Acacia

DU’AA FOR DIVINE GUIDANCE -اَللّٰهُمَّ إِنِّيْ أَسْأَلُكَ الْهُدٰى وَالتُّقٰى وَالْعَفَافَ وَالْغِنٰى Allaahumma innii as’alukal-hudaa wat-tuqaa wal-’afaafa wal-ghinaa. (‘Abdullah ibn Mas’ud.Sahih Muslim #4898) O Allah, I beg You for guidance, piety, chastity, and contentment. ~~~Ameen~~~ Making this du’aa often, with full understanding, may also be a strong antidote to the hedonistic pop culture, which promotes exactly the opposite values. This du’aa implies that piety and chastity are linked with contentment and that all three require Divine guidance. (Source: Khalid Baig’s commentary to du’aa #51 in the Accepted Whispers: Munajat-e-Maqbul)

SHORT DU’AA OF ISTIKHARA -اَللّٰهُمَّ ا هْدِنِيْ وَ سَدِّدْنِيً Allaahummah-dinii wa saddidnii. ('Ali ibn Abi Talib. Sahih Muslim #4904) O Allah, give me guidance and keep me firm (on the path of guidance). ~~~Ameen~~~ This du’aa, with the addition of “وَقِنِيْشَرَّنَفْسِيْ” is also the short du’aa of istikharah that one should make when faced with quick decision-making and there is no time for Istikharahsalaat. (Source: Khalid Baig’s commentary to du’aa #50 in the Accepted Whispers: Munajat-e-Maqbul)

DU’AA TO THE TURNER OF HEARTS اَللّٰهُمَّ مُصَّرِفَ الْقُلُوْبِ صَّرِفْ قُلُوْبَنَاعَلىَ طَاعَتِكَ Allaahumma Musarrifal-quluubi sarrif quluubanaa ‘alaa taa’atik. (‘Abdullah ibn ‘Amr ibn al-’As. Sahih Muslim #4798) O Allah, the Turner of hearts, keep our hearts turned to your obedience. ~~~Ameen~~~ A person sincerely seeking Allah’s help in His obedience will, insha’Allah, find his heart in it. (Source: Khalid Baig’s commentary to du’aa #49 in the Accepted Whispers: Munajat-e-Maqbul)

Marriage to a Drug Addict (by: Bint Ahmed Sulaymaan) There’s a young man, his parents find out about his drug addiction, they are totally traumatised. Instead of getting him help, they unfortunately feel the institution of marriage will rehabilitate him. The idea of “settling” him down, concealing his ugly habit and marrying him off to an unsuspecting, innocent young girl is deemed a better solution. Her single settled life is thrown upside down and she is thrown into a life of hell. She’s been to university and then climbed the ladder at work. Someone introduced her to Kat. It will give her a boost and help her multitask, plus it’s a slimmer. She loses weight, is a superstar at work but then she needs more and soon her 4 gram treat is R1000 a day habit that she cannot function without. Her biological clock is ticking, a good proposal comes along and concealing things she marries. Addiction results in obsessive compulsive behaviour. Addicts will go to great lengths to get their fix. They have two personas. When he is craving he is different from when he is high. In order to be calm and relaxed he needs to have his drug of choice and thus he’s high all the time. His wife only knows the “high” him. When he calms down everything becomes a fight and she blames herself until years later the ugly truth is revealed. Addiction and alcoholism is one of the most destructive forces a relationship can ever endure if it manages to survive it. The more time and effort an addict puts into using drugs, the life of finding drugs and using them becomes a cycle at the expense of everyone and everything around them. Love of the family, family responsibilities, time with the family take a distant second place to the love of drugs. Drug addiction is something that Muslim organisations and rehabilitation centres have to deal with on a daily basis. “It is a very, very sad situation that the Ummah of Sayidinnah Muhammad (sallallahu alayhi wasallam) sits with this massive problem. We must realise that Allah SWT has created us for one particular purpose and where Allah SWT says in the Quraan that Allah has created us for no other reason but to serve Allah SWT,” said Imam Moti Saban who heads the Muslim Judicial Council’s (MJC) social welfare centre and has been with them for the last 30 years. More and more marriages are suffering from the addiction of one or sometimes both partners. Drugs and its different categories, and alcohol are among the major causes of destruction of a society because the use of drugs and all the other intoxicants is of the greatest crimes which in itself lead to other serious sins. “It is what we call the mother of all evils and the cause of corruption. Whenever a society is infested with drugs, as we are now, it is thrown into violent passions and lust and harms and leads to all kinds of contagious diseases,” explained the Imam, “Muslims must realise that Allah SWT, who we give praise to, has made the good lawful for His servants and has also prohibited all that is evil.” The only solution and direction Imam Saban councils couples is from the aspect of belief. It is only if Muslims make a U-Turn and return to Allah SWT, follow the worship and way of life of Islam will there be eradication. Maulana Riaz Limbada from the Crescent of Hope’s female rehabilitation centre shares the same feeling. “We at rehab centres have realised that there is absolutely no rehabilitation without reconnection. Reconnecting to Allah is the cornerstone of rehabilitation firstly. Secondly, prevention is obviously much better than cure so let us stay connected to Allah and InshaAllah we will not reach the stage where we will need to be rehabilitated from substance abuse,” said Maulana Limbada. Drugs have become an acceptable part of our society. Television, probably the most captivating form of media next to music, glorifies drugs. The glorification of drug taking and society’s acceptance of it has brought it to the phenomena where the majority of youth feel they need some sort of enhancement or additive in their lives. “Sober has become boring. Society perceives it to be boring. We are witnessing this,” said Maulana Limbada. Despite drug addiction being able to infest during youth, it is still possible to conceal the addiction especially from close family and friends. The dirty secret is often only exposed after years of marriage and many other lives are grievously affected. Proper investigation of who one is going to marry has to be done but it is possible that even with background checks, addiction can be well hidden and only resurface with a vengeance after marriage. Our profile of a drug addict needs to change. We picture a drug addict as an unkempt individual who hasn’t bathed but this is hardly the case. “We call it today designer drugs, designed by shaytaan. Many of my patients have high profile jobs in many institutions… Today, it’s absolutely concealed. In many cases families who find out their children are taking drugs are concealing it from the rest of the family and successfully for a long while. In fact many of the addicts have been able to conceal it from their families. We have reached a stage where we may have to demand drug tests and even aids tests on proposals,” explains Maulana Limbada. Drug addiction in marriages affects the income of the household as money is channelled in the incorrect direction. The need for money often leads to theft and the stress of not being able to obtain drugs leads to domestic abuse. Ultimately the upbringing of innocent children is sadly affected. “Marriage is a taboo for a drug addict up until he or she takes a conscientious decision to and says they have had enough and they want to give up. At a rehab centre this is the first thing we establish, whether the patient wants to leave the habit. Have they come to a stage of tawbah.” The fundamental principles of Islam protect us against all the evil we are presently faced with. “Alhamdulillah those that are imbued with the spirit of Imaan and Taqwa they can say Alhamdulillah Allah SWT has guided me and protected. No wonder the Quraan being revealed over a period of 23 years, we have to make sure that as within the first 13 years aayahs were revealed to establish Imaan in the individual, we have to make sure that we rear our children and our society to be Allah conscious then we can build a society for the future,” said Imam Saban There is really only One Saviour and one direction that can prevent people from these calamities and that is to hold on to and to practice the beautiful Deen of Islam and be steadfast in it. “Those who are sitting with this evil, Allah SWT is waiting on you to make tawbah and to repent. Allah is waiting on you to reconstruct your life. There is a verse in the Quraan where Allah SWT says those who repent sincerely for the cause and for the love and the sake of Allah, then Allah the Almighty will turn their bad deeds on the Day of Judgement into good deeds provided they turned to Allah sincerely and never go back to wherever they came from.” (jamiat)

