An introduction to this series of talks / articles under the title ‘ Pleasing Madrasah Reforms’ 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 No’s 114 & 116) are an outline of what happened, and The second lot of talks (Talk No’s 117 to 119) is a 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 a’aalah or Knowing GOD’ ‘Knowing Allah T a’aalah These Scripts or Articles too could be read or downloaded from ScribD
5.
Notes to these talks or to these scripts/ articles
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,
Last week I began this talk on the topic ‘Pleasing Madrasah Reforms’ the topic has so much material that I have had to cover it in a series of talks and articles. This is the second talk (or article) in the series ‘Pleasant Madrasah Reforms’ Point 1 – Believe Believe in Allah From the number of times the name of Allah and the names of His attributes appear in the Quran you can just imagine what a vast mine of information information Allah has provided for us to learn Imaan from. This is the true Imaan.
Did you know that the word Allah appears 2,851 times in the Quran, 147 times as the Noun Ilah and 2,699 times as the Noun Allah? Did you know that the word Rabb that describes an attribute of Allah appears 980 times in the Quran? The names of some of the attributes, which appear in the Holy Quran, (of course in a variety of derivatives), are as follows; The word Ar Rahmaan, 339 times The word Al Malik, 206 times The word Al Mu’min, appears 879 times The word Ar Razik appears 123 times And so on. As Mu’mins Allah gives us special instructions. instruction s. Did you know that the phrase ‘Yaa Aiyyuhallazeena Aamanu’ or ‘Oh ye Believers’ appears 88 times in the Quran Reading Aayaths about Allah and using AQL Does not the study of all these Aayaths require the use of AQL? So now does it not make sense when Allah tells us that we are preaching Birr, we have forgotten ourselves, that we are reciting the Kithaab and why do we not use our AQL?
Let me recite that very meaningful Aayath; Again I shall recite it to you in phrases;
(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? Does that not now make more sense to us? Let me now recite a few Aayaths from the Quran that describes Allah and His attributes. Listen to these Aayaths and think, do we not have to use our AQL to realize what Allah is pointing out to us. Do we not get the feeling that though these Aayaths contain only a few words, that these words signify great width, depth and scope in meaning? 1
We have to use our AQL to process those meanings. Just listen:
1
(042:005)
Behold! Verily Allah is He, the OftForgiving, Most Merciful.
2
(012:092)
and He is the Most Merciful of those who show mercy!
3
(009:071)
for Allah is Exalted in power, Wise.
4
(095:008)
Is Allah not the Greatest Ruler of all the rulers?
5
(004:111)
Allah is All-Knowing, All-Wise.
6
(033:034)
Surely, Allah is All-Kind, All-Aware.
7
(004:058)
Surely, Allah is All-Hearing, All-Seeing.
8
[009:104]
and that Allah is Most-Relenting, VeryMerciful.
9
[057:025]
Surely Allah is Strong, Mighty.
10
[002:181]
Surely, Allah is All-hearing, All-knowing.
11
[024:032]
Allah is All-Encompassing, All-Knowing.
12
(003:004)
Allah is Mighty, the Rabb of Retribution.
13
(013:016)
and He is the One, the All-Dominant.
14
(027:040)
then my Rabb is Need-Free, Bountiful
15
(055:078)
Glorious is the name of your Rabb, the Rabb of Majesty, the Rabb of Honor.
It is through the reciting of the Quran that we are introduced to Allah and also learn about Him. We learn about Him through His attributes which are described in the Quran. All or most Muslims would have heard about the Asmaa Ul Husna, in fact many Muslims have even memorized it in a beautiful sequence. The Asmaa Ul Husna is usually described as the beautiful names of Allah and most translators refer to it as the beautiful attributes of Allah. In the Quran Allah describes some of His attributes and points out to us as to how we could discern the wonder of His attributes. When we begin to thus seek the signs to these attributes, then it is akin to observing Him through His attributes. To seek Him in this way needs a lot of patience and ZIKR which I t ranslate to indicate a diligent process of ‘contemplative meditation’ or even better ‘contemplative research’. I prefer to translate it as ‘a process of contemplative research’. research’ .
