An introduction to this series of talks / articles under the title Pleasing Madrasah Reforms can be read at the end

of this article. Along with this introduction there are the following charts that provide more information on the talks / articles; 1. An introduction to Pleasing Madrasah Reforms 2. A Chart (Series 4) that lists the titles of the 10 Six Minute Talks with the corresponding Talk Number. These Scripts or Articles could be read or downloaded from www.ImtiazMuhsin.com or from www.ScribD.com 3. A Chart (Series 3) that lists out the series of talks that covers the subject Muslim History or Islamic History. This interesting subject is covered in two approaches. One set of talks (Talk Nos 114 & 116) are an outline of what happened, and The second lot of talks (Talk Nos 117 to 119) is a description of the reaction of the Muslim world or the Muslim Populace to the changes or the social tribulations that were taking place right throughout this history. 4. A Chart (Series 2) that lists out the 16 Talks (or Episodes) under the series Knowing Allah Taaalah or Knowing GOD These Scripts or Articles too could be read or downloaded from ScribD Notes to these talks or to these scripts/ articles

5.

The main objective of these talks (and therefore the scripts of these talks), is to stimulate thinking. Sensible, rational and logical thinking. So, my message, think, think & think! Be sensible, be rational and be logical.

Dear Friends,

This is Part 3 of a series of talks titled Pleasing Madrasah Reforms What I am attempting to do is trying to connect the many pointers in two interesting and connected Aayaths of the Quran. In this exercise I have to also refer to or read a number of other connected Aayaths and then relate the pointers in all these Aayaths. This is really interesting. Let me first read to you what I referred to as the two connected Aayaths. The first is Aayath No 44 of Surah Baqarah: For better understanding I have broken this very short Aayath in to 4 phrases, this makes it easier to explain as well as to understand. (2:44) Do you enjoin Birr on people And forget your own selves, and you keep reciting the Kithaab? Do you not use your AQL?

What really struck me about this Aayath is that Allah uses the word Birr. Allah could have used many other words, such as say Taqwa, or Swabr, or even Swalaath, but then Allah uses the word Birr which is commonly translated as piety. Now in this Aayath Allah is drawing our attention to 4 points. Let me describe those 4 points (in my words) Allah tells us that 1. We are preaching Birr, 2. We have forgotten ourselves, 3. That we are reciting the Kithaab, and 4. Why do we not use our AQL? Does this not indicate that though we are reading the Kithaab and preaching Birr we are not using our AQL? So does this not mean that Allah is telling us what you are preaching about Birr is not complete. There is more to Birr that you see. To recognize this deeper and more meaningful meaning you have to use your AQL. Why are you not using your AQL? (

)Afalaa thaghQiloon?

Every word in the Quran has deep and heavy meaning, so I looked for an Aayath that would give me more insight to this word Birr. Alhamdulillah the Aayath I now quote is again from Surah Baqarah Aayath No 177. I shall read only the first part of this Aayath

[002:177] It is not Birr that ye turn your faces Towards east or West; but it is Birr - to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers;

This complete Aayath points out to us 16 points that make up Birr. Now Allah tells us that there are two ways of reading these Aayaths. 1. The preachers way, as described in Aayath No 44 of Surah Baqarah 2. The researchers way, by using our AQL and also seeking and reading the many other connected Aayaths. In this context let me read to you two Aayaths of the Quran regarding the AQL. Let us try to work out what Allah is really instructing. S Yusuf (12:1) Alif Lm R. These are Aayaths of the Book that makes clear. (12:2) We have sent it down, as an Arabic Quran, so that you may use your AQL. And S Al Anbiya (21:10) Surely, We have sent down to you a book in which there is ZIKR for you. Do you not use your AQL?

Does this not indicate that the Kithaab contains ZIKR and that we should process this ZIKR through the use of our AQL? What I am trying to do is to work out the real meaning of these points and to try to use my AQL in working it out by also reading many other connected Aayaths.

In last weeks talk titled Pleasing Madrasah Reforms Part 2 I discussed the first point ( Aamana BiLLaaHi or believe in Allah.

Today I want to discuss the point ( or the final or the last day.