DU’AA FOR FORGIVENESS – COMMITTED EARNESTLY AND IN JEST -اَللّٰهُمَّ ا غْفِرْ لِيْ جِدِّي وَ هَزْلِيْ Allaahummagh-fir lii jiddii wa hazlii O Allah, forgive my sins that I committed earnestly and those that I committed in jest. ~~~Ameen~~~ This is du’aa #48 in Mawlana Ashraf ‘Ali Thanawi’s Munajat-e-Maqbul (translated as the Accepted Whispers by Khalid Baig) and is listed under the Saturday collection of daily du’aas.

Ameen to the du'aa and jazakAllahu khayran for the beneficial link.

Ameen. Alhamdulillah, glad you are feeling better sis. Excellent reminder about the importance of remembering death - jazakAllahu khayran. Whether the death of others reminds us or we think of our own inevitable death, it is good. That said, insha'Allah there are a few things we should keep in mind: (1) Balance - remember all the bounties and blessings Allah Ta'aala has given us, and those that we are insha'Allah striving for too. (2) Give shukr for being able to think of death in a positive way - a way that is beneficial for our life and our akhirah - that way, there is no despair insha'Allah. (3) if we are thinking about wanting to die, wishing you were dead, wishing we were never born, etc. and especially if we start planning a way to take our own life (naudhubillah), then it is best to consult both a scholar and a specialist as this is not the type of useful exercise we are advised to do nor is it healthy. From what you've mentioned, it sounds like the useful exercise of remembering death (rather than suicidal thoughts)... just remember to balance it out insha'Allah. Please forgive me if I have said anything wrong, misleading, or hurtful. May Allah Ta'aala forgive me if I have erred. Ameen. Requesting du'aas

Waalaikumussalaam wa rahmatullahi wa barakatuhu Masha'Allah brother Arslan, fantastic news and brilliant idea regarding the pdf booklet! I was able to download the pdf without any problems. Sister Haya, you're not alone. Insha'Allah I also intend to review this thread and also go through the posts on brother Arslan's blog (and take the quizes). Insha'Allah, if we do this systematically, starting with the first post and work our way up (at our own pace), insha'Allah it will all come together. Masha'Allah great advice on the optimum time for studying too!

Alhamdulillah, it is Jumu'ah Reminders:

DU’AA FOR FORGIVENESS – ERRORS, IGNORANCE AND EXCESSES اَللّٰهُمَّ ا غْفِرْ لِيْ خَطِيْئَتِيْ وَجَهْلِيْ، وَ إِسْرَافِيْ فِيْ أَمْرِيْ، وَمَا أنْتَ أَعْلَمُ بِهِ مِنِّيْ Allaahummagh-fir lii khatii’atii wa jahlii, wa israafii fii amrii, wa maa anta a’lamu bihii minnii. (Abu Musa al-Ash’ari Sahih al-Bukhari #5920) O Allah, forgive my errors, my ignorance, my excesses in my affairs, and those of my wrongs that you know better than I. ~~~Ameen~~~ This is du’aa #47 in Mawlana Ashraf ‘Ali Thanawi’s Munajat-e-Maqbul (translated as the Accepted Whispers by Khalid Baig) and is listed under the Saturday collection of daily du’aas.