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So in the Quran Allah points out to us many of His attributes. Here are a few examples: Your Ilah (God) is One; (2:163) Your Allah is one God: There is no Allah but He, the All-Merciful, the VeryMerciful.
The Aayath Ul Kursiyy (2:255) Allah: There is no Allah but He, the Living, the All-Sustaining.
Neither dozing overtakes Him nor sleep. To Him belongs all that is in the heavens and all that is on the earth. Who can intercede with Him without His permission? He knows what is before them and what is behind them; while they encompass nothing of His knowledge, except what He wills.
His Kursiyy (Throne) extends to the Heavens and to the Earth, and it does not weary Him to look after them. He is the All-High, the Supreme.
Malik Al Mulki (3:26) Say: “O Allah, O King of the Kingdom, You give kingdom to whom You will, and take kingdom away from whom You will; and You bestow honor on whom You will, and bring disgrace to whom You will. In your hand lies the betterment (of everyone). You are surely powerful over everything.
More on the Malik Al Muliki (3:27) You make the night enter into the day, and make the day enter into the night; 3
and You bring the living out from the dead, and bring the dead out from the living, and You give to whom You will beyond measure.”
There are literally 100’s maybe even 1,000’s of such Aayaths that describe or introduces Allah to us through His attributes. All these are signs or pointers or we could even say the clues to discovering Allah. When Allah describes His attributes He points out to us the effects His attributes have on what He creates and on every one of His countless and magnificent systems and processes. For example regarding the heavens and the earth or the sky and the earth or we could even say the Universe and the earth, Allah provides us so many pointers to what He is doing through His attributes. It is for us to use our many faculties especially our AQL to work out what A llah is pointing out to us. Let me read some of these Aayaths where He points out His att ributes that are woven in to the Heavens and the Earth or even the Universe and the Earth ‘the Samaawath & the Arldh’. Surah Baqarah (2:107) Do you not know that to A llah alone belongs the kingdom of the heavens and the earth? Other than Allah, you have neither a patron, nor a helper.
Surah Aal E Imraan (3:5) Surely, Allah is such that nothing is hidden from Him, neither in the earth nor in the sky.
Surah Aal E Imraan (3:109) To Allah belongs what is in the heavens and what is in the earth. To Allah all matters are returned.
Surah Aal E Imraan (3:189) To Allah belongs the Kingdom of the heavens and the earth. Allah is powerful to do everything.
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Surah Hadhidh (57:1) All that is in the heavens and the earth proclaims Allah’s purity, and He is the Mighty, the Wise.
Surah Hadhidh (57:2) To Him belongs the Kingdom of the heavens and the earth. He gives life li fe and brings death, and He is Powerful to do anything.
Surah Hadhidh (57:4) He is the One who created the heavens and the earth in six days, then He positioned Himself on the Throne.
He knows whatever goes into the earth and whatever comes out from it, and whatever descends from the sky, and whatever ascends thereto.
He is with you wherever you are, and Allah is watchful of whatever you do.
Surah Hadhidh (57:5) To Him belongs the kingdom of the heavens and the earth, and to Allah all matters are returned.