)Wal Yauwmil Aakhiri or and believe in the day of Aakhir

I want to use my AQL so I would be trying to learn about Al Yauwmil Aakhir through reading other connected Aayaths from the Quran. There are many factors. I have selected a few and I have also numbered these factors. Insha Allah, let me explain them. This is really interesting. 2

Factor 1 Let me read this interesting factor from the first few Aayaths of Surah Baqarah; (2:2) That Book has no doubt in it - a guidance for the MuththaQeen, (2:3) who believe (Yuminoona) in the Unseen, and are steadfast in Salh (prayer), and spend out of what We have provided them; (2:4) and who believe(Yuminoona) in what has been revealed to you and what has been revealed before you; and in the Aakhirah they have YaQeen (conviction)

Let me discuss some of these interesting pointers, point by point, of course in my words; 1. Allah instructs us that in the Kithaab there is guidance for the MuththaQi 2. Allah then describes the qualities of the MuththaQi 3. Allah instructs us that the MuththaQi will believe in or have faith in 5 things and will be convinced about one event. 4. Now surely conviction or Yaqeen is more intense that Yumin or belief. 5. What are the three things a MuththaQi will believe in? (2:3) who believe (Yuminoona) in the Unseen, (2:4) and who believe(Yuminoona) in what has been revealed to you and what has been revealed before you; And then we are instructed; and in the Aakhirah they have YaQeen (conviction)

So factor No 1 about Yauwmil Aakhir is that a MuththaQi (let us say a good Muslim) would be convinced about the Aakhirah (the finality or what we refer to as the hereafter) and thus he has to be convinced of the coming day of the Aakhirah, the scheduling of this Yauwmil Aakhir. Not just as a belief, but as YaQeen conviction! Factor No 2 This too is really interesting. We are informed that Iblees knows about Judgment Day!!!??? The most interesting point here is that it appears, that Iblees knew this even before Man was placed on Earth. So now arises one Mega Question How did he know? How did he work that out? Should we not try to work that out? I would now be reading some Aayaths from the Quran wherein Allah informs us that Iblees knows about this judgment day. 3

Remember, I am now seeking many answers and how do I seek? Through asking many questions such as; 1. 2. 3. 4. 5. How does Iblees know? Why or for what is man going to be judged? Where could man have faltered or sinned? What type of sins are those that Man would have committed? Iblees knows that he is now condemned, he cannot change his sentence, but then what opportunity does he see from this knowledge that man is going to be judged? 6. What are Ibleess plans, so that in some evil, twisted way he could harvest on this Day of Judgment? 7. How would he be implementing his devious plans? 8. How do we recognize his plans and how do we protect ourselves from being trapped? Oh! There are so many questions! Let me try to seek the answers. Again a question; How? By reading connected Aayaths from the Quran, and then using my AQL (do contemplative research) on how to acquire this knowledge or Ilm. So now let me elaborate on what I have referred to as Factor No 2. Allah informs us that Iblees knows about judgment day. Let me read those Aayaths, they are really interesting. (15:34) He said, Then, get out of here, for you are an outcast, (15:35) and upon you is the curse up to the Yauwmidh dheen (Day of Judgment) (15:36) He said, My Rabb, then give me respite up to Yauwa Yubghasoon (the day they (the dead) shall be raised) (15:37) He (Allah) said, Well, respite is granted to you (15:38) till the day of Waqthil Maghloom

There are so many points, let me arrange these points in a numbered sequence so that I can explain what I observe through contemplative research. 1. Allah makes Iblees an outcast (Rajeem) and sends him out from where he has been. 2. In the next 4 Aayaths we find mention of what we refer to as Judgment Day, but then it is described in 3 different ways. Allah describes it using 2 different phrases and Iblees uses another phrase. Now why is that? 4

Is there not plenty of material for us to use our AQL, for us to contemplate and research? 3. What Allah tells Iblees can be broken in to 4 segments, Allah tells Iblees 4 things as follows; 1 2 3 4 Then, get out of here, you are an outcast and upon you is the curse up to the Yauwmidh dheen (Day of Judgment)

