fulfilling ideals, one can imagine how students in main stream schools whose exposure to values which are rooted in tradition and religion is certainly absent, cope with the influences of aforementioned challenges. An integrated education provides another layer of shield against the personality of individualness, preparing one to embrace both of this world and the hereafter. For God, society and man himself. An integrated believe of life.
Indeed, parents and families in Singapore are constrained by political and structural impediments thus unable to fully pursue the ideals of an integrated education in a single setting. Many therefore have to relent with the mainstream system, and thereafter on weekends send their children to religious classes whose time limitation is telling on the impact it can give on these young impressionable minds. Parents with strong will and family environment which are rooted in traditional systems can offset these lackingness in mainstream education system. Moreso, the quest for economic dominance made us believe that people feed on food and not values. Thus it decreases the value of religious and cultural pursuit till one reaches a stage of feeling that what they have gone for - materialism - is a fleeting and thin vineer attainment. Man is first the soul and then body comes to form yet returning later to the state of the former - its true self. Coupled with a match and patch opportunity based on the impediments imposed on families to overcome the challenge of mainstream education, the destruction of social bases who is rooted in culture and tradition creates a new man that has all of the world but loses it soul. What is left of us is just the physique minus the spirit. Is this the way forward?
It is therefore worrying that with the challenges of modernity taking its height, integrated education marginalised and substantial culture diminishes to form, the fate of of modern Singaporeans is seemed to be in the hanging. If we love this country and believe that politics of narrowness brings nothing but satisfaction to the few, we must provide more avenues for religious and cultural education to be in the grasp of many either by way of an integrated education and/or dakwah of reforming the people to hold on to the rope of ALLAH for verily His Rope will never break asunder. And it is the believe that only ALLAH Azza Wa Jalla must be pleased that will make us strong enough to carry on this mission forward for our life, death and actions are all for Him and only Him, Sustainer and Provider of the Universe.
Tuesday, January 8, 2008
Bastions of Social Demise: Culture & Religion
Though much has been said of the achievements of Singapore as a first world economy, the social malaise facing the city-state is a major concern for many. Divorces, youth delinquency, frauds, social bickering, mismanagement and financial inadequaciea have tainted the beauty of a national building project that is set to take shape in years to come. With the population engulfed in consumerist behaviour, the project of making Singapore a keen tourist destination adds on to the vibrant economic setting which Singaporeans do not want to miss. Live life to the fullest, live to the moment, live for today, tomorrow shall be better seems to be the believe that many Singaporeans hold in order to offset the disappointment of class permanency and problems that beset them as part of life tribulations.
Indeed such personal slogans may give a positive outlook to life, yet one questions why such slogans are the mantra of modern people when modernity by its own premise promises happiness through the mechanics of materialism. And why do we need slogans if modernity has prepared for us through its modes of production the beauty of life? Structurally we are better off than our predecessors were. Shouldn't we be better spiritually too? Herein lies the contradiction. As Singaporeans hold on those slogan mantras, it is done not with any other intention but to ease the thought of what they seem to be owning requires rigorous effort to maintain it, not knowing whether they will live to an old age to enjoy the fruits of their labour. The temporal sense of ownership ranging from goods to relationships in a modern city-state make us realise that a first economy may not afterall bring about first world attitude and belief. People becomes more individualistic and self-centred. Shared values as part of curriculum in schools and national vision have not been able to abate the growing trends of self-preservation, at times at the expense of others.
All is not lost. If we look back into history and ponder on the how our forefathers have been able to maintain social solidarity, community sanity and personal dreams, we can point to the strength that culture and religion have provided for the people then. Institutions, codes, morality and personalities in culture and religion helped in butressing the individual and community from an endemic demise yet admittedly knowing that one or two among the social groups may fall into error. This is indeed much better that the situation know where out of ten people, five to six of them are committed to social ills. This return to the authentic source of culture and religion must be done in full sincerity, disregarding political concerns that the government of the day may have. For if one were to point to the riots of 1964 and 1969, and the Nadra Tragedy as bigotries of ethnic and religious solidarity, one could also put a high share of responsibility on governance that emphasise of skewed ideology of pragmatism rather than on truth and justice. The common denominators for social peace is to accept each one of us in their own way yet finding common spaces to work together. This is different from creating a new space and force these cultural and religious societies to fit into a mould that is alien to them. As a result, we see today many Singaporeans have lost their sense of identity, not knowing whether they are East or West, secular or cultural-religious. In the deliberation of politics, this dilemma is cause by the advent of nation-states which provide social instability and removes authorities that provide social harmony at large. Society is deconstructed to the detrimental of the society itself.
