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At the end of this article I have included 3 charts and an explanatory note, as follows: 1.

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 ScribD 2. 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. 3. 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 4. Notes to these talks or to these scripts/ articles

Dear Friends, Assalamu Alaikum, Please Note: [I have a problem of spelling Arabic words in English. For Example The

I spell with a dh.

and the

I use dhl for I thus spell

I am not too happy with this spelling!]

as Ramadhlaan

too have a heavy dh sound.

and dhz for

Ramadhlaan is a month full of blessings and we Muslims are advised to fast during this month so that we could gain benefit from these blessings. What are these blessings? How could we obtain them? What is the meaning of a real true fast? Is it just being hungry for a period of time every day or is there some other factors that contribute towards its excellence and acceptability. These are all questions to which I hope to share some pointers towards the answers. I found this information whilst doing research in to the Quran and what I want to share with all of you is what I like to refer to as intellectually stimulating! Maasha Allah! Let us see how Allah describes this month and also explains the blessings that are available. It is in Aayath No 185 of Surah Baqarah that the word Ramadhlaan is mentioned. Insha Allah, I hope to discuss the many instructions as well as the many blessings described in this Aayath. To make it easier to explain as well as easier to understand, I am reading going to this Aayath, phrase by phrase. Let me, for simplicity refer to this Aayath, as the Ramadhlaan Aayath I find that I can discuss it in 9 neat phrases. Let me read the first phrase. (2:185) The month of Ramadhlaan is the one in which the Qurn was revealed

This Aayath informs us that the Quran was revealed in the month of Ramadhlaan. So now we also know that when the first Aayaths of the Quran were revealed to Muhammad when he was in a cave on Mt Hira, it would have been the month of Ramadhlaan. 1

Now there is this point that I have always been curious about, what was the corresponding month of the Gregorian calendar when the first Aayaths were revealed. We know that according to what we refer to as the Arabic Lunar calendar, the month was Ramadhlaan, but then what month was it according to what we refer to as the common calendar or the Gregorian calendar? Was it January or June or September or whatever! This is something I am curious about, because if we know the month according to the Gregorian calendar then we would also know the season. If Ramadhlaan at that time was in the summer months, then we can just imagine the scorching heat in which Muhammad was meditating. It gives an indication of his anxiety or his deep concern about seeking the truths of the world and creation. I have still not been able to obtain the answer, however there is every indication that it was in the hot summer months purely by the fact that the word Ramadhlaan comes from the Arabic root ramida or arramad, which means scorching heat or dryness. Now what is the Quran? The common description is that it is a reading of the Kithaab. It is a reading of the Aayaths or the Signs of Allah. Now, what are the objectives of the Kithaab? Aayath No 29 of Surah Swaad describes some of them.

(38:29) This is a Kithaab We have revealed to you, blessed, they deliberate in its verses, and the men of understanding do its ZIKR

So we learn, That the Kithaab contains blessings. That the group referred to as the they would think about the Aayaths, and The Oolul Albaab would do Zikr of the Aayaths. This indicates that ZIKR is a higher level than just thinking or a higher degree of thinking. Let me now read the second and third phrases of the Ramadhlaan Aayath, these two phrases explain to us the blessings that the Quran espouses. as guidance for mankind, and as clear proofs of the guidance and the criterion Furqaan (to distinguish between right and wrong)

The Quran is guidance for Mankind. Not only just guidance but it provide us clear signs or clear proofs that it is a guide, as well as a criterion between whats good and whats evil. Let me now read the fourth phrase of the Ramadhlaan Aayath So those of you who witness the month must fast in it. Now the meaning here seems very clear. 2

But then I often find myself asking the question, are we fasting in this month or are we feasting? We have only adjusted the timings of our meals and increased both the quality and quantity for what we consume. Is this in the right spirit of fasting? We can justify what we are doing by what I call Lawyer-ing our way out But then does not our conscience bother us? Let me recite an Aayath, which makes me think about how we have converted what is supposed to be a month of fasting, a month of discipline and self denial, to a month of hosting and feasting. (7:175) Recite to them the story of the one whom We gave Our verses, then he wriggled out from them, so Satan pursued him and he became one of the perverted. (7:176 Beginning Phrases) If We so willed, We would have elevated him thereby; but he clung to the earth and followed his desires. (7:176 End Phrases) That is the example of those who rejected Our signs. So, relate the chronicles, so that they may ponder. Do not these Aayaths from the Quran describe our plight? Think and think again. How can we change? Does this not bother us? Let me now read to you an Aayath that describes the objective of fasting; (2:183) O you who believe, the fasts have been enjoined upon you as they were enjoined upon those before you, so that you may become MuththaQi (God-Anxious)

Does this not indicate that if we fast properly, then we should become MuththaQi? If we do not fast properly, then it would not be called a fast. 3

So then how could we become MuththaQi? Are not the stakes very high? Should we not seriously think as to how we can change? How can we fast properly? Remember I told you that there are 9 phrases in this Ramadhlaan Aayath? Let me now read the fifth phrase.

