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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,


A few weeks ago I began this rather challenging but intellectually stimulating series of talks under the heading Pleasant Madrasah Reforms Todays talk is the sixth in this series. The thrust of all these talks or the heading is based on Aayath No 44 of Surah Baqarah, which reads 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 this Aayath points out to us what preachers do. There are 4 points, 3 of them are what preachers do and the other is what we are supposed to do. To me it looks like Allah is instructing us be a seeker rather than a preacher. Now what are the 3 points that preachers do? (2:44) Do you enjoin Birr on people And forget your own selves, and you keep reciting the Kithaab? And what is it that a seeker would do? Do you not use your AQL?

Now AQL is usually translated as intelligence, so let us use our AQL to find out what AQL could mean by reading another two Aayaths where the word AQL is featured. . Surah 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. . There are a few Aayaths in the Quran that features Birr; it is from these Aayaths that we can learn more about Birr. Aayath No 177 of Surah Baqarah however lists out the points that constitute Birr. There are 16 such points and the first 5 of them are on belief. Let me read the beginning phrases of this informative 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;

) to believe ) and then

Over the last few weeks I have discussed the first two points, namely (

in Allah and the Last Day. If I were to go in sequence I would be discussing the point ( (

)and finally ( ).

However I shall be discussing the point (

) at this stage Insha Allah!


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Because we are trying to discuss this topic by reading many connected Aayaths of the Quran and we are going to process these Aayaths through our AQL, I think that this topic is going to be very very huge. At this stage it appears that I would have to devote many weeks on this point the topic on the (

).

My methodology would be to voice a question and then try to work out what the Quran instructs us. This would not be an exercise at preaching but an exercise in trying to engage the AQL and reason out the message that Allah is pointing out to us through the Quran. The Quran contains stories of many Prophets. There are many Aayaths that describe the stories of Moosa (AS) of Ibrahim (AS) of Yusuf (AS) and so on. In fact we find names of 25 Prophets in the Quran and of course we are told that there have been many other Prophets sent by Allah, but their names do not appear in the Quran. Allah also informs us as to why he relates these stories: (11:120) We narrate to you all such stories from the events of the messengers as We strengthen your Fuaadha therewith. And in these (stories) there has come to you the truth, a good counsel and a reminder to those who believe.

What does Fuaadha mean? Just like the AQl is a faculty that Allah has favored Mankind with, similarly he has blessed us with other faculties too. These faculties are referred to as the Samgha or the faculty of hearing, the Baswr or the faculty of perceiving, the Swudhoor or the faculty commonly translate as the Spiritual Chest, the Qalb or the faculty commonly referred to as the Spiritual Heart the AQL or the faculty translated as intelligence Afidha or the faculty translated as feelings may be a combination of a spiritual conscience and emotions. So we are instructed that the stories of Prophets have to be processed through our Afidha. Allah also instructs us in the Quran;

(7:94) We did not send any prophet to a town, but We seized its people with hardship and suffering, so that they may turn humble.

There are obviously many lessons in these two Aayaths, but what in the context of the present topic, the points that strike me most are; 1. When Allah sends a Prophet He also brings hardship to those people, and the reason, because he wants people to become humble (

So does this not indicate that this message will only be received by or understood by those who are humble? Is that not a very important point? 2. Through these stories of the Prophets our Afidha or our feelings or even our spiritual conscience should get strengthened (

Aayath Nos 42 to 44 of Surah Al Anaam provides us with more pointers; 3

(6:42) We did send messengers to communities before you and put them to hardships and sufferings, so that they may supplicate in humility. (6:43) Why then, did they not supplicate in humility when a calamity from Us came upon them? Instead, their hearts were hardened and Satan adorned for them what they were doing. (6:44) Thereafter, when they forgot the advice they were given, We opened for them doors of everything, so that when they became proud of what they were given, We seized them suddenly and they were left in despair.

