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,

The main topic of this series of talks is Pleasing Madrasah Reforms and obviously the objective would be to stimulate changes to the curricular of Madrasahs so that those students themselves would be taught attitudes and skills necessary to become great students and seekers of true knowledge and wisdom. Students who pass out of a Madrasah are given the title Moulavi or Al Alim or Ash Sheikh. Holders of such titles assume that they have a bounden duty to preach and to advise. The society expects these Moulavies to deliver the weekly Jummah sermon as well as to dole out advice to the community at the many socio religious events regularly organized by many institutions under a variety of banners. Muslims as a society love to listen to these bayans. Gradually over time these Moulavies build their reputation as preachers or sharia advisers and the more popular figures attract a fair gathering of devoted followers. Society expects the Moulavies or Alims to have answers to a variety of subjects. They are expected to provide answers to questions regarding Faith, Worship, rituals, practices of the Prophet, marriage and family life, divorce, halaal and haram, charity, business dealings, Islamized finance, family relationships, rules of inheritance, political attitudes, and possess knowledge on a variety of fatwas or religious rulings on an umpteen number of diverse subjects. Obviously it is not possible for any Alim or Moulavi to be conversant with or expert in all these fields or to have satisfying or explainable answers to such a diverse variety of questions. So a rather surprising attitude of the Muslim community is to accept these answers without questioning. Sometimes those who ask questions would seek some Alim or Moulavi who he thinks possesses the confidence to providing the answers and then he begins to be a follower of this Moulavi or Alim. Once such confidence is built the followers accept the advice and instructions of this Alim with an attitude that can be described as submissive Since the word Islam itself connotes a condition of submissiveness most Muslims feel that this attitude of accepting the advice from this Alim or Moulavi submissively is in fact demonstrating the quality of Islam or submissiveness. So we find a variety of sects within the Muslim community or in some cases even within the same family. Each Muslim has his own preference of Moulavies whom he trusts as those whose beliefs are most correctly attuned to the real or true teachings of Islam. Now this attitude of submissive acceptance combined with a feeling of belonging to a group of true believers results in a sort of a dulling of the need to seek, or the better description would be the dulling of the thirst to question or to query Remember a true seeker of true knowledge would not t be just satisfied with answers unless these answers really make sense. However a follower who has confidence in an Alim or Moulavi and the group behavior of the sect he now identifies himself with, has this feeling that; Why should I continue to seek when greater minds than mine have done the seeking and are providing the answers? So why should I question the answers? I should accept whatever these learned Imams and learned Alims instruct There is this word Ithaath that describes this submissive obedience and is very often used by the front rankers of sects. The word Ithaath conveys a sense of unquestioning or loyal submissive obedience To me the word Ithaath now conveys a tragic condition of blind submissive irrational obedience. 1

Arguably the condition of Ithaath has a few advantages. However from a holistic point of view this Ithaath mindset is fraught with irrecoverable dangers. The foundation of all religions is the search for what is described as the truth In this respect, Islam is no different. A Muslim blindly believes because he is instructed and programmed to blindly believe If a Muslim denies himself the drive and opportunity to seek out deeper sensible satisfying answers, then he opens himself to a code of belief, which is better described as dogmas, cult beliefs and cult culture. Changes have to be introduced to both the curricular of the Madrasahs as well as the expectations of society. The major question is How are we to do this? How do we bring changes where those studying in Madrasahs are energized with the attitudes and the know how to be lifelong learners and seekers? How do we provide them with the tools to discern real truth from fiction or decoration? There are a number of questions regarding the understanding of GOD or of the religion Islam that we find uncomfortable to answer. So we do not go to ask too deeply. We accept even if we cannot understand, or even if we do not agree with the sense in that answer. Let me describe a great example. We all believe and say that GOD is very fair and GOD is very just. However there are a number of situations that we read about the Day of Judgment that strike us as very unjust, but then we do not want to raise questions. We satisfy ourselves with the thought this is real justice even though we just cannot understand it. But then, there is this nagging worry. What if I am a victim of this justice that I just cannot understand? Is it not vital that we make attempts to find out how this justice system works and how this system can be described as just? Should we not try to work out the sense behind this whole moral or value or justice system? It is only if we understand what justice really and truly is would we be able to bring in just practices in to everything we do. Let me voice my fears that have arisen because of a lack of understanding or a lack of knowledge regarding GODs justice system. Everyone I explain this to say they too have these same fears but do not know how to seek the answers. So whilst voicing these fears let us try to seek the answers too. Question No 1 We say that GOD is very just and on the Day of Judgment he would send those who are good to reside in Heaven forever and GOD would send those who are evil to live in Hell and that to forever. Now all of would agree with the sense of justice in sending those who are good to Heaven, but then we have fears regarding the justice behind sending people to Hell forever. 2