4. Now let us consider those 4 segments; Iblees is sent out. So we ask, sent out from where and sent out to where? In this condition it looks that the sending out can have 2 dimensions. The first dimension would be sent out of a noble place The second dimension would be sent out or demoted from his normal position and role to a downgraded or relegated and cursed position and role. Iblees has been in the presence of Allah in noble surroundings, so now Iblees is sent out. We also read in other Aayaths of a third dimension of downgrading, where Ibleess is thereafter referred to as Shaithaan. In this context it is also interesting to note that at the end of the period of reprieve, which is on the Day of Judgment, the name Iblees re-appears. There is in an Aayath that refers to the events that would take place on the Day of Judgment. So it appears that Iblees during his period of reprieve is referred to as Shaithaan. To the second question as to where Iblees has been sent, well we all know that Shaithaan is present in our surroundings. Where and how we do not know, but we do know that he can influence us. So it appears that we too are in this not so noble place. When we read other Aayaths of the Quran we can deduce that we are in a place where Takabbur or pride is tolerated, but only for a short time. So we learn that Iblees is sent out, He is an outcast and He is cursed. Iblees has a sort of a suspended sentence. This means that he can continue to do what he was doing. But now, there would be an important difference. Iblees can continue to do what he was doing, but then it will not be from a noble place and also because he is cursed whatever he does would be devoid of blessings, in other words whatever he does is doomed to evil, he is cursed! This is probably why, that in the Quran, he is thereafter referred to as Shaithaan and not as Iblees. 5

5. So we could now assume, that Iblees knows that he is expelled, that he is an outcast, that he is cursed by Allah and he is also informed that there is a time limit to this cursed status. It is till Yauwmidh dheen- (

The phrase used by Allah is the day of dheen Let us see how Iblees has understood this. 6. Ibleess reply can be broken in to 2 segments, as follows; 1 2 He said, My Rabb, then give me respite up to Yauwma Yubghasoon

These two segments clearly indicate the following; a. Iblees is pleading for respite till Yauwmidh dheen; does this not mean that after this Yauwmidh dheen (

)Iblees is going to get his full and just punishment?

b. Now Iblees does not use the words Yauwmidh dheen ( Yubghasoon (

Yauwma Yubghasoon means the day you raise them Now who are these they? It is mankind, it is you and me. c. So we now realize that Iblees knew or that Iblees was able to quickly work out, that just like he has been judged by Allah, Allah is also going to judge mankind. d. Imagine how fast Ibleess mind would have been working? WOW!!! 7. We read Allahs response to Ibleess request in the next two Aayaths. They are very short Aayaths, just a few words, but heavy in meaning not only for Iblees but for entire mankind, yes, for all of us! (15:37) He (Allah) said, Well, respite is granted to you (15:38) till the day of Waqthil Maghloom

)he describes it as Yauwma

Till Al Waqthil Maghloom ( What does this mean?

) ) Al Waqthil Maghloom

Maghloom is built from the word ILM or knowledge, so (

could indicate till the appointed time for the real knowledge.

So we have plenty of material here for contemplative research or for the use of the AQL. 6

Three phrases are used to refer to the same event. There is so much material that can be derived. Allah describes this as the Yauwmidh dheen ( the Al Waqthil Maghloom (

) indicating the objective of that day, whilst Iblees )the day they will be raised, probably in

)and

describes it as Yauwma Yubghasoon (

anticipation of the day when they are going to get the works!

Revealing isnt it and at the same time it is also frightening, isnt it? So remember, this is the day that will open up the Aakhirah and it is a day we must have YaQeen about. Factor No 3 This is also from the Quran and this too is very very interesting! Now Allah provides us with more information on Ibleess reaction. (17:62) He (Ibls) added, Tell me, this one whom You have honored more than me , if You give me respite till the Yauwmil Qiyaamathi, I will destroy his progeny, except a few of them.

Let us see some of the indicators that Allah is pointing out to us; 1. We now realize that with the demotion of Iblees, the status of man has been raised. 2. With the pleading for respite Iblees describes his role. What is it? 3. Remember Iblees is cursed, he wants to destroy mankind. That is his new role. Let me read more Aayaths that further describe this phase; (15:39) He said, My Rabb, since You made me go astray, I swear that I shall beautify for them (evils) on the earth, and shall lead all of them astray, (15:40) except those of Your servants from among them who are Mukhlaseen.