So it looks like those to whom the Prophets were sent faced hardships so that they would become humble and we who are only listening or reading the stories of the Prophets should observe our Afidha getting strengthened. Could this also indicate that these stories should humble us and more humble we become the more our Afidha gets strengthened? Now I also noticed that all Prophets undergo enormous hardships and by just thinking about the nature of these hardships it becomes obvious that they must have undergone tremendous pain of mind too. So obviously under these circumstances the Afidha of the prophets would have been well serviced if that is the word that can be used here, and similarly if we were to contemplate on the hardships these Prophets underwent our Afidha too should get a similar dose of servicing. As an example let me describe the story of Yusuf (AS) in a way that we would begin to think deeply on how much pain of mind he must have suffered. There are many lessons to be learnt. First let us consider as to who Yusuf (AS) actually is. Yusuf (AS) is a Prophet. His Father is Yaqoob (AS) who is also a Prophet. His Grand Father is Ishaak (AS) who is also a Prophet. His great grandfather is Ibrahim (AS) one of the most revered Prophets, and his great grandmother is Sarah (AS). The cousin of his great grandfather is Lut (AS). So it becomes obviously that Yusuf (AS) was brought up in a home and an environment where the Zikr of Allah and the talk of the dheen of Allah would have been most prominent. Yusuf (AS) has 11 elder brothers and it appears that Yusuf (AS) is favored by his father. This favor-ism would have obviously been on dheeni grounds. However his brothers got jealous of this favor-ism and they plotted to kill Yusuf (AS) Let me read the Aayaths:

(12:8) (It happened) when they said, Ysuf and his brother are dearer to our father than we are, while we are a whole group. Surely, our father is in clear error. (12:9) Let us kill Ysuf, or throw him at some place on earth, and thus your fathers full attention will be devoted for you alone, and after doing that, you may become a righteous people.

Could you imagine, 11 brothers plotting to kill one brother? And who is this young brother, not some underworld figure that everyone fears but a Prophet who would have possessed such endearing qualities. In this situation Yusuf (AS)s father Yaqoob (AS) who himself is a Prophet feels that some harm is going to befall his beloved son Yusuf and imagine the plight or the pain of mind of this father who also realizes that it his other sons who are going to inflict some injury on Yusuf (AS) All parents want their children to be united. It must be terrible to be involved in a drama where some of your own children are plotting to injure their own brother. So think about this situation. Use your AQL and your Afidha. Imagine yourself in that situation, imagine the pain of mind of the father Yaqoob (AS), imagine the pain of mind of the son Yusuf (AS) and also imagine the thinking or the justification the other brothers were deceiving themselves with, about the outcome of this dastardly act. Then getting on to the next stage in this moving story, the brothers deceive their Father Yaqoob (AS) and take Yusuf (AS) with them. Could it be that Yaqoob (AS) is deceived or could it be that he has a premonition that something bad is to take place, but he just submits to Allah, trusting that everything is within the plan and control of Allah? The brothers want to kill Yusuf (AS) but then saner counsel prevails when they decide to drop him in to a well so that when a Caravan stops for water, they would find Yusuf (AS) and then as the common practice of those days this found boy would be the slave or the adopted child of the person who finds him, Remember this is the story of a Prophet and a Prophet who comes from generations of Prophets. What is Allah pointing out to us? What are the lessons we should learn from reading and contemplating on these Aayaths? Every word in all these Aayaths has enormous significance. Yusuf (AS) is now working as a Slave or is in the service of his master. Again, think, use our AQL, and use our Afidha. Why would Allah put a Prophet through all this drama? What lessons can we learn from these stories? The story then takes another dramatic twist. The Masters wife falls for Yusuf (AS) and she tries to seduce him, but the plan falls foul and what does she do? She accuses Yusuf (AS) of trying to seduce her. 5

However wise counsel proves that it is the Masters wife who had tried to trap Yusuf (AS) The drama continues, and the Quran explains to us how the ladies began to gossip about how this Lady had fallen for her Slave. But then the lady sets a stage where the other ladies observe Yusuf (AS) and they are taken up by his grace and nobility. This how the Quran describes what those ladies said when they saw him; (12:31) Oh God! He is no Bashar (human being). He is but a Malakun Kareem(noble Malak)