Hell is not an uncomfortable room. Hell is a place with the most horrible of conditions. Inmates of Hell would have to spend time in tortuous fire and there is no way out! How can this be just? Let me word this in another way. We live on this earth for maybe 60 to 70 years. Then what are the sins we could have committed that make us deserve Hell forever. Forever means an endless number of billions and billions of years. It never ends. We all have an idea of the sense of justice in rewarding and in punishing. Rewards can be time limited or the person can enjoy the reward with no time limits. A person can be given some money, some material goods, some property, even some title, these can all be limited for a period or the person can enjoy it with no time limit. Now in the case of a punishment there are two variable factors, namely the severity, and the time. The natural laws of justice show us that greater the crime the greater would be these two factors. However for there to be Justice there has to be a balance to the crime and the punishment. We say the punishment must fit the crime. Here is a Quran Aayath that instructs us on this balance of Justice: (5:45) We prescribed for them therein: A life for a life, an eye for an eye, a nose for a nose, an ear for an ear and a tooth for a tooth; and for wounds, an equal retaliation. Then, if one forgives it that will be expiation for him. Those who do not judge according to what Allah has sent down, they are the DHzaalimoon (unjust)

Now we just cannot think as to what crime or crimes a person on earth could perform so that he has to suffer forever in Hell. In the earthly sense of justice, the worst punishment is for murder. This sentence would be a death sentence or a life sentence. Now we understand justice in those proportions. A punishment in Hell for ever is something that all of us would strongly feel as very unjust. But then GOD is very very just. 3

Am I not missing something? Question No 2 The average life span of Man on Earth is around 60 to 70 years, and then we die. What could be the purpose? Here is an objective from the Quran. (67:2) He Who created Death and Life, that He may try which of you is best in deed (Ahsanu Amala): and He is the Exalted in Might, Oft-Forgiving;-

We are told that life on earth is a test where we face many conditions and our amals or our deeds under these trying conditions would determine our ultimate abode. So on Judgment Day we would be shown our amals and we would know whether we are destined to Heaven or to Hell. We are also told that those children who died before they reached the age of understanding would not be judged and we thus believe, would go to Heaven. These are those children who died when they were infants or kids or children from the ages of from birth to (say) 13 years. It makes sense that they could not understand and it also makes sense that they would not face the travails of Judgment Day. Now the part that does not make sense to me is that many of us live 60 to 70 years in very trying conditions, we are attempting the test. But then there is this favored lot who before they come of age or before they enter the examination hall proper are told, OK no exam for you. You could go to Heaven! I have nothing against these children going to Heaven. But then I have this rather puzzling question. Why could I too not have died as a child and been blessed with Heaven without this testing? But then GOD is very very just. Am I not missing something? Question No 3 Now here is another related question, again it is very puzzling. We have to work out how this can be just It has to be just! The Quran mentions the names of 25 Prophets and we are also told that there are many other Prophets whose names are not mentioned in the Quran. Now all of us know that these Prophets are going to Heaven. We also know that we are on this earth for a period of testing and only on Qiyaamath Day or the Judgment Day would we know our true status. It is only on that eventful day that we should know whether we are Mumin or Kaafir or even Mukhlis, or Munafiq, or Swaadhiq, or Swaabir and so on. But then we find that in the Quran itself Allah informs us that certain Prophets had already been given good titles. Here are some examples from the Quran; 4

Regarding Easa (AS) (3:46) He shall speak to people while (he is still) in the cradle, and also later, when he is of mature age; and he shall be one of the Swaaliheen (righteous)

Regarding the Prophets (6:89) They are those to whom We have given the Book and wisdom and prophet hood.

Regarding Yahya (AS) (19:12) O YaHy, hold on to the Book firmly. And We gave him wisdom, while he was still a child, (19:13) and (blessed him with) love from our own, and purity; and he was God-fearing,

(19:14) and he was good to his parents; and he was not oppressive (or) disobedient.

So the way I see it, here are a number of People who were blessed or favored with Prophet hood whilst on this earth and Insha Allah would enjoy high status in Heaven. I have no objection to that. However I think to myself, why do I have to undergo a test and then may be destined forever to Heaven (Alhamdulillah) or (God forbid) destined to Hell forever. I think Why was I not appointed a Prophet or given a status where I could be more assured of the love of GOD as well as His divine guidance? Why is it that I have to undergo this testing? Why is it that Allah chose those blessed personalities for Prophet hood or to convey His message and did not give me that honor? Why? But then GOD is very very just. Am I not missing something? Question No 4 We have this belief that on Qiyaamath Day or the Day of Judgment GOD would judge our deeds and send those who possess good deeds to heaven and those who possess evil deeds to Hell. We also believe that the criteria for judging are from the Quran. So those whose deeds reflect the good as described in the Quran would be successful, whilst those whose deeds reflect worldly greed would not be successful. Now as a Muslim I am born to a family of Muslims who regularly recite the Quran. So I am from an environment where I have plenty of opportunity to study the Quran. However I can see around me thousands of people who just do not have this opportunity or inclination. 5