DU’AA FOR FORGIVENESS OF INTENTIONAL AND UNINTENTIONAL SINS - اَللّٰهُمَّ اغْفِرْ لِيْ ذَنْمبِيْ خَطَئِيْ وَ عَمَدِيْ Allaahummagh-fir lii dhambii khata’ii wa ‘amadii. (‘Uthman ibn Abil-‘Aas. Musnad Ahmad #17229) O Allah, forgive my sins, both unintentional and intentional. ~~~Ameen~~~ While intentional sins are certainly more serious, those committed unintentionally and carelessly are also nothing to be relaxed about. When on one occasion an exchange between the Companions resulted in the raising of their voices in the presence of the Prophet (sallallahu alayhi wa sallem), Allah Ta’aala warned them that such acts could destroy their good deeds, without their even realizing it (Al-Hujuraat, 49:1). Similarly a hadith points out that sometimes a person utters a word carelessly and does not think much about it but it earns for him the wrath of Allah until the Day of Judgment. (Source: Khalid Baig’s commentary to du’aa #46 in the Accepted Whispers: Munajat-e-Maqbul)

Assalaamualaikum wa rahmatullahi wa barakatuhu sister Haya - Alhamdlillah, I beat you to the salaam! My brave sister - have you noticed sister ummitaalib's title - Administrator. Alhamdulillah, masha'Allah we've got the best admin in the world! Now, we'll both be banned if you don't behave sis :) please don't drag me into trouble... can't seem to keep myself clear of it :) Requesting du'aas... wa'assalaam. (P.S. please... just leave the spiders alone! No squashing, shooting, burning, stomping... unless they're poisonous, huge and running after you then they're fair game!)

PERPETRATOR: abuse is NOT okay - recognize it, seek forgiveness, and seek help before it is too late... (click to link HERE & HERE) VICTIM: you CAN get out of abusive situations - you aren't alone, what is happening to you is not right, and here's what you can do.... (click to link HERE & HERE) WITNESS: we SHOULD stop abuse - we have a duty to stop oppression where we can and here's what we can do... (click to link) ~~~ Insha'Allah, in this thread we will collect resources relevant to the issue of domestic abuse. Our primary goal is to help link readers to both Islamic scholarship and local resources on the issue. While the important links are highlighted above for quick reference, the following table lists the main contents of the thread: Post/description: Introduction & Table of Contents Definition of Domestic Abuse Causes of Domestic Abuse Cycle of Domestic Abuse Long-term Physical and Psychological Effects Male Victims of Domestic Abuse Reasons why Victims do not leave Abusive Marriages What does Islam say regarding Domestic Abuse Islamic Position and Advice on Verbal Abuse in Marriage The Islamic Solution Clear Instructions in the Qur'an in case of Conflict Scholars' Condemnation of Domestic Abuse Beneficial Advice from Scholars to Questions on Domestic Abuse VICTIMS - Where To Go For Help PERPETRATORS - Stop & Think! PERPETRATORS - What To Do To Change WITNESSES - How To Become A Means For Help Shariah Councils and Other Avenues of Help Available in Various Countries Towards Ending Violence in our Communities Resources Stories Story of Husband Abuse (and onward) Comments

Assalaam alaykum aapa, insha'Allah will take a look later on laptop & reply.

Insha'Allah it seems to me that, since the books section is not open to all members, a separate group of membership (i.e. dawah team) was created to facilitate beneficial topics and posts. Will wait for administrators to confirm and clarify.

DU’AA FOR BENEFICIAL KNOWLEDGE - اَللّٰهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا Allaahumma innii as’aluka ‘ilman naafi’a. (Jabir ibn ‘Abdullah. Kanz al-‘Ummal #3787) O Allah, I beg You for beneficial knowledge. ~~~Ameen~~~ Obviously not all knowledge turns out to be beneficial, either because its contents lack usefulness or because we fail to derive benefit from it. This du’a is for protection against both of these possibilities. This point is further emphasized in another hadith that includes the du’a: “O Allah I seek Your protection against knowledge that does not benefit” (Du’a 54). See also du’a 21. (Source: Khalid Baig’s commentary to du’aa #45 in the Accepted Whispers: Munajat-e-Maqbul)

ALL-ENCOMPASSING DU’AA اِنِّا نَسْأَ لُكَ عَزَائِمَ مَغْفِرَتِكَ، وَ مُنْجِيَاتِ أَمْرِكَ، وَالسَّلَامَةَ مِنْ كُلِّ أِثْمٍ، وَّالغَنِيْمَةَ مِنْ كُلِّ -بِرٍّ، وَّالْفَوْزَبِالْجَنَّةِ، وَالنَّجَاةَمِنَ النَّارِ Innaa nas’aluka ‘azaa’ima maghfiratik(a), wa munjiyaati amrik(a), was-salaamata min kulli ithm(in), wal-ghaniimata min kulli birr(in), wal-fawza bil-Janna(ti), wan-najaata minan-Naar. (‘Abdullah ibn Mas’ud. Mustadrak Hakim #157/1957) O Allah, we beg You for the means of Your forgiveness, for the deeds that will lead to salvation, for safety from all sins, for a share in every piety, for attainment of Paradise, and for freedom from Hell. ~~~Ameen~~~ This is du’aa #44 in Mawlana Ashraf ‘Ali Thanawi’s Munajat-e-Maqbul (translated as the Accepted Whispers by Khalid Baig) and are listed under the Saturday collection of daily du’aas.