Culture and religion are bastions of social demise. Culture which is rooted in tradition and religion provides the ingredients of values, morality and institutions that will help communities overcome the challenge of social ills that will burden Singapore in the future. And this has to be done with great commitment, sincerity and trust, rather than a policy initiative that is structural and politically monitored. That can only be done if we want to see the country move ahead as a first world both in terms of economy and social cohesion.
Indeed such personal slogans may give a positive outlook to life, yet one questions why such slogans are the mantra of modern people when modernity by its own premise promises happiness through the mechanics of materialism. And why do we need slogans if modernity has prepared for us through its modes of production the beauty of life? Structurally we are better off than our predecessors were. Shouldn't we be better spiritually too? Herein lies the contradiction. As Singaporeans hold on those slogan mantras, it is done not with any other intention but to ease the thought of what they seem to be owning requires rigorous effort to maintain it, not knowing whether they will live to an old age to enjoy the fruits of their labour. The temporal sense of ownership ranging from goods to relationships in a modern city-state make us realise that a first economy may not afterall bring about first world attitude and belief. People becomes more individualistic and self-centred. Shared values as part of curriculum in schools and national vision have not been able to abate the growing trends of self-preservation, at times at the expense of others.
All is not lost. If we look back into history and ponder on the how our forefathers have been able to maintain social solidarity, community sanity and personal dreams, we can point to the strength that culture and religion have provided for the people then. Institutions, codes, morality and personalities in culture and religion helped in butressing the individual and community from an endemic demise yet admittedly knowing that one or two among the social groups may fall into error. This is indeed much better that the situation know where out of ten people, five to six of them are committed to social ills. This return to the authentic source of culture and religion must be done in full sincerity, disregarding political concerns that the government of the day may have. For if one were to point to the riots of 1964 and 1969, and the Nadra Tragedy as bigotries of ethnic and religious solidarity, one could also put a high share of responsibility on governance that emphasise of skewed ideology of pragmatism rather than on truth and justice. The common denominators for social peace is to accept each one of us in their own way yet finding common spaces to work together. This is different from creating a new space and force these cultural and religious societies to fit into a mould that is alien to them. As a result, we see today many Singaporeans have lost their sense of identity, not knowing whether they are East or West, secular or cultural-religious. In the deliberation of politics, this dilemma is cause by the advent of nation-states which provide social instability and removes authorities that provide social harmony at large. Society is deconstructed to the detrimental of the society itself.
Culture and religion are bastions of social demise. Culture which is rooted in tradition and religion provides the ingredients of values, morality and institutions that will help communities overcome the challenge of social ills that will burden Singapore in the future. And this has to be done with great commitment, sincerity and trust, rather than a policy initiative that is structural and politically monitored. That can only be done if we want to see the country move ahead as a first world both in terms of economy and social cohesion.
Saturday, January 5, 2008
Dakwah and Da'waah
The global resurgence of Islam as a way of life is well known. Among the signs of the constant rise of Islam is the work of reformation (dakwah) that is committed with great effort within the Muslim community. Jurists, teachers, preachers and activists of the dakwah movement aim to improve the spiritual condition of the community. They remind Muslims of the need to establish prayers, confessional and practical depth in articles of faith and believe, to dress according to Islamic ethics, do good deeds, forbid evil and be patient in adversity. This work of reformation (dakwah) is an internal effort by the conscious among the community, to make Muslims return to the pure state and spirit of sacrifice as warranted by the religion. Dakwah is an effort of recovering the waning Muslim identity, rooting it to authentic sources of Quran, Sunnah, Rightly Guided Caliphs and Salafus Soleh. Yet the work of dakwah does not reject the modern world and the needs of contemporary life. Certainly dakwah workers see life as an ibadah in totality as long as it is done within the limits ordained by ALLAH swt and intended to seek the pleasure of ALLAH The Most Just and Exalted.