There are those born to rich families but their entire wealth and life is immersed in amassing worldly wealth and the way they do it can be described as evil even by worldly standards. They have no access to the Quran nor do they have any inclination to want to learn about the truths of life and death. So I can see some massive disparity here. Muslims are destined to heaven whilst those who were not aware of the teachings of Islam are destined to Hell. In a way it may sound just but when we begin to think about the circumstances we are also faced with the nagging thought that there is something very unfair here. But then GOD is very very just. Am I not missing something? Question No 5 Now here is a question that really bothers me. We believe that life is a test. It is on Qiyaamath Day or on the Day of Judgment where we would be told the results of this test. Those who during this testing period accumulated good or beautiful deeds or Ahsanu amala would pass this test. But then I also see some Aayaths in the Quran, informing s that there are some people who have angered GOD so much that in this world itself God prevents them from seeing, hearing and using the Qalb or their hearts. Of course what is probably meant here is the spiritual seeing, the spiritual hearing and use of the spiritual heart. And Allah also informs us that these people will never return to the way of guidance. Now is this not very very unjust? These people are on this Earth for a test, but then their faculties re being blocked and therefore they would not be able to work out what is expected from them. Here are a few Aayaths that describe this condition. (16:107) That is because they have preferred TheWorldly life to the Hereafter, and that Allah does not lead the Kaafireen to the right path. (16:108) Those are they whose hearts, ears, and eyes Allah has sealed up, and they take no heed. (16:109) Invariably, they are the losers in the Hereafter. Does this not sound very very unjust? But then GOD is very very just. Am I not missing something? Now are these not 5 very important questions and we have to seek the answers and they should be satisfying answers. The best place or the best way to seek these answers is through the Aayaths of the Quran. 6

So to seek these answers and to seek these answers from the Quran we first must satisfy ourselves with regard to two other questions. What are these questions? 1. Does the Quran provide rationale logical and sensible answers to these questions? 2. Is God really very very just? Some enlightening Aayaths of the Quran. First here is an Aayath that describes some of the objectives of the Kithaab; (38:29) This is a blessed Book We have revealed to you, so that they deliberate in its Aayaths, and so that the Oolul Albaab (men of understanding) may do ZIKR (meditative research).

Here are a few Aayaths from the Quran that clearly encourage us to use our rational faculties whilst seeking. Should we not seek till all our rational senses are completely satisfied? 1. Aayaath for those who ask (012:007) These are Aayaath for those who ask 2. Aayaath for those who have eyes to see (024:044) Surely, in that there is a lesson for those who have eyes to see 3. Aayaath for those who read Aayaath (015:075) Surely, in that there are Aayaath for those who discern 4.1. Aayaath for those who have knowledge (007:032) This is how We elaborate the verses for people who understand (006:097) We have elaborated the Aayaath for the People who have knowledge 5.1 Aayaath for those who use reason or intelligence (002:242) Thus doth Allah Make clear His Aayaath to you: In order that ye may understand. (013:004) Surely, in that there are Aayaath for those who use their intelligence (030:028) This is how We explain the Aayaath for those who use their intelligence (036:068) Then, do they not use their intelligence (sense)? (045:005) There are Aayaath for those who use their intelligence.

6. Signs for wise people or people who understand (039:021) Surely in that there is a lesson for the people of understanding 7. Signs for those who understand (Yafqahoon) (006:098) We have elaborated the Signs for the People who understand 8.1 Signs for those who listen (Dogmatic people do not listen) (010:067) Indeed, there are signs therein for a people who listen. (032:026)Surely, in that there are signs. So, do they not listen? 9. Signs for those who think do Fikr 1 (013:003) Surely, in that there are signs for a people who think. 10. Signs for those who do Zikr (016:013) Surely, in that, there is a sign for a people who do ZIKR (contemplative research) (007:057) So that you may learn a do ZIKR (contemplative research)

So Allah is instructing us that we should search for the answers and for guidance from the Aayaths of the Quran, and we should do this through using those faculties that He has blessed us with. A very important faculty is the AQL so should we not process all these Aayaths through our AQL as well as other faculties? Insha Allah that would be the way to our guidance, and to our enlightenment. Insha Allah the topic for next week will be on trying to find out the answers to these puzzling questions. I sincerely pray and hope 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 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; 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!