The Masters wife confides to the ladies that if Yusuf (AS) does not listen to her she would get him sent to Prison and that he would be in the company of the lowest or those disgraced. It then appears that all the ladies get together to trap Yusuf (AS) in some mischief. When Yusuf (AS) hears this he says that he prefers prison to what these ladies are inviting him to. To avoid a rather explosive situation Yusuf (AS) has to go to Prison even though his innocence has been proved. Deeply contemplate on this story. Use you AQL and your Afidha imagine the plight of Yusuf (AS). Imagine the plight of his brothers, what must they be thinking. Imagine the plight of his Father. Imagine what he must be undergoing. And then think, think and think. Why should Allah put these people, the descendants of Prophets and Prophets through this drama and unimaginable pain of mind? Why? What are the lessons we have to learn from these Aayaths? Allah even instructs us the objectives of relating these stories. Aayath No 3 of Surah Yusuf instructs us; (12:3) We do relate unto thee the most beautiful of stories

So I ask the question, What is beautiful about this story about Yusuf (AS)? His brothers want to kill him for no fault of his. His brothers drop him in to an abandoned well for no fault of his. He is taken as a Slave for no fault of his. He is accused of trying to force himself on his Masters wife for no fault of his. His Masters wife and her lady companions are planning something evil against him for no fault of his. His innocence is proved but he is sent to prison for no fault of his. And imagine who this Yusuf (AS) is? He is the great grandson of Ibrahim (AS) and Sarah (AS) The grandson of Ishaaq (AS) The son of Yaqoob (AS) 6

So again I ask, What is so beautiful in this story? We begin to understand the beauty that Allah is pointing out to us, when we read Aayath No 2 in Surah Mulk; (67:2) He Who created Death and Life, that He may try which of you is best in deed or best in conduct: and He is the Exalted in Might, Oft-Forgiving;-

And Allah is now describing to us the beauty of the conduct of Yusuf (AS) whilst all this humbling drama is being enacted around him. We have to use our AQL and our Afidha so whilst thinking about Yusuf (AS) we should also think about the pain of mind that Yaqoob (AS) also undergoes. Imagine the mental trauma of a Father when he realizes that his own sons have attempted to kill their youngest brother, who is his youngest son? When the brothers bring him clothes tainted with fake blood, imagine his anguish. This is how the Quran describes this scene;

(12:18) And they came with fake blood on his shirt. He said, Rather, your inner desires have tempted you to do something. So, patience is best. It is Allah whose help is sought against what you describe.

Imagine that your son has been killed by somebody. How would you feel when you meet that somebody? Now imagine how you would feel if that someone is another son of yours? Now imagine if that somebody or those somebodies are all eleven of your sons? How would Yaqoob (AS) have lived with his eleven sons, with the traumatic realization that his eleven sons have harmed his youngest son? Imagine that!!! Imagine the feelings of the eleven brothers knowing that they have done something terrible and unable to confess to their Father? Another point that always strikes me is imagine the pain of mind or the trauma suffered by the Mother of Yusuf (AS) At the very beginning of the Surah we are provided with information to the setting

(12:4) (It happened) when Ysuf said to his father, My father, I saw (in dream) eleven stars and the Sun and the Moon; I saw them all fallen prostrate before me.

At the end of the Surah in Aayaths 99 and 100 we are informed that both his parents enter Misr that he raises both parents to the throne, clearly indicating that his Mother too had been alive right through this whole drama. Again in Aayath No 8, we are instructed:

(12:8) (It happened) when they said, Ysuf and his brother are dearer to our father than we are, while we are a whole group. Surely, our father is in clear error.