We are not just reading these Aayaths, but we are trying to process them through our AQL. So let us delve a little on some of the interesting points that Allah draws our attention to. 1. Iblees says (

So we realize that this has been Allahs planning all along.

)He said, My Rabb, since You made me go astray,

7

Now I ask the question Why did Allah make Iblees go astray? Again this is a topic that needs research through the many connected Aayaths in the Quran. There are many Aayaths in the Quran where Allah explains to us why He allows certain categories of people to stray. When we read these Aayaths, then we begin to realize Oh so this is what Iblees has probably been up to But then that is another topic and maybe, Insha Allah, I will get the opportunity covering that topic some other day. 2. Iblees is now explaining his new role. His objective is to lead all of mankind astray not only is he stating his objective but Allah is pointing out to us Ibleess course of action or method. Ibleess objective (

And how will he put his plans in to action? (

) and shall lead all of them astray

) I shall beautify for them (evils) on the earth,

So could these not mean that many things or many deeds and actions that we consider to be good, to be noble, to be cultured, could in fact be evil, garbed as good-ness and virtue? Needs working out doesnt it? How could we find out? Is it not very necessary to find out? 3. However, Allah points out to us that Iblees himself admits that he will not be able to distract or lead astray the those persons categorized as the Mukhlaseen So again, I have many questions; a. All indications are that this conversation took place even before man was placed on Earth. Then how does Iblees know about the Mukhlis or the Mukhlaseen? Is it possible that even at that time, those who were to become the progeny of Aadham (AS) on Earth, were actually present and some of them had even (already) been identified as being Mukhlis? b. If this is so then, does it not follow that even at that time Allah knew who of us were the Mukhlis, the Mumin, the Kaafir, and the Munafiq and so on? I found that now reading the Aayaths of the Quran with this new theory actually give new and stimulating insights in to what the Quran was instructing. Suddenly many things that earlier we had just taken for granted or just dogmatically believed because we just did not have the evidence or were unaware of the Aayaths that pointed out the evidence, began to make a lot of sense. Many theories of Islam that I thought were correct had to undergo some changes in thinking and now this thinking made sense. The earlier thinking was really dogmas. They were just data or theories that we just accepted without even querying the reasoning process. To reason or to search for sense was actually considered irreligious. Now let us see how Allah describes His response. I refer to this as Factor No 4 8

Again, this too is very interesting Let us read how Allah is instructing us and giving us pointers to ponder on, pointers to use our AQL and learn Birr the true Birr. (17:63) He (Allah) said, Go then, for whoever of them follows you, the Hell shall be the recompense of you all, a full recompense. (17:64) Entice whoever you can, from them, with your voice and rally against them your horsemen and your footmen, and share with them in their wealth and their children, and make promises to them - and Satan promises them nothing but delusion (17:65) As for My servants, you have no authority over them, and your Rabb is enough to look after (everything).

There are so many interesting points emerging from just a casual reading of these 3 rather shorts Aayaths. Let me list just a few of these points and then Insha Allah let me try to sort out the many questions that come to mind and seek out the answers through other Aayaths of the Quran. Now from this stage onwards we find that Allah now refers to Iblis as Shaithaan For example Allah informs us what Iblees says he would do, and then Allah goes on to describe how Shaithaan is implementing those devious schemes. As usual let me list out what we can work out from these Aayaths; 1. Allah is allowing Shaithaan to carry out his plans. 2. Allah is confirming that Shaithaan would end up in Hell; there is no escape for him. 3. Allah informs us that anyone who follows Shaithaan too would end up in Hell. As you would have realized this is a huge topic and Insha Allah I hope to continue next week too, discussing these points in my series of talks Pleasing Madrasah Reforms I sincerely hope and pray that all of you benefit from these talks as much as I benefit from preparing and then presenting these talks to you. May Allah Taaalah guide us all and accept us all. Jazza Kalla Khairan. Assalamu Alaikum
Imtiaz Muhsin Colombo Sri Lanka crescent786@hotmail.com You Tube Channel - HaneefanMusliman