For this recitation it is necessary that we read and understand the signs as pointed out to us in Arabic. However since many of us do not understand Arabic, let us (till we actually begin to learn this language) at least try to understand through the many translations that are now freely available in English. We should however always bear in mind that this is a poor substitute. So we have Aayaths that describe to us single attributes of Allah. I refer to these Aayaths as the ‘Uni Attribute’ Aayaths. Aayaths. There are also many Aayaths in the Quran that describe the attributes of Allah in combinations. Most often we observe combinations of two attributes. I refer to these Aayaths as the ‘Dual Attributes’ Aayaths. Aayaths. There are many examples, such as;
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1
(001:001)
Ar Rahmaanir Raheem
2
(001:002)
Rabbil Aalameen
3
(002:032)
Aleemul Hakeem
4
(002:037)
Ath Thauwwaabur Raheem
5
(002:127)
As Sameeghul Aleem
6
(002:129)
Al Azeezul Hakeem
7
(002:143)
Raoofur Raheem
8
(002:173)
GHafoorur Raheem
9
(004:058)
Sammeeghan Basweerah
10
(011:073)
Hameedhun Majeedh
We also see some Aayaths that describe many or more than two attributes a ttributes of Allah. I refer to these A ayaths as the ‘Multiple Attributes’ Aayaths. Here are a few examples ;
Surah Jumm’ah (62:1) All that is in the heavens and all that is in the earth proclaim the purity of Allah, the Sovereign, the Supreme in Holiness, Ho liness, the All-Mighty, the All-Wise. [Al Malik – Malik – Al Al Quddhus – Quddhus – Al Al Azeez – Azeez – Al Al Hakeem]
Surah Hashr (59:23) He is Allah, besides whom there is no god, the Sovereign, the Supreme-In-Holiness, the Safe (from all defects), the Giver-Of-Peace, the Guardian, the AllMighty, the All-Repairer, the Sublime. Pure is Allah from what they associate with Him. [Al Malik – Malik – Al Al Quddhus – Quddhus – As As Salaam – Salaam – Al Mu’min – Al – Al Muhaiymin – Muhaiymin – Al Al Azeez – Azeez – Al Al Jabbar] When we read these Aayaths and then begin to use our AQL, there is so much of material for us to process and to do ‘contemplative research’. We notice an amazing feature of the Quran. Many attributes are repeated many times in the Quran. Attributes are sometimes pointed out in singles and sometimes in combination with other attributes. There are many ways in which Allah shows or o r points out these combinations of attributes. 6
If we were to take two Aayaths or more than two Aayaths where a particular attribute is mentioned, we would find that Allah describes this attribute in many ways, sometimes the difference may be just a variation in the grammatical nuance of a word in that Aayath. It may even be a change in the order in which the words in those Aayaths are arranged. But then through the ZIKR or the contemplative research of these Aayaths we begin to realize how Allah is pointing out to us the wonder in the manner in which He demonstrates these attributes, as well as t he wonder of this attribute. So we have Aayaths that point out to us what I refer to as the ‘Uni Attributes’ as as well as Aayaths that point out to us the combination of Attributes. In many instances there are Aayaths pointing out what I refer to as the ‘ Dual Attributes’ and and others that point out ‘Multi Attributes’ . The Aayaths with the ‘Dual Attributes’ fascinate fascinate me because, in those Aayaths A ayaths Allah first describes something and then He draws our attention to the combination of 2 of His attributes. To me the message is that Allah is pointing out diagnostic features of these two attributes, which are working in tandem. Then Allah also mentions these ‘Dual Attributes’ in in many ways and in a variety of grammatical forms. Now it is through a study of these grammatical nuances that we begin to really understand the wonder of each of these attributes as well as the wonder of these attributes working in tandem as ‘Dual Attributes’ . This is really an important and interesting topic so let me quote here, a few examples; We are all familiar with what we refer to as the Bi smi Aayath;
[001:001] In the name of Allah, Most Gracious, Gracious, Most Merciful.
Here we say ‘ Rahmaanir Raheem’ Then in Aayath No 163 we recite;
[002:163] And your Allah is One God: There There is no Allah but He, Most Gracious, Most Merciful.
‘Rahmaanur Raheem’ Then in Surah 12 Aayath No’s 64 & 92 we recite;
[012:064] and He is the Most Merciful of those who show mercy!"