If dakwah refers to an effort of internal reformation, the other component known as da'waah neccessarily meant the work towards establishing Islam as a life to be shared with others in the world. It is an effort to deliberate on the idea of Tauhid whose main message is to make men acknowledge the Oneness of ALLAH swt. Da'waah aims to convey the message of Tauhid to non-Muslims through the method of dialogue, reflection, discussion, observation etc. It is work done by the earlier generations throughout the world which today see Islam stretch far and wide. Much as dakwah is a need as many among the Muslim ummah has received minimal of the true teachings of Islam, da'waah is equally urgent and should be couched within the discourse of Tauhidic presentation.
If we were to reflect on the Prophet Muhammad's life and that of his companions, their concern is not to build a civilisation that could match the greatness of Byzantine and Roman empires for that is not the da'waah that ALLAH swt has taught them through revelation (wahyu). Their life were dedicated to freeing the oppress, confronting obstinate frontal enemies, persuading subtle self-serving personalities to accept an unadulterated version of Tauhid and dealing with people in daily life with excellent character. Hence the work of da'waah of the Prophet and his companions were primarily dealing with the struggle of human arrogance and frailness. While this claim does not intend to diminish the fact that the Prophet was occupied with state and society building, the work that ALLAH swt has shown him was primarily of the few mentioned. Yet today, we hardly see Muslims doing much of these works. While we believe in ALLAH swt, do good deeds and patient in adversity, we lack the strive for spreading Tauhid, fight against oppression (al-baghy) and face up to false judges and gods (taghut).
The works of dakwah and da'waah are equally important and need our balanced attention if we bear true witness to the shahadah, articles of faith and articles of believe. Wallahu'alam bissawab.
If dakwah refers to an effort of internal reformation, the other component known as da'waah neccessarily meant the work towards establishing Islam as a life to be shared with others in the world. It is an effort to deliberate on the idea of Tauhid whose main message is to make men acknowledge the Oneness of ALLAH swt. Da'waah aims to convey the message of Tauhid to non-Muslims through the method of dialogue, reflection, discussion, observation etc. It is work done by the earlier generations throughout the world which today see Islam stretch far and wide. Much as dakwah is a need as many among the Muslim ummah has received minimal of the true teachings of Islam, da'waah is equally urgent and should be couched within the discourse of Tauhidic presentation.
If we were to reflect on the Prophet Muhammad's life and that of his companions, their concern is not to build a civilisation that could match the greatness of Byzantine and Roman empires for that is not the da'waah that ALLAH swt has taught them through revelation (wahyu). Their life were dedicated to freeing the oppress, confronting obstinate frontal enemies, persuading subtle self-serving personalities to accept an unadulterated version of Tauhid and dealing with people in daily life with excellent character. Hence the work of da'waah of the Prophet and his companions were primarily dealing with the struggle of human arrogance and frailness. While this claim does not intend to diminish the fact that the Prophet was occupied with state and society building, the work that ALLAH swt has shown him was primarily of the few mentioned. Yet today, we hardly see Muslims doing much of these works. While we believe in ALLAH swt, do good deeds and patient in adversity, we lack the strive for spreading Tauhid, fight against oppression (al-baghy) and face up to false judges and gods (taghut).
The works of dakwah and da'waah are equally important and need our balanced attention if we bear true witness to the shahadah, articles of faith and articles of believe. Wallahu'alam bissawab.
Friday, January 4, 2008
The Three Levels of Evidence
Certainly ALLAH The Most High do not share His Majesty with anyone. For He is The Creator and we are the created. For it is indeed wrongful for anyone to have a share in His Divinity. The mere thought of it puts one into the abyss of disbelieve whose redemption lies with the sincere admittance of His Oneness. What more for those who ascribe to themselves status of the exalted. May ALLAH The Most Forgiving accept our repentance. For ALLAH's Majesty encompasses the universe and He is seated in a Throne High Above. Thus it is by His Will that He expounds unto man the three levels of evidence to state the truth of His Message and The Power that He Possesses. But many still do not subscribe to true believe.