Jumu'ah (Friday) Reminder - Sunnan of Jumu'ah Shower Perfume Recite Surah Al Kahf Salutations on the prophet Siwak Takbir Listening to the sermon

Oh, I just read the topic 'started' by dr76 and see that members are indeed restricted from posting in the books section; the post was moved by admin sister ummitaalib. Sorry about that. Brother Arslan, please feel free to start a topic and I would be happy to help move it to the books section (if appropriate). I hope that helps and I apologize for my confusion.

Waalaikumussalaam wa rahmatullahi wa barakatuhu brother Arslan: As far as I know, the forum is open for members. I see brother dr76 started a thread back in July, 2014 so it should work for all members. Insha'Allah I will try to assist however we may have to wait for an administrator. Let's start with: do you see a 'start new topic' button in the books forum?

Aqeedah Tahawiyyah Imam Abu Ja`far al-Tahawi: Imam Abu Ja`far al-Tahawi (239-321) can be said to represent the creed of both Ash`aris and Maturidis, especially the latter, as he was also following the Hanafi madhhab. We have therefore chosen to include the entire translated text of his Statement of Islamic Doctrine commonly known as the `aqida tahawiyya. This text, representative of the viewpoint of Ahl al-Sunna wa al-Jama`a, has long been the most widely acclaimed, and indeed indispensable, reference work on Muslim beliefs, of which the text below is a complete English translation. Imam Abu Ja`far Ahmad ibn Muhammad al-Azdi, known as Imam Tahawi after his birthplace in Egypt, is among the most outstanding authorities of the Islamic world on hadith and jurisprudence (fiqh). He lived at a time when both the direct and indirect disciples of the Four Imams of law were teaching and practicing. This period was the greatest age of Hadith and fiqh studies, and Imam Tahawi studied with all the living authorities of the day. Al- Badr al-`Ayni said that when Ahmad died, Tahawi was 12; when Bukhari died, he was 27; when Muslim died, he was 32; when Ibn Majah died, he was 44; when Abu Dawud died, he was 46; when Tirmidhi died, he was fifty; when Nisa'i died, he was 74. Kawthari relates this and adds the consensus of scholars that Tahawi allied in himself completion in the two knowledges of hadith and fiqh, a consensus that included, among others, al-`Ayni and al-Dhahabi, with Ibn Taymiyya singling himself out in his opinion that Tahawi was not very knowledgeable in hadith. This is flatly contradicted by Ibn Kathir who says in his notice on Tahawi in al-Bidaya wa al-nihaya: "He is one of the trustworthy narrators of established reliability, and one of the massive memorizers of hadith." Kawthari calls Ibn Taymiyya's verdict "another one of his random speculations" and states: "No-one disregards Tahawi's knowledge of the defective hadith except someone whose own defects have no remedy, and may Allah protect us from such." Tahawi began his studies with his maternal uncle Isma`il ibn Yahya al-Muzani, a leading disciple of Imam Shafi`i. However, Tahawi felt instinctively drawn to the corpus of Imam Abu Hanifa's works. Indeed, he had seen his uncle and teacher turning to the works of Hanafi scholars to resolve thorny issues of fiqh, drawing heavily on the writings of Abu Hanifa's two leading companions, Muhammad Ibn al-Hasan al-Shaybani and Abu Yusuf, who had codified Hanafi fiqh. This led him to devote his whole attention to studying the Hanafi works and he eventually joined the Hanafi school. He now stands out not only as a prominent follower of that Hanafi school but, in view of his vast erudition and remarkable powers of assimilation, as one of its leading scholars. His monumental scholarly works, such as Sharh ma`ani al-athar and Mushkil al-athar, are encyclopedic in scope and have long been regarded as indispensable for training students of fiqh. He was in fact a mujtahid across the board and was thoroughly familiar with the fiqh of all four schools, as stated by Ibn `Abd al-Barr and related by Kawthari, and as shown by Tahawi's own work on comparative law entitled Ikhtilaf al-fuqaha'. Tahawi's "Doctrine" (al-`Aqida), though small in size, is a basic text for all times, listing what a Muslim must know and believe and inwardly comprehend. There is consensus among the Companions, the Successors and all the leading Islamic authorities such as the four Imams and their authoritative followers on the doctrines enumerated in this work, which are entirely derived from the undisputed primary sources of Religion, the Holy Qur'an and the confirmed Hadith. Being a text on Islamic doctrine, this work sums up the arguments set forth in those two sources to define sound belief, and likewise, the arguments advanced in refuting the views of sects that have deviated from the Sunna. As regards the sects mentioned in this work, familiarity with Islamic history up to the time of Imam Tahawi would be quite helpful. More or less veiled references to sects such as the Mu`tazila, the Jahmiyya, the Karramiyya, the Qadariyya, and the Jabariyya are found in the work. It also contains allusions to other views considered unorthodox and deviant from the way of Ahl al-Sunna. There is an explicit reference in the work to the controversy on the creation of the Qu'ran in the times of al-Ma'mun and others. While the permanent relevance of the statements of belief in the `Aqida are obvious, the historical weight and point of certain of these statements can be properly appreciated only if the work is used as a text for study under the guidance of some learned person able to elucidate its arguments fully, with reference to the intellectual and historical background of the sects refuted in the work. Since the present book is intended exactly as one such aid towards understanding the details of Islamic belief with clarity, it is hoped that the quotation of the entire text of Tahawi's "Doctrine," which we consider as the doctrine of Ahl al-Sunna wa al-Jama`a, will be of benefit to the reader. And may Allah grant us a true understanding of faith and count us among those described by the Prophet as the Saved Group. Aqeedah Tahawiyyah بسم ا الرحمن الرحيم In the Name of Allah, the Merciful, the Compassionate Praise be to Allah, Lord of all the worlds. The great scholar Hujjat al-lslam Abu Ja'far al-Warraq al-Tahawi al-Misri, may Allah have mercy on him, said: This is a presentation of the beliefs of Ahl al-Sunna wa al-Jama`a, according to the school of the jurists of this religion, Abu Hanifa al-Nu`man ibn Thabit al-Kufi, Abu Yusuf Ya`qub ibn Ibrahim al-Ansari and Abu `Abdullah Muhammad ibn al-Hasan al-Shaybani, may Allah be pleased with them all, and what they believe regarding the fundamentals of the religion and their faith in the Lord of the worlds. We say about Allah's unity, believing by Allah's help that: 1. Allah is One, without any partners. 