Arhamur Raahimeeen’ Raahimeeen’ ‘ Arhamur
So we have one attribute being described in Dual form and in 3 different grammatical forms; Don’t you think that Allah has provided us this material in such variety so that we could use our AQL as well as our other faculties to work out how this attribute of Rahma is being pointed out to us? Rahma is being described to us or being pointed out to us as; Rahmaan Ir Raheem Rahmaan Ur Raheem Arham Ur Raahimeen 7
Do we not see that these are ‘Dual Attributes’ of of the attribute Rahma? Do we not observe that it is being described in wondrous ways through apparently simple changes in grammatical structure? The meaning undergoes dramatic changes. The word Rahma is demonstrated to us in a variety of grammatical structures. Is this not ample material for the intellect? Should we not process these Aayaths through our AQL? Wonderful isn’t it? There are literally 100’s or even 1,000’s of ways in which Allah demonstrates H is attributes in this manner. The subject is enormous, but as a sort of a case study I would like to explain through a selected attribute that Allah describes or points out to us through many Aayaths in the Quran. There are many attributes, so which attribute should I choose for our case study? Before choosing, I should first very briefly describe these attributes of Allah and then explain the logic or the factors that made me choose a particular attribute. Allah possesses infinite attributes. In the Quran a few of them are mentioned or are pointed out to us. The common belief is that only 100 such attributes are mentioned in the Quran. The reason for this thinking is that we have lyricized a sequence of 100 attributes which we call the Asma Ul Husna. Thus we think there are only 100 such attributes mentioned in the Quran. However there are many more mentioned or described. For example the attribute ‘Rabb’ does not figure in the list that comprises the lyrics of the Asma Ul Husna. All attributes of Allah are unique to Him and the extent or the strength of each attribute is beyond measure and could be described as infinitely infinite in scope. Many of these attributes are unique and exclusive only to Allah. Here are some examples;
1 2 3 4 5 6 7 8 9 10 11 12
Al Awwal
The First
Al Aakhir
The Last
Al Baaqi
The Everlasting
Al Ghani
The Rich; Beyond need
Al Haqq
The Truth; The Reality
Al Khaaliq
The Creator
Al Qaiyyoom
The Eternal
As Samad
The everlasting refuge and sustainer
Al Waahid
The One
Al Azeez
The Almighty
Al Muhiyy
The Giver of Life
Al Mumeeth
The Life Taker
However there are a few Attributes that Allah gifts Man, of course within limits . Here are a few examples;
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1 2 3 4 5 6 7 8 9
Al Aleem
The All-Knowing (Knowledge)
Al Hakeem
The All-Wise
Al Basweer
The All-Perceiving
As Sameegh
The All-Hearing
Ash Shaheedh
The Witness
Al Afuw
The Pardoner
As Swaboor
The Patient
Ash Shakoor
The Appreciator
Al Wadhoodh
The Loving
I am now attempting to provide examples of the ‘Dual Attributes’ that that Allah points out to us in the Quran so as to draw attention to the variety of ways Allah points out these attributes so that we may learn or observe what Allah is pointing out to us in His unique wondrous way. For this exercise I wish to choose an attribute of Allah which Al lah also blesses man with. Allah instructs us: (95:8) Is Allah not the Greatest Ruler of all the rulers?
It could also mean ‘Is not Allah the Wisest of all those who possess wisdom?’ Then Allah instructs us; (36:2) By the Qur’ān, that is full of wisdom,
Allah also instructs us; (2:269) He gives wisdom to whom He wills, and whoever is given wisdom is certainly given a lot of good. Only the people of understanding observe the advice.
In other words Allah points out to us: 1. That His is the attribute of Hikma or wisdom 2. That the Quran contains Hikma or Wisdom 3. That he grants Wisdom to Man, only to whom Allah wills Does this not indicate that it is through the Quran that we would learn this wisdom? Let us now read the many Aayaths in the Quran that describes or points out this Hikmeth or this wisdom so that we could do ZIKR of these Aayaths or we could contemplatively research what these Aayaths point out to us. The word Hakeem is a derived from the triliteral word consisting of the Hay the Kaaf and the Meem. The triliteral root ḥā kāf mīm ( mīm (
) occurs 210 times in the Quran, in 13 derived forms:
Out of which;
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The nominal Hakeem occurs 97 times The Form 1 Verb Hakama occurs 45 times The Noun Hukum occurs 30 times The Noun Hikmeth occurs 20 times