APPENDIX

An Introduction to Pleasant Madrasah Reforms

Over the last two to three decades we have been noticing amongst Muslims, a surge in religious zealotry. This is a global trend, the causes and effects of which has been the topic of an enormous amount of interest and research. The Religion of the Muslims is just over 1400 years old and for almost 1300 years, the Muslim populations, as a body, operated under a series of empires. We have heard of the sprawling empires of the Ummayads, the Abbasids, the Mongols, the Mughals, the Saffavids (or the Persians) and the Ottomans, (to mention the better known ones). With European Colonization these empires just faded away and then disintegrated in to a number of separate countries. The World could not be blamed for assuming that that was the end of Muslim togetherness But then suddenly we are observing the emergence of vibrant Muslim communities all over the world, youthful in character and demonstrating a rather paradoxical mix of both secular rationale and religious dogma So the World asks the perplexing question, What happened? or What is happening? How is it that the Muslim World that has been empire centered for over 12 centuries, is suddenly metamorphosing into a myriad of locally driven societies or communities each being energized by the others? What is even more perplexing is that every one of these millions of globally spread local communities, hold certain tenets of Islam as non-compromise-able, whilst there is that unwritten understanding amongst all of them, to criticize whilst being accommodative of differences in other areas within the teachings of Islam. So we find many groupings even within the same village community being recognized as Wahabi, or Salafi, or Tablighi, or Deobandhi, or Braelwi and so on. Similarly groupings may identify themselves with a Madhab or even a Tareeqath. All those grouping agree on the fundamental teachings of Islam whilst they also agree to disagree on a range of other teachings. So we ask from where is all this unity or all this diversity generated or sustained or even driven? Muslims all over the world take pride in announcing that Islam is superior to other religions in the fact that there is no priest class or priesthood in Islam. The thinking is that duties of religious teaching and inviting cannot belong to a class or a grouping of people. These duties are incumbent on every Muslim. However, the bare fact is that Islamic society is heavily driven by Moulavies, Alims, Mufthies, Mullahs and Imams. This can be easily observed at any Masjid which is the center of every Muslim society and community, and the religious traditions draw heavily from these personalities. In the absence of a structured church like organization within the Muslim community, it is the personality or the charisma of these Moulavies that attracts the following. So even though Muslims take pride in saying that there is no room for a priestly class within the Muslim community, the society is heavily dependent on the preachings from the Moulavies and Alims. Now is this a good thing for the community? The number of Madrasahs and Moulavies passing out of Madrasahs has been rapidly growing over the last 2 to 3 decades. What is the curricular of these Madrasahs? 1

Is it geared to the needs of the community and the future of the community? Do the teachings produce preachers or seekers? These are a few of the many questions that have to be asked and answers sought. Let me briefly run through the building blocks of these talks. I first read Aayath No 44 of Surah Baqarah which instructs as follows; (2:44) Do you enjoin Birr on people And forget your own selves, and you keep reciting the Kithaab? Do you not use your AQL? Now in this Aayath Allah is drawing our attention to 4 points. Let me describe those 4 points (in my words) Allah tells us that 5. We are preaching Birr, 6. We have forgotten ourselves, 7. That we are reciting the Kithaab, and 8. Why do we not use our AQL? If I break that up further I can detect two things that we are doing and two things that we are depriving ourselves of. The two things that we are doing are that; 1. We are preaching Birr and 2. We are reciting the Kithaab The two things that we are depriving ourselves of are; 1. We have forgotten ourselves 2. We are not using our AQL And what is implied in this Aayath is that due to the deprivation we dot understand the reality of Birr and also we are unable to practice or attain the true status of Birr or the true benefits of Birr. So I now realize there are two types of Birr. One would be the preachers Birr, a sort of a pseudo Birr. The preacher is in fact fooling himself as well as fooling others. The second form of Birr would be the seekers Birr or the learners Birr where he would use his AQL while reciting the Kithaab. The preacher tries to give benefit to others. Neither he nor others would benefit. The seeker tries to gain wisdom from the Kithaab. He as well as those with him would benefit. So now I am trying to find out through reading the many connected Aayaths from the Quran as to what AQL and Birr really mean, and I hope that Madrasahs would benefit from this research.

Let me read 2 Aayaths from the Quran that would provide us more insight in to what AQL really means and what using our AQL actually entails. S Yusuf (12:1) Alif Lm R. These are Aayaths of the Book that makes clear. (12:2) We have sent it down, as an Arabic Quran, so that you may use your AQL. S Al Anbiya (21:10) Surely, We have sent down to you a book in which there is ZIKR for you. Do you not use your AQL? (Afalaa ThaghQiloon?)