The first level of that message is in the form of empirical evidence (bayyinah) which man is able to see, feel and hear. ALLAH The Loving sent His beloved messengers as proofs of His Compassion on mankind. These prophets recite to men divine words which intent to make man realise that he is minute in comparison to the power that ALLAH has. It serves as a source of reminder and hopefully humility to those who have erred. Yet some of the prophets were killed only for the fact that they asked men to acknowledge ALLAH's Superiority over His creations. And they remained in the state of rejection and disbelieve.
Hence ALLAH swt provides the second level of evidence (burhan) which is meant to give a sterner reminder of the foolishness to those who ascribe anything else above ALLAH. ALLAH Azza Wa Jalla give His Permission to the prophets the ability to demonstrate a penetrating evidence (burhan) which higher that the first (bayan) and serves as the incumbent possibility of the third (sultan). Prophets demonstrated that penetrating evidence (burhan) through means of healing men, overcoming obstacles, seeking of final judgement and wisdom of governance. Moses with his ability to subdue the magic of pharoah's magicians, Jesus with his ability to heal the sick and give life to the dead, Sulaiman and Yusuf with their strength in governance and Ibrahim's supplication (doa') for the sanctuary of Mekka to succeed beyond him became true in time. These are but a few examples of the penetrating evidence (burhan) of the prophets which some saints (auliya) and pious men (salihin) do acquire especially on the aspect of supplication (doa')that is granted with immediate effect such as the asking for rain.
But when ALLAH The Exalted passes down his third level of evidence which could not in anyway redeem any man, from His Thrust, this evidence known as the ultimate evidence (sultan) serves as the final arbitar to the earlier evidences shown. It is His Final Decision on the matter. Hence it is up to us today to know that though the final hour (qiyamah) is with Him, we are certain that it is not far by His Measurement. For if the earlier people were shown the ultimate evidence (sultan) by way of local destructions, regional troubles and collapse of empires, perhaps the future of our world that is infested with evil (fasad) of every kind throughout, will not have recourses of bayan and burhan because it has already been demonstrated aforehand.
Hence it is to our own detrimental that ALLAH Azza Wa Jalla has made prophets, syuhada, auliya and solihin to return to Him. We in the modern world are unable to find those esteemed personalities anymore among believers. We are engulfed by the temporal glittering of this world when indeed the esteemed position (karamah) of these prophets, syuhada, auliya and solihin would tamper our souls which is in the constant state of ambivalent (lawwamah) and temperament (amarah). We in the modern world has lost the benefits of witnessing bayyinah and burhan as to what the earlier people had witnessed. Thus we have lost our linkage with the real existence which is the realm of the soul, as our bodily existence impresses us with the life of this world that is truly temporal and fake. What the shall be the state of our return to Him?
O ALLAH, forgive us and save us from the difficulties of the afterlife for verily You are the Most Compassionate, Most Merciful. Amin Ya Rabbal 'Alamin.
The first level of that message is in the form of empirical evidence (bayyinah) which man is able to see, feel and hear. ALLAH The Loving sent His beloved messengers as proofs of His Compassion on mankind. These prophets recite to men divine words which intent to make man realise that he is minute in comparison to the power that ALLAH has. It serves as a source of reminder and hopefully humility to those who have erred. Yet some of the prophets were killed only for the fact that they asked men to acknowledge ALLAH's Superiority over His creations. And they remained in the state of rejection and disbelieve.