In the Quran the attribute Hakeem occurs in combination with many other attributes. For us to learn or to perceive this attribute ‘Hakeem’ and this wisdom or ‘Hikmeth’ it would be useful to see what other attributes appear in combination c ombination with the attribute ‘Hakeem’ I have counted that the attribute Hakeem occurs in dual combination of attributes, around 193 times in the Quran As a combination of ‘Dual Attributes’ Hakeem Hakeem occurs with Azeez (All Mighty), Aleem (Knowledge), Thauwwaab (Most Relenting), Waasighan (All Embracing) and Ghaniyyun (Rich and free of all needs) Remember the combination of ‘Dual Attributes’ that that feature the attribute Hakeem occurs 193 times in the Quran and out o f these, the attribute Hakeem combines with the attribute Aleem 69 times and with the attribute Azeez 103 times. Interesting isn’t it? Hakeem means wise, so is it not no t obvious that Hakeem should be combined with Aleem or knowledge? Hakeem means wise, so does it not become obvious that true wisdom has to be accompanied by true might? So we find in the Quran many occurrences of the ‘Dual Attributes’ Hakeem Hakeem & Aleem as well as a s Hakeem & Azeez. When we receive an official offic ial letter from some Government Department or some Corporation, the letter consists of instructions (or the body of the letter) and at the end of that letter there will be a signature of the person sending that letter along with his designation. We may receive letters signed by the CEO, or the Managing Director, or the Financial Controller, or the Purchasing Manager or even the Ware house Manager. All these designations are from one Department or Company. Similarly in an Aayath Allah provides us with some pointers, or instructs us and then He signs those instructions pointing out to us the attributes that wondrously processes or deals with those points or those instructions. Which means if we read an Aayath that point out to us the signs of Allah and the Aayath ends with the names of two attributes in combination; it indicates that we should now try to work out what these two attributes have in connection with what is being pointed out. As is very obvious there is so much material for us to contemplatively research, whilst using all our God given faculties especially the AQL I have counted the number of times the attribute Hakeem is combined with the att ribute Aleem (or knowledge) and also the number of times the attribute Hakeem is combined with the attribute Azeez or Might. These numbers of occurrences is charted below so that the variety of grammatical nuances too would be displayed.
(Pl see next page)
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Hakeem and Aleem No of Occurrences in Quran
Aayath Reference No
Aleemun Hakeem
29
(009:106)
Aleeman Hakeemah
20
(004:017)
Al Aleemul Hakeem
6
(012:100)
Al Hakeemul Aleem
5
(043:084)
Hakeemun Aleem
4
(006:139)
Hakeemin Aleem(in)
1
(027:006)
The combination of Dual Attributes
Example
One factor that strikes me is that in 55 Aayaths Allah uses the dual attribute combination Aleem followed by Hakeem and in 10 occurrences Allah describes this dual attribute with Hakeem followed by Aleem. Now why would Allah do that? Is there not a large amount of material for us to use our AQL? Hakeem and Azeez No of Occurrences in Quran
Aayath Reference No
Al Azeezul Hakeem
53
(002:129)
Azeezun Hakeem
35
(005:038)
Al Azeezzil Hakeem
9
(039:001)
Azeezan Hakeemah
6
(004:165)
The combination of Dual Attributes
Example
This article has been my attempt to stimulate thinking especially to the i ntellects or the minds of those who administer Madrasahs as well as those who have passed out of Madrasahs and the students of the many Madrasahs all over the world. We enter Madrasahs to learn the Quran and Islam. However when we leave the Madrasah, society demands that we teach or preach. Those who pass out of Madrasahs are given titles such as ‘Alim’ or ‘Moulavi’ All those who carry these titles know in their hearts that they do not deserve such titles and in fact these titles works against their spiritual progress. Every Moulavi and Alim, yearns to be a true learner and a true seeker. Does not the Quran too exhort us to be learners and seekers and Inviters to this learning? I am basing all my articles on Aayath No 44 of surah Baqarah, which shows us the difference between Preachers and Seekers. In this article I have attempted to stimulate the intellect to seek more from the Quran and have discussed ever so briefly the fascination I see in the manner in which Allah points out or describes His attributes to us. 11
I hope that I have been able to present these points in a simple an lucid manner and all those who read these articles would be motivated motivated to read, recite, and research in to the many wondrous pointers pointers in the Quran – Quran – the the Aayaths – Aayaths – and and then do ZIKR of all of them. My interpretation of the word ZIK R is ‘Contemplative Research’ 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 Ta’aalah guide us all and accept us all. Jazza Kalla Khairan. Assalamu Alaikum
Imtiaz Muhsin
Colombo Sri Lanka
[email protected] You Tube Channel - HaneefanMusliman
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APPENDIX An Introduction Introduction to ‘Pleasant ‘Pleasant Madrasah Madrasah Reforms’ 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). W ith 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, ques tion, ‘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 f undamental 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 cen ter 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 preaching’s from the Moulavies and Alims. Now is this a good thing for the community? The number of Madrasahs and Moulavies passing out o f Madrasahs has been rapidly growing over the last 2 to 3 decades. What is the curric ular 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 o r 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 f act 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 Madrasah’s would benefit from this research.