But the one who is sick, or is on a journey (should fast) then the prescribed number (should be made up) from other days

That instruction seems clear and I do not plan to elaborate. Let me now read the sixth phrase. Allah intends (to provide) ease for you and does not intend hardship for you.

Now there seems to be some contradiction here. But then we know that there are no contradictions in the Quran. So here is a place for us to think more In simple words; Allah asks us to fast Fasting is difficult. Then Allah tells us:

Allah intends (to provide) ease for you

and does not intend hardship for you.

Now Allah talks of long term Does this not mean that though we think that fasting is difficult, the benefits we would derive would in fact make our life and even our after-life easy? Let me share an important thought with you. Do not most of us long to diet? Is not fasting a form of dieting and is it also not a good opportunity to diet? Is this dieting going to make things easy for us or difficult for us?

Let me now read the seventh phrase of the Ramadhlaan Aayath All this is so that you may complete the prescribed period This clearly indicates the importance of the entire course. An entire month of fasting! If we miss some days then we should catch up by fasting on other days. So we see that the period is important. Does this also not indicate to us that the quality of the contents too is important? We should realize that if we miss out on the days, we could catch up Insha Allah But if we miss out on the ingredients, then how do we compensate? But then we ask, What could those ingredients be? In the next two phrases Allah gives us some good pointers towards what those ingredients should be. These are two really interesting phrases, let me read both together and then discuss one by one. The pointers do stimulate our intellect Maasha Allah! The 8th and 9th phrases of the Ramadhlaan Aayath are: and proclaim the Takbr of Allah for having guided you, and (so) that you may be grateful.

Now to many of us this Takbir of Allah and this Shukur means that we should pay lip service. We recite Allah hu Akbar many times especially on the days of Eid. We recite usually in chorus a beautiful prayer which we call the Eid Takbir. The Eid Swalaath is different to the other Swalaaths because we recite or tie Takbir 7 times in the first Rakaath and 5 times in the second. This is all lip service. Do we not think what is the connection between fasting and proclaiming the Takbir of Allah. When we say proclaim the Takbir of Allah, we can proclaim through words, I have referred to this as lip service or we can proclaim it through our actions through our style of life! Now that makes sense, doesnt it? We proclaim the Takbir of Allah through our style of living! Now the phrase Wali thukabbiruLLaaHa indicates that we should demonstrate through our lifestyles the greatness of Allah. Then I am reminded about someone who displayed false greatness or arrogance and I am also reminded of what happened to him it is the story of Iblis. Let me read two of the Aayaths that explains this;

(38:73) Then, the angels prostrated themselves, all of them together -

(38:74) except Ibls (Satan). He waxed proud, and became one of the disbelievers.

So when we read these Aayaths we get the feeling that those who have Takabbur or a sense of delusional greatness become Kaafir whilst those who fast properly would proclaim the true greatness, the greatness of Allah. How is that? How is that connected? Shaithaan influences us. He whispers thoughts in to our Swudhoor that we are great We love that sense of greatness, we love the pride associated with it. The wealth we earn and hoard, the positions we hold, the residence and vehicle we own, the clothes we wear, the schools we went to and the schools our children attend, the trimmings and the trappings of wealth and position that we covet remember they all proclaim our greatness. Actually it is a deception. All these mundane elements of the world actually proclaim the delusion of greatness, of Takabbur, and the fact is that you are slowly but surely leaning towards Kufrism. This Aayath indicates that it is through a proper fasting that we begin to proclaim the greatness of Allah. How? It is through fasting that we would begin to realize in other words begin the journey of hidhaayath or guidance, towards purifying ourselves or giving up all these trimmings and trappings that make us feel great, that puff us up with pride and arrogance. Does this not make senses? Now just think? How should I fast? How could I initiate a program of fasting that would cure me of and purify me from these luxuries and trinkets that proclaim my takabbur and convert myself to one who proclaims the Takbir of Allah Wali thukabbiruLLaaHa What for? That is also explained. and proclaim the Takbr of Allah for having guided you, For having guided me! For taking me away from Takabbur and thus taking me away from Kufrism! Wonderful isnt it? I wish we could all fast in this manner! And now for the final phrase in the Ramadhlaan Aayath.

and (so) that you may be grateful.