Does this not indicate that 10 of the elder sons of Yaqoob (AS) were from his first wife, and that his youngest two sons viz. Bunyamin and Yusuf were from his second wife? Now when the elder brothers or the brothers from the first wife were plotting against Yusuf (AS) Yaqoob (AS) sensed their jealousy. Now surely his wife to would have sensed it and she would have felt all the protective emotions of a mother towards he youngest son. Now when the elder brothers sought permission from Yaqoob (AS) to take Yusuf along with them surely Yaqoob (S)s wife would have objected. She too would have sensed danger towards her son. Now imagine when they returned and told their Father that Yusuf had been killed, what would have been the emotion of the Mother? So many feelings to be thought about! This is the role of the Afidha Use your AQL and your Afidha in imagining that phase of Yaqoob (AS)s life? So we see the exemplary deeds, deeds of trust in God, patience and fortitude being demonstrated by both Yaqoob (AS) and Yusuf (AS) This type of testing drama is described in the stories of all the Prophets. Moosa (AS) is accused of murder and is wanted by Firauwn or the Pharaoh so that he could be sentenced, and Allah instructs Moosa (AS) to go to Firauwn and invite him towards the truth. Ibrahim (AS) is sentenced to burn in a fire. NuH (AS) goes through years and years of humiliation. Imagine Prophet Muhammad (PBUH) We lightly speak about the Battle of Badr, Battle of Uhud, and Battle of Khandaq and so on. But then imagine what was happening.

The blood relations of Prophet Muhammad were gathering together to kill him and all his faithful followers. These were his own Uncles, his own cousins, his own extended family, his own tribesmen that were confronting him. Use your AQL and your Afidha to imagine the pain of mind and mental trauma the Prophet and his followers would have been subject to. In the Quran Allah describes all these stories as Ahsanal Qasassi the most beautiful of stories. What is beautiful in these stories is the beauty of the deeds or the conduct of those at the center of the most humbling of true life dramas. Imagine our situation, we lose something or we do not get what we desire and we complain O Allah why are you doing this to me? How should we react? Remember this Aayath (67:2) He Who created Death and Life, that He may try which of you is best in deed or best in conduct: and He is the Exalted in Might, Oft-Forgiving;What reaction of ours could be termed Ahsanu Amala Aayath Nos 155 to 157 of Surah Baqarah provides us with so many pointers so much material to contemplate on. [002:155] Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere, [002:156] Who say, when afflicted with calamity: "To Allah We belong, and to Him is our return":[002:157] They are those on whom (Descend) blessings from God, and Mercy, and they are the ones that receive guidance. Amazing instructions arent they? Allah has provided us with so many enlightening pointers here. How do we work them out? How do we find out what they really mean? How do we realize the meaning and the sense in them? How do we use our AQL in trying to work out these wonderful instructions from Allah to us? The purpose of these talks is to suggest ways to bring about Madrasah Reforms, and is based on Aayath No 44 of Surah Baqarah from which we can see that there are two types of Birr usually translated as piety. 9

We have the Birr of the preacher and the Birr of the seeker or the learner. Obviously the Birr of the seeker is nobler and greater. Let me read that Aayath once more. (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?

If we can bring in a very important change in the learning methodologies of the Madrasahs where the foundation or the basics are laid down where these students become lifetime learners or lifetime seekers of knowledge, then we could say that religious reform would just flow Insha Allah! In these talks I have been concentrating on the use of the AQL and the Afidha but actually there are other faculties as well, such as the Samgha or the faculty of hearing, the Baswr or the faculty of perceiving, the faculty of the Swudhoor usually translated as the spiritual chest and the Qalb, again translated as the spiritual heart. We should learn to use all these faculties and the way to use them is described in the Quran. It is for us to seek these instructions from the Quran. Alhamdulillah this is the 6th talk in this series Pleasant Madrasah Reforms and Insha Allah it looks like there would be many more talks on this rather vast and stimulating topic. 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

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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 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? 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; 7. Allah points out to a Kithaab and a Quran. How we understand this is that the Quran is the recitation of the Kithaab. 8. The Kithaab makes clear 9. The Kithaab contains Aayaths 10. The Kithaab contains ZIKR for us 11. The Quran is in Arabic 12. 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

Dec 23 2011 th Dec 30 2011 th Jan 6 2012 th Jan 13 2012 Jan 20 2012 Jan 27 2012 Feb 3 2012
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Episode 8

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Episode 9

Episode 10

Feb 10 2012 Feb 17 2012 Feb 24 2012 Mar 2 2012

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Episode 11

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Episode 12

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Episode 13

Episode 14

Mar 9 2012

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Episode 15 Episode 16

Mar 16 2012 Mar 23 2012

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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;

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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!

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