Let me list what we read from these Aayaths; 1. Allah points out to a Kithaab and a Quran. How we understand this is that the Quran is the recitation of the Kithaab. 2. The Kithaab makes clear 3. The Kithaab contains Aayaths 4. The Kithaab contains ZIKR for us 5. The Quran is in Arabic 6. It is in Arabic so that we would use our AQL Combining all these points we see that the Kithaab contains Aayaths in Arabic and that we must make ZIKR of these Aayaths whilst using our AQL. Then the Kithaab becomes clear. The Kithaab becoming clear would also mean that the Quran becomes clear and also that the Aayaths become clear. I think to myself that the operating system of the AQL is in Quranic Arabic. So now we learn that we must, especially in this case, read with understanding in Arabic the Aayaths of the Quran that describe Birr, and use our AQL so that the reality or the Haqqeeqath of Birr would become clear. In Aayath No 177 of Surah Baqarah, we find a more elaborate description of Birr. In that Aayath I could count 16 items that constitute Birr. [002:177] It is not Birr that ye turn your faces Towards east or West; but it is Birr - to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your wealth, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves;

to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing.

Now from what I read, these 16 points can also be classed in to 6 categories as follows; There are 5 points that could be categorized as Beliefs There is one point that could be categorized as Spending wealth for love of Allah There are 6 points that could be categorized as People to spend on Then there are 2 points which we could categorize as Swalaath & Zakat Then the point on fulfilling contracts could be categorized as Muamalaath or worldly dealings Then there is the point of Swabr which could be categorized as Qualities of a Mumin So to find out whether we are preaching Birr whilst using our AQL or not let us go through the Birr Aayath, by discussing these categories, one by one.

Series 5
The Talks Numbered # 151 onwards is a series on Pleasing Madrasah Reforms The titles are as follows: Talk No #151 #152 #153 #154 #155 #156 #157 #158 #159 #160 Talk Number & Title Some Puzzling Mismatches Seeking Allah Attributes of Allah Combinations of Dual Attributes Some interesting factors that lead to Al Yauwmil Aakhir Allah grants Shaithaan Conditional Authority Evidence for Al Yauwmil Aakhir Lessons from the story of Yusuf (AS) Is GOD Just or Unjust? Why should WE be Forgiven? Comments

Series 4

The Talks Numbered 125 to 134 are a series of Six Minute Talks presented in the month of Ramadhlaan (2013). The titles are as follows: Talk No 125 126 127 128 129 130 131 132 133 134 Talk Number & Title The Muslim Shaithaan How did the Prophets Earn? The Swudhoor Scoldings the Prophet Received Understanding Allahs Justice Arabic language of the AQL Pretending to be Mumin Jinns and Insaan The Mu'min Comments

Series 3 Note on Talks on History of Muslims

As Muslims it is necessary that we are aware of the History of Muslims over the last 1400 years. It is necessary for us to realize the winds of change over these last 1400 years especially since Muslim Populations have been through quite some turbulent times. I have covered this vast area in 5 talks. (This is insufficient) The first two talks were on the history and the next three talks were from another viewpoint. I discuss the response of the Muslims due to the many changes that were affecting their lives their religion and thus their culture. These Talks are numbered and titled as follows: Talk No 114 116 117 118 119 Topic The History Series The Effects of 1400 Years - Part 1 Effects of 1400 years - Part 2 The Muslim Response Series The Religious Response of Muslims due to Events surrounding the Caliphates of the Khulafaa Ur Raashidheen The Religious Response of Muslims due to Events surrounding the beginning of the Ummayyads The Religious Response of Muslims due to Events in the Period of the Muslim Empires Date Broadcast Jan 25th 2013 Feb 8th 2013 Feb 22nd 2013 March 29th 2013 April 5th 2013