2. There is nothing like Him. 3. There is nothing that can overwhelm Him. 4. There is no god other than Him. 5. He is the Eternal without a beginning and enduring without end. 6. He will never perish or come to an end. 7. Nothing happens except what He wills. 8. No imagination can conceive of Him and no understanding can comprehend Him. 9. He is different from any created being. 10. He is living and never dies and is eternally active and never sleeps. 11. He creates without His being in need to do so and provides for His creation without any effort. 12. He causes death with no fear and restores to life without difficulty. 13. He has always existed together with His attributes since before creation. Bringing creation into existence did not add anything to His attributes that was not already there. As He was, together with His attributes, in preeternity, so He will remain throughout endless time. 14. It was not only after the act of creation that He could be described as "the Creator" nor was it only by the act of origination that He could he described as "the Originator." 15. He was always the Lord even when there was nothing to be Lord of, and always the Creator even when there was no creation. 16. In the same way that He is the "Bringer to life of the dead," after He has brought them to life a first time, and deserves this name before bringing them to life, so too He deserves the name of "Creator" before He has created them. 17. This is because He has the power to do everything, everything is dependent on Him, everything is easy for Him, and He does not need anything. "There is nothing like Him and He is the Hearer, the Seer." (al-Shura 42:11) 18. He created creation with His knowledge. 19. He appointed destinies for those He created. 20. He allotted to them fixed life spans. 21. Nothing about them was hidden from Him before He created them, and He knew everything that they would do before He created them. 22. He ordered them to obey Him and forbade them to disobey Him. 23. Everything happens according to His degree and will, and His will is accomplished. The only will that people have is what He wills for them. What He wills for them occurs and what He does not will, does not occur. 24. He gives guidance to whomever He wills, and protects them, and keeps them safe from harm, out of His generosity; and He leads astray whomever He wills, and abases them, and afflicts them, out of His justice. 25. All of them are subject to His will either through His generosity or His justice. 26. He is Exalted beyond having opposites or equals. 27. No one can ward off His decree or delay His command or overpower His affairs. 28. We believe in all of this and are certain that everything comes from Him. 29. And we are certain that Muhammad (may Allah bless him and grant him peace) is His chosen Servant and elect Prophet and His Messenger with whom He is well pleased, 30. And that he is the Seal of the Prophets and the Imam of the godfearing and the most honored of all the messengers and the Beloved of the Lord of all the worlds. 31. Every claim to Prophet-hood after Him is falsehood and deceit. 32. He is the one who has been sent to all the jinn and all mankind with truth and guidance and with light and illumination. 33. The Qur'an is the word of Allah. It came from Him as speech without it being possible to say how. He sent it down on His Messenger as revelation. The believers accept it, as absolute truth. They are certain that it is, in truth, the word of Allah. It is not created as is the speech of human beings, and anyone who hears it and claims that it is human speech has become an unbeliever. Allah warns him and censures him and threatens him with Fire when He says, Exalted is He: "I will burn him in the Fire." (al-Muddaththir 74:26) When Allah threatens with the Fire those who say "This is just human speech" (74:25) we know for certain that it is the speech of the Creator of mankind and that it is totally unlike the speech of mankind. 34. Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they will know that He, in His attributes, is not like human beings. 35. The Seeing of Allah by the People of the Garden is true, without their vision being all-encompassing and without the manner of their vision being known. As the Book of our Lord has expressed it: "Faces on that Day radiant, looking at their Lord." (al-Qiyama 75:22-3) The explanation of this is as Allah knows and wills. Everything that has come down to us about this from the Messenger, may Allah bless him and grant him peace, in authentic traditions, is as he said and means what he intended. We do not delve into that, trying to interpret it according to our own opinions or letting our imaginations have free rein. No one is safe in his religion unless he surrenders himself completely to Allah, the Exalted and Glorified and to His Messenger, may Allah bless him and grant him peace, and leaves the knowledge of things that are ambiguous to the one who knows them. 36. A man's Islam is not secure unless it is based on submission and surrender. Anyone who desires to know things which it is beyond his capacity to know, and whose intellect is not content with surrender, will find that his desire veils him from a pure understanding of Allah's true unity, clear knowledge and correct belief, and that he veers between disbelief and belief, confirmation and denial and acceptance and rejection. He will he subject to whisperings and find himself confused and full of doubt, being neither an accepting believer nor a denying rejector. 