Hence ALLAH swt provides the second level of evidence (burhan) which is meant to give a sterner reminder of the foolishness to those who ascribe anything else above ALLAH. ALLAH Azza Wa Jalla give His Permission to the prophets the ability to demonstrate a penetrating evidence (burhan) which higher that the first (bayan) and serves as the incumbent possibility of the third (sultan). Prophets demonstrated that penetrating evidence (burhan) through means of healing men, overcoming obstacles, seeking of final judgement and wisdom of governance. Moses with his ability to subdue the magic of pharoah's magicians, Jesus with his ability to heal the sick and give life to the dead, Sulaiman and Yusuf with their strength in governance and Ibrahim's supplication (doa') for the sanctuary of Mekka to succeed beyond him became true in time. These are but a few examples of the penetrating evidence (burhan) of the prophets which some saints (auliya) and pious men (salihin) do acquire especially on the aspect of supplication (doa')that is granted with immediate effect such as the asking for rain.
But when ALLAH The Exalted passes down his third level of evidence which could not in anyway redeem any man, from His Thrust, this evidence known as the ultimate evidence (sultan) serves as the final arbitar to the earlier evidences shown. It is His Final Decision on the matter. Hence it is up to us today to know that though the final hour (qiyamah) is with Him, we are certain that it is not far by His Measurement. For if the earlier people were shown the ultimate evidence (sultan) by way of local destructions, regional troubles and collapse of empires, perhaps the future of our world that is infested with evil (fasad) of every kind throughout, will not have recourses of bayan and burhan because it has already been demonstrated aforehand.
Hence it is to our own detrimental that ALLAH Azza Wa Jalla has made prophets, syuhada, auliya and solihin to return to Him. We in the modern world are unable to find those esteemed personalities anymore among believers. We are engulfed by the temporal glittering of this world when indeed the esteemed position (karamah) of these prophets, syuhada, auliya and solihin would tamper our souls which is in the constant state of ambivalent (lawwamah) and temperament (amarah). We in the modern world has lost the benefits of witnessing bayyinah and burhan as to what the earlier people had witnessed. Thus we have lost our linkage with the real existence which is the realm of the soul, as our bodily existence impresses us with the life of this world that is truly temporal and fake. What the shall be the state of our return to Him?
O ALLAH, forgive us and save us from the difficulties of the afterlife for verily You are the Most Compassionate, Most Merciful. Amin Ya Rabbal 'Alamin.
Tuesday, January 1, 2008
The 3D Effect
Democracy and dictatorship are hailed as the dominant concepts of power within the political discourse. Yet, democracy and dictatorship whose primary strength and existence rely on man himself, are not the ultimate source of power.
Divine power which rests on ALLAH is in fact the true nature and the highest unparallel form of power which democracy and dictatorship depend on. It is by His Permission that we are able to exercise our freedom of speech and expression. And it is by His Permission that few among us are able to exert absolute control on others.
Both democracy and dictatorship succumb to His Will as all men do. We ourselves witness that life and death is beyond our ability to decide. Moreover no power that hinges on man are able to sustain itself without any form challenge and are eventually replaced. Thus the 3D effect whose active inter-play involves the continuum between democracy and dictatorship, but the outcome rests on the peak of power (divine) which do not share its dominance with anything else. It belongs to ALLAH Subhana Hu Wa Ta'ala alone.
It is through this reflection of man's own frail existence that we can finally understand that everything in this world is sustain by ALLAH and it is only Him that we should place our hopes for the pinnacle of reward and help. Those among men that receives honour in this world and the hereafter such as the anbiya, auliya and sholihin are certainly endowed with His Knowledge and Wisdom. They are granted the ability to create miracles and govern (for some) yet returning that display of greatness - for those in their time to bear witness upon, to ALLAH The Almighty. And thus they were regarded as among His Slaves that are grateful and worthy of emulation.
Man is created in the best of shapes. Yet many became ingrates and aim to share divinity with Him. Thus the challenge of life is truly the submission of oneself to ALLAH, rendering believe in Him through the chartered path of Muhammad (Islam), encouraging good and forbid evil, and to be patient in adversity. It is the faithful tread of these conditions that truly makes one an 'abid whose reward is Jannah and Mardhatillah.
Ya ALLAH, do not lead us astray after you have given us guidance and bestow on us Your Grace, For You are Most Loving. Ya Allah, we have err towards ourselves. Henceforth forgive us and bless us for if not we will be among those who are unsuccessful. Amin, Ya Rabbal 'Alamin.
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