PROVISIONS OF THE HEREAFTER – Zād al-Maa’du – زاد المعاد Pdf Download
PROVISIONS OF THE HEREAFTER – Book Sample
Allah Has Accorded to Himself Goodness – Provisions of the hereafter
And what is meant by this is that Allah, Most Glorified has chosen from every race the best of it and accorded it to himself, for He, Most Glorified, Most High does not love anything except that which is good and He does not accept words, deeds or charity except those which are good.
And from this the signs of the slave’s happiness and wretchedness are known, for nothing suits the good person except that which is good and he does not accept anything except it, nor does he feel at ease except with it, nor is his heart at rest except with it.
He speaks good words which are the only words that ascend to Allah and he is the most averse to obscene words, lying, backbiting, talebearing, slander, false testimony and every kind of evil speech.
Prophet likes the Best
Similarly, he does not like any deeds except the best of them – and they are those upon whose goodness sound natural instincts are agreed, along with the Prophetic Laws and which are attested to by rational minds, such as his worshipping Allah, Alone, without partners and preferring His Pleasure to his own whims and desires and draws closer to Allah due to his striving and he behaves towards His creation in the best way he can, treating them as he would like them to treat him.
His traits of character are the best, such as gentleness, dignity, patience, compassion, loyalty, honesty, a true heart, modesty and he protects his countenance from surrender or humility towards anyone besides Allah.
Likewise, he does not choose any but the best and purest of foods, which are those that are lawful and wholesome and nourish the body and the mind in the best way without causing any ill-effect to the body.
Nor does he select except the best of women as a wife, nor as friends and companions except those who are good. Such a person is one of those of whom Allah said:
“Those whose lives the angels take while they are in a pious state (i.e. pure from all evil, and worshipping none but Allah Alone) saying (to them): “Salamun ‘Alaikum (peace be on you) enter you Paradise, because of that (the good) which you used to do (in the world).”Nahl 32
Regarding the Obligation to Know the Guidance of the Messenger
From here it is understood the overriding necessity for the slaves to know the Messenger and the Message which he brought, because there is no path to success except at his hands, nor to know good from evil except through him, so no matter how urgent the need or how great the necessity, the need of the slave for the Messenger is far above it.
And what is your opinion regarding one whose guidance is concealed from you and whose message corrupts your heart in a moment? But only a living heart feels this, for a wound is not felt by a dead man_[IJ
And if happiness is dependent upon his guidance, then it is incumbent upon every person who loves salvation for himself to know his guidance and his life story ( Seerah) and all his affairs in order to avoid the path of the ignorant.
And the people in this matter vruy between those with a little knowledge, this with much knowledge and those who know nothing whatsoever; and Bounty is in Allah’s Hand, He gives it to whom He wills and Allah is the Owner of great Bounty.
Regarding His Guidance in Qiyam Al-Lail (The Night Prayer) – Provisions of the hereafter
He never abandoned the night prayer- neither when he was at home, nor when he was traveling and if sleep or illness overcame him, he would offer twelve Rak’ahs during the day; and I heard Shaikh AIIslam Ibn Taimiyyah saying: “In this there is evidence that Witr prayers cannot be made up, since the time for them has expired, like the prayer of salutation to the mosque, eclipse prayers and rain prayers, because what is intended by it is that the last prayer of the night be the Witr prayer. And his night prayer used to consist of eleven or thirteen Rak’ahs (there is unanimity regarding the eleven Rak’ahs but a difference of opinion exists regarding the final two Rak’ahs as to whether they are the two Rak’ahs of Fajr or something else).
If this is added to the number of obligatory Rak’ahs and the regular Sunan which he habitually used to pray, the total number of Rak’ahs which he regularly used to offer comes to forty Rak’ahs; these he used 1 o offer habitually and anything additional to these is not a regular prayer.
Therefore it is desirable that the slave be consistent in offering these prescribed prayers, continually until he dies, for how swift is the response and how quickly is the door opened to one who knocks on it every day and night forty times? And Allah is Al-Musta’an.
Regarding His Guidance During His Travels and His Acts of Worship Therein
His travels fell into four categories: (i) Traveling to migrate (to AlMadinah). (ii) Traveling for Jihad – and this was the most common reason for his travels, (iii) his traveling for ‘Umrah and (iv) his traveling for Hajj.
When he intended to undertake a journey, he would draw lots between his wives, but when he went for Hajj, he took all of them with him. When he traveled, he would 1set 1 out at the start of the day
and he preferred to leave on a Thursday£ [Zl and he would ask Allah to bless his people in their early departures. And when he sent out a military expedition or an army, he would send them in the early part of the day. And he ordered travellers, when they are three or more to appoint one of them as the leader£3l and he forbade traveling of man olone£4l and he informed us that: “The single rider is a devil, two riders are devils and three are riders.”£5l And it has been reported from him that when he started on a journey, he would say:
Regarding His * Guidance in the Fear Prayer (Salah Al-J(hawf) – Provisions of the hereafter
Allah permitted the Prophet to shorten pillars of the prayer and likewise their number, if it was necessary due to a combination of fear and travel and to reduce the number only, when on ajourney which is not accompanied by fear and to reduce the pillars only, if there is fear but no travel. From this the wisdom of limiting the shortening mentioned in the Qur’anic Verse111 to traveling on the earth and fear may be seen.
If the enemy stood between him and the Qiblah, it was a part of his guidance during the fear prayer to arrange the Muslims in two rows behind him, then he would make Takbeer and they would all make Takbeer, then they would all bow and straighten up, then the first row behind him would prostrate alone, and the last row would stand up to face the enemy, then when the first row straighten up, the second row would prostrate twice, then they would stand up and advance to the place of the first row and the first row would retreat to take their place, so that both groups might attain the blessing of the first row and so that the second row might catch the two prostrations with him in the second Rak’ah – and this is the ultimate in fairness. Then when he bowed ( for a second time) the two parties would do what they did in the first Rak’ah. Then when he sat for the Tashahhud, the second row would perform its two prostrations and then they would join him in the Tashahhud and he would pronounce the Tasleem with them all together.
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