Series 2 The Talks numbered 054 to 071 is under a series titled Knowing Allah Taaalah or Knowing GOD
The details of the scripts of these 16 Episodes (Talks) are as follows;
Talk No Episode 1 Episode 2 Episode 3 Episode 4 Episode 5 Episode 6 Episode 7 Talk Number & Title 054 Ilm Knowing Allah 055 Rationality - The Foundation of Islam 056 Is Man Special? 057 Ar Rahmaan - The Beneficent 058 Nature or GOD? 059 Our Relationship with GOD! Sub Series: 060 Is this what we are created for? (Is this what we are created for? Part 1) Sub Series: 061 What do we see on Earth (Is this what we are created for? Part 2) Sub Series: 062 Who are WE? Where do we fit in? (Is this what we are created for? Part 3) Sub Series: 063 Our benefits on Earth (Is this what we are created for? Part 4) Sub Series: 066 What makes us 'Stand Out'? What makes us 'Special'? (Is this what we are created for? Part 5) Sub Series: 067 Who is in charge? (Is this what we are created for? Part 6) Sub Series: 068 What ALLAH Teaches Us, About Himself (Is this what we are created for? Part 7) Sub Series: 069 Our Special Faculties How they should be used, How they should not be used! (Is this what we are created for? Part 8) Sub Series: 070 The TWO Paths 071 Is this what we are created for? A review of Parts 1 to 8 from the Sub Series Is this what we are created for? Date Broadcast th Dec 9 2011 Dec 16 2011
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Details of Picture on Cover Wellawatte Jummah Mosque in Colombo, Sri Lanka Parasangaswewa Mosque (a remote village) in Anuradhapura, Sri Lanka Mutwal Jummah Mosque in Colombo, Sri Lanka The Akbar Mosque in Slave Island, Colombo, Sri Lanka Mosque in Matara, from the Southern Province of Sri Lanka Beach Mosque at Kalmunaikudi in the Eastern Province, Sri Lanka A Mosque in the Kurnegala District, Sri Lanka Maradana Jummah Mosque in Colombo, Sri Lanka Colpetty Jummah Mosque, in Colombo, Sri Lanka The Jummah Mosque at Natpidimunnai, in the Ampara District, Sri Lanka The Devatagaha Mosque in Colombo, Sri Lanka A Mosque in a rural village in the Ampara District, in Sri Lanka The Jummah Mosque in Oluvil a village in the Ampara District, Sri Lanka The Dhanakawewa Jummah Mosque in a remote village in the Anuradhapura District in Sri Lanka Mosque at Madhavakulam in the Puttlam District, Sri Lanka A Mosque by a river in the Eastern Province, Sri Lanka

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Please Note
1. I have had the great privilege, (since Aug 2010), of presenting talks on the weekly Radio Program Culture of Islam [Friday 5.30 to 6.00 am, Radio Sri Lanka - FM 97.4] 2. Since these are Radio Talks, I refer to, or address the audience as listeners 3. I am well aware that the audience to these talks would consist of people belonging to a variety of faiths. So as to make people of all faiths feel included, I very often use words and names that are common to all religions. 4. For these reasons, I use the name GOD, as well as Abraham, Moses, Jesus etc as well as the names Allah, Ibrahim (Alaihis Salaam), Moosa (Alaihis Salaam), Easa (Alaihis Salaam) etc 5. Muslims by habit usually say Sallallahu Alaihiwasallam, when the name of Prophet Muhammad is mentioned, and Alaihis Salaam' when the name of a Prophet is mentioned. However, in these series of talks I have reduced the use of these prayers & sayings to the bare minimum. 6. Muslims, also by habit, use a number of Arabic prayers or sayings, such as Alhamdulillah, Insha Allah and so on. Again, I have reduced the use of these prayers or sayings to the bare minimum. 7. Sometimes I have to write Arabic words in the English script. I have devised my own way of writing Arabic in English, as follows;

th TH

s Ss SW

DHL DHZ

H h

Gh GH

The dates or the schedules of these talks can be viewed on the Facebook Page (http://www.facebook.com/ImtiazMuhsin786) The Scripts of these talks can be downloaded from www.ScribD.com (http://www.scribd.com/imtiaz_muhsin_1) (www.ScribD.com Author Imtiaz Muhsin) The audio files of these talks can be downloaded from YouTube (YouTube Channel Imtiaz Muhsin) The YouTube Link to this talk is at

All Praise and Thanks is due to Allah and Allah alone Alhamdulillah!