37. Belief of a man in the seeing of Allah by the People of the Garden is not correct if he imagines what it is like or interprets it according to his own understanding, since the interpretation of this seeing or indeed, the meaning of any of the subtle phenomena which are in the realm of Lordship, is by avoiding its interpretation and strictly adhering to the submission. This is the religion of Muslims. Anyone who does not guard himself against negating the attributes of Allah, or likening Allah to something else, has gone astray and has failed to understand Allah's glory, because our Lord, the Glorified and the Exalted, can only possibly be described in terms of oneness and absolute singularity and no creation is in any way like Him. 38. He is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions as all created things are. 39. Al-Mi`raj (the Ascent through the heavens) is true. The Prophet, may Allah bless him and grant him peace, was taken by night and ascended in his bodily form, while awake, through the heavens, to whatever heights Allah willed for him. Allah ennobled him in the way that He ennobled him and revealed to him what He revealed to him, "and his heart was not mistaken about what it saw" (al-Najm 53:11). Allah blessed him and granted him peace in this world and the next. 40. Al-Hawd, the Pool which Allah has granted the Prophet as an honour to quench the thirst of his Community on the Day of Judgement, is true. 41. Al-Shafa`a, the intercession which is stored up for Muslims, is true, as related in the hadiths. 42. The covenant which Allah made with Adam and his offspring is true. 43. Allah knew, before the existence of time, the exact number of those who would enter the Garden and the exact number of those who would enter the Fire. This number will neither be increased nor decreased. 44. The same applies to all actions done by people, which are done exactly as Allah knew they would be done. Everyone is eased towards what he was created for and it is the action with which a man's life is sealed which dictates his fate. Those who are fortunate are fortunate by the decree of Allah, and those who are wretched are wretched by the decree of Allah. 45. The exact nature of the decree is Allah's secret in His creation, and no angel near the Throne, nor Prophet sent with a message, has been given knowledge of it. Delving into it and reflecting too much about it only leads to destruction and loss, and results in rebelliousness. So be extremely careful about thinking and reflecting on this matter or letting doubts about it assail you, because Allah has kept knowledge of the decree away from human beings, and forbidden them to enquire about it, saying in His Book, "He is not asked about what He does, but they are asked" (al-Anbiya' 21: 23). Therefore, anyone who asks: "Why did Allah do that?" has gone against a judgement of the Book, and anyone who goes against a judgement of the Book is an unbeliever. 46. This in sum is what those of Allah's Friends with enlightened hearts need to know and constitutes the degree of those firmly endowed with knowledge. For there are two kinds of knowledge: knowledge which is accessible to created beings, and knowledge which is not accessible to created beings. Denying the knowledge which is accessible is disbelief, and claiming the knowledge which is inaccessible is disbelief. Belief can only be firm when accessible knowledge is accepted and the inaccessible is not sought after. 47. We believe in al-Lawh (the Tablet) and al-Qalam (the Pen) and in everything written on the former. Even if all created beings were to gather together to make something fail to exist, whose existence Allah had written on the Tablet, they would not be able to do so. And if all created beings were to gather together to make something exist which Allah had not written on it, they would not be able to do so. The Pen has dried having written down all that will be in existence until the Day of Judgement.Whatever a person has missed he would have never got, and whatever he gets he would have never missed. 48. It is necessary for the servant to know that Allah already knows everything that is going to happen in His creation and has decreed it in a detailed and decisive way. There is nothing that He has created in either the heavens or the earth that can contradict it, or add to it, or erase it, or change it, or decrease it, or increase it in any way. This is a fundamental aspect of belief and a necessary element of all knowledge and recognition of Allah's oneness and Lordship. As Allah says in His Book: "He created everything and decreed it in a detailed way." (al-Furqan 25: 2) And He also says: "Allah's command is always a decided decree." (al-Ahzab 33: 38) So woe to anyone who argues with Allah concerning the decree and who, with a sick heart, starts delving into this matter. In his deluded attempt to investigate the Unseen, he is seeking a secret that can never be uncovered, and he ends up an evil-doer, telling nothing but lies. 49. Al-`Arsh (the Throne) and al-Kursi (the Chair) are true. 50. He is independent of the Throne and that which is beneath it. 51. He encompasses all things and that which is above it, and what He has created is incapable of encompassing Him. 52. We say with belief, acceptance and submission that Allah took Ibrahim as an intimate friend and that He spoke directly to Musa. 53. We believe in the angels, and the Prophets, and the books which were revealed to the messengers, and we bear witness that they were all following the manifest Truth. 54. We call the people of our qibla Muslims and believers as long as they acknowledge what the Prophet, may Allah bless him and grant him peace, brought, and accept as true everything that he said and told us about. 55. We do not enter into vain talk about Allah nor do we allow any dispute about the religion of Allah. 56. We do not argue about the Qur'an and we bear witness that it is the speech of the Lord of all the Worlds which the Trustworthy Spirit came down with and taught the most honoured of all the Messengers, Muhammad, may Allah bless him and grant him peace. It is the speech of Allah and no speech of any created being is comparable to it. We do not say that it was created and we do not go against the Congregation (jama`a) of the Muslims regarding it. 57. We do not consider any of the people of our qibla to be unbelievers because of any wrong action they have done, as long as they do not consider that action to have been lawful. 