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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 Lām Rā. These are Aayaths of the Book that makes clear. (12:2) We have sent it down, as an Arabic Qur’an, 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 A rabic. 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 that ye turn your faces Towards east or West; but it is Birr - to believe in Allah and the L ast 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; 3
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 Mu’min’ 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
Reforms ’ 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
Comments
Some Puzzling Mismatches Seeking Allah Attributes of Allah Combinations of Dual Attributes Some interesting factors that lead to ‘Al Yauwmil Aakhir’ Aakhir’ Allah grants Shaithaan ‘Conditional Authority’ Authority’ Evidence for ‘Al Yauwmil Aakhir’ Aakhir’ Lessons from the story of Yusuf (AS) Is GOD Just or Unjust? Why should WE be Forgiven?
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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
Comments
The Muslim Shaithaan How did the Prophets Earn? The Swudhoor Scolding’s the Prophet Received Understanding Allah’ Allah’s Justice Arabic language of the AQL Pretending to be Mu’ Mu’min Jinns and Insaan The Mu'min
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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 th
Jan 25 2013 th Feb 8 2013 nd
Feb 22 2013 th
March 29 2013 th
April 5 2013
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Series 2
The Talks numbered 054 to 071 is under a series titled ‘Knowing Allah Ta’aalah or Knowing GOD’ The details of the scripts of these 16 Episodes (Talks) are as follows; Talk No
Talk Number & Title
Episode 1
054 Ilm – Ilm – Knowing Knowing Allah
Episode 2
055 Rationality - The Foundation of Islam
Episode 3
056 Is Man Special?
Episode 4
057 Ar Rahmaan - The Beneficent
Episode 5
058 Nature or GOD?
Episode 6
059 Our Relationship with GOD!
Date Broadcast th Dec 9 2011 Dec 16 2011
h
th
Episode 7
Episode 8
Episode 9
Episode 10
Episode 11
Episode 12
Episode 13
Episode 14
Episode 15 Episode 16
Sub Series: 060 Is this what we are created for? (Is this what we are created for? – Part – Part 1) Sub Series: 061 What do we see on Earth (Is this what we are created for? – Part – Part 2) Sub Series: 062 Who are WE? Where do we fit in? (Is this what we are created for? – Part – Part 3) Sub Series: 063 Our benefits on Earth (Is this what we are created for? – Part – Part 4) Sub Series: 066 What makes us 'Stand Out'? What makes us 'Special'? (Is this what we are created for? – Part – Part 5) Sub Series: 067 Who is in charge? (Is this what we are created for? – Part – Part 6) Sub Series: 068 What ALLAH Teaches Us, About Himself (Is this what we are created for? – Part – 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 – 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?’
Dec 23 2011 t Dec 30 2011 th Jan 6 2012 th Jan 13 2012 th
Jan 20 2012
th
Jan 27 2012
rd
Feb 3 2012
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
Feb 10 2012
th
Feb 17 2012
th
The Devatagaha Mosque in Colombo, Sri Lanka
Feb 24 2012
th
A Mosque in a rural village in the Ampara District, in Sri Lanka
nd
Mar 2 2012
th
Mar 9 2012
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
t
Mosque at Madhavakulam in the Puttlam District, Sri Lanka
rd
A Mosque by a river in the Eastern Province, Sri Lanka
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 ‘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 o f 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
s
DHL
H
Gh
TH
Ss
DHZ
h
GH
SW
The dates or the schedules of these t hese 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 http://www.scribd.com/imtiaz_muhsin_1)) (www.ScribD.com Author – Author – Imtiaz Imtiaz Muhsin) The audio files of these talks can be downloaded from YouTube (YouTube Channel – Channel – Imtiaz 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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