Now what this indicates is that through a process of fasting we should become of those who are grateful. That is how the word thashkuroon is translated. So we fast so that we could become MuththaQi, Laghallakum MuththaQoon (Remember I read that for you from Aayath No 183 of Surah Baqarah) and we fast in Ramadhlaan so that we could become grateful Laghallakum thashkuroon. Most translators translate the Arabic word Shukr to mean grateful or to give thanks. I tend to disagree because Allah too possesses the attribute of Shukr. Two of His attributes are Ash Shukoor and Ash Shakir, though these words indicate that Allah is very liberal and bountiful in rewarding or giving benefits to mankind, I tend to think that Shukr means appreciating. Now I am sure everyone would agree that there is some difference between being grateful and being appreciative. To display that we are grateful, we can again pay lip service. This is what we do. We think that if we repeatedly say Alhamdulillah or Allahumma lakalhamdh kulluHu wa laka shukur KulluHu, we have demonstrated our gratefulness, even if we do not understand what we are saying!!! But then to appreciate something we should use it in the proper way. If we gave someone we love a valuable gift surely we would be happier knowing that he is using that gift properly rather than receiving thanks from him. So let us try to understand what real Shukr is through reading other Aayaths that further describes this quality of Shukr. Let me now read to you three Aayaths which when taken together gives a new understanding, some valuable insight in to what Shukr could really mean. Let me read it in phrases so that it becomes easier to follow; The first Aayth: (7:179) Surely We have created for Hell a lot of people from among Jinn and mankind. They have hearts wherewith they do not understand, eyes wherewith they do not see, and ears wherewith they do not hear.

They are like cattle. Rather, they are much more astray. They are the heedless.

We know that Iblis is a Jinn. Does not this Aayath indicate to us that one weakness of Iblis was that he did not use his heart, his eyes and his hearing in the proper manner? Could this be the reason for his delusional greatness, his Takabbur? The next (or second) Aayath;

(16:78) Allah has brought you forth from your mothers wombs when you knew nothing,

and He made for you ears, eyes and conscience, so that you may be grateful.

The wording in this Aayath provides us with much insight. When we came out of our mothers wombs we knew nothing. Then Allah has provided for us with the tools of learning. The Samgha, the Abswaar and the Afidha. Samgah is the faculty through which we would be processing the wisdom that we hear. Abswaar is the faculty through which we would process intelligently what we see and perceive. We would perceive the haqeeqath or the truth of what we observe. Afidha is a faculty of conscience through which we would be able to weigh the information that our senses are feeding us. It is a great process of processing information, knowledge and judgment. If these faculties are used correctly we would be of the Shaakireen, those who are appreciative. Otherwise, we would wrongfully interpret that it is we who are great. We would fool ourselves with that dreadful but delusional quality of Takabbur. Allah explains to us that if we fasted, fasted by using all the ingredients that make up a good fast, then we would become of those who proclaim the greatness of Allah as well as of those who are appreciate: and proclaim the Takbr of Allah for having guided you, and (so) that you may be grateful.

The next Aayath which actually reaffirms what I have been reading from the earlier Aayaths;

The third Aayath:

(23:78) He is the One who created for you ears and eyes and hearts. Little you are grateful.

Is not Ramadhlaan a great blessing a great opportunity to earn the blessings of Allah? Let me now read the Ramadhlaan Aayath once more. I will read it again in phrases. Listen and you will see that it is indeed a very revealing Aayath. It is up to us to act and act sincerely;

(2:185) The month of Ramadan is the one in which the Qurn was revealed as guidance for mankind, and as clear proofs of the guidance and the criterion Furqaan (to distinguish between right and wrong) So those of you who witness the month must fast in it. But the one who is sick, or is on a journey (should fast) then the prescribed number (should be made up) from other days Allah intends (to provide) ease for you and does not intend hardship for you. All this is so that you may complete the prescribed period and proclaim the Takbr of Allah for having guided you, and (so) that you may be grateful.

So we have learnt the objective of fasting: What is it? (2:183) O you who believe, the fasts have been enjoined upon you as they were enjoined upon those before you,

so that you may become MuththaQi (God-Anxious)

We have also learnt two objectives of Ramadhlaan. What are they? and proclaim the Takbr of Allah for having guided you, and (so) that you may be grateful.

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

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;

th TH

s Ss SW

DHL DHZ

H h

Gh GH

Information on these talks along with all download links can be found on my on my Blog (http://imtiazm.wordpress.com/) 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!