58. Nor do we say that the wrong action of a man who has belief does not have a harmful effect on him. 59. We hope that Allah will pardon the people of right action among the believers and grant them entrance into the Garden through His mercy, but we cannot be certain of this, and we cannot bear witness that it will definitely happen and that they will be in the Garden. We ask forgiveness for the people of wrong action among the believers and, although we are afraid for them, we are not in despair about them. 60. Certainty and despair both remove one from the religion, but the path of truth for the People of the Qibla lies between the two. 61. A person does not step out or belief except by disavowing what brought him into it. 62. Belief consists of affirmation by the tongue and acceptance by the heart. 63. And the whole of what is proven from the Prophet, upon him be peace, regarding the Shari`a and the explanation (of the Qur'an and of Islam) is true. 64. Belief is, at base, the same for everyone, but the superiority of some over others in it is due to their fear and awareness of Allah, their opposition to their desires, and their choosing what is more pleasing to Allah. 65. All the believers are Friends of Allah and the noblest of them in the sight of Allah are those who are the most obedient and who most closely follow the Qur'an. 66. Belief consists of belief in Allah, His angels, His books, His messengers, the Last Day, and belief that the Decree -- both the good of it and the evil of it, the sweet of it and the bitter or it -- is all from Allah. 67. We believe in all these things. We do not make any distinction between any of the messengers, we accept as true what all of them brought. 68. Those of the Community of Muhammad, may Allah bless him and grant him peace, who have committed grave sins will be in the Fire, but not forever, provided they die and meet Allah as believers affirming His unity even if they have not repented. They are subject to His will and judgement. If He wants, He will forgive them and pardon them out of His generosity, as is mentioned in the Qur'an when He says: "And He forgives anything less than that (shirk) to whomever He wills" (al-Nisa' 4: 116); if He wants, He will punish them in the Fire out of His justice, and then bring them out of the Fire through His mercy, and for the intercession of those who were obedient to Him, and send them to the Garden. This is because Allah is the Protector of those who recognize Him and will not treat them in the hereafter in the same way as He treats those who deny Him, who are bereft of His guidance and have failed to obtain His protection. O Allah, You are the Protector of Islam and its people; make us firm in Islam until the day we meet You. 69. We agree with doing the prayer behind any of the People of the Qibla whether rightful or wrongful, and doing the funeral prayer over any of them when they die. 70. We do not say that any of them will categorically go to either the Garden or the Fire, and we do not accuse any of them of kufr (disbelief), shirk (associating partners with Allah), or nifaq (hypocrisy), as long as they have not openly demonstrated any of those things. We leave their secrets to Allah. 71. We do not agree with killing any of the Community of Muhammad, may Allah bless him and grant him peace, unless it is obligatory by Shari`a to do so. 72. We do not accept rebellion against our Imam or those in charge of our affairs even if they are unjust, nor do we wish evil on them, nor do we withdraw from following them. We hold that obedience to them is part of obedience to Allah, the Glorified, and therefore obligatory as long as they do not order to commit sins. We pray for their right guidance and ask for pardon for their wrongs. 73. We follow the Sunna of the Prophet and the Congregation of the Muslims, and avoid deviation, differences and divisions. 74. We love the people of justice and trustworthiness, and hate the people of injustice and treachery. 75. When our knowledge about something is unclear, we say: "Allah knows best." 76. We agree with wiping over leather socks (in ablution) whether on a journey or otherwise, just as has come in the hadiths. 77. Hajj and jihad under the leadership of those in charge of the Muslims, whether they are right or wrong-acting, are continuing obligations until the Last Hour comes. Nothing can annul or controvert them. 78. We believe in the the noble angels who write down our actions, for Allah has appointed them over us as two guardians. 79. We believe in the Angel of Death who is in charge of taking the spirits of all the worlds. 80. We believe in the punishment in the grave for those who deserve it, and in the questioning in the grave by Munkar and Nakir about one's Lord, one's religion and one's prophet, as has come down in the hadiths from the Messenger of Allah, may Allah bless him and grant him peace, and in reports from the Companions, may Allah be pleased with them all. 81. The grave is either one of the meadows of the Garden or one of the pits of the Fire. 82. We believe in being brought back to life after death and in being recompensed for our actions on the Day of Judgement, and the exhibition of works, and the reckoning, and the reading of the book, and the reward or punishments, and the Bridge, and the Balance; and the deeds of the Muslims, good evil obedient and disobedient are weighed by it. 83. The Garden and the Fire are created things that never come to an end and we believe that Allah created them before the rest of creation and then created people to inhabit each of them. Whoever He wills goes to the Garden out of His bounty and whoever He wills goes to the Fire through His justice. Everybody acts in accordance with what is destined for him and goes towards what he has been created for. 84. Good and evil have both been decreed for people. 85. The capability in terms of divine grace and favor which makes an action certain to occur cannot be ascribed to a created being. This capability is integral with action, whereas the capability of an action in terms of having the necessary health and ability, being in a position to act, and having the necessary means, exists in a person before the action. It is this type of capability which is the object of the dictates of the Shari`a. Allah the Exalted says: "Allah does not charge a person except according to his ability." (al-Baqara 2: 286) 86. People's actions are created by Allah but earned by people . 87. Allah, the Exalted, has only charged people with what they are able to do and people are only capable of doing what Allah has granted them to do. This is the explanation of the phrase: "There is no power and no strength except by Allah." We add to this that there is no stratagem or way by which anyone can avoid or escape disobedience to Allah except with Allah's help; nor does anyone have the strength to put obedience to Allah into practice and remain firm in it, except if Allah makes it possible for him to do so. 88. Everything happens according to Allah's will, knowledge, predestination and decree. His will overpowers all other wills and His decree overpowers all stratagems. He does whatever He wills and He is never unjust. He is exalted in His purity above any evil or perdition and He is perfect far beyond any fault or flaw. "He will not be asked about what He does, but they will be asked." (al-Anbiya' 21: 23) 89. There is benefit for dead people in the supplication and alms-giving of the living. 90. Allah responds to people's supplications and gives them what they ask for. 91. Allah has absolute control over everything and nothing has any control over Him. Nothing can be independent of Allah even for the blinking of an eye, and whoever considers himself independent of Allah for the blinking of an eye is guilty of unbelief and becomes one of the people of perdition. 92. Allah is angered and He is pleased but not in the same way as any creature. 93. We love the Companions of the Messenger of Allah but we do not go to excess in our love for any one individual among them; nor do we disown any one of them. We hate anyone who hates them or does not speak well of them and we only speak well of them. Love of them is a part of Islam, part of belief and part of excellent behavior, while hatred of them is unbelief, hypocrisy and rebellion. 94. We confirm that, after the death of Allah's Messenger, peace be upon him, the caliphate went first to Abu Bakr al-Siddiq, thus proving his excellence and superiority over the rest of the Muslims; then to `Umar ibn al- Khattab; then to `Uthman; and then to `Ali ibn Abi Talib; may Allah be well pleased with all of them. These are the Rightly-Guided Caliphs and upright leaders. 95. We bear witness that the ten who were named by the Messenger of Allah, may Allah bless him and grant him peace, and who were promised the Garden by him, will be in the Garden, as the Messenger of Allah, peace be upon him, whose word is truth, bore witness that they would be. The ten are: Abu Bakr, `Umar, `Uthman, `Ali, Talha, Zubayr, Sa`d, Sa`id, `Abd al-Rahman ibn `Awf, and Abu `Ubayda ibn al-Jarrah whose title was the Trustee of this Community, may Allah be pleased with all of them. 96. Anyone who speaks well of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, and his wives and offspring, who are all pure and untainted by any impurity, is free from the accusation of hypocrisy. 97. The learned men of the Predecessors, both the first community and those who immediately followed: the people of virtue, the narrators of hadith, the jurists, and the analysts-- they must only be spoken of in the best way, and anyone who says anything bad about them is not on the right path. 98. We do not prefer any of the saintly men among the Community over any of the Prophets but rather we say that any one of the Prophets is better than all the awliya' put together. 99. We believe in what we know of the karamat or marvels of the awliya' and in the authentic stories about them from trustworthy sources. 100. We believe in the signs of the Hour such as the appearance of the Antichrist (dajjal) and the descent of `Isa ibn Maryam, peace be upon him, from heaven, and we believe in the rising of the sun from where it sets and in the emergence of the Beast from the earth. 101. We do not accept as true what soothsayers and fortune-tellers say, nor do we accept the claims of those who affirm anything which goes against the Book, the Sunna, and the consensus of the Muslim Community (umma). 102. We agree that holding together is the true and right path and that separation is deviation and torment. 103. There is only one religion of Allah in the heavens and the earth and that is the religion of Islam ("submission"). Allah says: "Surely religion in the sight of Allah is Islam." (Al `Imran 3: 19) And He also says: "I am pleased with Islam as a religion for you." (al-Ma'ida 5: 3) 104. Islam lies between going to excess and falling short, between the likening of Allah's attributes to creation (tashbih) and divesting Allah of attributes (ta`til), between determinism and freewill, and between sureness and despair. 105. This is our religion and it is what we believe in, both inwardly and outwardly, and we renounce any connection, before Allah, with anyone who goes against what we have said and made clear.

Yes sister Haya, it is working for me. Lets see if we can post it here as an attachment, insha'Allah that will help. [edit: copy/pasted below]

Waalaikumussalaam wa rahmatullahi wa barakatuhu brother Arslan: JazakAllah khayran for the audio link, what a beneficial and easy to follow series - masha'Allah, alhamdulillah. Insha'Allah others will benefit from the series too. Do you have any notes to share? Wa'assalaam

Masha'Allah brother Arslan has a blog dedicated to the topic of Islamic Inheritance Laws (according to the Hanafi Madhab). Brother, insha'Allah contribute under this thread as well.

Waalaikumussalaam wa rahmatullahi wa barakatuhu brother Arslan: JazakAllah khayran it is indeed a very beautiful recitation masha'Allah. Welcome to the forum, we look forward to benefiting from you here insha'Allah. Please don't worry about the moderated messages - only the first few are moderated. Wa'assalaam, Acacia